mr. locke's reply to the right reverend the lord bishop of worcester's answer to his second letter wherein, besides other incident matters, what his lordship has said concerning certainty by reason, certainty by ideas, and certainty of faith, the resurrection of the same body, the immateriality of the soul, the inconsistency of mr. locke's notions with the articles of the christian faith and their tendency to sceptism [sic], is examined. locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) mr. locke's reply to the right reverend the lord bishop of worcester's answer to his second letter wherein, besides other incident matters, what his lordship has said concerning certainty by reason, certainty by ideas, and certainty of faith, the resurrection of the same body, the immateriality of the soul, the inconsistency of mr. locke's notions with the articles of the christian faith and their tendency to sceptism [sic], is examined. locke, john, - . [ ], , [ ] p. printed by h.c. for a. and j. churchill ... and c. castle .., london : mdcxcix [ ] errata sheet following p. . reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng locke, john, - . -- essay concerning human understanding. stillingfleet, edward, - . -- discourse in vindication of the doctrine of the trinity. trinity -- controversial literature. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion m r. locke's reply to the right reverend the lord bishop of worcester's answer to his second letter : wherein , besides other incident matters , what his lordship has said concerning certainty by reason , certainty by ideas , and certainty of faith. the resurrection of the same body . the immateriality of the soul. the inconsistency of mr. locke's notions with the articles of the christian faith , and their tendency to sceptism , is examined . london : printed by h. c. for a. and i. churchill , at the black swan in pater-noster-row ; and e. castle , next scotland-yard by whitehall , mdcxcix . my lord , your lordship , in the beginning of the last letter you honoured me with , seems so uneasie and displeased at my having said too much already in the question between us , that i think i may conclude , you would be well enough pleas'd if i should say no more ; and you would dispense with me for not keeping my promise i made you * to answer the other parts of your first letter . if this proceeds from any tenderness in your lordship for my reputation , that you would not have me expose my self by an overflow of words , in many places void of clearness , coherence and argument , and that therefore might have been spared ; i must acknowledge it is a piece of great charity , and such wherein you will have a lasting advantage over me , since good manners will not permit me to return you the like . or should i in the ebullition of thoughts , which in me your lordship finds as impetuous as the springs of modena mentioned by ramazzini , be in danger to forget my self , and to think , i had some right to return the general complaint of length and intricacy without force , yet you have secured your self from the suspition of any such trash on your side , by making * cobwebs the easie product of those who write out of their own thoughts , which it might be a crime in me to impute to your lordship . if this complaint of yours be not a charitable warning to me , i cannot well guess at the design of it ; for i would not think that in a controversie , which you , my lord , have dragg'd me into , you would assume it as a priviledge due to your self to be as copious as you please , and say what you think fit , and expect i should reply only so , and so much , as would just suit your good liking , and serve to set the cause right on that side which your lordship contends for . my lord , i shall always acknowledge the great distance that is between your lordship and my self , and pay that deference that is due to your dignity and person . but controversie , though it excludes not good manners , will not be managed with all that submission which one is ready to pay in other cases . truth , which is inflexible , has here its interest , which must not be given up in a complement . plato and aristotle , and other great names must give way , rather than make us renounce truth , or the friendship we have for her . this possibly your lordship will allow , for it is not spun out of my own thoughts ; i have the authority of others for it : and i think it was in print before i was born . but you will say however , i am too long in my replies . it is not impossible but it may be so . but with all due respect to your lordship's authority ( the greatness whereof i shall always readily acknowledge ) i must crave leave to say , that in this case you are by no means a proper judge . we are now , as well your lordship as my self , before a tribunal to which you have appealed , and before which you have brought me : 't is the publick must be judge , whether your lordship has enlarged too far in accusing me , or i in defending my self . common justice makes great allowance to a man pleading in his own defence , and a little length ( if he should be guilty of it ) finds excuse in the compassion of by-standers , when they see a man causelesly attacked , after a new way , by a potent adversary ; and under various pretences , occasions sought , and words wrested to his disadvantage . this , my lord , you must give me leave to think to be my case , whilst this strange way your lordship has brought me into this controversie ; your gradual accusations of my book , and the different causes your lordship has assigned of them ; together with quotations out of it , which i cannot find there , and other things i have complained of ( to some of which your lordship has not vouchsafed any answer ) shall remain unaccounted for , as i humbly conceive they do . i confess my answers are long , and i wish they could have been shorter . but the difficulty i have to find out , and set before others your lordship's meaning , that they may see what i am answering to ; and so be able to judge of the pertinency of what i say , has unavoidably enlarged them . whether this be wholly owing to my dulness , or whether a little perplexedness both as to grammar and coherence , caused by those numbers of thoughts , whether of your own or others , that crowd from all parts to be set down , when you write , may not be allow'd to have some share in it , i shall not presume to say . i am at the mercy of your lordship and my other readers in the point , and know not how to avoid a fault that has no remedy . your lordship says , * the world soon grows weary of controversies , especially when they are about personal matters , which made your lordship wonder that one who understands the world so well , should spend above . pages in renewing and enlarging a complaint wholly concerning himself . to which give me leave to say , that if your lordship had so much considered the world , and what it is not much pleased with , when you published your discourse in vindication of the trinity , perhaps your lordship had not so personally concerned me in that controversie , as it appears now you have , and continue still to do . your lordship wonders * that i spend above pages in renewing and enlarging my complaint concerning my self . your wonder , i humbly conceive , will not be so great , when you recollect , that your answer to my complaint , and the satisfaction you proposed to give me and others in that personal matter , began the first letter you honoured me with , and ended in the th page of it , where you said , you suppose the reason of your mentioning my words so often was now no longer a riddle to me ; and so you proceeded to other particulars of my vindication . if therefore i have spent pages of my answer in shewing that what you offered in pages for my satisfaction was none , but that the riddle was a riddle still ; the disproportion in the number of pages is not so great as to be the subject of much wonder ; especially to those who consider that in what you call personal matter i was shewing , that my essay , having in it nothing contrary to the doctrin of the trinity , was yet brought into that dispute ; and that therefore i had reason to complain of it , and of the manner of its being brought in : and if you had pleas'd not to have moved other questions , nor brought other charges against my book till this , which was the occasion and subject of my first letter , had been cleared , by making out that the passages , you had in your vindication of the doctrin of the trinity quoted out of my book , had something in them against the doctrin of the trinity , and so were with just reason brought by you , as they were , into that dispute : there had been no other but that personal matter , as you call it , between us . in the examination of those pages meant , as you said , for my satisfaction , and of other parts of your letter , i found ( contrary to what i expected ) matter of renewing and enlarging my complaint , and this i took notice of and set down in my reply , which it seems i should not have done ; the knowledge of the world should have taught me better : and i should have taken that for satisfaction , which you were pleased to give , in which i could not find any , nor , as i believe , any intelligent or impartial reader . so that your lordship's care of the world , that it should not grow weary of this controversie , and the fault you find of my mis-imploying fifty pages of my letter , reduces it self at last in effect to no more but this , that your lordship should have a liberty to say what you please , pay me in what coin you think fit ; my part should be to be satisfied with it , rest content and say nothing . this indeed might be a way not to weary the world , and to save pages of clean paper ; and put such an end to the controversie , as your lordship would not dislike . i learn from your lordship , * that it is the first part of wisdom , in some mens opinions , not to begin in such disputes : what the knowledge of the world ( which is a sort of wisdom ) should in your lordship's opinion make a man do , when one of your lordship's character begins with him , is very plain : he is not to reply , so far as he judges his defence and the matter requires , but as your lordship is pleased to allow ; which some may think no better than if one might not reply at all . after having thus rebuked me for having been too copious in my reply , in the next words your lordship instructs me what i should have answer'd , * that i should have clear'd my self by declaring to the world , that i owned the doctrin of the trinity as it has been received in the christian church . this , as i take it , is a meer personal matter of the same woof with a spanish sant benito , and , as it seems to me , designed to sit close to me . what must i do now , my lord ? must i silently put on and wear this badge of your lordship's favour , and as one well understanding the world say not a word of it , because the world soon grows weary of personal matters ? if in gratitude for this personal favour i ought to be silent , yet i am forced to tell you , that in what you require of me here , you possibly have cut out too much work for a poor ordinary layman , for whom it is too hard to know , how a doctrin so disputed has been received in the christian church , and who might have thought it enough to own it as delivered in the scriptures . your lordship herein lays upon me what i cannot do , without owning to know what i am sure i do not know . for how the doctrin of the trinity has been always received in the christian church , i confess my self ignorant . i have not had time to examine the history of it , and to read those controversies that have been writ about it : and to own a doctrin as received by others , when i do not know how those others received it , is perhaps a short way to orthodoxy , that may satisfie some men : but he that takes this way to give satisfaction , in my opinion makes a little bold with truth ; and it may be questioned whether such a profession be pleasing to that god who requires truth in the inward parts , however acceptable it may in any man be to his diocesan . i presume your lordship , in your discourse in vindication of the doctrin of the trinity , intends to give it us as it has been received in the christian church . and i think your words , * viz. it is the sense of the christian church which you are bound to defend , and no particular opinions of your own , authorize one to think so . but if i am to own it as your lordship has there delivered it , i must own what i do not understand : for i confess your exposition of the sense of the church , wholly transcends my capacity . if you require me to own it with an implicit faith , i shall pay that deference as soon to your lordship's exposition of the doctrin of the church , as any ones . but if i must understand and know what i own , it is my misfortune , and i cannot deny it , that i am as far from owning what you in that discourse deliver , as i can be from professing the most unintelligible thing that ever i read , to be the doctrin that i own . whether i make more use of my poor understanding in the case , than you are willing to allow every one of your readers , i cannot tell ; but such an understanding as god has given me is the best i have , and that which i must use in the apprehending what others say , before i can own the truth of it ; and for this there is no help that i know . that which keeps me a little in countenance , is , that , if i mistake not , men of no mean parts , even divines of the church of england , and those of neither the lowest reputation nor rank , find their understandings fail them on this occasion ; and stick not to own , that they understand not your lordship in that discourse , and particularly that your th chapter is unintelligible to them as well as me ; whether the fault be in their and my understandings , the world must be judge . but this is only by the by , for this is not the answer i here intend your lordship . your lordship tells me , that to clear my self i should have owned to the world the doctrin of the trinity as it has been received , &c. answer , i know not whether in a dispute managed after a new way , wherein one man is argued against , and another man's words all along quoted , it may not also be a good as well as a new rule for the answerer to reply to what was never objected , and clear himself from what was never laid to his charge . if this be not so , and that this new way of attacking requires not this new way of defence , your lordship's prescription to me here , what i should have done , will , amongst the most intelligent and impartial readers , pass for a strange rule in controversie , and such as the learnedst of them will not be able to find in all antiquity ; and therefore must be imputed to something else than your lordship's great learning . did your lordship in the discourse of the vindication of the trinity , wherein you first fell upon my book , or in your letter ; ( my answer to which , you are here correcting ) did your lordship , i say , any where object to me , that i did not own the doctrin of the trinity , as it has been received in the christian church , & c ? if you did , the objection was so secret , so hidden , so artificial , that your words declared quite the contrary . in the vindication of the doctrin of the trinity , your lordship says , * that my notions were borrowed to serve other purposes [ whereby , if i understand you right , you meant against the doctrin of the trinity ] than i intended them ; which you repeat again † for my satisfaction , and insist * upon for my vindication . you having so solemnly more than once professed to clear me and my intentions from all suspition of having any part in that controversie , as appears farther in the close of your first letter , † where all you charge on me , is the ill use , that others had , or might make of my notions , how could i suppose such an objection made by your lordship , which you declare against , without accusing your lordship of manifest prevarication ? if your lordship had any thing upon your mind , any secret aims , which you did not think fit to own , but yet would have me divine and answer to , as if i knew them , this i confess is too much for me , who look no farther into mens thoughts , than as they appear in their books . where you have given your thoughts vent in your words , i have not , i think , omitted to take notice of them , not wholly passing by those insinuations , which have been drop'd from your lordship's pen ; which from another , who had not professed so much personal respect , would have shewn no exceeding good disposition of mind towards me . when your lordship shall go on to accuse me of not believing the doctrin of the trinity , as received in the christian church , or any other doctrin you shall think fit , i shall answer as i would to an inquisitor . for tho your lordship tells me , † that i need not he afraid of the inquisition , or that you intended to charge me with heresie in denying the trinity ; yet he that shall consider your lordship's proceeding with me from the beginning , as far as it is hitherto gone , may have reason to think , that the methods and management of that holy office are not wholly unknown to your lordship , nor have scaped your great reading . your proceedings with me have had these steps , . several passages of my essay of humane vnderstanding , and some of them relating barely to the being of a god , and other matters wholly remote from any question about the trinity , were brought into the vindication of the doctrin of the trinity , and there argued against as containing the errors of those and them , which those and them are not known to this day . . in your lordship's answer to my first letter , when that was given as the great reason why my essay was brought into that controversie , ( viz. ) because in it certainty was founded upon clear and distinct ideas , was found to fail , and was only a supposition of your own ; other accusations were sought out against it in relation to the doctrin of the trinity . viz. that * it might be of dangerous consequence , to that doctrin , to introduce the new term of ideas , and to place certainty in the perception of the agreement or disagreement of our ideas . what are become of these charges , we shall see in the progress of this letter , when we come to consider what your lordship has reply'd to my answer upon these points . . these accusations not having , it seems , weight enough to effect what you intended , my book has been rumaged again to find new and more important faults in it ; and now at last at the third effort † my notions of ideas are found inconsistent with the articles of the christian faith. this indeed , carries some sound in it , and may be thought worthy the name and pains of so great a man and zealous a father of the church as your lordship . that i may not be too bold in affirming a thing i was not privy to , give me leave , my lord , to tell your lordship why i presume my book has upon this occasion been look'd over again , to see what could be found in it capable to bear a deeper accusation , that might look like something in a title-page . your lordship , by your station in the church , and the zeal you have shewn in defending its articles , could not be supposed , when you first brought my book into this controversie , to have omitted these great enormities , that it now stands accused of , and to have cited it for smaller mistakes , some whereof were not found , but only imagin'd to be , in it ; if you had then known these great faults , which you now charge it with , to have been in it . if your lordship had been apprised of its being guilty of such dangerous errors , you would not certainly have pass'd them by : and therefore i think one may reasonably conclude , that my essay was new looked into on purpose . your lordship says , * that what you have done herein you thought it your duty to do , not with respect to your self , but to some of the mysteries of our faith , which you do not charge me with opposing , but by laying such foundations as do tend to the overthrow of them . it cannot be doubted but your duty would have made you at the first warn the world , that my notions were inconsistent with the articles of the christian faith , if your lordship had then known it . though the excessive respect and tenderness you express towards me personally in the immediately preceding words , would be enough utterly to confound me , were i not a little acquainted with your lordship's civilities in this kind . for you tell me , * that these things laid together made your lordship think it necessary to do that which you was unwilling to do till i had driven you to it , which was to shew the reason you had , why you looked on my notion of ideas and of certainty by them , as inconsistent with it self , and with some important articles of the christian faith. what must i think now , my lord , of these words ? must i take them as a meer complement , which is never to be interpreted rigorously , according to the precise meaning of the words ? or must i believe that your unwillingness , to do so hard a thing to me , restrained your duty , and you could not prevail on your self ( how much soever the mysteries of faith were in danger to be overthrown ) to get out these harsh words , viz. that my notions were inconsistent with the articles of the christian faith , till your third onset , after i had forced you to your duty by two replies of mine ? it will not become me , my lord , to make my self a complement from your words , which you did not intend me in them . but on the other side , i would not willingly neglect to acknowledge any civility from your lordship in the full extent of it . the business is a little nice , because what is contain'd in those two passages , * cannot by a less skilful hand than yours be well put together , though they immediately follow one another . this , i am sure , falls out very untowardly , that your lordship should drive me , ( who had much rather have been otherwise imployed ) to drive your lordship to do that which you were unwilling to do . the world sees how much i was driven : for what censures , what imputations must my book have lain under , if i had not cleared it from those accusations your lordship brought against it ; when i am charged now with evasions , for not clearing my self from an accusation which you never brought against me ? but if it be an evasion , not to answer to an objection that has not been made , what is it i beseech you , my lord , to make no reply to objections that have been made ? of which i promise to give your lordship a list , whenever you shall please to call for it . i forbear it now for fear that if i should say all that i might upon this new accusation , it would be more than would suit with your lordship's liking ; and you should complain again that you have opened a passage which brings to your mind ramazzini and his springs of modena . but your lordship need not be afraid of being overwhelmed with the ebullition of my thoughts , nor much trouble your self to find a way to give check to it : meer ebullition of thoughts never overwhelms or sinks any one but the author himself ; but if it carries truth with it , that i confess has force , and it may be troublesome to those that stand in its way . your lordship says , you see how dangerous it is to give occasion to one of such a fruitful invention as i am , to write . i am obliged to your lordship , that you think my invention worth concerning your self about , though it be so unlucky as to have your lordship and me always differ about the measure of its fertility . in your first answer * you thought i too much extended the fertility of my invention , and ascribed to it what it had no title to : and here i think you make the fertility of my invention greater than it is . for in what i have answered to your lordship , there seems to me no need at all of a fertil invention . 't is true it has been hard for me to find out whom you writ against , or what you meant in many places . as soon as that was found the answer lay always so obvious , and so easie , that there needed no labour of invention to discover what one should reply . the things themselves ( where there were any ) strip'd of the ornaments of scholastick language , and the less obvious ways of learned writings , seemed to me to carry their answers visibly with them . this permit me , my lord , to say , that however fertil my invention is , it has not in all this controversie produced one fiction or wrong quotation . but before i leave the answer you dictate , permit me to observe that i am so unfortunate to be blamed * for owning what i was not accused to disown ; and here for not owning what i was never charged to disown . the like misfortune have my poor writings . they offend your lordship in some places , because they are new , and in others , because they are not new . your next words which are a new charge , i shall pass over till i come to your proof of them , and proceed to the next paragraph . your lordship tells me , * you shall wave all unnecessary repetitions , and come immediately to the matter of my complaint , as it is renewed in my second letter . what your lordship means by unnecessary repetitions here , seems to be of a piece with your blaming me in the foregoing page , for having said too much in my own defence ; and this taken altogether , confirms my opinion , that , in your thoughts , it would have been better i should have replyed nothing at all . for you having set down here near twenty lines as a necessary repetition out of your former letter , your lordship omits my answer to them as wholly unnecessary to be seen ; and consequently you must think was at first unnecessary to have been said . for when the same words are necessary to be repeated again , if the same reply which was made to them be not thought fit to be repeated too , it is plainly judged to be nothing to the purpose , and should have been spared at first . 't is true , your lordship has set down some few expressions taken out of several parts of my reply ; but in what manner the reader cannot clearly see , without going back to the original of this matter . he must therefore pardon me the trouble of a deduction , which cannot be avoided , where controversie is managed at this rate ; which necessitates , and so excuses length of the answer . my book was brought into the trinitarian controversie by these steps . your lordship says , that . the vnitarians have not explained the nature and bounds of reason . . the author of christianity not mysterious , to make amends for this , has offer'd an account of reason . . his doctrin concerning reason , supposes that we must have clear and distinct ideas of whatever we pretend to any certainty of in our mind . . your lordship calls this a new way of reasoning . . this gentleman of this new way of reasoning in his first chapter says something , which has a conformity with some of the notions in my book . but it is to be observed he speaks them as his own thoughts and not upon my authority , nor with taking any notice of me . . by vertue of this he is presently entituled to i know not how much of my book ; and divers passages of my essay are quoted , and attributed to him under the title of the gentlemen of the new way of reasoning , ( for he is by this time turned into a troop ) and certain unknown ( if they are not all contained in this one author's doublet ) they and these are made by your lordship to lay about them shrewdly for several pages together in your lordship's vindication of the doctrin of the trinity , &c. with passages taken out of my book , which your lordship was at the pains to quote as theirs , i. e. certain unknown anti-trinitarians . of this your lordship's way , strange and new to me , of dealing with my book i took notice . * to which your lordship tells me here † you replyed in these following words which your lordship has set down as no unnecessary repetition . your words are : it was because the person who opposed the mysteries of christianity went upon my grounds , and made use of my words ; although your lordship declared withal , that they were used to other purposes than i intended them ; and your lordship confessed that the reason why you quoted my words so much , was , because your lordship found my notions as to certainty by ideas , was the main foundation on which the author of christianity not mysterious went ; and that he had nothing that looked like reason if that principle were removed , which made your lordship so much endeavour to shew , that it would not hold ; and so you supposed the reason why your lordship so often mentioned my words , was no longer a riddle to me . and to this repetition your lordship subjoins , † that i set down these passages in my second letter , but with these words annexed , that all this seems to me to do nothing to the clearing of this matter . answer . i say so indeed in the place quoted by your lordship , and if i had said no more , your lordship had done me justice in setting down barely these words as my reply , which being set down when your lordship was in the way of repeating your own words with no sparing hand , as we shall see by and by , these few of mine set down thus without the least intimation , that i had said any thing more , cannot but leave the reader under an opinion , that this was my whole reply . but if your lordship will please to turn to that place of my second letter , * out of which you take these words , i presume you will find that i not only said , but proved , that what you had said in the words above repeated , to clear the riddle in your lordship's way of writing , did nothing towards it . that which was the riddle to me , was , that your lordship writ against others , and yet quoted only my words , and that you pinn'd my words , which you argued against , upon a certain sort of these and them that no where appeared or were to be found ; and by this way brought my book into the controversie . to this your lordship says , you told me it was because the person who opposed the mysteries of christianity , went upon my grounds and made use of my words . answer . he that will be at the pains to compare this , which you call a repetition here , with the place you quote for it , viz. . answ. p. . will , i humbly conceive , find it a new sort of repetition ; unless the setting down of words and expressions not to be found in it , be the repetition of any passage . but for a repetition , let us take it of what your lordship had said before . the reason , and the only reason there * given why you quoted my words after the manner you did , was , because you found my notions as to certainty by ideas , was the main foundation which the author of christianity not mysterious went upon . these are the words in your lordship's first letter , and this the only reason there given , though it hath grown a little by repetition . and to this my reply † was . that i thought your lordship had found , that that which the author of christianity not mysterious went upon , and for which he was made one of the gentlemen of the new way of reasoning , opposite to the doctrin of the trinity was , that he made or supposed clear and distinct ideas necessary to certainty : but that was not my notion as to certainty by ideas , &c. which reply , my lord , did not barely say , but shew'd the reason why i said , that what your lordship had offered as the reason of your manner of proceeding , did nothing towards the clearing of it : unless it could clear the matter to say you joined me with the author of christianity not mysterious , who goes upon a different notion of certainty from mine ; because he goes upon the same with me . for he ( as your lordship supposes ) making certainty to consist in the perception of the agreement or disagreement of clear and distinct ideas ; and i on the contrary making it consist in the perception of the agreement of disagreement of such ideas as we have , whether they be perfectly in all their parts clear and distinct or no. it is impossible he should go upon my grounds , whilst they are so different , or that his going upon my grounds should be the reason of your lordship's joining me with him . and now i leave your lordship to judge , how you had cleared this matter , and whether , what i had answer'd did not prove , that what you said did nothing towards the clearing of it ? this one thing methinks your lordship has made very clear , that you thought it necessary to find some way to bring in my book , where you were arguing against that author , that he might be the person , and mine the words you would argue against together . but 't is as clear that the particular matter which your lordship made use of to this purpose , happen'd to be somewhat unluckily chosen . for your lordship having † accused him of supposing clear and distinct ideas necessary to certainty , which you declared * to be the opinion you opposed , and for that opinion having made him a gentleman of a new way of reasoning , your lordship imagined that was the notion of certainty i went on . but it falling out otherwise , and i denying it to be mine , the imaginary tie between that author and me , was unexpectedly dissolved ; and there was no appearance of reason for bringing passages out of my book , and arguing against them as your lordship did , as if they were that author 's . to justifie this , ( since my notion of certainty could not be brought to agree with what he was charged with , as opposite to the doctrin of the trinity ) he at any rate must be brought to agree with me , and to go upon my notion of certainty . pardon me my lord , that i say at any rate . the reason i have to think so , is this . either that author does make clear and distinct ideas necessary to certainty , and so does not go upon my notion of certainty : and then your assigning his going upon my notion of certainty , as the reason for your joyning us as you did , shews no more but a willingness in your lordship to have us joyn'd . or he does not lay all certainty only in clear and distinct ideas , and so possibly for ought i know may go upon my notion of certainty . but then my lord , the reason of your first bringing him and me into this dispute , will appear to have been none . all your arguing against the gentlemen of this new way of reasoning , will be found to be against no body , since there is no body to be found that lays all foundation of certainty only in clear and distinct ideas ; no body to be found that holds the opinion that your lordship opposes . having thus given you an account of some part of my reply ( to what your lordship really answer'd in that th page of your first letter ) to shew that my reply contained something more than these words here * set down by your lordship . viz. that all this seems to me to do nothing to the clearing this matter . i come now to those parts of your repetition , as your lordship is pleased to call it , wherein there is nothing repeated . your lordship says , * that you told me the reason why i was brought into the controversie after the manner i had complained of , was because the person who opposed the mysteries of christianity , went upon my grounds ; and for this you quote the th page of your first letter . but having turned to that place , and finding there these words . that you found my notions as to certainty by ideas , was the main foundation which that author went upon : which are far from being repeated in the words set down here , unless grounds in general be the same with notions as to certainty by ideas . i beg leave to consider what you here say as new to me , and not repeated . your lordship says , that you brought me into the controversie as you did , because that author went upon my grounds . 't is possible he did , or did not : but it cannot appear that he did go upon my grounds , till those grounds are assigned , and the places both out of him and me produced to shew , that we agree in the same grounds and go both upon them ; when this is done there will be room to consider whether it be so or no. in the mean time you having brought me into the controversie , for his going upon this particular ground , supposed to be mine , that clear and distinct ideas are necessary to certainty . it can do nothing towards the clearing this , to say in general , as your lordship does , * that he went upon my grounds , because though he should agree with me in several other things , but differ from me in this one notion of certainty , there could be no reason for your dealing with me as you have done . that notion of certainty , being your very exception against his account of reason ; and the sole occasion you took of bringing in passages out of my book ; and the very foundation of arguing against them . your lordship farther says here , * in this repetition which you did not say before in the place refer'd to as repeated , that he made use of my words . i think he did of words something like mine . but as i humbly conceive also , he made use of them , as his own , and not as my words ; for i do not remember that he quotes me for them . this i am sure , that in the words quoted out of him by your lordship , upon which my book is brought in , there is not one syllable of certainty by ideas . no doubt whatever he or i or any one have said , if your lordship disapproves of it , you have a right to question him that said it . but i do not see how this gives your lordship any right to entitle any body to what he does not say , whoever else says it . the author of christianity not mysterious , says in his book something suitable to what i had said in mine ; borrowed or not borrowed from mine , i leave your lordship to determine for him . but i doe not see what ground that gives your lordship to concern me in the controversie you have with him , for things i say which he does not ; and which i say to a different purpose from his . let that author and i agree in this one notion of certainty as much as you please , what reason i beseech your lordship could this be , to quote my words as his , who never used them ; and to purposes , as you say more than once , to which i never intended them ? this was that which i complained was a riddle to me . and since your lordship can give no other reason for it , than those we have hitherto seen , i think it is sufficiently unridled , and you are in the right when you say , you think it is no longer a riddle to me . i easily grant my little reading may not have instructed me , what has been , or what may be done , in the several ways of writing and managing of controversie , which like war always produces new stratagems : only i beg my ignorance may be my apology , for saying , that this appears a new way of writing to me , and this is the first time i ever met with it . but let the ten lines which your lordship has set down out of him * be if you please , supposed to be precisely my words , and that he quoted my book for them . i not see how even this entitles him to any more of my book than he has quoted . or how any words of mine in other parts of my book , can be ascribed to him , or argued against as his , or rather , as i know not whose , which was the thing i complained of ; for the these and they , those passages of my book were ascribed to , could not be that author , for he used them not : nor the author of the essay of humane vnderstanding for he was not argued against , but was discharged from the controversie under debate . so that neither he nor i being the they and those , that so often occur , and deserved so much pains from your lordship , i could not but complain of this to me incomprehensible way of bringing my book into that controversie . another part of your lordship's repetition , † which i humbly conceive , is no repetition ; because this also i find not in that passage quoted for it , is this , that your lordship confessed that the reason why you quoted my words so much . my lord , i do not remember any need your lordship had to give a reason why you quoted my words so much , because i do not remember , that i made that the matter of my complaint . that which i complained of , was not the quantity of what was quoted out of my book , but the manner of quoting it , * viz. that i was so every where joined with others , under the comprehensive words they and them , though my book alone were every where quoted , that the world would be apt to think , i was the person who argued against the trinity : and again , † that which i complained of , was , that i was made one of the gentlemen of the new way of reasoning , without being guilty of what made them so , and so was brought into a chapter wherein i thought my self not concerned ; which was managed so , that my book was all along quoted , and others argued against ; others were entitled to what i said , and i to what others said , without knowing why or how : nay , i told your lordship in that very reply , * that if your lordship had directly questioned any of my opinions , i should not have complained . thus your lordship sees my complaint was not of the largeness , but of the manner of your quotations . but of that in all these many pages imployed by your lordship for my satisfaction , you , as i remember , have not been pleased to offer any reason , nor can i hither to find it any way cleared : when i do , i shall readily acknowledge your great mastery in this as in all other ways of writing . i have in the foregoing pages , for the clearing this matter , been obliged to take notice of them and those , as directly signifying no body . whether your lordship will excuse me for so doing i know not , since i perceive such slight words as them and those are not to be minded in your lordship's writings : your lordship has a priviledge to use such trifling particles without taking any great care what or whom they refer to . to shew the reader that i do not talk without book in the case , i shall set down your lordship 's own words , * what a hard fate doth that man lie under , that falls into the hands of a severe critick ! he must have a care of his but , and for , and them , and it. for the least ambiguity in any of these , will fill up pages in an answer , and make a book look considerable for the bulk of it . and what must a man do , who is to answer all such objections about the use of particles ? i humbly conceive 't is not without reason , that your lordship here claims an exemption from having a care of your but , and your for , and your them , and other particles . the sequel of your letter will shew , that 't is a priviledge your lordship makes great use of , and therefore have reason to be tender of it , and to cry out against those unmannerly criticks , who question it . upon this consideration , i cannot but look on it as a misfortune to me , that it should fall in my way to displease your lordship , by disturbing you in the quiet , and perhaps antient possession of so convenient a priviledge . but how great soever the advantages of it may be to a writer , i upon experience find it is very troublesome and perplexing to a reader , who is concern'd to understand what is written , that he may answer to it . but to return to the place we were upon . your lordship goes on and says , * whether it doth or no , i. e. whether what your lordship had said does clear this matter or no , you are content to leave it to any indifferent reader ; and there it must rest at last although i should write volumes about it . upon the reading of these last words of your lordship's , i thought you had quite done with this personal matter , so apt , as you say , to weary the world. but whether it be that your lordship is not much satisfied in the handling of it , or in the letting it alone ; whether your lordship meant by these last words , that what i write about it is volumes , i. e. too much , as your lordship has told me in the first page ; but what your lordship says about it is but necessary ; whether these or any other be the cause of it , personal matter , as it seems , is very importunate , and troublesome to your lordship , as it is to the world : you turn it going in the end of one paragraph , and personal matter thrusts it self in again in the beginning of the next , whether of it self , without your lordship's notice or consent , i examine not . but thus stand the immediate following words wherein you lordship asks me , * but for what cause do i continue so unsatisfied ? to which you make me give this answer , that the cause why i continue so unsatisfied , is , that the author mentioned , went upon this ground , that clear and distinct ideas are necessary to certainty , but that is not my notion as to certainty by ideas ; which is , that certainty consists in the perception of the agreement or disagreement of ideas , such as we have , whether they be in all their parts perfectly clear and distinct or no ; and that i have no notions of certainty more than this one . these words which your lordship has set down for mine , i have printed in a distinct character , that the reader may take particular notice of them ; not that there is any thing very remarkable in this passage it self , but because it makes the business of the fourscore following pages . for the three several answers that your lordship says you have given to it , and that which you call your defence of them , reach , as i take it , to the page . but another particular reason why this answer which your lordship has made for me to a question of your own putting , is distinguished by a particular character , is to save frequent repetitions of it , that the reader by having recourse to it , may see whether those things , which your lordship says of it , be so or no , and judge whether i am in the wrong , when i assure him , that i cannot find them to be as you say . only before i come to what your lordship positively says of this which you call my answer , i crave leave to observe that it supposes i continue unsatisfied : to which i reply , that i no where say that i continue unsatisfied : i may say , that what is offer'd for satisfaction , gives none to me or any body else ; and yet i as well as other people , may be satisfied concerning the matter . i now come to what your lordship says positively of it . . you say that i tell you , that the cause why i continued unsatisfied , is , that the author mentioned , went upon this ground , that clear and distinct ideas are necessary to certainty ; but that is not my notion of certainty by ideas , &c. to which i crave leave to reply , that neither in the th page of my second letter which your lordship quotes for it , nor any where else did i tell your lordship any such thing . neither could i assign , that authors going upon that ground , there mentioned as any cause of dissatisfaction to me , because i know not that he went upon this ground , that clear and distinct ideas are necessary to certainty ; for i have met with nothing produced by your lordship out of him , to prove that he did so . and if it be true , that he goes upon grounds of certainty that are not mine , i know no body that ought to be dissatisfied with it but your lordship , who have taken so much pains to make his grounds mine , and my grounds his , and to entitle us both to what each has said apart . . your lordship says , this is no more than what i had said before in my former letter . answ. for this i appeal to the th , or rather ( as i think you writ ) th page quoted for it by your lordship ; where any one must have very good eyes , to find all that is set down here in this answer , ( as you a little lower call it ) which you have been pleased to put into my mouth . for neither in the one nor the other of those pages , is there any such answer of mine . indeed , in the th page there are these words , that certainty , in my opinion , lies in the perception of the agreement or disagreement of ideas , such as they are , and not always in having perfectly clear and distinct ideas . but these words there , are not given as answer to this question , why do i continue so unsatisfied ? and the remarkable answer above set down , is as i take it , more than these words , as much more in proportion as your lordship 's whole letter is , more than the half of it . . your lordship says of the remarkable answer above set down , that you took particular notice of it . to which i crave leave to reply , that your lordship no where before took notice of this answer , as you call it : for it was no where before extant , though it be true , some part of the words of it were . but some part of the words of this answer ( which too were never given as an answer to the question propos'd ) can never be this answer , it self . . your lordship farther says , that you gave three several answers to it . to which i must crave leave further to reply , that never an one of the three answers which you here say you gave to this my answer , were given to this answer which in the words above set down , you made me give to your question , why i continued so unsatisfied ? to justifie this my reply , there needs no more but to set down these your lordship's three answers , and to turn to the places where you say you gave them . the first of your three answers is this , * that those who offer at clear and distinct ideas , bid much fairer for certainty than i do , ( according to this answer ) and speak more agreeably to my original grounds of certainty . the place you quote for this , is ans. p. . but in that place it is not given as an answer to my saying , that the cause why i continue unsatisfied , is , that the author mentioned , went upon this ground , that clear and distinct ideas are necessary to certainty , but , &c. and if it be given for answer to it here , it seems a very strange one . for i am supposed to say , that the cause why i continue unsatisfied , is , that the author mentioned , went upon a ground different from mine ; and to satisfie me i am told , his way is better than mine , which cannot but be thought an answer very likely to satisfie me . your second answer , which you say you gave to that remarkable passage above set down is this , * that it is very possible the author of christianity not mysterious , might mistake or misapply my notions ; but there is too much reason to believe he thought them the same , and we have no reason to be sorry that he hath given me this occasion for the explaining my meaning , and for the vindication of my self in the matters i apprehend he had charged me with ; and for this you quote your first letter , p. . but neither are these words in that place an answer to my saying , that the cause why i continued dissatisfied , is , that that author went upon this ground , that clear and distinct ideas are necessary to certainty , but , &c. your third answer , which you say you gave to that passage above set down , is , * that my own grounds of certainty tend to scepticism ; and that in an age wherein the mysteries of faith are too much exposed by the promoters of scepticism and infidelity , it is a thing of dangerous consequence to start such new methods of certainty , as are apt to leave mens minds more doubtful than before : for this you refer the reader to your first letter . † but i must crave leave also to observe , that these words are not all to be found in that place ; and those of them which are there , are by no means an answer to my saying , that the cause why i continue unsatisfied , is , &c. what the words which your lordship has here set down as your three answers , are brought in for in those three places quoted by your lordship , any one that will consult them may see , it would hold me too long in personal matter to explain that here ; and therefore for your lordship's satisfaction i pass by those particulars . but this i crave leave to be positive in , that in neither of them , they are given in reply to that , which is above set down , as my answer to your lordship's question , for what cause do i continue so unsatisfied ? tho' your lordship here says , † that to this answer they were given as a reply , and it was it you had taken notice of , and given these three several replies to . as answers therefore to what you make me say here , viz. that the cause of my continuing unsatisfied , is , that the author mentioned , went upon a ground of certainty that is none of mine ; i cannot consider them . for to this neither of them is given as an answer , tho' this and it in ordinary construction , make them have that reference . but these are some of your priviledged particles , and may be applied how and to what you please . but though neither of these passages be any manner of answer to what your lordship calls them answers to , yet your laying such stress on them , that well nigh half your letter , as i take it , is spent in the defence of them ; 't is fit i consider what you say under each of them . i say , as i take it , near half your letter is in defence of these three passages . one reason why i speak so doubtfully , is , that though you say here , * that you will lay them together and defend them , and that in effect all that is said to the th page is ranged under these three heads ; yet they being brought in as answers to what i am made to say is the cause why i continued unsatisfied ; i should scarce think your lordship should spend so many pages in this personal matter , after you had but two or three pages before so openly blamed me for spending a less number of pages in my answer concerning personal matters , what your lordship had in your letter concerning them . another reason why i speak so doubtfully , is because i do not see how these three passages need so long or any defences where they are not attacked ; or if they be attacked , methinks the defences of them should have been applied to the answers i had made to them ; or if i have made none , and they be of such moment that they require answers , your lordship's minding me that they did so , would either by my continued silence have left to your lordship all that you can pretend to for my granting them , or else my answers to them have given your lordship an occasion to defend them , and perhaps to have defended them otherwise than you have done . this is certain , that these defences had come time enough when they had been attack'd , and then it would have been seen whether what was said , did defend them or no. the truth is , my lord , if you will give me leave to speak my thoughts freely , when i consider these three , as you call them , answers , how they themselves are brought in , and what relation that which is brought under each of them has to them , and to the matter in question ; methinks they look rather like texts chosen to be discoursed on , than as answers to be defended in a controversie . for the connection of that which in train is tacked on to them , is such that makes me see i am wholly mistaken in what i thought the established rule of controversie . this was also another reason why i said you spent , as i take it , near half of your letter in defence of them . for when i consider how one thing hangs on to another , under the d answer , from page , where it is brought in to p. . where i think that which you call your defending it ends , 't is a hard matter by the relation and dependency of the parts of that discourse ( contained in those pages ) one on another , to tell where it ends . but to consider the passages themselves , and the defense of them . that which you call your first answer , and which you say you will defend , is in these words , † those who offer at clear and distinct ideas , bid much fairer for certainty than i do , ( according to this answer ) and speak more agreeably to my original grounds of certainty . these words being brought in at first as a reply to what was called my answer , but was not my answer , as may be seen , lett. . p. . i took no notice of them in my second letter , as being nothing at all to the point in hand , and therefore what need they have of a farther defence , when nothing is objected to them , i do not see . to what purpose is it to spend seven or eight pages to shew , that anothers notion about certainty , is better than mine ; when that tends not to shew how your saying , that the certainty of my proof of a god , is not placed upon any clear and distinct ideas , but upon the force of reason distinct from it , concerns me , which was the thing there to be shewn ; as is visible to any one who will vouchsafe to look into that th page of my first letter . and indeed , why should your lordship trouble your self to prove , which of two different ways of certainty by ideas is the best , when you have so ill an opinion of the whole way of certainty by ideas , that you accuse it of tendency to scepticism ? but it seems your lordship is resolved to have all the faults in my book clear'd or corrected , and so you go on to defend these words . that those who offer at clear and distinct ideas , bid much fairer for certainty than i do . i could have wished that your lordship had pleased a little to explain them , before you had defended them ; for they are not , to me , without some obscurity . however , to guess as well as i can , i think the proposition that you intend here , is this , that those who place certainty in the perception of the agreement or disagreement of only clear and distinct ideas , are more in the right than i am , who place it in the perception of the agreement or disagreement of ideas , such as we have though they be not in all their parts perfectly clear and distinct . whether your lordship has proved this , or no , will be seen when we come to consider what you have said in the defence of it . in the mean time , i have no reason to be sorry , to hear your lordship say so ; because this supposes , that certainty can be attained by the perception of the agreement or disagreement of clear and distinct ideas . for if certainty cannot be attained by the perception of the agreement or disagreement of clear and distinct ideas : how can they be more in the right , who place certainty in one sort of ideas , that it cannot be had in ; than those who place it in another sort of ideas , that it cannot be had in ? i shall proceed now to examine what your lordship has said in defence of the proposition you have here set down , to defend : which , you may be sure i shall do , with all the favourableness that truth will allow , since if your lordship makes it out to be true , it puts an end to the dispute you have had with me . for it confutes that main proposition , which you have so much contended for , that to lay all foundation of certainty , as to matters of faith , upon clear and distinct ideas , does certainly overthrow all mysteries of faith : unless you will say , that mysteries of faith cannot consist with what you have proved to be true . to prove that they are more in the right than i , who place certainty in the perception of the agreement or disagreement of clear and distinct ideas only , your lordship says , * that it is a wonderful thing , in point of reason , for me to pretend to certainty by ideas , and not allow these ideas to be clear and distinct . this my lord looks as if i placed certainty only in obscure and confused ideas , and did not allow it might be had by clear and distinct ones . but i have declared my self so clearly and so fully to the contrary , that i doubt not , but your lordship would think i deserved to be ask'd , whether this were fair and ingenuous dealing , to represent this matter , as this expression does : but the instances are so many , how apt my unlearned way of writing is to mislead your lordship , and that always on the side least favourable to my sense , that if i should cry out as often as i think i meet with occasion for it ; your lordship would have reason to be uneasie at the ebullition and inlarging of my complaints . your lordship farther asks , † how can i clearly perceive the agreement or disagreement of ideas , if i have not clear and distinct ideas ? for how is it possible for a mans mind to know whether they agree or disagree , if there be some parts of those ideas , we have only general and confused ideas of . i would rather read these later words , if your lordship please if there be some parts of those ideas that are only general and confused , for parts of ideas that we have only general and confused ideas of , is not very clear and intelligible to me . taking then your lordship's question as cleared of this obscurity , it will stand thus . how is it possible for a man's mind to know , whether ideas agree or disagree , if there be some parts of those ideas obscure and confused ? in answer to which , i crave leave to ask . is it possible for a man's mind to perceive , whether ideas agree or disagree , if no parts of those ideas be obscure and confused , and by that perception to attain certainty ? if your lordship says , no. how do you hereby prove , that they who place certainty in the perception of the agreement or disagreement of only clear and distinct ideas , are more in the right than i ? for they who place certainty , where it is impossible to be had , can in that be no more in the right , than he who places it in any other impossibility . if you say , yes , certainty may be attained by the perception of the agreement or disagreement of clear and distinct ideas , you give up the main question : you grant the proposition , which you declare you chiefly oppose ; and so all this great dispute with me is at an end . your lordship may take which of these two you please , if the former , the proposition here to be proved , is given up , if the latter , the whole controversie is given up , one of them 't is plain you must say . this and what your lordship says farther on this point , seems to me , to prove nothing , but that you suppose , that either there are no such thing as obscure and confused ideas ; and then , with submission , the distinction between clear and obscure , distinct and confused is useless , and 't is in vain to talk of clear and obscure , distinct and confused ideas , in opposition to one another : or else your lordship supposes , that an obscure and confused idea , is wholly undistinguishable from all other ideas , and so in effect is all other ideas : for if an obscure and confused idea , be not one and the same with all other ideas , as it is impossible for it to be , then the obscure and confused idea may and will be so far different from some other ideas , that it may be perceived whether it agrees or disagrees with them or no. for every idea in the mind , clear or obscure , distinct or confused , is but that one idea , that it is , and not another idea , that it is not ; and the mind perceives it to be the idea , that it is , and not another idea that it is different from . what therefore i mean by obscure and confused ideas , i have at large shewn * and shall not trouble your lordship with a repetition of here . for that there are such obscure and confused ideas , i suppose the instances your lordship gives here † evince ; to which i shall add this one more . suppose you should in the twilight , or in a thick mist , see two things standing upright , near the size and shape of an ordinary man ; but in so dim a light , or at such a distance , that they appeared very much alike , and you could not perceive them to be what they really were , the one a statue , the other a man , would not these two be obscure and confused ideas ? and yet could not your lordship be certain of the truth of this proposition concerning either of them , that it was something , or did exist , and that by perceiving the agreement of that idea ( as obscure and confused as it was ) with that of existence as exprest in that proposition ? this my lord , is just the case of substance , upon which you raised this argument , concerning obscure and confused ideas ; which this instance shews may have propositions made about them , of whose truth we may be certain . hence i crave liberty to conclude , that i am nearer the truth than those who say , that certainty is founded only in clear and distinct ideas , if any body does say so . for no such saying of any one of those , with whom your lordship joined me , for so saying , is , that i remember , yet produced ; though this be that for which they and those , whoever they be , had from your lordship † the title of the gentlemen of the new way of reasoning : and this be the opinion which your lordship declares * you oppose , as certainly overthrowing all mysteries of faith , and excluding the notion of substance out of rational discourse ; which terrible tarmagant proposition , viz. that certainty is founded only in clear and distinct ideas , which has made such a noise , and been the cause of the spending above ten times fifty pages , and given occasion to very large ebullition of thoughts ; appears not by any thing that has been yet produced , to be any where in their writings , with whom upon this score you have had so warm a controversie , but only in your lordship's imagination , and what you have at least for this once , writ out of your own thoughts . but if this paragraph contain so little in defence of the proposition , which your lordship in the beginning of it , set down on purpose to defend ; what follows is visibly more remote from it . but since your lordship has been pleased to tack it on here , though without applying of it any way , that i see , to the defence of the proposition to be defended , which is already got clean out of sight , i am taught , that 't is fit i consider it here in this , which your lordship has thought the proper place for it . in the next paragraph , * your lordship is pleased to take notice of this part of my complaint , viz. that i say more than twice or ten times , that you blame those who place certainty in clear and distinct ideas ; but i do not , and yet you bring me in amongst them . and for this , your lordship quotes seventeen several pages of my second letter . whoever will give himself the trouble to turn to those pages , will see how far i am in those places , from barely saying , that you blame those who place certainty , &c. and what reason you had to point to so many places for my so saying , as a repetition of my complaint . and i believe they will find the proposition about placing certainty only in clear and distinct ideas , is mentioned in them upon several occasions , and to different purposes as the argument required . be that as it will , this is a part of my complaint , and you do me a favour , that after having , as you say , met with it in so many places , you are pleased at last to take notice of it , and promise me a full answer to it . the first part of which full answer , is in these words * that you do not deny but the first occasion of your lordship's charge , was in the supposition , that clear and distinct ideas were necessary , in order to any certainty in our minds . and that the only way to attain this certainty , was by comparing these ideas together . my lord , though i have faithfully set down these words out of your d answer , † yet i must own i have printed them in something a different character from that which they stand in your letter . for your lordship has published this sentence so , as if the supposition that clear and distinct ideas , were necessary in order to any certainty in our minds , were my supposition ; whereas i must crave leave to let my reader know , that that supposition is purely your lordship's , for you neither in your defence of the trinity , nor in your first answer , produce any thing to prove , that that was either an assertion or supposition of mine : but your lordship was pleased to suppose it for me . as to the latter words , and that the only way to attain this certainty , was by comparing these ideas together . if your lordship means by these ideas , ideas in general ; then i acknowledge these to be my words , or to my sense ; but then they are not any supposition in my book , though they are made part of the supposition here ; but their sense is expressed in my essay at large in more places than one . but if by these ideas , your lordship means only clear and distinct ideas , i crave leave to deny , that to be my sense or any supposition of mine . your lordship goes on , † but to prove this . prove what , i beseech you my lord ? that certainty was to be attained by comparing ideas , was a supposition of mine ? to prove that there needed no words or principles of mine to be produced , unless your lordship would prove that which was never denied . but if it were to prove this , viz. that it was a supposition of mine , that clear and distinct ideas were necessary to certainty , and that to prove this to be a supposition of mine , * my words were produced , and my principles of certainty laid down and none else ; i answer , i do not remember any words or principles of mine produced to shew any ground for such a supposition , that i placed certainty only in clear and distinct ideas ; and if there had been any such produced , your lordship would have done me and the reader a favour , to have marked the pages wherein one might have found them produced , unless your lordship thinks you make amends for quoting so many pages of my second letter , which might have been spared , by neglecting wholly to quote any of your own where it needed . when your lordship shall please to direct me to those places where such words and principles of mine were produced to prove such a supposition , i shall readily turn to them , to see how far they do really give ground for it . but my bad memory not suggesting to me any thing like it , your lordship , i hope , will pardon me if i do not turn over your defence of the trinity and your first letter , to see whether you have any such proofs which you your self seem so much to doubt or think so meanly of , that you do not so much as point out the places where they are to be found ; though we have in this very page so eminent an example , that you are not sparing of your pains in this kind , where you have the least thought that it might serve your lordship to the meanest purpose . but though you produced no words or principles of mine to prove this a supposition of mine , yet in your next words , here your lordship produces a reason why you your self supposed it . for you say , * you could not imagine that i could place certainty in the agreement or disagreement of ideas , and not suppose those ideas to be clear and distinct ; so that at last the satisfaction you give me , why my book was brought into a controversie , wherein it was not concerned , is that your lordship imagined i supposed in it , what i did not suppose in it . and here i crave leave to ask , whether the reader may not well suppose that you had a great mind to bring my book into that controversie , when the only handle you could find for it , was an imagination of a supposition to be in it , which in truth was not there . your lordship adds , † that i finding my self joined in such company which i did not desire to be seen in , i rather chose to distinguish my self from them , by denying clear and distinct ideas to be necessary to certainty . if it might be permitted to another to guess at your thoughts , as well as you do at mine , he perhaps would turn it thus , that your lordship finding no readier way , as you thought , to set a mark upon my book , than by bringing several passages of it into a controversie concerning the trinity wherein they had nothing to do ; and speaking of them under the name of those and them , as if your adversaries in that dispute had made use of those passages against the trinity , when no one opposer of the doctrin of the trinity , that i know , or that you have produced , ever made use of one of them ; you thought fit to jumble my book with other peoples opinions after a new way never used by any other writer that i ever heard of . if any one will consider what your lordship has said for my satisfaction , ( wherein you have , as i humbly conceive i have shewn , produced nothing but imaginations of imaginations , and suppositions of suppositions ) he will , i conclude , without straining of his thoughts , be carried to this conjecture . but conjectures apart , your lordship says , * that i finding my self joined in such company which i did not desire to be seen in , i rather chose to distinguish my self . if keeping to my book can be called distinguishing my self . you say , i rather chose . rather ! than what , my lord , i beseech you ? your learned way of writing , i find is every where beyond my capacity ; and unless i will guess at your meaning ( which is not very safe ) beyond what i can certainly understand by your words , i often know not what to answer to . 't is certain , you mean here , that i prefer'd distinguishing my self from them i found my self joined with to something ; but to what you do not say . if you mean to owning that for my notion of certainty , which is not my notion of certainty ; this is true , i did and shall always rather choose to distinguish my self from any them , than own that for my notion which is not my notion : if you mean that i prefer'd my distinguishing my self from them to my being joined with them , you make me choose where there neither is nor can be any choice . for what is wholly out of one's power , leaves no room for choice : and i think , i should be laughed at , if i should say , i rather choose to distinguish my self from the papists , than that it should rain . for it is no more in my choice not to be joined , as your lordship has been pleased to join me , with the unknown they and them , than it is in my power that it should not rain . 't is like you will say here again , this is a nice criticism ; i grant , my lord , it is about words and expressions : but since i cannot know your meaning but by your words and expressions , if this defect in my understanding very frequently overtake me in your writings to and concerning me , 't is troublesome , i confess ; but what must i do ? must i play at blind man's-buff ? catch at what i do not see ? answer to i know not what ; to no meaning , i. e. to nothing ? or must i presume to know your meaning when i do not ? for example , suppose i should presume it to be your meaning here , that i found my self joined in company by your lordship , with the author of christianity not mysterious , by your lordship's imputing the same notions of certainty to us both ; that i did not desire to be seen in his company , i. e. to be thought to be of his opinion in other things : and therefore i choose rather to distinguish my self from him , by denying clear and distinct ideas to be necessary to certainty , than to be so joined with him . if i should presume this to be the sense of these your words here , and that by the doubtful signification of the expression of being joined in company and seen in comany , used equivocally , your lordship should mean , that because i was said to be of his opinion in one thing , i was to be thought to be of his opinion in all things , and therefore disowned to be of his opinion in that , wherein i was of his opinion ; because i would not be thought of his opinion all through , would not your lordship be displeased with me for supposing you to have such a meaning as this , and ask me again , whether i could think you a man of so little sense to talk thus ? and yet my lord , this is the best i can make of these words , which seem to me rather to discover a secret in your way of dealing with me , than any thing in me , that i am ashamed of . for i am not , nor ever shall be ashamed to own any opinion i have , because another man holds the same ; and so far as that brings me into his company , i shall not be troubled to be seen in it . but i shall never think , that that entitles me to any other of his opinions , or makes me of his company in any other sense , how much soever that be the design : for your lordship has used no small art and pains to make me of his and the unitarians company in all that they say , only because that author has ten lines in the beginning of his book , which agrees with something i have said in mine , from whence we become companions , so universally united in opinion , that they must be entitled to all that i say , and i to all that they say . my lord , when i writ my book , i could not design to distinguish my self from the gentlemen of the new way of reasoning , who were not then in being , nor are , that i see , yet : since i find nothing produced out of the vnitarians , nor the author of christianity not mysterious , to shew , that they make clear and distinct ideas necessary to certainty . and all that i have done since , has been to shew , that you had no reason to join my book with men ( let them be what they or those you please ) who founded certainty only upon clear and distinct ideas , when my book did not found it only upon clear and distinct ideas . and i cannot tell why the appealing to my book now should be called a choosing rather to distinguish my self . my reader must pardon me here for this uncouth phrase of joining my book with men. for as your lordship order'd the matter ( pardon me if i say in your new way of writing ) so it was , if your own word may be taken in the case : for , to give me satisfaction , you insist upon this , that you did not join me with those gentlemen in their opinions , but tell me they used my notions to other purposes than i intended them ; and so thee was no need for me to distinguish my self from them , when your lordship had done it for me , as you plead all along . though here you are pleased to tell me , that i was joined with them , and that i found my self joined in such company as i did not desire to be seen in . my lord , i could find my self joined in no company upon this occasion , but what you joined me in . and therefore i beg leave to ask your lordship , did you join me in company with those , in whose company you here say , i do not desire to be seen ? if you own that you did , how must i understand that passage where you say , * that you must do that right to the ingenious author of the essay of humane vnderstanding , from whence these notions were borrowed , to serve other purposes than he intended them ; which you repeat again † as matter of satisfaction to me , and as a proof of the care you took not to be misunderstood . if you did join me with them , what is become of all the satisfaction in the point , which your lordship has been at so much pains about ? and if you did not join me with them , you could not think i found my self joined with them , or chose to distinguish my self from men i was never joined with . for my book was innocent of what made them gentlemen of the new way of reasoning . there seems to me something very delicate in this matter . i should be supposed joined to them , and your lordship should not be supposed to have joined me to them , upon so slight or no occasion ; and yet all this comes solely from your lordship . how to do this to your satisfaction , i confess my self to be too dull : and therefore i have been at the pains to examine how far i have this obligation to your lordship ; and how far you would be pleased to own it , that the world might understand your lordship's , to me , incomprehensible way of writing on this occasion . for if you had a mind by a new and very dexterous way , becoming the learning and caution of a great man , to bring me into such company , which you think i did not desire to be seen in : i thought such a pattern set by such an hand as your lordship's , ought not to be lost by being passed over too slightly . besides , i hope , that you will not take it amiss , that i was willing to see , what obligation i had to your lordship in the favour your designed me . but i crave leave to assure your lordship , i shall never be ashamed to own any opinion i have , because another man ( of whom perhaps your lordship or others have no very good thoughts ) is of it , nor be unwilling to be so far seen in his company : though i shall always think i have a right to demand , and shall desire to be satisfied , why any one makes to himself , or takes an occasion from thence , in manner that favours not too much of charity to extend this society to those opinions of that man , with which i have nothing to do , that the world may see the justice and good will of such endeavours , and judge whether such arts savour not a little of the spirit of the inquisition . for if i mistake not , 't is the method of that holy office , and the way of those rever'd guardians of what they call the christian faith , to raise reports or start occasions of suspition concerning the orthodoxy of any one they have no very good will towards ; and require him to clear himself , guilding all this with the care of religion , and the profession of respect and tenderness to the person himself , even when they deliver him up to be burnt by the secular power . i shall not my lord say , that you have had any ill will to me , for i never deserved any from you . but i shall be better able to answer those , who are apt to think the method you have taken , has some conformitie , so far as it has gon ; with what protestants complain of in the inquisition , when you shall have cleared this matter a little otherwise , and assigned a more sufficient reason , for bringing me into the party of those that oppose the doctrin of the trinity , than only because , the author of christianity not mysterious , has in the beginning of his book , half a score lines which you guess he borrowed out of mine . for that in truth is all the matter of fact , upon which all this dust is raised ; and the matter so advanced by degrees , that now i am told , i should have cleared my self , by owning the doctrin of the trinity : as if i had been ever accused of disowning it . but that which shews no small skill in this management , is , that i am called upon to clear my self , by the very same person who raising the whole dispute , has himself over and over again cleared me ; and upon that grounds the satisfaction he pretends to give to me and others , in answer to my complaint of his having without any reason at all , brought my book into the controversie concerning the trinity . but to go on . if the preceding part of this paragraph , had nothing in it of defence of this proposition , that those who offer at clear and distinct ideas , bid much fairer for certainty than i do , &c. it is certain , that what follows , is altogether as remote from any such defence . your lordship says , * that certainty by sense , certainty by reason , and certainty by remembrance , are to be distinguished from the certainty under debate , and to be shut out from it : and upon this you spend the th , th and th pages . supposing it so , how does this at all tend to the defence of this proposition , that those who offer at clear and distinct ideas , bid much fairer for certainty than i do ? for whether certainty by sense , by reason and by remembrance , be or be not comprehended in the certainty under debate , this proposition , that those who offer at clear and distinct ideas , bid much fairer for certainty than i do , will not at all be confirmed , or invalidated thereby . the proving therefore , that certainty by sense , by reason , and by remembrance , is to be excluded from the certainty under debate , serving nothing to the defence of the proposition to be defended , and so having nothing to do here , let us now consider it as a proposition , that your lordship has a mind to prove , as serving to some other great purpose of your own , or perhaps , in some other view against my book ; for you seem to lay no small stress upon it , by your way of introducing it . for you very solemnly set your self to prove , * that the certainty under debate , is the certainty of knowledge , and that a proposition whose ideas are to be compared as to their agreement or disagreement , is the proper object of this certainty . from whence your lordship infers , † that therefore this certainty is to be distinguished from a certainty by sense , by reason and by remembrance . but by what logick this is infer'd , is not easy to me to discover . for if a proposition , whose ideas are to be compared as to their agreement or disagreement , be the proper object of the certainty under debate ; if propositions whose certainty we arrive at by sense , reason or remembrance be of ideas , which may be compared , as to their agreement or disagreement , then they cannot be excluded from that certainty , which is to be had by so comparing those ideas : unless they must be shut out for the very same reason , that others are taken in . . then as to certainty by sense or propositions of that kind . the object of the certainty under debate , your lordship owns , is a proposition whose ideas are to be compared as to their agreement or disagreement . the agreement or disagreement of the ideas of a proposition to be compared , may be examined and perceived by sense , and is certainty by sense : and therefore how this certainty is to be distinguished and shut out from that , which consists in the perceiving the agreement or disagreement of the ideas of any proposition , will not be easy to shew ; unless one certainty is distinguished from another , by having that , which makes the other to be certainty , viz. the perception of the agreement or disagreement of two ideas , as expressed in that proposition , v. g. may i not be certain , that a ball of ivory that lies before my eyes is not square ? and is it not my sense of seeing , that makes me perceive the disagreement of that square figure , to that round matter , which are the ideas expressed in that proposition ? how then is certainty by sense excluded or distinguished from , that knowledge which consists in the perception of the agreement or disagreement of ideas ? . your lordship distinguishes the certainty which consists in the perceiving the agreement or disagreement of ideas , as expressed in any proposition from certainty by reason . * to have made good this distinction , i humbly conceive , you would have done well to have shewed that the agreement or disagreement of two ideas could not be perceived by the intervention of a third , which i , and as i guess other people call reasoning , or knowing by reason . as for example , cannot the sides of a given triangle , be known to be equal by the intervention of two circles , whereof one of these sides is a common radius ? to which 't is like your lordship will answer , what i find you do here , † about the knowledge of the existence of substance , by the intervention of the existence of modes , that you grant one may come to certainty of knowledge in the case ; but not a certainty by ideas , but by a consequence of reason deduced from the ideas we have by our senses . this , my lord , you have said , and thus you have more than once opposed reason and ideas as inconsistent , which i should be very glad to see proved once , after these several occasions i have given your lordship , by excepting against that supposition . but since the word idea has the ill luck to be so constantly opposed by your lordship to reason , permit me if you please instead of it , to put what i mean by it , viz. the immediate objects of the mind in thinking ( for that is it which i would signifie by the word ideas ) and then let us see how your answer will run . you grant that from the sensible modes of bodies , we may come to a certain knowledge , that there are bodily substances ; but this you say is not a certainty by the immediate objects of the mind in thinking , but by a consequence of reason deduced from the immediate objects of the mind in thinking , which we have by our senses . when you can prove that we can have a certainty , by a consequence of reason ; which certainty shall not also be by the immediate objects of the mind in using its reason , you may say such certainty is not by ideas but by consequence of reason . but that i believe will not be , till you can shew , that the mind can think , or reason , or know , without immediate objects of thinking , reasoning , or knowing , all which objects , as your lordship knows , i call ideas . you subjoin , * and this can never prove that we have certainty by ideas , where the ideas themselves are not clear and distinct . the question is not , whether we can have certainty by ideas that are not clear and distinct ? or whether my words ( if by the particle this , you mean my words set down in the foregoing page ) prove any such thing , which i humbly conceive they do not . but whether certainty by reason , be excluded from the certainty under debate , which i humbly conceive you have not from my words or any other way proved . . the third sort of propositions that your lordship excludes , are those whose certainty we know by remembrance , but in these two the agreement or disagreement of the ideas contained in them is perceived ; not always indeed , as it was at first by an actual view of the connection of all the intermediate ideas , whereby the agreement or disagreement of those in the proposition was at first perceived , but by other intermediate ideas , that shew the agreement or disagreement of the ideas contained in the proposition , whose certainty we remember . as in the instance you here make use of , viz. that the three angles of a triangle are equal to two right ones . the certainty of which proposition we know by remembrance , though the demonstration hath sliped out of our minds ; but we know it in a different way from what your lordship supposes . the agreement of the two ideas , as joined in that proposition is perceived , but it is by the intervention of other ideas than those which at first produced that perception . i remember , i. e. i know ( for remembrance is but the reviving of some past knowledge ) that i was once certain of the truth of this proposition , that the three angles of a triangle are equal to two right ones . the immutability of the same relations between the same immutable things , is now the idea that shews me , that if the three angles of a triangle were once equal to two right ones , they will always be equal to two right ones ; and hence i come to be certain , that what was once true in the case is always true ; what ideas once agreed , will always agree ; and consequently what i once knew to be true , i shall always know to be true as long as i can remember that i once knew it . your lordship says , * that the debate between us is about certainty of knowledge , with regard to some proposition whose ideas are to be compared as to their agreement or disagreement : out of this debate you say , certainty by sense , by reason and by remembrance , is to be excluded . i desire you then , my lord , to tell what sort of propositions will be within the debate , and to name me one of them ; if propositions , whose certainty we know by sense , reason , or remembrance , are excluded ? however , from what you have said concerning them , your lordship in the next paragraph concludes them out of the question ; your words are , these things then being out of the question . out of what question , i beseech you , my lord ? the question here , and that of your own proposing to be defended in the affirmative is this , whether those who offer at clear and distinct ideas , bid much fairer for certainty than i do ? and how certainty by sense , by reason , and by remembrance comes to have any particular exception in reference to this question , 't is my misfortune not to be able to find . but your lordship leaving the examination of the question under debate , by a new state of the question , would pin upon me what i never said . your words are , * these things then being put out of the question which belong not to it . the question truly stated is , whether we can attain to any certainty of knowledge as to the truth of a proposition in the way of ideas , where the ideas themselves , by which we came to that certainty , be not clear and distinct ? with submission , my lord , that which i say in the point , is , that we may be certain of the truth of a proposition concerning an idea which is not in all its parts clear and distinct ; and therefore if your lordship will have any question with me concerning this matter , the question truly stated is , whether we can frame any proposition concerning a thing whereof we have but an obscure and confused idea , of whose truth we can be certain ? that this is the question , you will easily agree , when you will give your self the trouble to look back to the rise of it . your lordship having found out a strange sort of men † who had broached a doctrin which supposed that we must have clear and distinct ideas of what ever we pretend to a certainty of in our minds , was pleased for this to call them the gentlemen of a new way of reasoning , and to make me one of them . i answer'd , that i placed not certainty only in clear and distinct ideas , and so ought not to have been made one of them , being not guilty of what made a gentleman of this new way of reasoning . 't is pretended still , that i am guilty ; and indeavour'd to be prov'd . to know now whether i am or no , it must be consider'd what you lay to their charge , as the consequence of that opinion ; and that is , that upon this ground we cannot come to any certainty that there is such a thing as substance . this appears by more places than one . your lordship asks , * how is it possible that we may be certain that there are both bodily and spiritual substances , if our reason depend upon clear and distinct ideas ? and again , † how come we to be certain that there are spiritual substances in the world , since we can have no clear and distinct ideas concerning them ? and your lordship having set down some words out of my book , as if they were inconsistent with my principle of certainty founded only in clear and distinct ideas , you say , * from whence it follows that we may be certain of the being of a spiritual substance , though we have no clear and distinct ideas of it . other places might be produced , but these are enough to shew , that those who held clear and distinct ideas necessary to certainty , were accused to extend it thus far , that where any idea was obscure and confused , there no proposition could be made concerning it , of whose truth we could be certain , v. g. we could not be certain that there was in the world such a thing as substance , because we had but an obscure and confus'd idea of it . in this sense therefore i denyed that clear and distinct ideas were necessary to certainty , v. g. i denyed it to be my doctrin , that where an idea was obscure and confus'd , there no proposition could be made concerning it , of whose truth we could be certain . for i held we might be certain of the truth of this proposition , that there was substance in the world , though we have but an obscure and confus'd idea of substance : and your lordship endeavoured to prove we could not , as may be seen at large in that th chapter of your vindication , &c. from all which it is evident , that the question between us truly stated is this , whether we can attain certainty of the truth of a proposition concerning any thing whereof we have but an obscure and confus'd idea ? this being the question , the first thing you say , * is , that des cartes was of your opinion against me . answ. if the question were to be decided by authority , i had rather it should be by your lordship 's than des cartes's : and therefore i should excuse my self to you , as not having needed , that you should have added his authority to yours , to shame me into a submission ; or that you should have been at the pains to have transcribed so much out of him , for my sake , were it fit for me to hinder the display of the riches of your lordship's universal reading ; wherein , i doubt not , but i should take pleasure my self , if i had it to shew . i come therefore to what i think your lordship principally aimed at ; which , as i humbly conceive , was to shew out of my book , that i founded certainty only on clear and distinct ideas . and yet , as you say , * i have complained of your lordship in near twenty places of my second letter , for charging this upon me . by this the world will judge of the iustice of my complaints , and the consistency of my notion of ideas . answ. what consistency of my notion of ideas has to do here , i know not ; for i do not remember , that i made any complaint concerning that . but supposing my complaints were ill grounded in this one case concerning certainty ; yet , they might be reasonable in other points ; and therefore , with submission , i humbly conceive the inference was a little too large , to conclude from this particular against my complaints in general . in the next place i answer , that supposing the places which your lordship brings out of my book did prove what they do not , viz. that i founded certainty only in clear and distinct ideas , yet my complaints in the case are very just . for your lordship at first brought me into the controversie , and made me one of the gentlemen of the new way of reasoning , for founding all certainty on clear and distinct ideas , only upon a bare supposition that i did so , which i think your lordship confesses in these words ; † where you say , that you do not deny but the first occasion of your charge , was the supposition that clear and distinct ideas were necessary in order to any certainty in our minds ; and that the only way to attain this certainty , was the comparing these , i. e. clear and distinct ideas together ; but to prove this , my words , your lordship says , were produced , and my principles of certainty laid down and none else . answer . 't is strange , that when my principles of certainty were laid down , this ( if i held it ) was not found amongst them : having looked therefore , i do not find in that place , that any words or principles of mine were produced to prove that i held , that the only way to attain certainty , was by comparing only clear and distinct ideas ; so that all that then made me one of the gentlemen of the new way of reasoning , was only your supposing that i supposed that clear and distinct ideas are necessary to certainty . and therefore i had then and have still , reason to complain , that your lordship brought me into this controversie upon so slight grounds , which i humbly conceive will always shew it to have proceeded not so much from any thing you had then found in my book , as from a great willingness in your lordship at any rate to do it ; and of this the passages which you have here now produced out of my essay are an evident proof . for if your lordship had then known any thing that seemed so much to your purpose , when you produced , as you say , my words and my principles to prove , that i held clear and distinct ideas necessary to certainty , it cannot be believed that you would have omitted these passages , either then or in your answer to my first letter , and defer'd them to this your answer to my second . these passages therefore now quoted here by your lordship , give me leave , my lord , to suppose have been by a new and diligent search found out , and are now at last brought post factum to give some colour to your way of proceeding with me , though these passages being , as i suppose , then unknown to you ; they could not be the ground of making me one of those who place certainty only in clear and distinct ideas . let us come to the passages themselves , and see what help they afford you . the first words you set down out of my essay † are these , the mind not being certain of the truth of that it doth not evidently know . from these words , that which i infer in that place , is , that therefore the mind is bound in such cases , to give up its assent to an unerring testimony . but your lordship from them infers here , * therefore i make clear ideas necessary to certainty ; or therefore by considering the immediate objects of the mind in thinking , we cannot be certain that substance ( whereof we have an obscure and confus'd idea ) doth exist . i shall leave your lordship to make good this consequence when you think fit , and proceed to the next passage you alledge , which you say * proves it more plainly . i believe it will be thought it should be proved more plainly , or else it will not be proved at all . this plainer proof is out of b. . ch. . sect. . in these words , that which is requisite to make our knowledge certain , is the clearness of our ideas . ans. the certainty here spoken of , is the certainty of general propositions in morality , and not of the particular existence of any thing ; and therefore tends not at all to any such position as this , that we cannot be certain of the existence of any particular sort of being , though we have but an obscure and confus'd idea of it . though it does affirm , that we cannot have any certain perception of the relations of general moral ideas ( wherein consists the certainty of general moral propositions ) any farther than those ideas are clear in our minds . and that this is so , i refer my reader to that chapter for satisfaction . the third place produced * by your lordship , out of b. . ch. . sect. . is , for it being evident that our knowledge cannot exceed our ideas , where they are only imperfect , confused or obscure ; we cannot expect to have certain perfect or clear knowledge . to understand these words aright , we must see in what place they stand , and that is in a chapter of the improvement of our knowledge , and therein are brought as a reason to shew how necessary it is for the enlarging of our knowledge , to get and setle in our minds as far as we can , clear distinct and constant ideas of those things we would consider and know . the reason whereof there given , is this , that as far as they are only imperfect , confused and obscure ; we cannot expect to have certain , perfect or clear knowledge , i. e. that our knowledge will not be clear and certain so far as the idea is imperfect and obscure . which will not at all reach your lordship's purpose , who would argue , that because i say our idea of substance is obscure and confused , therefore upon my grounds , we cannot know that such a thing as substance exists ; because i placed certainty only in clear and distinct ideas . now to this i answer'd , that i did not place all certainty only on clear and distinct ideas , in such a sense as that , and therefore to avoid being mistaken , i said , † that my notion of certainty by ideas , is , that certainty consists in the perception of the agreement or disagreement of ideas ; such as we have , whether they be in all their parts perfectly clear and distinct or no , viz. if they are clear and distinct enough to be capable of having their agreement or disagreement with any other idea perceived , so far they are capable of affording us knowledge , though at the same time they are so obscure and confused , as that there are other ideas , with which we can by no means so compare them , as to perceive their agreement or disagreement with them . this was the clearness and distinctness which i denyed to be necessary to certainty . if your lordship would have done me the honour to have consider'd what i understood by obscure and confused ideas , and what every one must understand by them , who thinks clearly and distinctly concerning them , i am apt to imagine you would have spared your self the trouble of raising this question , and omitted these quotations out of my book , as not serving to your lordship's purpose . the fourth passage which you seem to lay most stress on , proves as little to your purpose as either of the former three . the words * are these . but obscure and confused ideas , can never produce any clear and certain knowledge . because as far as any ideas are confused or obscure , the mind can never perceive clearly whether they agree or no. the latter part of these words , are a plain interpretation of the former , and shew their meaning to be this , viz. our obscure and confused ideas , as they stand in contra-distinction to clear and distinct , have all of them something in them , whereby they are kept from being wholly imperceptible and perfectly confounded with all other ideas , and so their agreement or disagreement with at least some other ideas , may be perceived , and thereby produce certainty , though they are obscure and confused ideas . but so far as they are obscure and confused , so that their agreement or disagreement cannot be perceived , so far they cannot produce certainty , v. g. the idea of substance is clear and distinct enough to have its agreement with that of actual existence perceived : but yet it is so far obscure and confused , that there be a great many other ideas , with which , by reason of its obscurity and confusedness , we cannot compare it so , as to produce such a perception : and in all those cases we necessarily come short of certainty . and that this was so , and that i meant so , i humbly conceive , you could not but have seen , if you had given your self the trouble to reflect on that passage which you quoted , viz. * that certainty consists in the perception of the agreement or disagreement of ideas , such as we have , whether they be in all their parts perfectly clear and distinct or no. to which , what your lordship has here brought out of the second book of my essay , is no manner of contradiction ; unless it be a contradiction to say , that an idea which cannot be well compared with some ideas , from which it is not clearly and sufficiently distinguishable , is yet capable of having its agreement or disagreement perceived with some other idea , with which it is not so confounded , but that it may be compared . and therefore i had , and have still reason to complain of your lordship , for charging that upon me , which i never said nor meant . to make this yet more visible , give me leave to make use of an instance in the object of the eyes in seeing , from whence the metaphor of obscure and confused is transfer'd to ideas the objects of the mind in thinking . there is no object which the eye sees , that can be said to be perfectly obscure , for then it would not be seen at all ; nor perfectly confused ; for then it could not be distinguished from any other , no not from a clearer . for example , one sees in the dusk something of that shape and size , that a man in that degree of light and distance would appear . this is not so obscure that he sees nothing , nor so confused that he cannot distinguish it from a steeple or a star ; but is so obscure , that he cannot thought it be a statue distinguish it from a man , and therefore in regard of a man , it can produce no clear and distinct knowledge ; but yet as obscure and confused an idea as it is , this hinders not , but there may many propositions be made concerning it , as particularly that it exists , of the truth of which we may be certain . and that without any contradiction to what i say in my essay , viz. that obscure and confused ideas can never produce any clear and certain knowledge . because as far as they are confused or obscure , the mind cannot perceive clearly whether they agree or no. this reason that i there give , plainly limiting it only to knowledge , where the obscurity and confusion is such , that it hinders the perception of agreement or disagreement , which is not so great in any obscure and confused idea , but that there is some other ideas , with which it may be perceived to agree or disagree , and there 't is capable to produce certainty in us . and thus i am come to the end of your defence of your first answer , as you call it , and desire the reader to consider , how much in the eight pages imploy'd in it , is said to defend this proposition , that those who offer at clear and distinct ideas , bid much fairer for certainty than i do ? but your lordship having under this head taken occasion to examine my making clear and distinct ideas necessary to certainty ; i crave leave to consider here , what you say of it in another place . i find one argument more to prove , that i place certainty only in clear and distinct ideas . your lordship tells me , † and bids me observe my own words , that i positively say , that the mind not being certain of the truth of that it doth not evidently know . so that , says your lordship , it is plain here , that i place certainty in evident knowledge , or in clear and distinct ideas , and yet my great complaint of your lordship was , that you charged this upon me , and now you find it in my own words . answer , i do observe my own words , but do not find in them , or in clear and distinct ideas , though your lordship has set these down as my words . i there indeed say , the mind is not certain of what it does not evidently know . whereby i place certainty , as your lordship says , only in evident knowledge , but evident knowledge may be had in the clear and evident perception of the agreement or disagreement of ideas ; though some of them should not be in all their parts perfectly clear and distinct , as is evident in this proposition , that substance does exist . but you give not off this matter so . for these words of mine above quoted * by your lordship , viz. it being evident that our knowledge cannot exceed our ideas , where they are imperfect , confused or obscure , we cannot expect to have certain , perfect or clear knowledge your lordship has here † up again : and thereupon charge it on me as a contradiction , that confessing our ideas to be imperfect , confused and obscure , i say , i do not yet place certainty in clear and distinct ideas . answer , the reason is plain , for i do not say that all our ideas are imperfect , confused and obscure ; nor that obscure and confused ideas are in all their parts so obscure and confused , that no agreement or disagreement between them and any other idea can be perceived , and therefore my confession of imperfect , obscure and confused ideas , takes not away all knowledge , even concerning those very ideas . but , says your lordship , can certainty be had with imperfect and obscure ideas , and yet no certainty be had by them ? add if you please , my lord , [ by those parts of them which are obscure and confused . ] and then the question will be right put , and have this easie answer . yes , my lords , and that without any contradiction , because an idea that is not in all its parts perfectly clear and distinct , and is therefore an obscure and confused idea ; may yet with those ideas , with which , by any obscurity it has , it is not confounded , be capable to produce knowledge by the perception of its agreement or disagreement with them . and yet it will hold true , that in that part wherein it is imperfect , obscure and confused , we cannot expect to have certain , perfect or clear knowledge . for example , he that has the idea of a leopard , as only of a spotted animal , must be confessed to have but a very imperfect , obscure and confused idea of that species of animals ; and yet this obscure and confused idea , is capable by a perception of the agreement or disagreement of the clear part of it , viz. that of animal , with several other ideas to produce certainty : though as far as the obscure part of it confounds it with the idea of a lynx , or other spotted animal it can , joyn'd with them , in many propositions , produce no knowledge . this might easily be understood to be my meaning by these words , which your lordship quotes * out of my essay , viz. that our knowledge consisting in the perception of the agreement or disagreement of any two ideas , its clearness or obscurity consists in the clearness or obscurity of that perception , and not in the clearness or obscurity of the ideas themselves . upon which your lordship asks , * how is it possible for the mind to have a clear perception of the agreement of ideas , if the ideas themselves be not clear and distinct ? answer , just as the eyes can have a clear perception of the agreement or disagreement of the clear and distinct parts of a writing , with the clear parts of another ; though one , or both of them , be so obscure and blur'd in other parts , that the eye cannot perceive any agreement or disagreement they have one with another . and i am sorry that these words of mine † my notion of certainty by ideas , is , that certainty consists in the perception of the agreement or disagreement of ideas , such as we have , whether they be in all their parts perfectly clear and distinct or no , were not plain enough to make your lordship understand my meaning , and save you all this new , and as it seems to me , needless trouble . in your th page , your lordship comes to your second of the three answers which you say * you had given and would lay together and defend . you say † ( ) you answer'd , that it is very possible the author of christianity not mysterious , might mistake or misapply my notions ; but there is too much reason to believe , he thought them the same ; and we have no reason to be sorry that he hath given me this occasion for the explaining my meaning , and for the vindication of my self in the matters i apprehend he had charged me with . these words your lordship quotes out of the th page of your first letter . but as i have already observed they are not there given as an answer to this that you make me here say ; and therefore to what purpose you repeat them here is not easie to discern , unless it can be thought that an unsatisfactory answer in one place can become satisfactory by being repeated in another , where it is , as i humbly conceive , less to the purpose , and no answer at all . it was there indeed given as an answer to my saying , that i did not place certainty in clear and distinct ideas , which i said to shew that you had no reason to bring me into the controversie , because the author of christianity not mysterious placed certainty in clear and distinct ideas . to satisfie me for your doing so , your lordship answers , that it was very possible that author might mistake or misapply my notions . a reason indeed , that will equally justifie your bringing my book into any controversie : for there is no author so infallible , write he in what controversie he pleases , but 't is possible he may mistake , or misapply my notions . that was the force of this your lordship's answer in that place of your first letter , but what it serves for in this place of your second letter i have not wit enough to see . the remainder of it i have answer'd in the th and th pages of my second letter , and therefore cannot but wonder to see it repeated here again without any notice taken of what i said in answer to it , though you set it down here again , as you say , p. . on purpose to defend . but all the defence made , is only to that part of my reply which you set down * as a fresh complaint that i make in these words , this can be no reason why i should be joined with a man that had misapplied my notions , and that no man hath so much mistaken and misapplied my notions as your lordship ; and therefore i ought rather to be joined with your lordship . and then you , with some warmth , subjoin ; but is this fair and ingenuous dealing , to represent this matter so , as if your lordship had joined us together , because he had misunderstood and misapplied my notions ? can i think your lordship a man of so little sense to make that the reason of it ? no ; sir , says your lordship , it was because he assigned no other grounds but mine , and that in my own words ; however , now i would divert the meaning of them another way . my lord , i did set down your words at large in my second letter , and therefore do not see how i could be liable to any charge of unfair or disingenuous dealing in representing the matter ; which i am sure you will allow as a proof of my not misrepresenting , since i find you use it your self * as a sure fence against any such accusation ; where you tell me , that you have set down my own words at large , that i may not complain that your lordship misrepresents my sense . the same answer i must desire my reader to apply for me to your d and th pages , where your lordship makes complaints of the like kind with this here . the reasons you give for joining me with the author of christianity not mysterious , are put down verbatim as you gave them ; and if they did not give me that satisfaction they were designed for , am i to be blamed that i did not find them better than they were ? you joined me with that author because he placed certainty only in clear and distinct ideas . i told your lordship i did not do so , and therefore that could be no reason for your joining me with him . you answer , 't was possible he might mistake or misapply my notions . so that our agreeing in the notion of certainty ( the pretended reason for which we were joined ) failing , all the reason which is left and which you offer in this answer for your joining of us , is the possibility of his mistaking my notions . and i think it a very natural inference , that if the meer possibility of any ones mistaking me , be a reason for my being joined with him : any ones actual mistaking me , is a stronger reason why i should be joined with him . but if such an inference shews ( more than you would have it ) the satisfactoriness and force of your answer , i hope you will not be angry with me , if i cannot change the nature of things . your lordship indeed adds in that place , * that there is too much reason to believe that the author thought his notions and mine the same . answ. when your lordship shall produce that reason , it will be seen whether it were too much or too little . till it is produced , there appears no reason , at all ; and such concealed reason , though it may be too much , can be supposed , i think , to give very little satisfaction to me or any body else in the case . but to make good what you have said in your answer , your lordship here † replies , that you did not join us together , because he had misunderstood and misapplied my notions . answ. neither did i say , that therefore you did join us . but this i crave leave to say , that all the reason you there gave for your joining us together , was the possibility of his mistaking and misapplying my notions . but your lordship now tells * me , no , sir , this was not the reason of your joining us ; but it was because he assigned no other grounds but mine , and in my own words . answ. my lord , i do not remember that in that place you give this as a reason for your joining of us ; and i could not answer in that place to what you did not there say , but to what you there did say . now your lordship does say it it here , here i shall take the liberty to answer it . the reason you now give for your joining me with that author , is because he assigned no other grounds but mine , which however tenderly expressed , is to be understood , i suppose , that he did assign my grounds . of what , i beseech your lordship , did he assign my grounds and in my words ? if it were not my grounds of certainty , it could be no manner of reason for your joining me with him ; because the only reason why at first you made him ( and me with him ) a gentleman of the new way of reasoning , was his supposing clear and distinct ideas necessary to certainty , which was the opinion that you declared you opposed . now my lord , if you can shew where that author has in my words assigned my grounds of certainty , there will be some grounds for what you say here . but till your lordship does that , it will be pretty hard to believe that to be the ground of your joining us together ; which being no where to be found can scarce be thought the true reason of your doing it . your lordship adds , * however , now i would divert the meaning of them [ i. e. those my words ] an other way . answ. when ever you are pleased to set down those words of mine wherein that author assigns my grounds of certainty , it will be seen how i now divert their meaning another way ; till then they must remain with several other of your lordship's invisible them , which are no where to be found . but to your asking me , † whether i can think your lordship a man of that little sense ? i crave leave to reply , that i hope it must not be concluded , that as often as in your way of writing i meet with any thing that does not seem to me satisfactory , and i endeavour to shew that it does not prove , what it is made use of for , that i presently think your lordship a man of little sense . this would be a very hard rule in defending ones self ; especially for me against so great and learned a man , whose reasons and meaning it is not , i find , always easie for so mean a capacity as mine to reach ; and therefore i have taken great care to set down your words in most places , to secure my self from the imputation of misrepresenting your sense , and to leave it fairly before the reader to judge , whether i mistake it , and how far i am to be blamed if i do . and i would have set down your whole letter page by page as i answered it , would not that have made my book too big . if i must write under this fear , that you apprehend i think meanly of you , as often as i think any reason you make use of is not satisfactory in the point it is brought for , the causes of uneasiness would return too often ; and it would be better once for all , to conclude your lordship infallible , and acquiesce in whatever you say , than in every page to be so rude as to tell your lordship , i think you have little sense , if that be the interpretation of my endeavouring to shew , that your reasons come short any where . my lord , when you did me the honour to answer my first letter ( which i thought might have passed for a submissive complaint of what i did not well understand , rather than a dispute with your lordship ) you were pleased to insert into it direct accusations against my book , which looked as if you had a mind to enter into a direct controversie with me . this condescention in your lordship , has made me think my self under the protection of the laws of controversie , which allow a free examining and shewing the weakness of the reasons brought by the other side , without any offence . if this be not permitted me , i must confess , i have been mistaken , and have been guilty in answering you any thing at all : for how to answer without answering , i confess , i do not know . i wish you had never writ any thing that i was particularly concerned to examine ; and what i have been concerned to examine , i wish it had given me no occasion for any other answer , but an admiration of the manner and justness of your corrections , and an acknowledgment of an increase of that great opinion , which i had of your lordship before . but i hope it is not expected from me in this debate , that i should admit as good and conclusive all that drops from your pen , for fear of causing so much displeasure as you seem here to have upon this occasion , or for fear you should object to me the presumption of thinking you had but little sense , as often as i endeavoured to shew , that what you say is of little force . when those words and grounds of mine are produced , that the author of christianity not mysterious , assigned , which your lordship thinks a sufficient reason for your joining me with him , in opposing the doctrin of the trinity ; i shall consider them , and endeavour to give you satisfaction about them as well i have already concerning those ten lines , which you have more than once quoted out of him , as taken out of my book , and which is all that your lordship has produced out of him of that kind ; in all which there is not one syllable of clear and distinct ideas , or of certainty founded in them . in the mean time , in answer to your other question , * but is this fair and ingenuous dealing ? i refer my reader to p. - of my second letter , where he may see at large all this whole matter , and all the unfairness and disingenuity of it , which i submit to him , to judge whether for any fault of that kind , it ought to have drawn on me the marks of so much displeasure . your lordship goes on here , * and tells me , that although you were willing to allow me all reasonable occasions for my own vindication , as appears by your words ; yet you were sensible enough that i had given too just an occasion to apply them in that manner as appears by the next page . what was it , i beseech you my lord , that i was to vindicate my self from , and what was those them i had given too just an occasion to apply in that manner , and what was that manner they were applied in , and what was the occasion they were so applied ? for i can find none of all these in that next page to which your lordship refers me ; when those are set down , the world will be the better able to judge of the reason you had to join me after the manner you did : however , saying , my lord , without proveing , i humbly conceive , is but saying , and in such personal matter so turned , shews more the disposition of the speaker , than any ground for what is said . your lordship as a proof of your great care of me , tells me † at the top of that page , that you had said so much that nothing could be said more for my vindication : and before you come to the bottom of it , you labour to persuade the world , that i have need to vindicate my self . another possibly , who could find in his heart to say two such things , would have taken care they should not have stood in the same page , where the juxta-position might enlighten them too much , and surprize the sight . but possibly your lordship is so well satisfied of the worlds readiness to believe your professions of good will to me , as a mark whereof you tell me here of your willingness to allow me all reasonable occasions to vindicate my self , that no body can see any thing but kindness in whatever you say , though it appears in so different shapes . in the following words , your lordship accuses me of too nice a piece of criticism ; and tells me it looks like chicaning . answ. i did not expect in a controversie begun and managed as this which your lordship has been pleased to have with me , to be accused of chicaning without great provocation ; because the mentioning that word might perhaps raise in the reader 's minds some odd thoughts which were better spared . but this accusation made me look back into the places you quoted in the margent , and there find the matter to stand thus : to a pretty large quotation set down out of the postscript to my first letter , you subjoin , * which words seem to express so much of a christian spirit and temper , that your lordship cannot believe i intended to give any advantage to the enemies of the christian faith ; but whether there hath not been too just occasion for them to apply them in that manner , is a thing very fit for me to consider . in my answer † i take notice that the term them , in this passage of your lordship's can in the ordinary construction of our language be applied to nothing but which words in the beginning of that passage , i. e. to my words immediately preceding . this your lordship calls chicaning ; and gives this reason for it , * viz. because any one that reads without a design to cavil , would easily interpret ihem of my words and notions about which the debate was . answ. that any one that reads that passage with or without design to cavil , could hardly make it intelligible without interpreting them so , i readily grant ; but that it is easie for me or any body , to interpret any ones meaning contrary to the necessary construction and plain import of the words , that i crave leave to deny . i am sure it is not chicaning to presume , that so great an author as your lordship , writes according to the rules of grammar , and as an other man writes , who understands our language and would be understood ; to do the contrary , would be a presumption liable to blame , and might deserve the name of chicaning and cavil . and that in this case it was not easie to avoid the interpreting the term them as i did ; the reason you give why i should have done it , is a farther proof . your lordship , to shew it was easie , says the postscript , comes in but as a parenthesis : now i challenge any one living , to shew me where in that place the parenthesis must begin , and where end , which can make them applicable to any thing , but the words of my postscript . i have tried with more care and pains than is usually required of a reader in such cases , and cannot i must own find where to make a breach in the thread of your discourse , with the imaginary parenthesis , which your lordship mentions , and was not i suppose omitted by the printer for want of marks to print it . and if this , which you give as the key , that opens to the interpretation that i should have made , be so hard to be found , the interpretation it self could not be so very easie as you speak of . but to avoid all blame for understanding that passage as i did , and to secure my self from being suspected to seek a subterfuge in the natural import of your words , against what might be conjectur'd to be your sense , i added . † but if by any new way of construction , unintelligible to me , the word them here shall be applied to any passages of my essay of humane vnderstanding ; i must humbly crave leave to observe this one thing , in the whole course of what your lordship had designed for my satisfaction , that tho' my complaint be of your lordship's manner of applying , what i had publish'd in my essay , so as to interest me in a controversie , wherein i medled not ; yet your lordship all along tells me of others , that have misapplied i know not what words in my book , after i know not what manner . now as to this matter , i beseech your lordship to believe that when any one , in such a manner applies my words contrary to what i intended them , so as to make them opposite to the doctrin of the trinity ; and me a party in that controversie against the trinity , as your lordship knows i complain your lordship has done , i shall complain of them too ; and consider , as well as i can , what satisfaction they give me and others in it . this passage of mine your lordship here * represents thus , viz. that i say , that if by an unintelligible new way of construction , the word them be applied to any passages in my book : what then ? why then , whoever they are , i intend to complain of them too . but , says your lordship , the words just before tell me who they are , viz. the enemies of the christian faith. and then your lordship asks , whether this be all that i intend , viz. only to complain of them for making me a party in the controversie against the trinity ? my lord , were i given to chicaning , as you call my being stop'd by faults of grammar that disturb the sense , and make the discourse incoherent and unintelligible , if we are to take it from the words as they are , i should not want matter enough for such an exercise of my pen : as for example here again * , where your lordship makes me say , that if the word them be applied to any passages in my book , then whoever they are , i intend to complain , &c. these being set down for my words , i would be very glad to be able to put them into a grammatical construction , and make to my self an intelligible sense of them . but they being not a word that i have an absolute power over , to place where and for what i will , i confess i cannot do it . for the term they in the words here , as your lordship has set them down , having nothing that it can refer to but passages , or them which stands for words , it must be a very suddain metamorphosis that must change them into persons , for 't is for persons that the word they stands here ; and yet i crave leave to say , that as far as i understand english , they is a word cannot be used without reference to something mentioned before . your lordship tells me the words just before tell me who they are . the words just mentioned before are these , if by an unintelligible new way of construction the word them be applied to any passage of my book , for 't is to some words before indeed , but before in the same contexture of discourse , that the word they must refer to make it any where intelligible . but here are no persons mentioned in the words just before , though your lordship tells me the words just before shew who they are , but this just before , where the persons are mentioned whom your lordship intends by they here , is so far off that pages of your lordships second letter , pages of my second letter , and above pages of your lordships first letter come between : so that one must read above pages from the enemies of the christian faith , in the th page of your first letter , before one can come to the they which refers to them here in the th page of your lordship's second letter . my lord , 't is my misfortune that i cannot pretend to any figure amongst the men of learning ; but i would not for that reason be render'd so despicable , that i could not write ordinary sense in my own language : i must beg leave therefore to inform my reader , that what your lordship has set down here as mine , is neither my words , nor my sense . for , . i say not , if by any unintelligible new way of construction ; but i say , if by any new way of construction unintelligible to me : which are far different expressions . for that may be very intelligible to others , which may be unintelligible to me . and indeed my lord , there are so many passages in your writings in this controversie with me , which for their construction , as well as otherwise , are so unintelligible to me , that if i should be so unmannerly , as to measure your understanding by mine , i should not know what to think of them . in those cases therefore , i presume not to go beyond my own capacity : i tell your lordship often ( which i hope modesty will permit ) what my weak understanding will not reach ; but i am far from saying it is therefore absolutely unintelligible . i leave to others the benefit of their better judgments , to be enlightened by your lordship , where i am not . . the use your lordship here makes of these words , but if by any new way of construction unintelligible to me , the word them be applied to any passages in my book : is not the principal nor the only ( as your lordship makes it ) use for which i said them . but this ; that if your lordship by them in that place , were to be understood to mean , that there were others that misapplied passages of my book ; this was no satisfaction for what your lordship had done in that kind . though this i observed was your way of defence ; that when i complained of what your lordship had done , you told me , that others had done so too : as if that could be any manner of satisfaction . i added in the close , * that when any one , in such a manner applies my words contrary to what i intended them , so as to make them opposite to the doctrin of the trinity , and me a party in that controversie against the trinity , as your lordship knows i complain your lordship has done , i shall complain of them too ; and consider as well as i can , what satisfaction they give me and others in it . of this any one of mine , your lordship makes your forementioned they , whether with any advantage of sense or clearness to my words , the reader must judge . however this latter part of that passage , with the particular turn your lordship gives to it , is what your words would perswade your reader is all that i say here : would not your lordship upon such an occasion from me , cry out again , is this fair and ingenuous dealing ? and would not you think you had reason to do so ? but let us see what we must guess your lordship makes me say , and your exceptions to it . your lordship makes me say , whoever they are , who misapply my words , as i complain your lordship has done ( for these words must be supplied to make the sentence to me intelligible ) i intend to complain of them too : and then you find fault with me for using the indefinite word whoever , and as a reproof for the unreasonableness of it , you say ; but the words just before tell me who they are . but my words are not whoever they are . but my words are , when any one in such a manner applies my words contrary to what i intended them , &c. your lordship would here have me understand , that there are those that have done it , and rebukes me that i speak as if i knew not any one , that had done it , and that i may not plead ignorance , you say your words just before , told me who they were , viz. the enemies of the christian faith. what must i do now , to keep my word and satisfie your lordship ? must i complain of the enemies of the christian faith in general , that they have applied my words as aforesaid , and then consider as well as i can , what satisfaction they give me and others in it ? for that was all i promised to do . but this would be strange to complain of the enemies of the christian faith , for doing , what 't is very likely they never all did , and what i do not know that any one of them has done . or must i to content your lordship , read over all the writings of the enemies of the christian faith , to see whether any one of them has applied my words , i. e. in such a manner as i complained your lordship has done , that if they have , i may complain of them too ? this truly my lord , is more than i have time for ; and if it were worth while , when it is done , i perceive i should not content your lordship in it . for you ask me here , is this all i intend , only to complain of them for making me a party in the controversie against the trinity ? no my lord , this is not all . i promised too , to consider as well as i can what satisfaction ( if they offer any ) they give me and others for so doing . and why should not this content your lordship in reference to others as well as it does in reference to your self ? i have but one measure for your lordship and others . when others treat me after the manner you have done , why should it not be enough to answer them after the same manner i have done your lordship ? but perhaps your lordship has some dextrous meaning under this , which i am not quick sighted enough to perceive , and so do not reply right , as you would have me . i must beg my readers pardon as well as your lordships , for using so many words about passages , that seem not in themselves of that importance . i confess , that in themselves they are not : but yet 't is my misfortune , that in this controversie , your way of writing and representing my sense forces me to it . your lordship's name in writing is established above controle , and therefore 't would be ill breeding in one , who barely reads what you write , not to take every thing for perfect in its kind , which your lordship says . clearness and force and consistence are to be presumed always , whatever your lordship's words be : and there is no other remedy for an answerer , who finds it difficult any where to come at your meaning or argument , but to make his excuse for it , in laying the particulars before the reader , that he may be judge where the fault lies ; especially where any matter of fact is contested , deductions from the first rise , are often necessary , which cannot be made in few words , nor without several repetitions : an inconvenience possibly fitter to be endured , than that your lordship , in the run of your learned notions , should be shackled with the ordinary and strict rules of language , and in the delivery of your sublimer speculations , be tied down to the mean and contemptible rudiments of grammar : though your being above these and freed from a servile observance in the use of trivial particles , whereon the connection of discourse chiefly depends , cannot but cause great difficulties to the reader . and however it may be an ease to any great man , to find himself above the ordinary rules of writing , he who is bound to follow the connection and find out his meaning , will have his task much encreased by it . i am very sensible how much this has swelled these papers already , and yet i do not see , how any thing less than what i have said could clear those passages , which we have hitherto examined ; and set them in their due light. your next words are these , * but whether i have not made my self too much a party in it , [ i. e. the controversie against the trinity ] will appear before we have done . this is an item for me , which your lordship seems so very fond of , and so careful to inculcate , wherever you bring in any words it can be tacked to , that if one can avoid thinking it to be the main end of your writing , one cannot yet but see , that it could not be so much in the thoughts and words of a great man , who is above such personal matters , and which he knows the world soon grows weary of , unless it had some very particular business there . whether it be the author that has prejudiced you against his book , or the book prejudiced you against the author , so it is i perceive , that both i , and my essay are fallen under your displeasure . i am not unacquainted what great stress is often laid upon invidious names by skilful disputants to supply the want of better arguments . but give me leave , my lord , to say , that 't is too late for me now to begin to value those marks of good will , or a good cause ; and therefore i shall say nothing more to them , as fitter to be left to the examination of the thoughts within your own breast , from what sourse such reasonings spring , and whither they tend . i am going , my lord , to a tribunal that has a right to judge of thoughts , and being secure that i there shall be found of no party but that of truth ( for which there is required nothing but the receiving truth in the love of it ) i matter not much of what party any one shall , as may best serve his turn , denominate me here . your lordship's is not the first pen from which i have receiv'd such strokes as these without any great harm : i never found freedom of stile did me any hurt with those who knew me , and if those who know me not will take up borrowed prejudices , it will be more to their own harm than mine : so that in this , i shall give your lordship little other trouble , but my thanks sometimes , where i find you skilfully and industriously recommending me to the world under the character you have chosen for me . only give me leave to say . that if the essay i shall leave behind me hath no other fault to sink it but heresie and inconsistency with the articles of the christian faith , i am apt to think it will last in the world , and do service to truth , even the truths of religion , notwithstanding that imputation laid on it by so mighty a hand as your lordships's . in your two next paragraphs * your lordship accuses me of cavilling in the d and th pages of my second letter , whither for shortness i refer my reader . i shall only add , that though in the debate about mysteries of faith , your adversaries as you say are not heathens ; yet any one among us , whom your lordship should speak of as not owning the scripture to be the foundation and rule of faith , would i presume be thought to receive from you a character very little different from that of a heathen . which being a part of your complement to me , will i humbly conceive excuse what i there said , from being a cavilling exception . hitherto your lordship , notwithstanding that you understood the world so well , has imploied your pen in personal matters , how unacceptable soever to the world you declare it to be ; how must i behave my self in the case ? if i answer nothing , my silence is so apt to be interpreted guilt or concession , that even the deferring my answer to some points , or not giving it in the proper place is reflected on as no small trangression ; whereof there are two examples in the two following pages . * and if i do answer so at large , as your way of writing requires , and as the matter deserves , i recall to your memory the springs of modena , by the ebullition of my thoughts . 't is hard , my lord , between these two to manage ones self to your good likeing : however , i shall endeavour to collect the force of your reasonings , where-ever i can find it , as short as i can , and apply my answers to that , though with the omission of a great many incidents deserving to be taken notice of : if my flowness , not able to keep pace every where with your uncommon flights , shall have missed any argument , whereon you lay any stress ; if you please to point it out to me , i shall not fail to endeavour to give you satisfaction therein . in the next paragraph * your lordship says , those who are not sparing of writing about articles of faith , and among them take great care to avoid some which have been always esteemed fundamental , &c. this seems also to contain something personal in it . but how far i am concerned in it i shall know , when you shall be pleased to tell me who those are , and then it will be time enough for me to answer . this is what your lordship has brought in under your second answer in these four pages as a defence of it , and how much of it is a defence of that second answer , let the reader judge . i am now come † to the ( d ) of those answers , which you said , p. . you would lay together and defend . and it is this : that my grounds of certainty tend to scepticism , and that in an age wherein the mysteries of faith are too much exposed by the promoters of scepticism and infidelity ; it is a thing of dangerous consequence to start such new methods of certainty as are apt to leave mens minds more doubtful than before . this is what you set down here to be defended , the defence follows , wherein your lordship tells me that i say , these words contain a farther accusation of my book , which shall be consider'd in its due place . but this is the proper place of considering it : for your lordship said , that hereby i have given too just occasion to the enemies of the christian faith , to make use of my words and notions , as was evidently proved from my own concessions . and if this be so , however you were willing to have had me explained my self to the general satisfaction ; yet , since i decline it , you do insist upon it , that i cannot clear my self from laying that foundation , which the author of christianity not mysterious built upon . in which i crave leave to acquaint your lordship with what i do not understand . first , i do not understand what is meant by this is the proper place ; for in ordinary construction , these words seem to denote this th page of your lordship's second letter , which you were then writing , tho' the sense would make me think the th page of my second letter which you were then answering should be meant . this perhaps your lordship may think a nice piece of criticism ; but till it be cleared , i cannot tell what to say in my excuse . for 't is likely your lordship would again ask me , whether i could think you a man of so little sense , if i should understand these words to mean the th page of your second letter , which no body can conceive your lordship should think a proper place for me to consider and answer what you had writ in your first ? 't would be as hard to understand this is , to mean a place in my former letter , which was past and done ; but 't is no wonder for me to be mistaken in your priviledge word this . besides , there is this farther difficulty to understand this is the proper place , of the th page of my former letter , because i do not see why the d page of that letter , where i did consider and answer it , was not as proper place of considering it as the th , where i give a reason why i defend it . farther , if i understood what you meant here by this is the proper place , i should possibly apprehend better the force of your argument subjoined to prove this whatever it be , to be the proper place ; the causal particle for , which introduces the following words , making them a reason of those preceding . but in the present obscurity of this matter , i confess i do not see how your having said that i gave occasion to the enemies of the christian faith , &c. proves any thing concerning the proper place at all . another thing that i do not understand in this defence , is your inference in the next period , where you tell me , if this be so , you insist upon it that i should clear my self . for i do not see how your having said what you there said ( for that is it which this here , if it be not within priviledge , must signifie ) can be a reason for your insisting on my clearing my self of any thing , though i allow this to be your lordship's ordinary way of proceding to insist upon your suggestions and suppositions in one place , as if they were foundations to build what you pleased on in another . thus then stands your defence , my grounds of certainty tend to scepticism , and to start new methods of certainty is of dangerous consequence . because i did not consider this your accusation in the proper place of considering it . this is the proper place of considering it . because your lordship said i had given too just occasion to the enemies of the christian faith to make use of my words and notions ; and because your lordship said so , therefore you insist upon it that i clear my self , &c. this appears to me , to be the connection and force of your defence hitherto . if i am mistaken in it , your lordship's words are set down , the reader must judge whether the construction of the words do not make it so . but before i leave them , there are some things that i crave permission to represent to your lordship more particularly . . that to the accusation of scepticism , i have answer'd in another , and as i think , a proper place . . that the accusation of dangerous consequence i have consider'd and answer'd in my former letter * ; but that being it seems not the proper place of considering it , you have not in this your defence thought fit to take any notice of it . . that your lordship has not any where proved , that my placing of certainty in the perception of the agreement or disagreement of ideas is apt to leave mens minds more doubtful than they were before , which is what your accusation supposes . . that you set down those words of mine , these words contain a farther accusation of my book , which shall be consider'd in its due place , as all the answer which i gave to that new accusation , except what you take notice of out of my th page ; and take no notice of what i say from page to . where i consider'd it as i promised , and as i thought fully answer'd it . . that the too just occasion , you say , i have given to the enemies of the christian faith to make use of my words and notions , wants to be proved . . that what use the enemies of the christian faith have made of my words and notions , is no where shewn though often talked of . . that if the enemies of the christian faith have made use of my words and notions , yet that , as i have shewn † , is no proof , that they are of dangerous consequence . much less is it a proof , that this proposition , certainty consists in the perception of the agreement or disagreement of ideas , is of dangerous consequence . for some words or notions in a book , that are of dangerous consequence , do not make all the propositions of that book to be of dangerous consequence . . that your lordship tells me , you were willing to have had me explained my self to the general satisfaction , which is what in the place * from which the former words are taken , you expressed thus , that my answer did not come fully up in all things to that which you coùld wish . to which i have given an answer ; † and methinks your defence here should have been applied to that , and not the same thing ( which has been answer'd ) set down again as part of your defence . but pray , my lord , give me leave to ask , is not this meant for a personal matter , which though the world , as you say , is soon weary of , your lordship , it seems is not ? . that you say , you insist upon it that i cannot clear my self from laying that foundation which the author of christianity not mysterious built upon . certainly this personal matter is of some very great consequence , that your lordship , who understands the world so well , insists so much upon it . but if it be true , that he built upon my foundation ; and it be of such moment to your lordships business in the present controversie , methinks without so much intricacy it should not be hard to shew it : it is but proving what foundation of certainty ( for 't is of that all this dispute is ) he went upon , which , as i humbly conceive , your lordship has not done ; and then shewing that to be my foundation of certainty , and the business is ended . but instead of this your lordship says , that his account of reason supposes clear and distinct ideas necessary to certainty ; that he imagined he built upon my grounds ; that he thought his and my notions of certainty to be the same ; that there has been too iust occasion given , for the enemies of the christian faith to apply my words in i know not what manner . these and the like arguments to prove that he goes upon my grounds your lordship has used ; but they are , i confess , too subtile and too fine for me to feel the force of them , in a matter of fact wherein it was so easie to produce both his and my grounds out of our books ( without all this talk about suppositions and imaginations , and occasions so far remote from any direct proof ) if it were a matter of that consequence to be so insisted upon as your lordship professedly does . your lordship has spent a great many pages to tie me to that author ; and you still insist upon it , that i cannot clear my self from laying that foundation which the author of christianity not mysterious built upon . what this great concern in a matter of so little moment means , i leave the reader to guess : for , i beseech your lordship , of what great consequence is it to the world ? what great interest has any truth of religion in this , that i and another man ( be he who he will ) make use of the same grounds to different purposes ? this i am sure , it tends not to the clearing , or confirming any one material truth in the world. if the foundation i have laid be true , i shall neither disown nor dislike it , whatever this or any other author shall build upon it ; because , as your lordship knows , ill things may be built upon a good foundation , and yet the foundation never the worse for it . and therefore if that , or any other author hath built upon my foundation , i see nothing in it , that i ought to be concerned to clear my self from . if you can shew that my foundation is false , or shew me a better foundation of certainty than mine , i promise you immediately to renounce and relinquish mine with thanks to your lordship : but till you can prove , that he that first invented syllogisme as a rule of right reasoning , or first laid down this principle , that it is impossible for the same thing to be and not to be , is answerable for all those opinions , which have been endeavoured to be proved by mode and figure ; or have been built upon that maxim , i shall not think my self concerned , whatever any one shall build upon this foundation of mine , that certainty consists in the perception of the agreement or disagreement of any two ideas as they are expressed in any proposition ; much less shall i think my self concerned , for what you shall please to suppose ( for that , with submission , is all you have done hitherto ) any one has built upon it , though he were never so opposite to your lordship in any of the opinions he should build on it . in that case , if he should prove troublesome to your lordship with any argument pretended to be built upon my foundation , i humbly conceive you have no other remedy , but to shew either the foundation false , and in that case i confess my self concerned ; or his deduction from it wrong , and that i shall not be at all concerned in . but if instead of this , your lordship shall find no other way to subvert this foundation of certainty , but by saying , the enemies of the christian faith build on it , because you suppose one author builds on it ; this i fear , my lords , will very little advantage the cause you defend , whilst it so visibly strengthens , and gives credit to your adversaries , rather than weakens any foundation they go upon . for the vnitarians i imagine , will be apt to smile , at such a way of arguing , viz. that they go on this ground , because the author of christianity not mysterious goes upon it , or is supposed by your lordship to go upon it ; and by-standers will do little less than smile , to find my book brought into the socinian controversie , and the ground of certainty laid down in my essay condemned , only because that author is supposed by your lordship to build upon it . for this in short is the case , and this the way your lordship has used in answering objections against the trinity in point of reason . i know your lordship cannot be suspected of writing booty : but i fear , such a way of arguing in so great a man as your lordship , will in an age wherein the mysteries of faith are too much exposed , give too just an occasion to the enemies , and also to the friends of the christian faith , to suspect that there is a great failure some where . but to pass by that . this i am sure is personal matter , which the world perhaps will think it need not have been troubled with . your defence of your third answer goes on , and to prove , that the author of christianity not mysterious built upon my foundation , you tell me , * that my ground of certainty is the agreement or disagreement of the ideas , as expressed in any proposition . which are my own words . from hence you urged , that let the proposition come to us any way , either by humane or divine authority , if our certainty depend upon this , we can be no more certain , than we have clear perception of the agreement or disagreement of ideas contained in it . and from hence the author of christianity not mysterious , thought he had reason to reject all mysteries of faith , which are contained in propositions , upon my grounds of certainty . since this personal matter appears of such weight to your lordship , that it needs to be farther prosecuted ; and you think this your argument to prove , that that author built upon my foundation , worth the repeating here again ; i am oblieged to enter again , so far into this personal matter , as to examine this passage which i formerly passed by as of no moment . for it is easy to shew , that what you say , visibly proves not , that he built upon my foundation ; and next 't is evident , that if it were proved , that he did so , yet this is no proof , that my method of certainty is of dangerous consequence , which is what was to be defended . as to the first of these , your lordship would prove , that the author of christianity not mysterious built upon my ground , and how do you prove it ? viz. because he thought he had reason to reject all mysteries of faith , which are contained in propositions upon my ground . how does it appear , that he rejected them upon my grounds ? does he any where say so ? no! that is not offered , there is no need of such an evidence of matter of fact , in a case which is only of matter of fact. but he thought he had reason to reject them upon my grounds of certainty . how does it appear that he thought so ? very plainly . because , let the proposition come to us by humane or divine authority , if our certainty depend upon the perception of the agreement or disagreement of the ideas contained in it , we can be no more certain than we have clear perception of that agreement . the consequence i grant is good , that if certainty , i. e. knowledge , consists in the perception of the agreement or disagreement of ideas , then we can certainly know the truth of no proposition further than we perceive that agreement or disagreement . but how does it follow from thence , that he thought he had reason upon my grounds to reject any proposition , that contained a mystery of faith : or , as your lordship expresses it , all mysteries of faith which are contained in propositions ? whether your lordship by the word rejecting accuses him of not knowing , or of not believing some proposition , that contains an article of faith ; or what he has done or not done i concern not my self ; that which i deny is the consequence above mentioned , which i submit to your lordship to be proved . and when you have proved it , and shewn your self to be so familiar with the thoughts of that author , as to be able to be positive , what he thought , without his telling you , it will remain farther to be proved , that because he thought so , therefore he built right upon my foundation , for otherwise no prejudice will come to my foundation by any ill use he made of it ; nor will it be made good , that my method or way of certainty , is of dangerous consequence , which is what your lordship is here to defend . methinks your lordship's argument here is all one with this . aristotle's ground of certainty ( except of first principles ) lies in this , that those things which agree in a third agree themselves . we can be certain of no proposition ( excepting first principles ) coming to us either by divine or humane authority , if our certainty depend upon this , farther than there is such an agreement . therefore the author of christianity not mysterious thought he had reason to reject all mysteries of faith , which are contained in propositions upon aristotle's grounds . this consequence as strange as it is , is just the same with what is in your lordship 's repeated argument against me . for let aristotle's ground of certainty be this , that i have named , or what it will , how does it follow , that because my ground of certainty is placed in the agreement or disagreement of ideas , therefore the author of christianity not mysterious rejected any proposition more upon my grounds than aristotle's ? and will not aristotle by your lordship's way of arguing here , from the use any one may make or think he makes of it , be guilty also of starting a method of certainty of dangerous consequence , whether his method be true or false , if that or any other author whose writings you dislike , thought he built upon it , or be supposed by your lordship to think so . but , as i humbly conceive , propositions , speculative propositions such as mine is , about which all this stir is made , are to be judg'd of by their truth or falshood , and not by the use any one shall make of them ; much less by the persons who are supposed to build on them . and therefore it may be justly wonder'd , since you say it is dangerous , why you never proved or attempted to prove it to be false . but you complain here again , that i answer'd not a word to this in the proper place . my lord , if i offended your lordship , by passing it by , because i thought there was no argument in it : i hope i have now given you some sort of satisfaction , by shewing there is no argument in it ; and letting you see , that your consequence here could not be infer'd from your antecedent . if you think it may , i desire you to try it in a syllogism . for whatever you are pleased to say in another place † my way of certainty by ideas will admit of antecedents and consequents and of syllogism as the proper form to try whether the inference be right or no. i shall set down your following words , that the reader may see your lordship's manner of reasoning concerning this matter in its full force and consistency , and try it in a syllogism if he pleases . your words are * , by this it evidently appears , that although your lordship was willing to allow me all fair ways of interpreting my own sense ; yet you by no means thought , that my words were wholy misunderstood or misapplied by that author : but rather that he saw into the true consequence of them , as they lie in my book . and what answer do i give to this ? not a word in the proper place for it . you tell me , you were willing to allow me all fair ways of interpreting my own sense . if your lordship had been conscious to your self , that you had herein meant me any kindness , i think i may presume , you would not have minded me here again of a favour , which you had told me of but in the preceding page , and to make it an obligation , need not have been more than once talked of ; unless your lordship thought the obligation was such , that it would hardly be seen , unless i were told of it in words at length , and in more places than one . for what favour i beseech you , my lord , is it , to allow me to do that , which needed not your allowance to be done , and i could have done ( if it had been necessary ) of my self without being blamed for taking that liberty ? whatsoever therefore your meaning was in these words , i cannot think you took this way to make me sensible of your kindness . your lordship says , you were willing to allow me to interpret my own sense . what you were willing to allow me to do , i have done . my sense is , that certainty consists in the perception of the agreement or disagreement of ideas ; and my sense therein i have interpreted to be the agreement or disagreement , not only of perfectly clear and distinct ideas , but such ideas , as we have , whether they be in all their parts perfectly clear and distinct or no. farther in answer to your objection , that it might be of dangerous consequence : i so explained my sense , as to shew , that certainty in that sense was not , nor could be of dangerous consequence . this , which was the point in question between us , your lordship might have found at large explain'd in d and ten or twelve following pages of my second letter , if you had been pleased to have taken notice of them . but it seems you were more willing to tell me , that though you were willing to allow me all ways of interpreting my own sense , yet you by no means thought , that my words were wholy misunderstood or misapply'd by that author , but rather that he saw into the true consequence of them as they lie in my book . i shall here set down your lordship's words * where to give me and others satisfaction ) you say , you took care to prevent being misunderstood , which will best appear by your own words , viz. that you must doe that right to the ingenious author of the essay of humane vnderstanding , from whom these notions are borrowed to serve other purposes than he intended them . it was too plain , that the bold writer against the mysteries of our faith took his notions and expressions from thence , and what could be said more for my vindication , than that he turned them to other purposes than the author intended them ? this you endeavour to prove , p. - and then conclude † by which it is sufficiently proved , that you had reason to say , that my notion was carried beyond my intention . these words out of your first letter , i shall leave here , set by those out of your second , that you may at your leisure , if you think fit ( for it will not become me to tell your lordship that i am willing to allow it ) explain your self to the general satisfaction , that it may be known which of them is now your sense ; for they are , i suppose , too much to be together any ones sense at the same time . my intention being thus so well vindicated by your lordship , that you think * nothing could be said more for my vindication , the misunderstanding or not misunderstanding of my book , by that or any other author , is what i shall not wast my time about . if your lordship thinks he saw into the true consequence of this position of mine , that certainty consists in the perception of the agreement or disagreement of ideas ( for 't is from the inference , that you suppose he makes from that my definition of knowledge , that you are here proving it to be of dangerous consequence ) he is beholding to your lordship for your good opinion of his quick sight : i take no part in that , one way or other . what consequences your lordship's quick sight ( which must be allowed to have out-done , what you suppose of that gentleman's ) has found and charged on that notion as dangerous , i shall endeavour to give you satisfaction in . you farther add , † that though i answer'd not a word in the proper place , yet afterwards , let. . p. . ( for you would omit nothing , that may seem to help my cause ) i offer something towards an answer . i shall be at a loss hereafter , what to do with the d and following pages to the th , since what is said in those pages of my second letter , goes for nothing , because it is not in its proper place . though if any one will give himself the trouble to look into my second letter , he will find , that the argument i was upon in the th page , obliged me to defer , what i had farther to say to your new accusation . but that i re-assumed it in the d , and answer'd it in that and the following pages . but supposing every writer had not that exactness of method , which shew'd , by the natural and visible connection of the parts of his discourse , that every thing was laid in its proper place , is it a sufficient answer not to take any notice of it ? the reason why i put this question is , because if this be a rule in controversie , i humbly conceive , i might have passed over the greatest part of what your lordship has said to me , because the disposition it has under numerical figures , is so far from giving me a view of the orderly connection of the parts of your discourse , that i have often been tempted to suspect the negligence of the printer for misplacing your lordship's numbers , since so ranked as they are , they do to me , who am confounded by them , lose all order and connection quite . the next thing in the defence , which you go on with , is an exception to my use of the word certainty . in the close of the answer i had made in the pages you pass over * i add , that , though the laws of disputation allow bare denial , as a sufficient answer to sayings without any offer of a proof ; yet my lord , to shew how willing i am to give your lordship all satisfaction , in what you apprehend may be of dangerous consequence in my book , as to that article , i shall not stand still sullenly , and put your lordship upon the difficulty of shewing wherein that danger lies ; but shall on the other side endeavour to shew your lordship , that that definition of mine , whether true or false , right or wrong , can be of no dangerous consequence to that article of faith. the reason which i shall offer for it is this ; because it can be of no consequence to it at all . . and the reason of it was clear from what i had said before † that knowing and believing were two different acts of the mind . and that my placing of certainty in the perception of the agreement or disagreement of ideas , i. e. that my definition of knowledge , one of those acts of the mind , would not at all alter or shake the definition of faith , which was another act of the mind distinct from it . and therefore i added , * that the certainty of faith ( if your lordship thinks fit to call it so ) has nothing to do with the certainty of knowledge . and to talk of the certainty of faith , seems all one to me , as to talk of the knowledge of believing ; a way of speaking not easy to me to understand . these and other words to this purpose in the following paragraphs , your lordship lays hold on , and sets down , as liable to no small exception : though as you tell † me the main strength of my defence lies in it . let what strength you please lie in it , my defence was strong enough without it . for to your bare saying , my method of certainty might be of dangerous consequence to any article of the christian faith , without proving it , it was a defence strong enough barely to deny , and put you upon shewing wherein that danger lies , which therefore , this main strength of my defence , as you call it , apart , i insist on . but as to your exception to what i said on this occasion , it consists in this , that there is a certainty of faith , and therefore you set down my saying . that to talk of the certainty of faith , seems all one as to talk of the knowledge of believing . as that which shews the inconsistency of my notion of ideas , with the articles of the christian faith. these are your words here , * and yet you tell me , † that it is not my way of ideas , but my way of certainty by ideas , that your lordship is unsatisfied about . what must i do now in the case , when your words are expresly , that my notion of ideas have an inconsistency with the articles of the christian faith : must i presume that your lordship means my notion of certainty ? all that i can do , is to search out your meaning the best i can , and then shew where i apprehend it not conclusive . but this uncertainty in most places , what you mean , makes me so much work , that a great deal is omitted , and yet my answer is too long . your lordship asks in the next paragraph , * how comes the certainty of faith so hard a point with me ? answ. i suppose you ask this question more to give others hard thoughts of my opinion of faith , than to be informed your self . for you cannot be ignorant that all along in my essay i use certainty for knowledge ; so that for you to ask me , how comes the certainty of faith to become so hard a point with me ? is the same thing , as for you to ask , how comes the knowledge of faith , or if you please , the knowledge of believing to be so hard a point with me ? a question which i suppose you will think needs no answer , let your meaning in that doubtful phrase be what it will. i used in my book the term certainty for knowledge so generally , that no body that has read my book , though much less attentively than your lordship , can doubt of it . that i used it in that sense there , i shall refer my reader but to two places * amongst many to convince him . this i am sure , your lordship could not be ignorant , that by certainty i mean knowledge , since i have so used it in my letters to you , instances whereof are not a few ; some of them may be found in the places marked in the margent † : and in my second letter , what i say in the leaf immediately preceding that which you quote upon this occasion , would have put it past a possibility for any one to make shew of a doubt of it , had not that been amongst those pages of my answer , which for its being out of its proper place , it seems you were resolved not to take notice of ; and therefore i hope it will not be besides my purpose here to mind you of it again . after having said something to shew why i used certainty and knowledge for the same thing , i added , * that your lordship could not but take notice of this in the th § . of ch. . of my th book , it being a passage you had quoted , and runs thus ; where-ever we perceive the agreement or disagreement of any of our idaas , there is certain knowledge ; and where-ever we are sure those ideas agree with the reality of things , there is certain real knowledge ; of which having given the marks , i think i have shewn wherein certainty , real certainty consists . and i farther add in the immediately following words , † that my definition of knowledge in the beginning of the th book of my essay stands thus , knowledge seems to be nothing but the perception of the connection and agreement , or disagreement and repugnancy of any of our ideas . which is the very definition of certainty , that your lordship is here contesting . since then you could not but know that in this discourse , certainty with me stood for , or was the same thing with knowledge , may not one justly wonder how you come to ask me such a question as this , how comes the knowledge of believing to become so hard a point with me ? for that was in effect the question that you asked , when you put in the term certainty , since you knew as undoubtedly , that i meant knowledge by certainty , as that i meant believing by faith , i. e. you could doubt of neither . and that you did not doubt of it , is plain from what you say in the next page , where you endeavour to prove this an improper way of speaking . whether it be a proper way of speaking , i allow to be a fair question . but when you knew what i meant , though i expressed it improperly , to put questions in a word of mine , used in a sense different from mine , which could not but be apt to insinuate to the reader , that my notion of certainty derogated from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full assurance of faith , as the scripture calls it , is what i guess in another , would make your lordship ask again , is this fair and ingenuous dealing ? my lord , my bible expresses * the highest degree of faith , which the apostle recommended to believers in his time by full assurance . but assurance of faith , though it be what assurance soever , will by no means down with your lordship in my writing . you say * i allow assurance of faith , god forbid i should do otherwise ; but then you ask , why not certainty as well as assurance ? my lord , i think it may be a reason not misbecoming a poor lay-man , and such as he might presume would satisfie a bishop of the church of england , that he found his bible to speak so . i find my bible speaks of the assurance of faith , but no ●here , that i can remember , of the certainty of faith , though in many places it speaks of the certainty of knowledge , and therefore i speak so too ; and shall not i think be condemned for keeping close to the expressions of our bible , though the scripture language , as it is , does not so well serve your lordship's turn in the present case . when i shall see in an authentick translation of our bible , the phrase chang'd , it will then be time enough for me to change it too , and call it not the assurance but certainty of faith : but till then i shall not be ashamed of it , notwithstanding you reproach me with it , by terming it † the assurance of faith as i call it ; when you might as well have term'd it the assurance of faith , as our bibles call it . it being plain , that by certainty i meant knowledge , and by faith the act of believing , that these words * where you ask , how comes the certainty of faith so hard a point with me ? and where you tell me , † i will allow no certainty of faith , may make no wrong impression in mens minds , who may be apt to understand them of the object , and not meerly of the act of believing . i crave leave to say with mr. chillingworth , ‖ that i do heartily acknowledge and believe the articles of our faith to be in themselves truths as certain and infallible as the very common principles of geometry or metaphysicks . but that there is not required of us a knowledge of them and an adherence to them as certain , as that of sense or science ; and that for this reason , ( amongst others given both by mr. chillingworth and mr. hooker ) viz. that faith is not knowledge , no more than three is four , but eminently contained in it : so that he that knows , believes and something more ; but he that believes many times does not ; nay , if he doth barely and meerly believe , he doth never know . these are mr. chillingworth's own words . * that this assurance of faith may approach very near to certainty , and not come short of it in a sure and steady influence on the mind , i have so plainly declar'd , * that no body , i think , can question it . in my chapter of reason , which has receiv'd the honour of your lordship's animadversions , i say of some propositions wherein knowledge [ i. e. in my sense ] certainty fails us , that their probability is so clear and strong , that assent as necessarily follows it , as knowledge does demonstration . does your lordship ascribe any greater certainty than this to an article of meer faith ? if you do not ? we are it seems agreed in the thing ; and so all , that you have so emphatically said about it , is but to correct a mistake of mine in the english tongue , if it prove to be one : a weighty point , and well worth your lordship's bestowing so many pages upon . i say meer faith , because though a man may be a christian , who meerly believes that there is a god , yet that is not an article of meer faith , because it may be demonstrated that there is a god , and so may certainly be known . your lordship goes on to ask , † have not all mankind who have talked of matters of faith , allowed a certainty of faith as well as a certainty of knowledge ? to answer a question concerning what all mankind who have talked of faith have done , may be within the reach of your great learning : as for me , my reading reaches not so far . the apostles and the evangelists , i can answer , have talked of matters of faith , but i do not find in my bible , that they have any where spoke ( for 't is of speaking here the question is ) of the certainty of faith ; and what they allow , which they do not speak of , i cannot tell . i say in my bible , meaning the english translation used in our church ; though what all mankind , who speak not of faith in english , can do towards the deciding of this question i do not see , it being about the signification of an english word . and whether in propriety of speech it can be applied to faith , can only be decided by those who understand english , which all mankind who have talked of of matters of faith , i humbly conceive did not . to prove that certainty in english , may be applied to faith , you say , * that among the romans it was opposed to doubting , and for that you bring this latin sentence , nil tam certum est quam quod de dubio certum . answ. certum , among the romans , might be opposed to doubting , and yet not be applied to faith , because knowledge , as well as believing , is opposed to doubting ; and therefore unless it had pleased your lordship to have quoted the author out of which this latin sentence is taken , one cannot tell whether certum be not in it spoken of a thing known , and not of a thing believed ; though if it were so , i humbly conceive it would not prove what you say , viz. that it , i. e. the word certainty ( for to that it must refer here , or to nothing that i understand ) was among the romans applied to faith ; for as i take it , they never used the english word certainty ; and though it be true , that the english word certainty be taken from the latin word certus , yet that therefore certainty in english is used exactly in the same sense , that certus is in latin , that i think you will not say ; for then certainty in english must signifie purpose and resolution of mind , for to that certus is applied in latin. you are pleased here † to tell me , that in my former letter i said , that if we knew the original of words , we should be much helped to the ideas they were first applied to , and made to stand for . i grant it true , nor shall i unsay it here . for i said not , that a word , that had its original in one language , kept always exactly the same signification in another language , into which it was from thence transplanted . but if you will give me leave to remind you of it , i remember that you , my lord , say * in the same place , that little weight is to be laid upon a bare grammatical etymology , when a word is used in another sense by the best authors . and i think you could not have brought a more proper instance to verifie that saying , than that which you produce here . but pray , my lord , why so far about ? why are we sent to the antient romans ? why must we consult ( which is no easie task ) all mankind , who have talked of faith , to know whether certainty be properly used for faith or no , when to determine it between your lordship and me , there is so sure a remedy , and so near at hand ? it is but for you to say wherein certainty consists . this , when i gently offer'd to your lordship in my first letter , you interpreted it † to be a design to draw you out of your way . i am sorry , my lord , you should think it out of your way to put an end , a short end to a controversie , which you think of such moment : methinks it should not be out of your way , with one blow , finally to overthrow an assertion , which you think to be of dangerous consequence to that article of faith , which your lordship has endeavoured to defend . i proposed the same again * where i say , for this there is a very easie remedy : it is but for your lordship to set aside this definition of knowledge , by giving us a better , and this danger is over . but you choose rather to have a controversie with my book , for having it in it , and to put me upon the defence of it . this is so express , that your taking no notice of it , puts me at a loss what to think . to say that a man so great in letters , does not know wherein certainty consists , is a greater presumption than i will be guilty of ; and yet to think that you do know and will not tell , is yet harder . who can think , or will dare to say , that your lordship so much concerned for the articles of faith , and engaged in this dispute with me , by your duty , for the preservation of them , should choose to keep up a controversie with me rather than remove that danger , which my wrong notion of certainty threatens to the articles of faith ? for , my lord , since the question is moved , and it is brought by your lordship to a publick dispute , wherein certainty consists , a great many knowing no better , may take up with what i have said ; and rather than have no notion of certainty at all , will stick by mine , till a better be shew'd them . and if mine tends to scepticism , as you say , and you will not furnish them with one that does not , what is it but to give way to scepticism , and let it quietly prevail on men as either having my notion of certainty , or none at all ? your lordship indeed says something in excuse in your th page , which that my answer may be in the proper place , shall be consider'd when we come there . your lordship declares , * that you are utterly against any private mints of words . i know not what the publick may do for your particular satisfaction in the case ; but till publick mints of words are erected , i know no remedy for it , but that you must patiently suffer this matter to go on in the same course , that i think it has gone in ever since language has been in use . here in this island , as far as my knowledge reaches , i do not find , that ever since the saxons time , in all the alterations that have been made in our language , that any one word or phrase has had its authority from the great seal , or passed by act of parliament . when the dazling metaphor of the mint and new mill'd words , &c. ( which mightily , as it seems , delighted your lordship when you were writing that paragraph ) will give you leave to consider this matter plainly as it is , you will find , that the coining of mony in publickly authoriz'd mints , affords no manner of argument against private mens medling in the introducing new , or changing the signification of old words ; every one of which alterations always has its rise from some private mint . the case in short is this , mony by vertue of the stamp , received in the publick mint , which vouches its intrinsick worth , has authority to pass . this use of the publick stamp would be lost , if private men were suffer'd to offer mony stamp'd by themselves : on the contrary , words are offer'd to the publick by every private man , coined in his private mint , as he pleases ; but 't is the receiving of them by others , their very passing , that gives them their authority and currancy , and not the mint they come out of . horace , i think , has given a true account of this matter , † in a country very jealous of any usurpation upon the publick authority . multa renascentur quae jam cecidere cadentque quae nunc sunt in honore vocabula , si volet usus , quem penes arbitrium & jus & norma loquendi . but yet whatever change is made in the signification or credit of any word by publick use , this change has always its beginning in some private mint ; so horace tells us it was in the roman language quite down to his time . — ego cur acquirere pauca si possum invideor ? quum lingua catonis & enni sermonem patrium ditaverit , & nova rerum nomina protulerit ? licuit semperque licebit signatum praesente nota procudere nomen . here we see horace expresly says , that private mints of words were always licensed , and , with horace i humbly conceive so they will always continue , how utterly soever your lordship may be against them . and therefore he that offers to the publick new mill'd words from his own private mint , is not always in that so bold an invader of the publick authority , as you would make him . this i say not to excuse my self in the present case , for i deny , that i have at all changed the signification of the word certainty . and therefore if you had pleased you might , my lord , have spared your saying on this occasion , * that it seems our old words must not now pass in the current sense . and those persons assume too much authority to themselves , who will not suffer common words to pass in their general acceptation , and other things to the same purpose in this paragraph , till you had proved , that in strict propriety of speech it could be said , that a man was certain of that which he did not know but only believed . if you had had time in the heat of dispute to have made a little reflection on the use of the english word certainty in strict speaking , perhaps your lordship would not have been so forward to have made my using it , only for precise knowledge , so enormous an impropriety ; at least you would not have accused it of weakening the credibility of any article of faith. 't is true indeed , people commonly say , they are certain of what they barely believe , without doubting . but 't is as true , that they as commonly say , that they know it too . but no body from thence concludes , that believing is knowing . as little can they conclude from the like vulgar way of speaking , that believing is certainty . all that is meant thereby is no more but this , that the full assurance of their faith , as steadily determins their assent to the imbracing of that truth , as if they actually knew it . but however , such phrases as these are used to shew the steadiness and assurance of their faith , who thus speak ; yet they alter not the propriety of our language , which i think appropriates certainty only to knowledge , when in strict and philosophical discourse it is , upon that account , contradistinguished to faith , as in this case here your lordship knows it is , whereof there is an express evidence in my first letter , † where i say , that i speak of belief , and your lordship of certainty , and that i meant belief and not certainty . your lordship says , certainty is common to both knowledge and faith , unless i think it impossible to be certain upon any testimony whatsoever . i think it is possible to be certain upon the testimony of god ( for that i suppose you mean ) where i know that it is the testimony of god , because in such a case , that testimony is capable not only to make me believe , but if i consider it right , to make me know the thing to be so ; and so i may be certain . for the veracity of god is as capable of making me know a proposition to be true , as any other way of proof can be , and therefore i do not in such a case , barely believe , but know such a proposition to be true , and attain certainty . the sum of your accusation is drawn up * thus , that i have appropriated certainty to the perception of the agreement of disagreement of ideas in any proposition ; and now i find this will not hold as to articles of faith ; and therefore i will allow no certainty of faith ; which you think is not for the advantage of my cause . the truth of matter of fact is in short this . that i have placed knowledge in the perception of the agreement or disagreement of ideas . this definition of knowledge your lordship said might be of dangerous consequence to that article of faith , which you have endeavoured to defend . this i denied , and gave this reason for it , † viz. that a definition of knowledge , whether a good or bad , true or false definition , could not be of ill or any consequence to an article of faith. because a definition of knowledge , which was one act of the mind , did not at all concern faith , which was another act of the mind quite distinct from it . to this then , which was the proposition in question between us , your lordship , i humbly conceive should have answered . but instead of that , your lordship by the use of the word certainty in a sense , that i used it not ( for you knew i used it only for knowledge ) would represent me as having strange notions of faith. whether this be for the advantage of your cause , your lordship will do well to consider . upon such a use of the word certainty in a different sense from what i use it in , the force of all your lordship says , † under your first head contained in the two or three next paragraphs , depends , as i think , for i must own ( pardon my dulness ) that i do not clearly comprehend the force of what your lordship there says : and it will take up too many pages , to examin it period by period . in short therefore , i take your lordship's meaning * to be this , that there are some articles of faith , viz. the fundamental principles of natural religion , which mankind may attain to a certainty in by reason without revelation ; which because a man that proceeds upon my grounds , cannot attain to certainty in by reason , their credibility to him , when they are considered as purely matters of faith will be weakened . those which your lordship instances in are the being of a god , providence , and the rewards and punishments of a future state. this is the way , as i humbly conceive , your lordship takes here to prove my grounds of certainty ( for so you call my definition of knowledge ) to be of dangerous consequence to the articles of faith. to avoid ambiguity and confusion in the examining this argument of your lordship's , the best way , i humbly conceive will be , to lay by the term certainty , which your lordship and i using in different senses , is the less fit to make what we say to one another clearly understood ; and instead thereof , to use the term knowledge , which with me , your lordship knows , is equivalent . your lordship's proposition then as far as it has any opposition to me , is this , that if knowledge be supposed to consist in the perception of the agreement or disagreement of ideas , a man cannot attain to the knowledge , that these propositions , viz. that there is a god , a providence , and rewards and punishments in a future state , are true ; and therefore the credibility of these articles , consider'd purely as matters of faith , will be weakened to him . wherein there are these things to be proved by your lordship . . that upon my grounds of knowledge i. e. upon a supposition , that knowledge consists in the perception of the agreement or disagreement of ideas , we cannot attain to the knowledge of the truth of either of those propositions , viz. that there is a god , providence , and rewards and punishments in a future state. . your lordship is to prove , that the not knowing the truth of any proposition , lessens the credibility of it ; which in short , amounts to this , that want of knowledge lessens faith in any proposition proposed . this is the proposition to be proved , if your lordship uses certainty in the sense i use it , i. e. for knowledge , in which only use of it will it here bear upon me . but since i find your lordship in these two or three paragraphs , to use the word certainty in so uncertain a sense , as sometimes to signifie knowledge by it , and sometimes believing in general , i. e. any degree of believing , give me leave to add that if your lordship means by these words , * let us suppose a person by natural reason to attain to a certainty as to the being of a god , &c. i. e. attain to a belief that there is a god , &c. or the souls immortality . i say if you take certainty in such a sense , then it will be incumbent upon your lordship to prove , that if a man finds the natural reason whereupon he entertained the belief of a god or of the immortality of the soul uncertain , that will weaken the credibility of those fundamental articles , as matters of faith , or which is in effect the same . that the weakness of the credibility of any article of faith from reason , weakens the credibility of it from revelation . for 't is this which these following words of yours † import . for before there was a natural credibility in them on the account of reason , but by going on wrong grounds of certainty all that is lost . to prove the first of these propositions , viz. that upon the supposition that knowledge consists in the perception of the agreement of ideas , we cannot attain to the knowledge of the truth of this proposition , that there is a god. your lordship urges , that i have said , that no idea proves the existence of the thing without it self , which argument reduced to form , will stand thus . if it be true , as i say , that no idea proves the existence of the thing without it self , then upon the supposition that knowledge consists in the perception of the agreement or disagreement of ideas , we cannot attain to the knowledge of the truth of this proposition , that there is a god : which argument so manifestly proves not , that there needs no more to be said to it , than to desire , that consequence to be proved . again , as to the immortality of the soul your lordship urges * , that i have said , that i cannot know but that matter may think ; therefore upon my ground of knowledge , i. e. upon a supposition that knowledge consists in the perception of the agreement or disagreement of ideas , there is an end of the souls immortality . this consequence i must also desire your lordship to prove . only i crave leave by the by to point out some things in these paragraphs too remarkable to be passed over without any notice . one is , that you suppose † a man is made certain upon my general grounds of certainty , i. e. knows by the perception of the agreement or disagreement of ideas , that there is a god , and yet upon a farther examination of my method he finds that the way of ideas will not do . here my lord , if by my grounds of certainty , my method , and my way of ideas , you mean one and the same thing , then your words will have a consistency and tend to the same point . but then i must beg your lordship to consider , that your supposition carries a contradiction in it , viz. that your lordship supposes , that by my grounds , my method , and my way of certainty , a man is made certain and not made certain , that there is a god. if your lordship means here by my grounds of certainty , my method , and my way of ideas different things ( as it seems to me you do ) then , whatever your lordship may suppose here , it makes nothing to the point in hand , which is to shew , that by this my ground of certainty , viz. that knowledge consists in the perception of the agreement or disagreement of ideas , a man first attains to a knowledge , that there is a god , and afterwards by the same grounds of certainty he comes to lose the knowledge , that there is a god ; which to me seems little less than a contradiction . 't is likely your lordship will say you mean no such thing , for you alledge this proposition , that no idea proves the existence of any thing without it self , and give that as an instance , that my way of ideas will not do , i. e. will not prove the being of a god. 't is true your lordship does so . but withal my lord , 't is as true , that this proposition , supposing it to be mine ( for it is not here set down in my words ) contains not my method , or way , or notion of certainty ; though 't is in that sense alone , that it can here be useful to your lordship to call it my method , or the way by ideas . your lordship undertakes to shew , that my defining knowledge to consist in the perception of the agreement or disagreement of ideas , weakens the credibility of this fundamental article of faith , that there is a god , what is your lordship's proof of it ? just this . the saying that no idea proves the existence of the thing without it self , will not do : ergo , the saying , that knowledge consists in the perception of the agreement or disagreement of ideas , weakens the credibility of this fundamental article . this my lord , seems to me no proof , and all that i can find , that is offered to make it a proof , is only your calling these propositions my general grounds of certainty , my method of proceeding , the way of ideas , and my own principles in point of reason , as if that made these two propositions the same thing , and whatsoever were a consequence of one , may be charged as a consequence of the other ; though it be visible , that though the latter of these be never so false , or never so far from being a proof of a god , yet it will by no means thence follow , that the former of them , viz. that knowledge consists in the perception of the agreement or disagreement of ideas , weakens the credibility of that fundamental article . but 't is but for your lordship to call them both the way of ideas , and that is enough . that i may not be accused by your lordship for unfair or disingenuous dealing for representing this matter so , i shall here set down your lordship's words at large . let us now suppose a person by natural reason to attain to a certainty , as to the being of god , and immortality of the soul ; and he proceeds upon j. l's general grounds of certainty , from the agreement or disagreement of ideas ; and so from the ideas of god and the soul , he is made certain of these two points before mention'd . but let us again suppose that such a person upon a farther examination of j. l's method of proceeding finds , that the way of ideas in these cases will not do ; for no idea proves the existence of the thing without it self , no more than the picture of a man proves his being , or the visions of a dream make a true history , ( which are j. l's . own expressions ) and for the soul he cannot be certain , but that matter may think , ( as j. l. affirms ) and then what becomes of the soul's immateriality . ( and consequently immortality ) from its operations ? but for all this , says j. l. his assurance of faith remains firm on its own basis. now you appeal to any man of sense , whether the finding of vncertainty of his own principles , which he went upon in point of reason , doth not weaken the credibility of these fundamental articles when they are consider'd purely as matters of faith ? for before there was a natural credibility in them on the account of reason ; but by going on wrong grounds of certainty , all that is lost ; and instead of being certain , he is more doubtful than ever . these are your lordship 's own words ; and now i appeal to any man of sense , whether they contain any other argument against my placing of certainty as i do , but this , viz. a man mistakes and thinks that this proposition , no idea , proves the existence of the thing without it self , shews , that in the way of ideas one cannot prove a god , ergo , this proposition , certainty consists in the perception of the agreement or disagreement of ideas , weakens the credibility of this fundament article , that there is a god. and so of the immortality of the soul , because i say , i know not but matter may think : your lordship would infer , ergo , my definition of certainty weakens the credibility of the revelation of the souls immortality . your lordship is pleased here , to call this proposition , that knowledge or certainty consists in the perception of the agreement or disagreement of ideas , my general grounds of certainty , as if i had some more particular grounds of certainty . whereas i have no other ground or notion of certainty , but this one alone ; all my notion of certainty is contained in that one particular proposition ; but perhaps your lordship did it , that you might make the proposition , above quoted , viz. no idea proves the existence of the thing without it self under the title you give it of the way of ideas , pass for one of my particular grounds of certainty ; whereas it is no more any ground of certainty of mine , or definition of knowledge , than any other proposition in my book . another thing very remarkable in what your lordship here says , is , that you make the failing to attain knowledge by any way of certainty in some particular instances , to be the finding the uncertainty of the way it self , which is all one as to say , that if a man misses by algebra , the certain knowledge of some propositions in mathematicks , therefore he finds the way or principles of algebra to be uncertain or false . this is your lordship's way of reasoning here : your lordship quotes out of me , that i say no idea proves the existence of the thing without it self . and that i say , that one cannot be certain that matter cannot think ; from whence your lordship argues , that he who says so , cannot attain to certainty that there is a god , or that the soul is immortal ; and thereupon your lordship concludes , * he finds the uncertainty of the principles he went upon , in point of reason , i. e. that he finds this principle or ground of certainty he went upon in reasoning , viz. that certainty or knowledge consists in the perception of the agreement or disagreement of ideas , to be uncertain . for if your lordship means here by principles he went upon in point of reason any thing else , but that definition of knowledge , which your lordship calls my way , method , grounds , &c. of certainty , which i and others , to the endangering some articles of faith , go upon ; i crave leave to say , it concerns nothing at all the argument your lordship is upon , which is to prove , that the placing of certainty in the perception of the agreement or disagreement of ideas may be of dangerous consequence to any article of faith. your lordship in the next place † says , before we can believe any thing upon the account of revelation , we must suppose there is a god. what use does your lordship make of this ? your lordship thus argues ; but by my way of certainty , a man is made uncertain whether there be a god or no. for that to me is the meaning of those words , * how can his faith stand firm as to divine revelation , when he is made uncertain by his own way , whether there be a god or no ? or they can to me mean nothing to the question in hand . what is the conclusion from hence ? this it must be , or nothing to the purpose , ergo , my defini-nition of knowledge , or which is the same thing , my placing of certainty in the perception of the agreement or disagreement of ideas , leaves not the articles of faith the same credibility they had before . to excuse my dulness in not being able to comprehend this consequence , pray , my lord , consider , that your lordship says , † before we can believe any thing upon the account of revelation , it must be supposed that there is a god. but cannot he who places certainty in the perception of the agreement and disagreement of ideas , supposes there is a god ? but your lordship means by suppose , that one must be certain that there is a god. let it be so , and let it be your lordship's priviledge in controversie to use one word for another , though of a different signification , as i think to suppose and be certain are . cannot one that places certainty in the perception of the agreement or disagreement of ideas , be certain there is a god ? i can assure you , my lord , i am certain there is a god ; and yet i own , that i place certainty in the perception of the agreement or disagreement of ideas : nay , i dare venture to say to your lordship , that i have proved there is a god , and see no inconsistency at all between these two propositions , that certainty consists in the perception of the agreement of disagreement of ideas ; and that it is certain there is a god. so that this my notion of certainty , this definition of knowledge , for any thing your lordship has said to the contrary , leaves to this fundamental article the same credibility , and the same certainty it had before . your lordship says farther , * to suppose divine revelation , we must be certain that there is a principle above matter and motion in the world. here again , my lord , your way of writing makes work for my ignorance , and before i can either admit or deny this proposition , or judge what force it has to prove the proposition in question , i must distinguish it into these different senses , which i think your lordship's way of speaking may comprehend . for your lordship may mean it thus ; to suppose divine revelation , we must be certain , i. e. we must believe that there is a principle above matter and motion in the world. or your lordship may mean thus ; we must be certain , i. e. we must know that there is something above matter or motion in the world. in the next place your lordship may mean by something above matter and motion , either simply an intelligent being ; for knowledge , without determining what being it is in , is a principle above matter and motion . or your lordship may mean an immaterial intelligent being ; so that this undetermined way of expressing , includes at least four distinct propositions , whereof some are true , and others not so . for . my lord , if your lordship means , that to suppose a divine revelation , a man must be certain , i. e. must certainly know that there is an intelligent being in the world , and that that intelligent being is immaterial from whence that revelation comes ; i deny it . for a man may suppose revelation upon the belief of an intelligent being , from whence it comes , without being able to make out to himself , by a scientifical reasoning , that there is such a being . a proof whereof i humbly conceive are the anthropomorphites among the christians heretofore , who nevertheless rejected not the revelation of the new testament ; and he that will talk with illiterate people in this age , will , i doubt not , find many who believe the bible to be the word of god , though they imagine god himself in the shape of an old man sitting in heaven , which they could not do , if they knew , i. e. had examined and understood any demonstration whereby he is proved to be immaterial , without which they cannot know it . . if your lordship means , that to suppose a divine revelation , it is necessary to know , that there is simply an intelligent being ; this also i deny . for to suppose a divine revelation , is not necessary that a man should know that there is such an intelligent being in the world : i say , know , i. e. from things , that he does know , demonstratively deduce the proof of such a being ; it is enough for the receiving divine revelation to believe , that there is such a being , without having by demonstration attained to the knowledge , that there is a god. every one that believes right , does not always reason exactly , especially in abstract metaphysical speculations ; and if no body can believe the bible to be of divine revelation , but he that clearly comprehends the whole deduction , and sees the evidence of the demonstration wherein the existence of an intelligent being , on whose will all other beings depend , is scientifically proved , there are i fear but few christians among illiterate people , to look no farther . he that believes there is a god , though he does no more than believe it , and has not attained to the certainty of knowledge , i. e. does not see the evident demonstration of it , has ground enough to admit of divine revelation . the apostle tells us , that he that will come to god , must believe that he is ; but i do not remember the scripture any where says , that he must know that he is . . in the next place , if your lordship means , that to suppose divine revelation , a man must be certain , i. e. explicitly believe , that there is a perfectly immaterial being , i shall leave it to your lordship's consideration , whether it may not be ground enough for the supposition of a revelation to believe , that there is an all-knowing , unerring being , who can neither deceive nor be deceived , without a man 's precisely determining in his thoughts , whether that unerring , omniscient being be immaterial or no. 't is past all doubt , that every one that examins and reasons right , may come to a certainty , that god is perfectly immaterial . but it may be a question , whether every one who believes a revelation to be from god , may have enter'd into the disquisition of the immateriality of his being ? whether , i say , every ignorant day labourer , who believes the bible to be the word of god , has in his mind consider'd materiality and immateriality , and does explicitly believe god to be immaterial , i shall leave to your lordship to determine , if you think fit more expresly than your words do here . . if your lordship means , that to suppose a divine revelation , a man must becertain , i. e. believe that there is a supreme intelligent being , from whom it comes , who can neither deceive nor be deceived . i grant it to be true . these being the several propositions , either of which may be meant in your lordship 's so general , and to me doubtful , way of expressing ▪ your self to avoid the length , which a particular answer to each of them would run me into , i will venture ( and it is a venture to answer to an ambiguous proposition in one sense , when the author has the liberty of saying he meant it in another , a great convenience of general loose and doubtful expressions ) i will , i say , venture to answer to it in the sense i guess most suited to your lordship's purpose ; and see what your lordship proves by it . i will therefore suppose your lordship's reasoning to be this ; that to suppose divine revelation , a man must be certain , i. e. believe that there is a principle above matter and motion , i. e. an immaterial intelligent being in the world. let it be so ; what does your lordship infer ? therefore upon the principles of certainty by ideas , he [ i. e. he that places certainty in the perception of the agreement or disagreement of ideas , ] cannot be certain of [ i. e. believe ] this ] . this consequence seems a little strange , but your lordship proves it thus ; because he does not know but matter may think : which argument put into form , will stand thus ; if one who places certainty in the perception of the agreement or disagreement of idea , does not know but matter may think ; then whoever places certainty so , cannot believe there is an immaterial intelligent being in the world. but there is one who placing certainty in the perception of the agreement or disagreement of ideas , does not know but matter may think : ergo , whoever places certainty in the perception of the agreement or disagreement of ideas , cannot believe that there is an intelligent immaterial being . this argumentation is so defective in every part of it , that for fear i should be thought to make an argument for your lordship in requital for the answer your lordship made for me , i must desire the reader to consider ; your lordship says , we must be certain he cannot be certain , because he doth not know , : which in short , is we cannot because he cannot , and he cannot because he doth not . this consider'd , will justifie the syllogism i have made to contain your lordship's argument in its full force . i come therefore to the syllogism it self , and there first i deny the minor which is this : there is one who placing certainty in the perception of the agreement or disagreement of ideas , doth not know but matter may think . i begin with this , because this is the foundation of all your lordship's argument ; and therefore i desire your lordship would produce any one who placing certainty in the perception of the agreement or disagreement of ideas , does not know but matter may think . the reason why i press this , is because i suppose your lordship means me here , and would have it thought that i say , i do not know but that matter may think : but that i do not say so ; nor any thing else from whence may be infer'd what your lordship adds in the annexed words , † if they can be infer'd from it , and consequently all revelation may be nothing but the effects of an exalted fancy , or the heats of a disorder'd imagination , as spinosa affirm'd . on the contrary , i do say , * it is impossible to conceive that matter , either with or without motion , could have originally in and from it self perception and knowledge . and having in that chapter establish'd this truth , that there is an eternal immaterial knowing being , i think no body but your lordship could have imputed to me the doubting , that there was such a being , because i say in another place , † and to another purpose , it is impossible for us by the contemplation of our own ideas , without revelation , to discover , whether omnipotency has not given to some systems of matter fitly disposed , a power to perceive and think , or else joined and fixed to matter so disposed , a thinking immaterial substance : it being in respect of our notions , not much more remote from our comprehensions to conceive , that god can , if he pleases , superadd to our idea of matter a faculty of thinking , than that he should superadd to it another substance , with a faculty of thinking . from my saying thus , that god ( whom i have proved to be an immaterial being ) by his omnipotency , may , for ought we know , superadd to some parts of matter a faculty of thinking , it requires some skill for any one to represent me as your lordship does here , as one ignorant or doubtful whether matter may not think ; to that degree , that i am not certain , or i do not believe that there is a principle above matter and motion in the world and consequently all revelation may be nothing but the effects of an exalted fancy or the heats of a disordered imagination , as spinosa affirm'd . for thus i , or some body else ( whom i desire your lordship to produce ) stands painted in this your lordship's argument from the supposition of a divine revelation , which your lordship brings here to prove , that the defining of knowledge , as i do , to consist in the perception of the agreement or disagreement of ideas , weakens the credibility of the articles of the christian faith. but if your lordship thinks it so dangerous a position to say , it is not much harder for us to conceive , that god can , if he pleases , superadd to matter a faculty of thinking , than that he should superadd to it another substance with a faculty of thinking . ( which is the utmost i have said concerning the faculty of thinking in matter . ) i humbly conceive it would be more to your purpose to prove , that the infinite , omnipotent creator of all things , out of nothing , cannot , if he pleases , superadd to some parcels of matter , disposed as he sees fit , a faculty of thinking , which the rest of matter has not ; rather than to represent me , with that candour your lordship does , as one , who so far makes matter a thinking thing , as thereby to question the being of a principle above matter and motion in the world , and consequently to take away all revelation , which how natural and genuine a representation it is of my sense , expressed in the passages of my essay , which i have above set down , i humbly submit to the reader 's judgment and your lordship's zeal for truth to determine ; and shall not stay to examin whether man may not have an exalted phancy ▪ and the heats of a disorder'd imagination , equally overthrowing divine revelation , tho' the power of thinking be placed only in an immaterial substance : i come now to the sequel of your major , which is this : if one who places certainty in the perception of the agreement or disagreement of ideas , does not know but matter may think ; then whoever places certainty so , cannot believe there is an immaterial intelligent being in the world. the consequence here , is from does not to cannot , which i cannot but wonder to find in an argument of your lordships . for he that does not to day believe or know , that matter cannot be so ordered by god's omnipotency as to think ( if that subverts the belief of an immaterial intelligent being in the world ) may know or believe it to morrow , or if he should never know or believe it , yet others who define knowledge as he does , may know or believe it . unless your lordship can prove , that it is impossible for any one , who defines knowledge , to consist in the perception of the agreement or disagreement of ideas , to know or believe , that matter cannot think . but this , as i remember , your lordship has not any where attempted to prove . and yet without this , your lordship's way of reasoning is no more , than to argue , that one cannot do a thing because another does not do it . and yet upon this strange consequence is built all that your lordship brings here to prove , that my definition of knowledge , weakens the credibility of articles of faith , v. g. it weakens the credibility of this fundamental article of faith , that there is a god! how so ? because i who have so defined knowledge , say in my essay , * that the knowledge of the existence of any other thing [ but of god ] we can have only by sensation . for there being no necessary connexion of real existence with any idea a man hath in his memory , nor of any other existence but that of god , with the existence of any particular man ; no particular man can know the existence of any other being , but only when by actual operating upon him , it makes it self perceived by him . for the having the idea of any thing in our mind , no more proves the existence of that thing , than the picture of a man evidences his being in the world , or the visions of a dream , make thereby a true history . for so are the words of my book , and not as your lordship has been pleased to set them down here ; † and they were well chosen by your lordship , to shew , that the way of ideas would not do . i. e. in my way by ideas , i cannot prove there is a god. but supposing i had said in that place , or any other , that which would hinder the proof of a god , as i have not , might i not see my error , and alter or renounce that opinion without changing my definition of knowledge ? or could not another man who defined knowledge , as i do , avoid thinking as your lordship says , i say , that no idea proves the existence of the thing without it self , and so able , notwithstanding my saying so , to prove that there is a god ? again , your lordship argues that my definition of knowledge , weakens the credibility of the articles of faith : because it takes away revelation ; and your proof of that is , because i do not know whether matter may not think . the same sort of argumentation your lordship goes on with in the next page , * where you say , again , before there can be any such thing as assurance of faith upon divine revelation , there must be a certainty as to sense and tradition ; for there can be no revelation pretended now , without immediate inspiration ; and the basis of our faith is a revelation contained in an antient book , whereof the parts were delivered at distant times , but conveyed down to us by an universal tradition . but now , what if my grounds of certainty can give us no assurance as to these things ? your lordship says you do not mean , that they cannot demonstrate matters of fact , which it were most unreasonable to expect , but that these grounds of certainty make all things uncertain ; for your lordship thinks you have proved , that this way of ideas cannot give a satisfactory account , as to the existence of the plainest objects of the sense ; because reason cannot perceive the connection between the objects and the ideas . how then can we arrive to any certainty in perceiving those objects by their ideas ? all the force of which argument lies in this , that i have said ( or am supposed to have said , or to hold , for that i ever said so , i do not remember ) that reason cannot perceive the connection between the objects and the ideas : ergo , whoever holds that knowledge consists in the perception of the agreement or disagreement of ideas , cannot have any assurance of faith upon divine revelation . my lord , let that proposition , viz. that reason cannot perceive the connection between the objects and the ideas , be mine as much as your lordship pleases , and let it be as inconsistent as you please , with the assurance of faith upon divine revelation ; how will it follow from thence , that the placing of certainty in the perception of the agreement or disagreement of ideas , is the cause , that there cannot be any such thing as the assurance of faith upon divine revelation to any body ? though i who hold knowledge to consist in the perception of the agreement and disagreement of ideas , have the misfortune to run into this error , viz. that reason cannot perceive the connection between the objects and the ideas , which is inconsistent with the assurance of faith upon divine revelation , yet it is not necessary that all others who with me hold , that certainty consists in the perception of the agreement or disagreement of ideas , should also hold , that reason cannot perceive the connection between the objects and the ideas , or that i my self should always hold it : unless your lordship will say , that whoever places certainty , as i do , in the perception of the agreement or disagreement of ideas , must necessarily hold all the errors that i do , which are inconsistent with or weaken the belief of any article of faith ; and hold them incorrigibly . which has as much consequence as if i should argue , that because your lordship who lives at worcester does sometime mistake in quoting me , therefore no body who lives at worcester can quote my words right , or your lordship can never mend your wrong quotations . for , my lord , the holding certainty to consist in the perception of the agreement or disagreement of ideas , is no more a necessary cause of holding those erroneous propositions , which your lordship imputes to me , as weakening the credibility of the mentioned articles of faith , than the place of your lordship's dwelling is a necessary cause of wrong quoting . i shall not here go about to trouble your lordship with divining again , what may be your lordship's precise meaning in several of the propositions contained in the passage above set down , especially that remarkably ambiguous and to me obscure one , viz. there must be a certainty as to sense and tradition . i fear i have wasted too much of your lordship's , and my reader 's time in that imployment already , and there would be no end , if i should endeavour to explain whatever i am at a loss about , the determined sense of , in any of your lordship's expressions . only i will crave leave to beg my reader to observe , that in this first head , * which we are upon , your lordship has used the terms certain and certainty near twenty times , but without determining in any of them , whether you mean knowledge , or the full assurance of faith , or any degree of believing ; though it be evident , that in these pages your lordship uses certainty for all these three . which ambiguous use of the main word in that discourse , cannot but render your lordship's sense clear and perspicuous , and your argument very cogent ; and no doubt will do so to any one , who will be but at the pains to reduce that one word to a clear determined sense all through these few paragraphs . your lordship says , † have not all mankind who have talked of matters of faith allowed a certainty of faith , as well as a certainty of knowledge ? answ. but did ever any one of all that mankind allow it as a tolerable way of speaking , that believing in general ( for which your lordship has used it ) which contains in it the lowest degree of faith , should be called certainty ? could he who said , i believe lord , help my vnbelief , or any one who is weak in faith , or of little faith , be properly be said to be certain , or de dubio certus of what he believes , but with a weak degree of assent ? i shall not question what your lordship 's great learning may authorize : but i imagine every one hath not skill , or will not assume the liberty to speak so . if a witness before a judge asked upon his oath , whether he were certain of such a thing , should answer yes , he was certain ; and upon farther demand , should give this account of his certainty , that he believed it ; would he not make the court and auditors believe strangely of him ? for to say that a man is certain , when he barely believes , and that perhaps with no great assurance of faith , is to say that he is certain , where he owns an vncertainty . for he that says he barely believes , acknowledges that he assents to a proposition as true , upon bare probability . and where any one assents thus to any proposition , his assent excludes not a possibility that it may be otherwise ; and wherein any one's judgment there is a possibility to be otherwise , there one cannot deny but there is some uncertainty ; and the less cogent the probabilities appear , upon which he assents , the greater the uncertainty . so that all barely probable proofs , which procure assent , always containing some visible possibility that it may be otherwise ( or else it would be demonstration ) and consequently the weaker the probability appears , the weaker the assent , and the more the uncertainty : it thence follows , that where there is such a mixture of uncertainty , there a man is so far uncertain ; and therefore to say , that a man is certain where he barely believes or assents but weakly , though he does believe , seems to me to say , that he is certain and uncertain together . but though bare belief always include some degrees of uncertainty , yet it does not therefore necessarily include any degree of wavering , the evidently strong probability may as steadily determine the man to assent to the truth , or make him take the proposition for true , and act accordingly , as knowledge makes him see or be certain that it is true . and he that doth so , as to truths reveal'd in the scripture , will shew his faith by his works ; and has , for ought i can see , all the faith necessary to a christian , and requir'd to salvation . my lord , when i consider the length of my answer here , to these few pages of your lordship's , i cannot but bemoan my own dulness , and own my unfitness to deal with so learned an adversary as your lordship in controversie : for i know not how to answer but to a proposition of a determin'd sense . whilst it is vague and uncertain in a general or equivocal use of any of the terms , i cannot tell what to say to it . i know not but such comprehensive ways of expressing ones self , may do well enough in declamation ; but in reasoning , there can be no judgment made till one can get to some positive determined sense of the speaker . if your lordship had pleased to have condescended so far to my low capacity , as to have delivered your meaning , here determined , to any one of the senses above set down , or any other , that you may have in these words , i gather'd them from ; it would have saved me a great deal of writing , and your lordship loss of time in reading . i should not say this here to your lordship , were it only in this one place that i find this inconvenience . it is every where in all your lordship's reasonings , that my want of understanding causes me this difficulty , and against my will multiplies the words of my answer . for notwithstanding all that great deal that i have already said to these few pages of your lordship's ; yet my defence is not clear , and set in its due light , unless i shew in particular of every one of those propositions ( some whereof i admit as true , others i deny as not so ) that it will not prove what is to be proved , viz. that my placing of knowledge in the perception of the agreement or disagreement of ideas , lessens the credibility of any article of faith , which it had before . your lordship having done with the fundamental articles of natural religion , you come in the next place to those of revelation , to enquire , as your lordship says , † whether those who embrace the articles of faith , in the way of ideas , can retain their certainty of those articles , when these ideas are quitted . what this enquiry is i know not very well , because i neither understand what it is to imbrace articles of faith in the way of ideas , nor know what your lordship means by retaining their certainty of those articles , when these ideas are quitted . but 't is no strange thing for my short sight , not always distinctly to discern your lordship's meaning : yet here i presume to know that this is the thing to be proved , viz. that my definition of knowledge does not leave to the articles of the christian faith , the same credibility they had before . the articles your lordship instances in are , . the resurrection of the dead . and here your lordship proceeds just in the same method of arguing , as you did in the former ; your lordship brings several passages concerning identity out of my essay , which you suppose inconsistent with the belief of the resurrection of the same body ; and this is your argument to prove that my defining of knowledge to consist in the perception of the agreement or disagreement of ideas , alters the foundations of this article of faith , and leaves it not the same credibility it had before . now , my lord , granting all that your lordship has here * quoted out of my chapter of identity and diversity , to be as false as your lordship pleases , and as inconsistent as your lordship would have it , with the article of the resurrection from the dead ; nay , granting all the rest of my whole essay to be false , how will it follow from thence , that the placing certainty in the perception of the agreement or disagreement of ideas , weakens the credibility of this article of faith , that the dead shall rise ? let it be , that i who place certainty in the perception of the agreement or disagreement of ideas am guilty of errors , that weaken the credibility of this article of faith , others who place certainty in the same perception , may not run into those errors , and so not have their belief of this article at all shaken . your lordship therefore , by all the long discourse you have made here against my notion of personal identity , to prove that it weakens the credibility of the resurrection of the dead ; should you have proved it never so clearly , has not , i humbly conceive , said therein any one word towards the proving , that my definition of knowledge weakens the credibility of this article of faith. for this , my lord , is the proposition to be proved , as your lordship cannot but remember , if you please to recollect , what is said in your st and following pages , and what in the th page of my second letter , quoted by your lordship , it was designed as an answer to . and so i proceed to the next articles of faith your lordship instances in . your lordship says , * . the next articles of faith which my notion of ideas is inconsistent with , are no less than those of the trinity and the incarnation of our saviour . where i must humbly crave leave to observe to your lordship , that in this second head here , your lordship has changed the question from my notion of certainty , to my notion of ideas . for the question , as i have often had occasion to observe to your lordship , is , whether my notion of certainty , i. e. my placing of certainty in the perception of the agreement or disagreement of ideas , alters the foundation , and lessens the credibility of any article of faith ? this being the question between your lordship and me , ought i humbly conceive , most especially to have been kept close to in this article of the trinity ; because 't was upon the account of my notion of certainty as prejudicial to the doctrine of the trinity , that my book was first brought into this dispute . but your lordship offers nothing , that i can find , to prove , that my definition of knowledge or certainty , does any way lessen the credibility of either of the articles here mentioned , unless your insisting upon some supposed errors of mine about nature and person , must be taken for proofs of this proposition , that my definition of certainty lessens the credibility of the articles of the trinity , and our saviour's incarnation . and then the answer i have already given to the same way of argumentation used by your lordship , concerning the articles of a god , revelation , and the resurrection , i think may suffice . having , as i beg leave to think , shewn that your lordship has not in the least proved this proposition , that the placing of certainty in the perception of the agreement or disagreement of ideas , weakens the credibility of any one article of faith , which was your former accusation against this ( as your lordship is pleased to call it ) new method of certainty , of so dangerous consequence to that article of faith which your lordship has endeavoured to defend ; and all that your terrible representation of it being , as i humbly conceive , come to just nothing . i come now to vindicate my book from your new accusation in your last letter , and to shew that you no more prove the passages you alledge out of my essay to have any inconsistency with the articles of christian faith you oppose them to , than you have proved by them , that my definition of knowledge weakens the credibility of any of those articles . . the article of christian faith your lordship begins with , is that of the resurrection of the dead ; and concerning that you say , † the reason of believing the resurrection of the same body upon my grounds , is from the idea of identity . answ. give me leave , my lord , to say that the reason of believing any article of the christian faith ( such as your lordship is here speaking of ) to me and upon my grounds , is its being a part of divine revelation : upon this ground i believed it before i either writ that chapter of identity and diversity , and before i ever thought of those propositions which your lordship quotes out of that chapter , and upon the same ground i believe it still ; and not from my idea of identity . this saying of your lordship 's therefore , being a proposition neither self-evident , nor allowed by me to be true , remains to be proved . so that your foundation failing all your large superstructure built thereon , comes to nothing . but my lord , before we go any farther , i crave leave humbly to represent to your lordship , that i thought you undertook to make out that my notion of ideas was inconsistent with the articles of the christian faith. but that which your lordship instances in here is not , that i yet know , an article of the christian faith. the resurrection of the dead , i acknowledge to be an article of the christian faith : but that the resurrection of the same body , in your lordship's sense of the same body , is an article of the christian faith , is what i confess , i do not yet know . in the new testament ( wherein , i think , are contained all the articles of the christian faith ) i find our saviour and the apostles to preach the resurrection of the dead , and the resurrection from the dead in many places : but i do not remember any place , where the resurrection of the same body , is so much as mentioned . nay , which is very remarkable in the case , i do not remember in any place of the new testament ( where the general resurrection at the last day is spoken of ) any such expression as the resurrection of the body , much less of the same body . i say the general resurrection at the last day : because where the resurrection of some particular persons presently upon our saviour's resurrection is mentioned , the words are , * the graves were opened and many bodies of saints , which slept , arose and came out of the graves after his resurrection , and went into the holy city , and appeared to many : of which peculiar way of speaking of this resurrection , the passage it self gives a reason in these words , appeared to many , i. e. those who slept , appeared , so as to be known to be risen . but this could not be known , unless they brought with them the evidence , that they were those who had been dead , whereof there were these two proofs , their graves were opened , and their bodies not only gone out of them , but appeared to be the same to those who had known them formerly alive , and knew them to be dead and buried . for if they had been those who had been dead so long , that all who knew them once alive , were now gone , those to whom they appeared might have known them to be men ; but could not have known they were risen from the dead : because they never knew they had been dead . all that by their appearing they could have known , was that they were so many living strangers , of whose resurrection they knew nothing . 't was necessary therefore , that they should come in such bodies , as might in make and size , &c. appear to be the same they had before , that they might be known to those of their acquaintance , whom they appeared to . and it is probable they were such as were newly dead , whose bodies were not yet dissolved and dissipated , and therefore 't is particularly said here ( differently from what is said of the general resurrection ) that their bodies arose : because they were the same , that were then lying in their graves , the moment before they rose . but your lordship endeavours to prove it must be the same body : and let us grant , that your lordship , nay and others too , think you have proved it must be the same body , will you therefore say , that he holds what is inconsistent with an article of faith , who having never seen this your lordship's interpretation of the scripture , nor your reasons for the same body , in your sense of same body ; or , if he has seen them , yet not understanding them , or not perceiving the force of them , believes what the scripture proposes to him , viz. that at the last day , the dead shall be raised , without determining whether it shall be with the very same bodies or no ? i know your lordship pretends not to erect your particular interpretations of scripture , into articles of faith ; and if you do not , he that believes the dead shall be raised , believes that article of faith , which the scripture proposes : and cannot be accused of holding any thing inconsistent with it , if it should happen , that what he holds is inconsistent with another proposition , viz. that the dead shall be raised with the same bodies , in you lordship's sense , which i do not find proposed in holy writ as an article of faith. but your lordship argues , it must be the same body which as you explain same body † is not the same individual particles of matter , which were united at the point of death . nor the same particles of matter , that the sinner had at the time of the commission of his sins . but that it must be the same material substance which was vitally united to the soul here , i. e. as i understand it , the same individual particles of matter , which were , sometime or other during his life here , vitally united to his soul. your first argument to prove , that it must be the same body in this sense of the same body , is taken † from these words of our saviour . * all that are in the graves shall hear his voice , and shall come forth . from whence your lordship argues , that these words , all that are in their graves , relates to no other substance , than what was united to the soul in life ; because a different substance cannot be said to be in the graves , and to come out of them . which words of your lordships , if they prove any thing , prove , that the soul too is lodg'd in the grave , and raised out of it at the last day . for your lordship says , can a different substance be said to be in their graves and come out of them ? so that according to this interpretation of these words of our saviour ; no other substance being raised , but what hears his voice , and no other substance hearing his voice , but what being called comes out of the grave , and no other substance coming out of the grave , but what was in the grave , any one must conclude , that the soul , unless it be in the grave , will make no part of the person that is raised , unless , as your lordship argues against me , † you can make it out , that a substance which never was in the grave may come out of it , or that the soul is no substance . but setting aside the substance of the soul , another thing that will make any one doubt , whether this your interpretation of our saviour's words be necessarily to be received as their true sense , is , that it will not be very easily reconciled to your saying , * you do not mean by the same body , the same individual particles which were united at the point of death . and yet by this interpretation of our saviour's words , you can mean no other particles , but such as were united at the point of death : because you mean no other substance , but what comes out of the grave , and no substance , no particles come out you say , but what were in the grave , and i think your lordship will not say that the particles that were seperate from the body by perspiration , before the point of death , were laid up in the grave . but your lordship , i find , has an answer to this , † viz. that by comparing this with other places you find , that the words , [ of our saviour above quoted ] are to be understood of the substance of the body , to which the soul was united , and not to ( i suppose your lordship writ of ) those individual particles , i. e. those individual particles that are in the grave , at the resurrection . for so they must be read to make your lordship's sense entire , and to the purpose of your answer here : and then methinks this last sense of our saviour's words given by your lordship , wholly overturns the sense which you have given of them above , where from those words you press the belief of the resurrection of the same body , by this strong argument , that a substance could not upon hearing the voice of christ , come out of the grave , which was never in the grave . there ( as far as i can understand your words ) your lordship argues , that our saviour's words must be understood of the particles in the grave , unless , as your lordship says , one can make it out that a substance which never was in the grave , may come out of it . and here your lordship expresly says , that our saviour's words are to be understood of the substance of that body , to which the soul was [ at any time ] united , and not to those individual particles that are in the grave . which put together seems to me to say , that our saviour's words are to be understood of those particles only that are in the grave , and not of those particles only which are in the grave , but of others also which have at any time been vitally united to the soul , but never were in the grave . the next text your lordship brings to make the resurrection of the same body , in your sense , an article of faith , are these words of st. paul , * for we must all appear before the iudgment seat of christ , that every one may receive the things done in his body , according to that he hath done , whether it be good or bad . to which your lordship subjoins † this question . can these words be understood of any other material substance , but that body in which these things were done ? answ. a man may suspend his determining the meaning of the apostle to be , that a sinner shall suffer for his sins in the very same body , wherein he committed them : because st. paul does not say he shall have the very same body , when he suffers , that he had when he sinn'd . the apostle says , indeed done in his body . the body he had , and did things in at five or fifteen , was no doubt his body , as much as that , which he did things in at fifty was his body , though his body were not the very same body at those different ages : and so will the body , which he shall have after the resurrection , be his body , though it be not the very same with that , which he had at five or fifteen or fifty . he that at threescore is broke on the wheel , for a murder he committed at twenty , is punished for what he did in his body , though the body he has , i. e. his body at threescore , be not the same , i. e. made up of the same individual particles of matter , that that body was , which he had forty years before . when your lordship has resolved with your self , what that same immutable he is , which at the last judgment shall receive the things done in his body , your lordship will easily see , that the body he had , when an embryo in the womb , when a child playing in coats , when a man marrying a wife , and when bed-rid dying of a consumption , and at last , which he shall have after the resurrection , are each of them his body , though neither of them be the same body , the one with the other . but farther to your lordship's question , can these words be understood of any other material substance , but that body in which these things were done ? i answer , these words of st. paul may be understood of another material substance , than that body in which these things were done , because your lordship teaches me , and gives me a strong reason so to understand them . your lordship says , † that you do not say the same particles of matter , which the sinner had at the very time of the commission of his sins , shall be raised at the last day . and your lordship gives this reason for it . * for then a long sinner must have a vast body , considering the continual spending of particles by perspiration . now , my lord , if the apostle's words , as your lordship would argue , cannot be understood of any other material substance , but that body , in which these things were done , and no body upon the removal or change of some of the particles , that at any time makes it up is the same material substance , or the same body ; it will , i think , thence follow , that either the sinner must have all the same individual particles vitally united to his soul , when he is raised , that he had vitally united to his soul , when he sin'd : or else st. paul's words here cannot be understood to mean the same body in which the things were done . for if there were other particles of matter in the body , wherein the thing was done , than in that which is raised , that which is raised cannot be the same body in which they were done : unless that alone , which has just all the same individual particles when any action is done , being the same body wherein it was done , that also , which has not the same individual particles wherein that action was done , can be the same body wherein it was done , which is in effect to make the same body sometimes to be the same , and sometimes not the same . your lordship thinks it suffices to make the same body to have not all ; but no other particles of matter , but such as were sometime or other vitally united to the soul before : but such a body made up of part of the particles sometime or other vitally united to the soul , is no more the same body wherein the actions were done in the distant parts of the long sinner's life , than that is the same body in which a quarter or half or three quarters , of the same particles , that made it up , are wanting . for example , a sinner has acted here in his body an hundred years ; he is raised at the last day , but with what body ? the same says your lordship , that he acted in , because st. paul says he must receive the things done in his body ? what therefore must his body at the resurrection consist of ? must it consist of all the particles of matter , that have ever been vitally united to his soul ? for they , in succession , have all of them made up his body , wherein he did these things : no , says your lordship , † that would make his body too vast ; it suffices to make the same body in which the things were done , that it consists of some of the particles , and no other but such as were sometime during his life , vitally united to his soul. but according to this account , his body at the resurrection , being , as your lordship seems to limit it , near the same size it was in some part of his life , it will be no more the same body in which the things were done in the distant parts of his life , than that is the same body , in which half or three quarters or more of the individual matter that made it then up , is now wanting . for example , let his body at years old consist of a million of parts ; five hundred thousand at least of those parts will be different from those which made up his body at years , and at an hundred . so that to take the numerical particles , that made up his body at , or any other season of his life ; or to gather them promiscuously out of those which at different times have successively been vitally united to his soul , they will no more make the same body , which was his , wherein some of his actions were done , than that is the same body , which has but half the same particles : and yet all your lordship's argument here for the same body , is because st. paul says it must be his body in which these things were done ; which it could not be , if any other substance were joined to it , i. e. if any other particles of matter made up the body , which were not vitally united to the soul , when the action was done . again , your lordship says , * that you do not say the same individual particles [ shall make up the body at the resurrection ] which were united at the point of death , for there must be a great alteration in them of a lingring disease , as if a fat man falls into a consumption . because 't is likely your lordship thinks these particles of a decrepit , wasted , withered body would be too few , or unfit to make such a plump , strong , vigorous , well-siz'd body , as it has pleased your lordship to proportion out in your thoughts to men at the resurrection ; and therefore some small portion of the particles formerly united vitally to that man's soul , shall be re-assumed to make up his body to the bulk your lordship judges convenient ; but the greatest part of them shall be left out to avoid the making his body more vast than your lordship thinks will be fit , as appears by these your lordship's words immediately following , viz. † that you do not say the same particles the sinner had at the very time of commission of his sins , for then a long sinner must have a vast body . but then pray , my lord , what must an embryo do , who dying within a few hours after his body was vitally united to his soul , has no particles of matter , which were formerly vitally united to it , to make up his body of that size and proportion which your lordship seems to require in bodies at the resurrection ? or must we believe he shall remain content with that small pittance of matter , and that yet imperfect body to eternity ; because it is an article of faith to believe the resurrection of the very same body ? i. e. made up of only such particles , as have been vitally united to the soul. for if it be so , as your lordship says , * that life is the result of the vnion of soul and body , it will follow that the body of an embryo dying in the womb may be very little , not the thousandth part of any ordinary man. for since from the first conception and beginning of formation it has life , and life is the result of the vnion of the soul with the body ; an embryo , that shall die either by the untimely death of the mother , or by any other accident presently after it has life , must according to your lordship's doctrin remain a man not an inch long to eternity ; because there are not particles of matter , formerly united to his soul , to make him bigger ; and no other can be made use of to that purpose : though what greater congruity the soul hath with any particles of matter , which were once vitally united to it , but are now so no longer ; than it hath with particles of matter , which it was never united to , would be hard to determine , if that should be demanded . by these , and not a few other the like consequences , one may see what service they do to religion , and the christian doctrin , who raise questions , and make articles of faith about the resurrection of the same body , where the scripture says nothing of the same body ; or if it does , it is with no small reprimand † to those who make such an enquiry . but some man will say , how are the dead raised up ? and with what body do they come ? thou fool , that which thou sowest is not quickned except it die and that which thou sowest , thou sowest not that body that shall be , but bare grain , it may chance of wheat or of some other grain . but god giveth it a body as it hath pleased him . words i should think sufficient to deterr us from determining any thing for or against the same body being raised at the last day . it suffices , that all the dead shall be raised , and every one appear and answer for the things done in this life , and receive according to the things he hath done in his body , whether good or bad . he that believes this , and has said nothing inconsistent herewith , i presume may , and must be acquitted from being guilty of any thing inconsistent with the article of the resurrection of the dead . but your lordship to prove the resurrection of the same body to be an article of faith , farther asks , * how could it be said , if any other substance be joined to the soul at the resurrection , as its body , that they were the things done in or by the body ? answ. just as it may be said of a man at an hundred years old , that hath then an other substance joined to his soul , than he had at twenty , that the murder or drunkenness he was guilty of at twenty , were things done in the body : how by the body comes in here , i do not see . your lordship adds , and st. paul 's dispute about the manner of raising the body might soon have ended , if there were no necessity of the same body . answ. when i understand what argument there is in these words to prove the resurrection of the same body , without the mixture of one new atom of matter , i shall know what to say to it . in the mean time this i understand , that st. paul would have put as short an end to all disputes about this matter , if he had said , that there was a necessity of the same body , or that it should be the same body . the next text of scripture you bring for the same body , is , * if there be no resurrection of the dead , then is not christ raised . from which your lordship argues , † it seems then other bodies are to be raised as his was . i grant other dead , as certainly raised as christ was ; for else his resurrection would be of no use to mankind . but i do not see how it follows , that they shall be raised with the same body , as christ was raised with the same body , as your lordship infers in these words annexed ; and can there be any doubt , whether his body was the same material substance , which was united to his soul before ? i answer , none at all ; nor that it had just the same undistinguish'd lineaments and marks , yea , and the same wounds that it had at the time of his death . if therefore your lordship will argue from others bodies being raised as his was , that they must keep proportion with his in sameness ; then we must believe , that every man shall be raised with the same lineaments and other notes of distinction he had at the time of his death , even with his wounds yet open , if he had any , because our saviour was so raised , which seems to me scarce reconcilable with what your lordship says * of a fat man falling into a consumption , and dying . but whether it will consist or no with your lordship's meaning in that place , this to me seems a consequence that will need to be better proved , viz. that our bodies must be raised the same just as our saviours was : because st. paul says , if there be no resurrection of the dead , then is not christ risen . for it may be a good consequence christ is risen , and therefore there shall be a resurrection of the dead , and yet this may not be a good consequence , christ was raised with the same body he had at his death , therefore all men shall be raised with the same body they had at their death , contrary to what your lordship says concerning a fat man dying of a consumption . but the case i think far different betwixt our saviour , and those to be raised at the last day . . his body saw not corruption , and therefore to give him another body , new molded mixed with other particles , which were not contained in it as it lay in the grave , whole and entire as it was laid there , had been to destroy his body to frame him a new one without any need . but why with the remaining particles of a man's body long since dissolved and molder'd into dust and atoms ( whereof possibly a great part may have undergone variety of changes , and entred into other concretions even in the bodies of other men ) other new particles of matter mixed with them , may not serve to make his body again , as well as the mixture of new and different particles of matter with the old , did in the compass of his life make his body , i think no reason can be given . this may serve to shew , why though the materials of our saviour's body , were not changed at his resurrection : yet it does not follow , but that the body of a man dead and rotten in his grave , or burnt , may at the last day have several new particles in it , and that without any inconvenience . since whatever matter is vitally united to his soul , is his body , as much as is that , which was united to it when he was born , or in any other part of his life . . in the next place , the size , shape , figure and lineaments of our saviour's body , even to his wounds into which doubting thomas put his fingers and his hand , were to be kept in the raised body of our saviour , the same they were at his death , to be a conviction to his disciples , to whom he shew'd himself , and who were to be witnesses of his resurrection , that their master , the very same man , was crucified , dead and buried , and raised again ; and therefore he was handled by them , and eat before them after he was risen , to give them in all points full satisfaction , that it was really he , the same , and not another , nor a specter or apparition of him : though i do not think your lordship will thence argue , that because others are to be raised as he was , therefore it is necessary to believe , that because he eat after his resurrection , others at the last day , shall eat and drink after they are raised from the dead , which seems to me as good an argument , as because his undissolved body was raised out of the grave , just as it there lay intire , without the mixture of any new particles ; therefore the corrupted and consumed bodies of the dead at the resurrection , shall be new framed only out of those scatter'd particles , which were once vitally united to their souls , without the least mixture of any one single atom of new matter . but at the last day , when all men are raised , there will be no need to be assured of any one particular man's resurrection . 't is enough that every one shall appear before the judgement-seat of christ , to receive according to what he had done in his former life ; but in what sort of body he shall appear , or of what particles made up the scripture , having said nothing , but that it shall be a spiritual body raised in incorruption , it is not for me to determine . your lordship asks , * were they [ who saw our saviour after his resurrection ] witnesses only of some material substance then united to his soul ? in answer , i beg your lordship to consider , whether you suppose our saviour was to be known to be the same man ( to the witnesses that were to see him , and testifie his resurrection ) by his soul , that could neither be seen , nor known to be the same ; or by his body , that could be seen , and by the discernible structure and marks of it , be known to be the same ? when your lordship has resolved that ; all that you say in that page , will answer it self . but because one man cannot know another to be the same , but by the outward visible lineaments , and sensible marks he has been wont to be known and distinguished by ; will your lordship therefore argue , that the great judge , at the last day , who gives to each man , whom he raises , his new body , shall not be able to know , who is who , unless he give to every one of them a body , just of the same figure , size and features , and made up of the very same individual particles he had in his former life ? whether such a way of arguing for the resurrection of the same body , to be an article of faith , contributes much to the strengthening the credibility of the article of the resurrection of the dead , i shall leave to the judgment of others . farther , for the proving the resurrection of the same body , to be an article of faith , your lordship says , † but the apostle insists upon the resurrection of christ , not meerly as an argument of the possibility of ours , but of the certainty of it ; * because he rose , as the first-fruits ; christ the first fruits , afterwards they that are christs at his coming . answ. no doubt the resurrection of christ , is a proof of the certainty of our resurrection . but is it therefore a proof of the resurrection of the same body , consisting of the same individual particles which concurr'd to the making up of our body here , without the mixture of any one other particle of matter ? i confess i see no such consequence . but your lordship goes on , † st. paul was aware of the objections in mens minds , about the resurrection of the same body ; and it is of great consequence as to this article , to shew upon what grounds he proceeds . but some man will say , how are the dead raised up , and with what body do they come ? first he shews , that the seminal parts of plants are wonderfully improved by the ordinary providence of god , in the manner of their vegetation . answ. i do not perfectly understand , what it is for the seminal parts of plants to be wonderfully improved by the ordinary providence of god , in the manner of their vegetation : or else perhaps i should better see , how this here tends to the proof of the resurrection of the same body , in your lordship's sense . it continues , † they sow bare grain of wheat , or of some other grain , but god giveth it a body , as it hath pleased him , and to every seed his own body . here , says your lordship , is an identity of the material substance supposed . it may be so . but to me a diversity of the material substance , i. e. of the component particles is here supposed , or in direct words said . for the words of st. paul taken all together , run thus , * that which thou sowest , thou sowest not that body which shall be , but bare grain , and so on , as your lordship has set down the remainder of them . from which words of st. paul , the natural argument seems to me to stand thus . if the body that is put in the earth in sowing , is not that body which shall be , then the body that is put in the grave , is not that , i. e. the same , body that shall be . but your lordship proves it to be the same body , by these three greek words of the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which your lordship interprets thus , † that proper body which belongs to it . answ. indeed by those greek words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether our translators have rightly render'd them his own body , or your lordship more rightly , that proper body which belongs to it , i formerly understood no more but this , that in the production of wheat and other grain from seed , god continued every species distinct , so that from grains of wheat sown , root , stalk , blade , ear and grains of wheat were produced , and not those of barly ; and so of the rest , which i took to be the meaning of to every seed his own body . no says your lordship , these words prove , that to every plant of wheat , and to every grain of wheat produced in it is given , the proper body that belongs to it , is ▪ the same body , with the grain that was sown . answ. this , i confess , i do not understand : because i do not understand how one individual grain can be the same , with twenty , fifty , or an hundred individual grains , for such sometimes is the increase . but your lordship proves it . for says your lordship , * every seed having that body in little , which is afterwards so much inlarged ; and in grain the seed is corrupted before its germination ; but it hath its proper organical parts , which make it the same body , with that which it grows up to . for although grain be not divided into lobes as other seeds are , yet it hath been found , by the most accurate observations , that upon separating the membranes these seminal parts are discerned in them ; which afterwards grow up to that body which we call corn. in which words i crave leave to observe , that your lordship supposes , that a body may be enlarged by the addition of a hundred or a thousand times as much in bulk as its own matter , and yet continue the same body , which i confess , i cannot understand . but in the next place , if that could be so ; and that the plant in its full growth at harvest , increased by a thousand or a million of times as much new matter added to it , as it had , when it lay in little concealed in the grain that was sown , was the very same body : yet i do not think , that your lordship will say , that every minute insensible and inconceivably small grain of the hundred grains , contained in that little organized senimal plant , is every one of them the very same , with that grain which contains that whole little senimal plant , and all those invisible grains in it . for then it will follow , that one grain is the same with an hundred , and an hundred distinct grains the same with one : which i shall be able to assent to , when i can conceive , that all the wheat in the world is but one grain . for i beseech you , my lord , consider what it is st. paul here speaks of ! it is plain he speaks of that which is sown and dies , i. e. the grain , that the husbandman takes out of his barn to sow in his field . and of this grain , st. paul says , that it is not that body that shall be . these two , viz. that which is sown , and that body that shall be , are all the bodies that st. paul here speaks of , to represent the agreement or difference of mens bodies after the resurrection , with those they had before they died . now i crave leave to ask your lordship , which of these two is that little invisible seminal plant , which your lordship here speaks of ? does your lordship mean by it the grain that is sown ? but that is not what st. paul speaks of , he could not mean this embryonated little plant , for he could not denote it by these words , that which thou sowest , for that he says must die : but this little embryonated plant , contained in the seed that is sown , dies not : or does your lordship mean by it , the body that shall be ? but neither by these words , the body that shall be , can st. paul be supposed to denote this insensible little embryonated plant ; for that is already in being contained in the seed that is sown , and therefore could not be spoke of , under the name of the body that shall be , and therefore , i confess , i cannot see of what use it is to your lordship to introduce here this third body , which st. paul mentions not ; and to make that the same or not the same with any other , when those which st. paul speaks of , are , as i humbly conceive , these two visible sensible bodies , the grain sown , and the corn grown up to ear , with neither of which this insensible embryonated plant can be the same body , unless an insensible body can be the same body with a sensible body , and a little body can be the same body with one ten thousand or an hundred thousand times as big as its self . so that yet i confess i see not the resurrection of the same body proved from these words of st. paul , to be an article of faith. your lordship goes on , * st. paul indeed saith , that we sow not that body that shall be ; but he speaks not of the identity but the perfection of it . here my understanding fails me again . for i cannot understand st. paul to say , that the same identical sensible grain of wheat , which was sown at seed-time , is the very same with every grain of wheat in the ear at harvest , that sprang from it : yet so i must understand it to make it prove , that the same sensible body , that is laid in the grave , shall be the very same with that , which shall be raised at the resurrection . for i do not know of any seminal body in little , contained in the dead carcass of any man or woman , which , as your lordship says , in seeds , having its proper organical parts , shall afterwards be enlarged , and at the resurrection grow up into the same man. for i never thought of any seed or seminal parts , either of plant or animal so wonderfully improved by the providence of god , whereby the same plant or animal should beget it self ; nor ever heard , that it was by divine providence designed to produce the same individual , but for the producing of future and distinct individuals , for the continuation of the same species . your lordship's next words are , * and although there be such a difference from the grain it self , when it comes up to be perfect corn , with root , stalk , blade , and ear , that it may be said to outward appearance not to be the same body ; yet with regard to the seminal and organical parts , it is as much the same as a man grown up , is the same with the embryo in the womb. answ. it does not appear by any thing i can find in the text , that st. paul here compared the body , produced with the seminal and organical parts , contained in the grain it sprang from , but with the whole sensible grain that was sown . microscopes had not then discovered the little embryo plant in the seed , and supposing it should have been reavealed to st. paul ( though in the scripture we find little revelation of natural philosophy ) yet an argument taken from a thing perfectly unknown to the corinthians , whom he writ to , could be of no manner of use to them ; nor serve at all either to instruct or convince them . but granting that those st. paul writ to , knew it as well as mr. lewenhooke ; yet your lordship thereby proves not the raising of the same body : your lordship says it is as much the same [ i crave leave to add body ] as a man grown up is the same . ( same , what i beseech your lordship ? ) with the embryo in the womb. for that the body of the embryo in the womb , and body of the man grown up , is the same body , i think no one will say ; unless he can perswade himself that a body that is not the hundredth part of an other , is the same with that other , which i think no one will do , till having renounced this dangerous way by ideas of thinking and reasoning , he has learnt to say that a part and the whole are the same . your lordship goes on , * and although many arguments may be used to prove , that a man is not the same , because life which depends upon the course of the blood , and the manner of respiration , and nutrition is so different in both states ; yet that man would be thought ridiculous that should seriously affirm , that it was not the same man. and your lordship says , i grant that the variation of great parcels of matter in plants , alters not the identity : and that the organization of the parts in one coherent body , partaking of one common life , makes the identity of a plant. answ. my lord , i think the question is not about the same man but the same body . for tho' i do say , * ( somewhat differently from what your lordship sets down as my words here ) that that which has such an organization , as is fit to receive and distribute nourishment , so as to continue and frame the wood , bark and leaves , &c. of a plant , in which consists the vegetable life , continues to be the same plant , as long as it partakes of the same life , though that life be communicated to new particles of matter , vitally united to the living plant. yet i do not remember , that i any where say , that a plant , which was once no bigger than an oaten straw , and afterwards grows to be above a fathom about , is the same body , though it be still the same plant. the well known tree in epping forest called the king's oak , which , from not weighing an ounce at first , grew to have many tuns of timber in it , was all along the fame oak , the very same plant ; but no body , i think , will say it was the same body when it weighed a tun , as it was when it weighed but an ounce , unless he has a mind to signalize himself by saying , that that is the same body , which has a thousand particles of different matter in it , for one particle that is the same ; which is no better than to say , that a thousand different particles are but one and the same particle , and one and the same particle is a thousand different particles ; a thousand times a greater absurdity , than to say half is the whole , or the whole is the same with the half , which will be improved ten thousand times yet farther , if a man shall say ( as your lordship seems to me to argue here ) that that great oak is the very same body , with the acorn it sprang from , because there was in that acorn an oak in little , which was afterwards ( as your lordship expresses it ) so much enlarged , as to make that mighty tree . for this embryo , if i may so call it , or oak in little , being not the hundredth , or perhaps the thousandth part of the acorn , and the acorn being not the thousandth part of the grown oak , 't will be very extraordinary to prove the acorn and the grown oak to be the same body , by a way wherein it cannot be pretended , that above one particle of an hundred thousand or a million , is the same in the one body , that was in the other . from which way of reasoning , it will follow that a nurse and her sucking-child have the same body ; and be past doubt , that a mother and her infant have the same body . but this is a way of certainty found out to establish the articles of faith , and to overturn the new method of certainty that your lordship says i have started , which is apt to leave mens minds more doubtful than before . and now i desire your lordship to consider of what use it is to you in the present case to quote out of my essay these words , that partaking of one common life , makes the identity of a plant , since the question is not about the identity of a plant , but about the identity of a body . it being a very different thing to be the same plant , and to be the same body . for that which makes the same plant , does not make the same body ; the one being the partaking in the same continued vegetable life , the other the consisting of the same numerical particles of matter . and therefore your lordship's inference from my words above quoted , in these which you subjoin , * seems to me a very strange one , viz. so that in things capable of any sort of life , the identity is consistent with a continued succession of parts ; and so the wheat grown up is the same body with the grain that was sown . for i believe if my words , from which you infer , and so the wheat grown up is the same body with the grain that was sown , were put into a syllogism , this would hardly be brought to be the conclusion . but your lordship goes on with consequence upon consequence , though i have not eyes acute enough every where to see the connection , till you bring it to the resurrection of the same body . the connection of your lordship's words * are as followeth ; and thus the alteration of the parts of the body at the resurrection is consistent with its identity , if its organization and life be the same ; and this is a real identity of the body which depends not upon consciousness . from whence it follows , that to make the same body , no more is requir'd but restoring life to the organiz'd parts of it . if the question were about raising the same plant , i do not say but there might be some appearance for making such inference from my words as this , whence it follows , that to make the same plant , no more is required , but to restore life to the organized parts of it . but this deduction wherein from those words of mine that speak only of the identity of a plant , your lordship infers there is no more required to make the the same body than to make the same plant , being too subtle for me , i leave to my reader to find out . your lordship goes on and says , * that i grant likewise , that the identity of the same man consists in a participation of the same continued life , by constantly fleeting particles of matter in succession , vitally united to the same organized body . answ. i speak in these words of the identity of the same man , and your lordship thence roundly concludes ; so that there is no difficulty of the sameness of the body . but your lordship knows that i do not take these two sounds man and body , to stand for the same thing ; nor the identity of the man to be the same with the identity of the body . but let us read out your lordship's words , † so that there is no difficulty as to the sameness of the body , if life were continued ; and if by divine power life be restored to that material substance which was before united by a re-union of the soul to it , there is no reason to deny the identity of the body . not from the consciousness of the soul , but from that life which is the result of the union of the soul and body . if i understand your lordship right , you in these words from the passages above quoted out of my book argue , that from those words of mine it will follow , that it is or may be the same body , that is raised at the resurrection . if so , my lord , your lordship has then proved , that my book is not inconsistent with , but conformable to this article of the resurrection of the same body , which your lordship contends for , and will have to be an article of faith : for though i do by no means deny that the same bodies shall be raised at the last day , yet i see nothing your lordship has said to prove it to be an article of faith. but your lordship goes on with your proofs and says , * but st. paul still supposes that it must be that material substance to which the soul was before united . for saith he , it is sown in corruption , it is raised in incorruption ; it is sown in dishonour , it is raised in glory ; it is sown in weakness , it is raised in power ; it is sown a natural body , it is raised a spiritual body . can such a material substance which was never united to the body , be said to be sown in corruption , and weakness , and dishonour ? either therefore he must speak of the same body , or his meaning cannot be comprehended . i answer , can such a material substance which was never laid in the grave , be said to be sown , & c ? for your lordship says , † you do not say the same individual particles , which were united at the point of death , shall be raised at the last day ; and no other particles are laid in the grave , but such as are united at the point of death , either therefore your lordship must speak of an other body different from that which was sown , which shall be raised , or else your meaning , i think , cannot be comprehended . but whatever be your meaning , your lordship proves it to be st. paul's meaning , that the same body shall be raised which was sown , in these following words , * for what does all this relate to a conscious principle ? answ. the scripture being express , that the same persons should be raised and appear before the judgment seat of christ , that every one may receive according to what he had done in his body ; it was very well suited to common apprehensions , ( which refined not about particles that had been vitally united to the soul ) to speak of the body which each one was to have after the resurrection , as he would be apt to speak of it himself . for it being his body both before and after the resurrection , every one ordinarily speaks of his body as the same , though in a strict and philosophical sense , as your lordship speaks , it be not the very same . thus it is no impropriety of speech to say , this body of mine , which was formerly strong and plump , is now weak and wasted , though in such a sense a you are speaking in here , it be not the same body , revelation declares nothing any where concerning the same body , in your lordship's sense of the same body , which appears not to have been then thought of . the apostle directly proposes nothing for or against the same body , as necessary to be believed : that which he is plain and direct in , is his opposing and condemning such curious questions about the body , which could serve only to perplex , not to confirm what was material and necessary for them to believe , viz. a day of judgment and retribution to men in a future state , and therefore 't is no wonder that mentioning their bodies he should use a way of speaking suited to vulgar notions , from which it would be hard positively to conclude any thing for the determining of this question ( especially against expressions in the same discourse that plainly incline to the other side ) in a matter , which as it appears , the apostle thought not necessary to determin . and the spirit of god thought not fit to gratifie any ones curiosity in . but your lordship says , † the apostle speaks plainly of that body which was once quickened , and afterwards falls to corruption , and is to be restor'd with more noble qualities . i wish your lordship had quoted the words of st. paul , wherein he speaks plainly of that numerical body that was once quickened , they would presently decide this question . but your lordship proves it by these following words of st. paul. for this corruption must put on incorruption , and this mortal must put on immortality , to which your lordship adds , that you do not see how he could more expresly affirm the identity of this corruptible body , with that after the resurrection . how expressly it is affirmed by the apostle , shall be consider'd by and by . in the mean time it is past doubt that your lordship best knows what you do or do not see . but this i will be bold to say , that if st. paul had any where in this chapter ( where there are so many occasions for it , if it had been necessary to have been believed ) but said in express words , that the same bodies should be raised , every one else who thinks of it , will see he had more expresly affirmed the identity of the bodies which men now have , with those they shall have after the resurrection the remainder of your lordship's period * is . and that without any respect to the principle of self-consciousness . answ. these words , i doubt not , have some meaning , but i must own , i know not what ; either towards the proof of the resurrection of the same body , or to shew , that any thing i have said concerning self-consciousness , is inconsistent : for i do not remember that i have any where said , that the identity of body consisted in self-consciousness . from your preceding words , your lordship concludes thus . † and so if the scripture be the sole foundation of our faith , this is an article of it . my lord , to make the conclusion unquestionable , i humbly conceive , the words must run thus . and so if the scripture and your lordship's interpretation of it , be the sole foundation of our faith ; the resurrection of the same body is an article of it . for with submission , your lordship has neither produced express words of scripture for it , nor so proved , that to be the meaning of any of those words of scripture which you have produced for it , that a man who reads and sincerely endeavours to understand the scripture , cannot but find himself obliged to believe , as expresly that the same bodies of the dead , in your lordship's sense , shall be raised , as that the dead shall be raised . and i crave leave to give your lordship this one reason for it . he who reads with attention this discourse of st. paul , * where he discourses of the resurrection , will see , that he plainly distinguishes between the dead that shall be raised , and the bodies of the dead . for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the nominative cases to † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all along , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodies , which one may with reason think would somewhere or other have been expressed , if all this had been said , to propose it as an article of faith , that the very same bodies should be raised . the same manner of speaking the spirit of god observes all through the new testament , where it is said , * raise the dead , quicken or make alive the dead , the resurrection of the deads nay , these very words of our saviour † , urged by your lordship , for the resurrection of the same body , run thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would a well-meaning searcher of the scriptures be apt to think , that if the thing here intended by our saviour were to teach , and propose it as an article of faith , necessary to be believed by every one , that the very same bodies of the dead should be raised , would not , i say , any one be apt to think , that if our saviour meant so , the words should rather have been , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. all the bodies that are in the graves , rather than all who are in the graves ; which must denote persons , and not precisely bodies ? another evidence , that st. paul makes a distinction between the dead and the bodies of the dead , so that the dead cannot be taken in this , cor. ch. . to stand precisely for the bodies of the dead , are these words of the apostle , † but some men will say , how are the dead raised , and with what bodies do they come ? which words dead and they , if supposed to stand precisely for the bodies of the dead , the question will run thus . how are the dead bodies raised , and with what bodies do the dead bodies come ? which seems to have no very agreeable sense . this therefore being so , that the spirit of god keeps so expresly to this phrase , or form of speaking in the new testament , of raising , quickening , rising , resurrection , &c. of the dead , where the resurrection at the last day is spoken of ; and that the body is not mentioned , but in answer to this question , with what bodies shall those dead , who are raised come ? so that by the dead cannot precisely be meant the dead bodies : i do not see but a good christian , who reads the scripture , with an intention to believe all , that is there revealed to him concerning the resurrection , may acquit himself of his duty therein , without entring into the enquiry whether the dead shall have the very same bodies or no , which sort of enquiry the apostle , by the appellation he bestows here on him that makes it , seems not much to incourage . nor , if he shall think himself bound to determine concerning the identity of the bodies of the dead raised at the last day , will he , by the remainder of st. paul's answer , find the determination of the apostle , to be much in favour of the very same body , unless the being told , that the body sown is not that body that shall be ? that the body raised is as different from that which was laid down , as the flesh of man is from the flesh of beasts , fishes and birds , or as the sun , moon and stars are different one from another , or as different as a corruptible , weak , natural , mortal body , is from an incorruptible , powerful , spiritual , immortal body ; and lastly , as different as a body , that is flesh and blood is from a body , that is not flesh and blood. for flesh and blood cannot , says st. paul , in this very place * inherit the kingdom of god ; unless , i say , all this , which is contained in st. paul's words , can be supposed to be the way to deliver this as an article of faith , which is required to be believed by every one , viz. that the dead should be raised with the very same bodies , that they had before in this life ; which article proposed in these or the like plain and express words could have left no room for doubt , in the meanest capacities ; nor for contest in the most perverse minds . your lordship adds , in the next words . † and so it hath been always understood by the christian church , viz. that the resurrection of the same body , in your lordship's sense of same body , is an article of faith. answ. what the christian church has always understood is beyond my knowledge . but for those who coming short of your lordship's great learning , cannot gather their articles of faith from the understanding of all the whole christian church , ever since the preaching of the gospel ( who make the far greater part of christians , i think i may say , nine hundred ninety and nine of a thousand ) but are forced to have recourse to the scripture to find them there , i do not see , that they will easily find there this proposed as an article of faith , that there shall be a resurrection of the same body ; but that there shall be a resurrection of the dead , without explicitly determining , that they shall be raised with bodies made up wholly of the same particles which were once vitally united to their souls , in their former life ; without the mixture of any one other particle of matter , which is that which your lordship means by the same body . but supposing your lordship to have demonstrated this to be an article of faith , though i crave leave to own , that i do not see , that all that your lordship has said here , makes it so much as probable ; what is all this to me ? yes says your lordship in the following words , * my idea of personal identity is inconsistent with it , for it makes the same body which was here united to the soul , not to be necessary to the doctrin of the resurrection . but any material substance united to the same principle of consciousness makes the same body . this is an argument of your lordship's , which i am obliged to answer to . but is it not fit i should first understand it , before i answer it ? now here i do not well know , what it is to make a thing not to be necessary to the doctrin of the resurrection . but to help my self out the best i can , with a guess , i will conjecture ( which in disputing with learned men , is not very safe ) your lordship's meaning is , that my idea of perpersonal identity makes it not necessary , that for the raising the same person the body should be the same . your lordship's next word is but , to which i am ready to reply , but what ? what does my idea of personal identity do ? for ▪ something of that kind the adversative particle but should in the ordinary construction of our language , introduce to make the proposition clear and intelligible : but here is no such thing , but is one of your lordship's priviledged particles , which i must not medle with , for fear your lordship complain of me again , as so severe a critick , that for the least ambiguity in any particle , fill up pages in my answer , to make my book look considerable for the bulk of it . but since this proposition here , my idea of personal identity makes the same body which was here united to the soul , not necessary to the doctrin of the resurrection . but any material substance being united to the same principle of consciousness makes the same body , is brought to prove my idea of personal identity inconsistent with the article of the resurrection ; i must make it out in some direct sense or other , that i may see whether it be both true and conclusive . i therefore venture to read it thus , my idea of personal identity makes the same body which was here united to the soul , not to be necessary at the resurrection ; but allows , that any material substance being united to the same principle of consciousness , makes the same body , ergo , my idea of personal identity , is inconsistent with the article of the resurrection of the same body . if this be your lordship's sense in this passage , as i here have guessed it to be , or else i know not what it is . i answer , . that my idea of personal identity does not allow that any material substance being united to the same principle of consciousness makes the same body . i say no such thing in my book , nor any thing from whence it may be infer'd ; and your lordship would have done me a favour to have set down the words where i say so , or those from which you infer so , and shew'd how it follows from any thing i have said . . granting that it were a consequence from my idea of personal identity , that any material substance being united to the same principle of consciousness makes the same body ; this would not prove that my idea of personal identity was inconsistent with this proposition , that the same body shall be raised ; but on the contrary , affirms it : since if i affirm , as i do , that the same persons shall be raised , and it be a consequence of my idea of personal identity , that any material substance being united to the same principle of consciousness makes the same body ; it follows , that if the same person be raised , the same body must be raised ; and so i have herein not only said nothing inconsistent with the resurrection of the same body , but have said more for it than your lordship . for there can be nothing plainer , than that in the scripture it is reaveled , that the same persons shall be raised , and appear before the judgment seat of christ , to answer for what they have done in their bodies . if therefore whatever matter be joined to the same principle of consciousness make the same body ; it is demonstration , that if the same persons are raised , they have the same bodies . how then your lordship makes this an inconsistency with the resurrection , is beyond my conception . yes , says your lordship , it is inconsistent with it , for it makes the same body which was here united to the soul , not to be necessary . . i answer therefore thirdly , that this is the first time i ever learnt , that not necessary was the same with inconsistent . i say that a body made up of the same numerical parts of matter , is not necessary to the making of the same person ; from whence it will indeed follow , that to the resurrection of the same person , the same numerical particles of matter are not required . what does your lordship infer from hence ? to wit , this . therefore he who thinks that the same particles of matter are not necessary to the making of the same person , cannot believe , that the same persons shall be raised with bodies made of the very same particles of matter , if god should reveal , that it shall be so , viz. that the same persons shall be raised with the same bodies they had before . which is all one as to say , that he who thought the blowing of rams horns , was not necessary in it self to the falling down of the walls of iericho , could not believe , that they should fall upon the blowing of rams horns , when god had declared it should be so . your lordship says , my idea of personal identity , is inconsistent with the article of the resurrection ; the reason you ground it on is this , because it makes not the same body necessary to the making the same person . let us grant your lordship's consequence to be good , what will follow from it ? no less than this , that your lordship's notion ( for i dare not say your lordship has any so dangerous things as ideas ) of personal identity , is inconsistent with the article of the resurrection . the demonstration of it is thus ; your lordship says , * it is not necessary that the body , to be raised at the last day , should consist of the same particles of matter , which were united at the point of death ; for there must be a great alteration in them in a lingring disease , as if a fat man falls into a consumption : you do not say the same particles which the sinner had at the very time of commission of his sins ; for then a long sinner must have a vast body , considering the continual spending of particles by perspiration . and again , here your lordship says , * you allow the notion of personal identity to belong to the same man under several changes of matter . from which words it is evident , that your lordship supposes a person in this world may be continued and preserved the same in a body not consisting of the same individual particles of matter ; and hence it demonstratively follows , that let your lordship's notion of personal identity be what it will , it makes the same body not to be necessary to the same person ; and therefore it is by your lordship's rule inconsistent with the article of the resurrection . when your lordship shall think fit to clear your own notion of personal identity from this inconsistency with the article of the resurrection , i do not doubt but my idea of personal identity , will be thereby cleared too . till then , all inconsistency with that article which your lordship has here charged on mine , will unavoidably fall upon your lordship 's too . but for the clearing of both , give me leave to say , my lord , that whatsoever is not necessary , does not thereby become inconsistent . it is not necessary to the same person , that his body should always consist of the same numerical particles ; this is demonstration , because the particles of the bodies of the same persons in this life change every moment , and your lordship cannot deny it ; and yet this makes it not inconsistent with god's preserving , if he thinks fit , to the same persons , bodies consisting of the same numerical particles always from the resurrection to eternity . and so likewise though i say any thing that supposes it not necessary , that the same numerical particles , which were vitally united to the soul in this life , should be reunited to it at the resurrection , and constitute the body it shall then have ; yet it is not inconsistent with this , that god may , if he pleases , give to every one a body consisting only of such particles as were before vitally united to his soul. and thus i think , i have cleared my book from all that inconsistency which your lordship charges on it , and would perswade the world it has with the article of the resurrection of the dead . only before i leave it , i will set down the remainder of what your lordship says upon this head , that though i see not the coherence nor tendency of it , nor the force of any argument in it against me ; yet nothing may be omitted that your lordship has thought fit to entertain your reader with on this new point , nor any one have reason to suspect , that i have passed by any word of your lordship's ( on this now first introduced subject ) wherein he might find your lordship had proved what you had promised in your title-page . your remaining words are these ; † the dispute is not how far personal identity in it self may consist in the very same material substance ; for we allow the notion of personal identity to belong to the same man under several changes of matter ; but whether it doth not depend upon a vital vnion between the soul and body and the life which is consequent upon it ; and therefore in the resurrection , the same material substance must be re-united , or else it cannot be called a resurrection , but a renovation , i. e. it may be a new life , but not a raising the body from the dead . i confess , i do not see how what is here ushered in by the words and therefore , is a consequence from the preceding words ; but as to the propriety of the name , i think it will not be much questioned , that if the same man rise who was dead , it may very properly be called the resurrection of the dead ; which is the language of the scripture . i must not part with this article of the resurrection , without returning my thanks to your lordship for making me * take notice of a fault in my essay . when i write that book , i took it for granted , as i doubt not but many others have done , that the scripture had mention'd in express terms , the resurrection of the body . but upon the occasion your lordship has given me in your last letter to look a little more narrowly into what revelation has declar'd concerning the resurrection , and finding no such express words in the scripture , as that the body shall rise or be raised , or the resurrection of the body . i shall in the next edition of it change these words of my book , † the dead bodies of men shall rise . into these of the scripture , the dead shall rise . not that i question , that the dead shall be raised with bodies : but in matters of revelation , i think it not only safest , but our duty , as far as any one delivers it for revelation , to keep close to the words of the scripture ; unless he will assume to himself the authority of one inspired , or make himself wiser than the holy spirit himself . if i had spoke of the resurrection in precisely scripture terms , i had avoided giving your lordship the occasion of making here † such a verbal reflection on my words ; what not if there be an idea of identity as to the body ? i come now to your lordship's second head of accusation ; your lordship says , * . the next articles of faith which my notion of ideas is inconsistent with , are no less than those of the trinity and the incarnation of our saviour . but all the proof of inconsistency your lordship here brings , being drawn from my notions of nature and person , whereof so much has been said already , the swelling my answer into too great a volume , will excuse me from setting down at large all that you have said hereupon , so particularly , as i have done in the precedent article of the resurrection which is wholly new . your lordship's way of proving , † that my ideas of nature and person cannot consist , with the articles of the trinity and incarnation , is , as far as i can understand it , this , that , i say , we have no simple ideas , but by sensation and reflection . but , says your lordship , * we cannot have any simple ideas of nature and person , by sensation and reflection , ergo , we can come to no certainty about the distinction of nature and person in my way of ideas . answ. if your lordship had concluded from thence , that therefore in my way of ideas , we can have no ideas at all of nature and person , it would have had some appearance of a consequence : but as it is , it seems to me such an argument as this ; no simple colours in sir godfry kneller's way of painting come into his exact and lively pictures but by his pencil , but no simple colours of a ship and a man come into his pictures by his pencil , ergo , we can come to no certainty about the distinction of a ship and a man in sir godfry kneller's way of painting . your lordship says , † it is not possible for us to have any simple ideas of nature and person by sensation and reflection , and i say so too ; as impossible as it is to have a true picture of a rainbow in one simple colour , which consists in the arangement of many colours . the ideas signified by the sounds nature and person , are each of them complex ideas ; and therefore it is as impossible to have a simple idea of either of them , as to have a multitude in one , or a composition in a simple . but if your lordship means , that by sensation and reflection we cannot have the simple ideas of which the complex ones of nature and person are compounded ; that i must crave leave to dissent from , till your lordship can produce a definition ( in intelligible words ) of either of nature or person , in which all that is contained cannot ultimately be resolved into simple ideas of sensation and reflection . your lordship's definition of person , * is , that it is a compleat intelligent substance with a peculiar manner of subsistence . and my definition of person , which your lordship † quotes out of my essay , is , that person stands for a thinking intelligent being , that has reason and reflection , and can consider it self as it self , the same thinking thing in different times and places . when your lordship shall shew any repugnancy in this my idea ( which i denote by the sound person ) to the incarnation of our saviour , with which your lordship's notion of person may not be equally charged ; i shall give your lordship an answer to it . this i say in answer to these words , * which is repugnant to the article of the incarnation of our saviour : for the preceding reasoning to which they refer , i must own i do not understand . the word person naturally signifies nothing , that you allow ; your lordship , in your definition of it , makes it stand for a general abstract idea . person then in your lordship , is liable to the same default which you lay on it in me , † viz. that it is no more than a notion in the mind . the same will be so of the word nature , whenever your lordship pleases to define it ; without which you can have no notion of it . and then the consequence which you there * draw from their being no more than notions of the mind , will hold as much in respect of your lordship's notion of nature and person as of mine , viz. that one nature and three persons can be no more . this i crave leave to say in answer to all that your lordship has been pleased to urge from page to these words of your lordship's , p. . general terms ( as nature and person are in their ordinary use in our language ) are the signs of general ideas , and general ideas exist only in the mind ; but particular things ( which are the foundations of these general ideas , if they are abstracted as they should be ) do , or may exist conformable to those general ideas , and so fall under those general names ; as he that writes this paper is a person to him , i. e. may be denominated a person by him to whose abstract idea of person he bears a conformity ; just as what i here write , is to him a book or a letter , to whose abstract idea of a book or a letter it agrees . this is what i have said concerning this matter all along , and what , i humbly conceive , will serve for an answer to those words of your lordship , where you say , † you affirm that those who make nature and person to be only abstract and complex ideas , can neither defend nor reasonably believe the doctrin of the trinity , and to all that you say , p. — . only give me leave to wish , that what your lordship , out of a mistake of what i say concerning the ideas of nature and person , has urged , as you pretend , against them , do not furnish your adversaries in that dispute , with such arguments against you as your lordship will not easily answer . your lordship * sets down these words of mine , person in it self signifies nothing ; but as soon as the common use of any language has appropriated it to any idea , then that is the true idea of a person ; which words your lordship interprets thus : i. e. men may call a person what they please , for there is nothing but common use required to it : they may call a horse or a tree , or a stone , a person if they think fit . answ. men , before common use had appropriated this name to that complex idea which they now signifie by the sound person , might have denoted it by the sound stone , and vice versa : but can your lordship thence argue , as you do here , men are at the same liberty in a country where those words are already in common use ? there he that will speak properly , and so as to be understood , must appropriate each sound used in that language to an idea in his mind ( which to himself is defining the word ) which is in some degree conformable to the idea that others apply it to . your lordship in the next paragraph † sets down my definition of the word person , viz. that person stands for a thinking intelligent being that hath reason and reflection , and can consider it self as it self , the same thinking being in different times and places ; and then asks many questions upon it . i shall set down your lordship's definition of person ; which is this , * a person is a compleat intelligent substance with a peculiar manner of subsistence , and then crave leave to ask your lordship the same questions concerning it , which your lordship here asks me † concerning mine ; how comes person to stand for this and nothing else ? from whence comes compleat substance , or peculiar manner of subsistence to make up the idea of a person ? whether it be true or false , i am not now to enquire ; but how it comes into this idea of a person ? has common use of our language appropriated it to this sense ? if not , this seems to be a meer arbitrary idea ; and may as well be denied as affirmed . and what a fine pass are we come to , in your lordship's way , if a meer arbitrary idea must be taken into the only true method of certainty ? — but if this be the true idea of a person , then there can be no vnion of two natures in one person . for if a compleat intelligent substance be the idea of a person ; and the divine and humane natures be compleat intelligent substances , then the doctrin of the vnion of two natures and one person is quite sunk ; for here must be two persons in this way of your lordship's . again , if this be the idea of a person , then where there are three persons there must be three distinct compleat intelligent substances ; and so there cannot be three persons in the same individual essence . and thus both these doctrins of the trinity and incarnation are past recovery gon , if this way of your lordship's hold . these , my lord , are your lordship's very words ; what force there is in them i will not enquire , but i must beseech your lordship to take them as objections i make against your notion of person , to shew the danger of it , and the inconsistency it has with the doctrin of the trinity and incarnation of our saviour ; and when your lordship has removed the objections that are in them , against your own definition of person , mine also by the very same answers will be cleared . your lordship's argument in the following words * to page . seems to me ( as far as i can collect ) to lie thus : your lordship tells me , † that i say , that in propositions whose certainty is built on clear and perfect ideas and evident deductions of reason , there no proposition can be received for divine revelation which contradicts them . this proposition not serving your lordship's turn so well , for the conclusion you designed to draw from it , your lordship is pleased to enlarge it . for you ask , * but suppose i have ideas sufficient for certainty , what is to be done then ? from which words and your following discourse , if i can understand it , it seems to me , that your lordship supposes it reasonable for me to hold , that where-ever we are any how certain of any propositions , whether their certainty be built on clear and perfect ideas or no , there no proposition can be received for divine revelation , which contradicts them . and thence your lordship concludes , * that because i say we may make some propositions , of whose truth we may be certain concerning things , whereof we have not ideas in all their parts perfectly clear and distinct ; therefore my notion of certainty by ideas must overthrow the credibility of a matter of faith in all such propositions , which are offered to be believed on the account of divine revelation . a conclusion which i am so unfortunate as not to find how it follows from your lordship's premisses , because i cannot any way bring them into mode and figure with such a conclusion . but this being no strange thing to me in my want of skill in your lordship's way of writing , i in the mean time crave leave to ask , whether there be any propositons your lordship can be certain of , that are not divinely revealed ? and here i will presume that your lordship is not so sceptical , but that you can allow certainty attainable in many things by your natural faculties . give me leave then to ask your lordship , whether , where there be propositions of whose truth you have certain knowledge , you can receive any proposition for divine revelation which contradicts that certainty ? whether that certainty be built upon the agreement of ideas , such as we have , or on whatever else your lordship builds it ? if you cannot , as i presume your lordship will say you cannot , i make bold to return you your lordship's questions here to me , in your own words ; let us now suppose that you are to judge of a proposition delivered as a matter of faith , where you have a certainty by reason from your grounds such as they are ? can you , my lord , assent to this as a matter of faith , when you are already certain of the contrary by your way ? how is this possible ? can you believe that to be true , which you are certain is not true ? suppose it be , that there are two natures in one person , the question is , whether you can assent to this as a matter of faith ? hf you should say , where there are only probabilities on the other side , i grant that you then allow revelation is to prevail . but when you say you have certainty by ideas , or without ideas to the contrary , i do not see how it is possible for you to assent to a matter of faith as true , when you are certain from your method that it is not true . for how can you believe against certainty — because the mind is actually determined by certainty . and so your lordship's notion of certainty by ideas , or without ideas , be it what it will , must overthrow the credibility of a matter of faith in all such propositions , which are offered to be believed on the account of divine revelation . this argumentation and conclusion is good against your lordship , if it be good against me . for certainty is certainty , and he that is certain is certain , and cannot assent to that as true , which he is certain is not true , whether he supposes certainty to consist in the preception of the agreement or disagreement of ideas , such as a man has , or in any thing else . for whether those who have attained certainty , not by the way of ideas , can believe against certainty any more than those who have attained certainty by ideas , we shall then see , when your lordship shall be pleased to shew the world your way to certainty without ideas . indeed if what your lordship insinuates in the beginning of this passage , which we are now upon be true , your lordship is safer ( in your way without ideas , i. e. without immediate objects of the mind in thinking , if there be any such way ) as to the understanding divine revelation right , than those who make use of ideas : but yet you are still as far as they , from assenting to that as true , which you are certain is not true . your lordship's words are : * so great a difference is there between forming ideas first , and then judging of revelation by them , and the believing of revelation on its proper grounds , and the interpreting the sense of it by the due measures of reason . if it be the priviledge of those alone who renounce ideas , i. e. the immediate objects of the mind in thinking , to believe revelation on its proper grounds , and the interpreting the sense of it , by the due measures of reason ; i shall not think it strange , that any one who undertakes to interpret the sense of revelation , should renounce ideas , i. e. that he who would think right of the meaning of any text of scripture should renounce , and lay by all immediate objects of the mind in thinking . but perhaps your lordship does not here extend this difference of believing revelation on its proper grounds , and not on its proper grounds to all those , who are not , and all those who are for ideas . but your lordship makes this comparison here , only between your lordship and me , who you think am guilty of forming ideas first , and then judging of revelation by them . answ. if so , then this lays the blame not on my doctrin of ideas , but on my particular ill use of them . that then which your lordship would insinuate of me here , as a dangerous way to mistaking the sense of the scripture , is , that i form ideas first , and then judge of revelation by them , i. e. in plain english , that i get to my self , the best i can , the signification of the words , wherein the revelation is delivered ; and so endeavour to understand the sense of the revelation delivered in them . and pray , my lord , does your lordship do otherwise ? does the believing of revelation upon its proper grounds , and the due measures of reason , teach you to judge of revelation , before you understand the words it is deliver'd in ? i. e. before you have formed the ideas in your mind , as well as you can , which those words stand for ? if the due measures of reason teach your lordship this , i beg the favour of your lordship to tell me those due measures of reason , that i may leave those undue measures of reason , which i have hitherto followed in the interpreting the sense of the scripture , whose sense it seems i should have interpreted first , and understood the signification of the words afterwards . my lord , i read the revelation of the holy scripture with a full assurance , that all it delivers is true : and though this be a submission to the writings of those inspired authors , which i neither have , nor can have , for those of any other men : yet i use ( and know not how to help it , till your lordship shew me a better method in those due measures of reason , which you mention ) the same way to interpret to my self the sense of that book , that i do of any other . first i endeavour to understand the words and phrases of the language i read it in , i. e. to form ideas they stand for . if your lordship means any thing else by forming ideas first , i confess , i understand it not . and if there be any word or expression , which in that author , or in that place of that author , seems to have a peculiar meaning , i. e. to stand for an idea , which is different from that , which the common use of that language has made it a sign of , that idea also , i endeavour to form in my mind , by comparing this author with himself , and observing the design of his discourse , that so , as far as i can , by a sincere endeavour , i may have the same ideas , in every place when i read the words , which the author had when he writ them . but here , my lord , i take care not to take those for words of divine revelation , which are not the words of inspired writers : nor think my self concerned with that submission to receive the expressions of fallible men , and to labour to find out their meaning , or as your lordship phrases it , interpret their sense , as if they were the expressions of the spirit of god , by the mouths or pens of men inspired and guided by that infallible spirit . this , my lord , is the method i use in interpreting the sense of the revelation of the scriptures ; if your lordship knows that i do otherwise , i desire you to convince me of it : and if your lordship does otherwise , i desire you to shew me wherein your method differs from mine , that i may reform upon so good a pattern : for as for what you accuse me of , in the following words , it is that , which either has no fault in it , or if it have , your lordship , i humbly conceive , is as guilty as i. your words † are , i may pretend what i please , that i hold the assurance of faith , and the certainty by ideas , to go upon very different grounds ; but when a proposition is offered me out of scripture to be believed , and i doubt about the sense of it , is not recourse to be made to my ideas ? give me leave my lord , with all submission , to return your lordship the same words . your lordship may pretend what you please , that you hold the assurance of faith , and the certainty of knowledge to stand upon different grounds ( for i presume your lordship will not say , that believing and knowing stand upon the same grounds , for that would i think be to say , that probability and demonstration are the same thing ) but when a proposition is offered you out of scripture , to be believed , and you doubt about the sense of it , is not recourse to be made to your notions ? what , my lord , is the difference here between your lordship's and my way in the case ? i must have recourse to my ideas , and your lordship must have recourse to your notions . for i think you cannot believe a proposition contrary to your own notions ; for then you would have the same and different notions , at the same time . so that all the difference between your lordship and me , is , that we do both the same thing , only your lordship shews a great dislike to my using the term idea . but the instance your lordship here gives , is beyond my comprehension . your say , * a proposition is offered me out of scripture to be believed , and i doubt about the sense of it — as in the present case , whether there can be three persons in one nature , or two natures and one person . my lord , my bible is faulty again , for i do not remember , that i ever read in it either of these propositions , in these precise words , there are three persons in one nature , or , there are two natures and one person . when your lordship shall shew me a bible wherein they are so set down , i shall then think them a good instance of propositions offered me out of scripture , till then , whoever shall say , that they are propositions in the scripture , when there are no such words so put together , to be found in holy writ , seems to me to make a new scripture in words and propositions , that the holy ghost dictated not . i do not here question their truth , nor deny that they may be drawn from the scripture : but i deny , that these very propositions are in express words in my bible . for that is the only thing i deny here , if your lordship can shew them me in yours , i beg you to do it . in the mean time , taking them to be as true as if they were the very words of divine revelation ; the question then is , how must we interpret the sense of them ? for supposing them to be divine revelation , to ask as your lordship here does , what resolution i , or any one can come to about their possibility , seems to me to involve a contradiction in it . for , whoever admits a proposition to be of divine revelation , supposes it not only to be possible , but true . your lordship's question then can mean only this ; what sense can i upon my principles , come to of either of these propositions , but in the way of ideas ? and i crave leave to ask your lordship , what sense of them can your lordship upon your principles come to , but in the way of notions ? which in plain english , amounts to no more than this , that your lordship must understand them according to the sense you have of those terms they are made up of ; and i according to the sense i have of those terms . nor can it be otherwise , unless your lorship can take a term in any proposition to have one sense , and yet understand it in another : and thus we see , that in effect , men have differently understood and interpreted the sense of these propositions . whether they used the way of ideas or not , i. e. whether they called what any word stood for notion , or sense , or meaning , or idea . i think my self obliged to return your lordship my thanks , for the news you write me here , † of one who has found a secret way how the same body may be in distant places at once . it making no part , that i can see , of the reasoning your lordship was then upon , i can take it only for a piece of news : and the favour was the greater , that your lordship was pleased to stop your self in the midst of so serious an argument as the articles of the trinity and incarnation , to tell it me . and methinks 't is pity , that that author had not used some of the words of my book , which might have served to have tied him and me together . for his secret about a body in two places at once , which he does keep up ; and my secret about certainty , which your lordship thinks had been better kept up too , being all your words , bring me into his company but very untowardly . if your lordship would be pleased to shew , that my secret about certainty ( as you think fit to call it ) is false or erroneous , the world would see a good reason , why you should think it better kept up ; till then perhaps they may be apt to suspect , that the fault is not so much in my published secret about certainty , as somewhere else . but since your lordship thinks it had been better kept up ; i promise that as soon as you shall do me the favour to make publick a better notion of certainty than mine , i will by a publick retractation call in mine : which i hope your lordship will do , for i dare say , no body will think it good or friendly advice to your lordship , if you have such a secret , that you should keep it up . your lordship with some emphasis , * bids me observe my own words , that i here positively say , that the mind not being certain of the truth of that it doth not evidently know : so that it is plain here , that i place certainty only in evident knowledge , or in clear and distinct ideas ; and yet my great complaint of your lordship , was , that you charged this upon me , and now your lordship finds it in my own words . answ. my own words in that place , are , the mind in not certain of what it doth not evidently know ; but in them or that passage as set down by your lordship , there is not the least mention of clear and distinct ideas , and therefore i should wonder to hear your lordship so solemnly call them my own words , when they are but what your lordship would have to be a consequence of my words , were it not , as i humbly conceive , a way not unfrequent with your lordship to speak of that , which you think a consequence from any thing said , as if it were the very thing said . it rests therefore upon your lordship to prove that evident knowledge can be only where the ideas concerning which it is , are perfectly clear and distinct . i am certain , that i have evident knowledge , that the substance of my body and soul exists , though i am as certain that i have but a very obscure and confused idea of any substance at all : so that my complaint of your lordship upon that account , remains very well founded , notwithstanding any thing you alledge here . your lordship summing up the force of what you have said add * that you have pleaded ( . ) that my method of certainty shakes the belief of revelation in general ( . ) that is shakes the belief of particular propositions or articles of faith , which depend upon the sense of words contained in scripture . that your lordship has pleaded , i grant , but with submission i deny , that you have proved . ( . ) that my definition of knowledge , which is that which your lordship calls my method of certainty , shakes the belief of revelation in general . for all that your lordship offers for proof of it , is only the alledging some other passages out of my book quite different from that my definition of knowledge , which you endeavour to shew do shake the belief of revelation in general . but indeed have not , nor , i humbly conceive , cannot shew , that they do any ways shake the belief of revelation in general . but if they did , it does not at all follow from thence , that my definition of knowledge , i. e. my method of certainty at all shakes the belief of revelation in general , which was what your lordship undertook to prove . ( . ) as to the shaking the belief of particular propositions or articles of faith , which depend , as you here say , † upon the sense of words ; i think i have sufficiently cleared my self from that charge , as will yet be more evident from what your lordship here farther urges . your lordship says , my placing certainty in the perception of the agreement or disagreement of ideas , shakes the foundations of the articles of faith [ above mentioned ] which depend upon the sense of words contained in the scripture : and the reason your lordship gives for it , is this ; because i do not say we are to believe all that we find there expressed . my lord , upon reading these words , i consulted the errata , to see whether the printer had injured you : for i could not easily believe that your lordship should reason after a fashon , that would justifie such a conclusion as this , viz. your lordship in your letter to me , does not say that we are to believe all that we find expressed in scripture ? therefore your notion of certainty shakes the belief of this article of faith , that jesus christ descended into hell. this i think will scarce hold for a good consequence , till the not saying any truth , be the denying of it , and then if my not saying in my book , that we are to believe all there expressed , be to deny , that we are to believe all that we find there expressed ; i fear many of your lordship's books will be found to shake the belief of several or all the articles of our faith. but supposing this consequence to be good , viz. i do not say therefore i deny , and thereby i shake the belief of some articles of faith ; how does this prove , that my placing of certainty in the perception of the agreement or disagreement of ideas , shakes any article of faith , unless my saying , that certainty consists in the perception of the agreement or disagreement of ideas , in the page of my essay , be a proof , that i do not say in any other part of that book , that we are to believe all that we find expressed in scripture but perhaps the remaining words of the period will help us out in your lordship's argument , which all together stands thus , * because i do not say we are to believe all that we find there expressed ; but [ i do say ] in case we have any clear and distinct ideas , which limit the sense another way , than the words seem to carry it , we are to judge that to be the true sense . my lord , i do not remember where i say , what in the latter part of this period your lordship makes me say : and your lordship would have done me a favour to have quoted the place . indeed i do say in the chapter your lordship seems to be upon , that no proposition can be received for divine revelation , or obtain the assent due to all such , if it be contradictory to our clear intuitive knowledge . this is what i there say , and all that i there say : which in effect is this , that no proposition can be received for divine revelation , which is contradictory to a self-evident proposition , and if that be it , which your lordship makes me say here in the foregoing words , i agree to it , and would be glad to know whether your lordship differs in opinion from me in it . but this not answering your purpose , your lordship would in the following words of this paragraph , † change self-evident proposition into a proposition we have attained certainty of , though by imperfect ideas : in which sense the proposition your lordship argues from as mine , will stand thus , that no proposition can be received for divine revelation , or obtain the assent due to all such , if it be contradictory to any proposition , of whose truth we are by any way certain . and then i desire your lordship to name the two contradictory propositions , the one of divine revelation , i do not assent to ; the other , that i have attained to a certainty of by my imperfect ideas , which makes me reject or not assent to that of divine revelation . the very setting down of these two contradictory propositions , will be demonstration against me , and if your lordship cannot ( as i humbly conceive you cannot ) name any two such propositions , 't is an evidence , that all this dust , that is raised , is only a great deal of talk about what your lordship cannot prove . for that your lordship has not yet proved any such thing , i am humbly of opinion , i have already shewn . your lordship's discourse of des cartes in the following pages , * is , i think , as far as i am concerned in it , to shew , that certainty cannot be had by ideas : because des cartes using the term idea missed of it . answ. the question between your lordship and me not being about des cartes's but my notion of certainty , your lordship will put an end to my notion of certainty by ideas , whenever your lordship shall prove , that certainty cannot be attained any way by the immediate objects of the mind in thinking , i. e. by ideas ; or that certainty does not consist in the perception of the agreement or disagreement of ideas ; or lastly , when your lordship shall shew us , what else certainty does consist in . when your lordship shall do either of these three , i promise your lordship to renounce my notion , or way , or method , or grounds ( or whatever else your lordship has been pleased to call it ) of certainty by ideas . the next paragraph † is to shew the inclination your lordship has to favour me in the words it may be . i shall be always sorry to have mistaken any ones , especially your lordship's inclination to favour me : but since the press has published this to the world , the world must now be judge of your lordship's inclination to favour me . the three or four following pages * are to shew , that your lordship's exception against ideas was not against the term ideas , and that i mistook you in it . answ. my lord , i must own that there are very few pages of your letters , when i come to examine what is the precise meaning of your words , either as making distinct propositions , or a continued discourse , wherein i do not think my self in danger to be mistaken ; but whether in the present case , one much more learned than i , would not have understood your lordship as i did , must be left to those who will be at the pains to consider your words † and my reply to them . your lordship saying , as i have stated my notion of ideas , it may be of dangerous consequence ; seemed to me to say no more , but that my book in general might be of dangerous consequence . this seeming too general an accusation , i endeavoured to find what it was more particularly in it , which your lordship thought might be of dangerous consequence : and the first thing i thought you excepted against , was the use of the term idea . but your lordship tells me here , * i was mistaken , it was not the term idea you excepted against , but the way of certainty by ideas . to excuse my mistake , i have this to say for my self , that reading in your first letter † these express words ; when new terms are made use of by ill men to promote scepticism and insidelity , and to overthrow the mysteries of our faith , we have then reason to enquire into them , and to examine the foundation and tendency of them ; it could not be very strange , if i understood them to refer to terms ; but it seems i was mistaken , and should have understood by them my way of certainty by ideas , and should have read your lordship's words thus ; when new terms are made use of by ill men to promote scepticism and infidelity and to overthrow the mysteries of faith , we have then reason to enquire into them , i. e. mr. l.'s definition of knowledge ( for that is my way of certainty by ideas ) and then to examine the foundation and tendency of them , i. e. this proposition , viz. that knowledge or certainty consists in the perception of the agreement or disagreement of ideas . them , in your lordship's words , as i thought ( for i am scarce ever sure , what your lordship means by them ) necessarily refering to what ill men made use for the promoting of scepticism and infidelity , i thought it had refered to terms . why so ? says your lordship , your quarrel , you say , was not with the term ideas . but that which you insisted upon was the way of certainty by ideas , and the new terms as imploied to that purpose ; and therefore 't is that which your lordship must be understood to mean by what ill men make use of , &c. now i appeal to my reader , whether i may not be excused , if i took them rather to refer to terms , a word in the plural number preceding in the same period , than to way of certainty by ideas , which is of the singular number , and neither preceding , no nor so much as expressed in the same sentence ? and if by my ignorance in the use of the pronoun them , 't is my misfortune to be often at a loss in the understanding of your lordship's writings , i hope i shall be excused . another excuse for my understanding , that one of the things in my book which your lordship thought might be of dangerous consequence , was the term idea , may be found in these words of your lordship , * but what need all this great noise about ideas and certainty , true and real certainty by ideas : if after all , it comes only to this , that our ideas only present to us such things from whence we bring arguments to prove the truth of things ? but the world hath been strangely amuzed with ideas of late ; and we have been told , that strange things might be done by the help of ideas , and yet these ideas at last come to be common notions of things , which we must make use of in our reasoning . i shall offer one passage more † for my excuse , out of the same page . i had said in my chapter about the existence of god , i thought it most proper to express my self in the most usual and familiar way , by common words and expressions . your lordship wishes i had done so quite through my book ; for then i had never given that occasion to the enemies of our faith , to take up my new way of ideas , as an effectual battery ( as they imagin'd ) against the mysteries of the christian faith. but i might have enjoyed the satisfaction of my ideas long enough , before your lordship had taken notice of them , unless you had found them employ'd in doing mischief . thus this passage stands in your lordship's former letter , though here † your lordship gives us but a part off it , and that part your lordship breaks of into two , and gives us inverted and in other words . perhaps those who observe this , and better understand the arts of controversie than i do , may find some skill in it . but your lordship * breaks off the former passage at these words , strange things might be done by the help of ideas ; and then adding these new ones , i. e. as to matter of certainty , leaves out those which contain your wish , that i had expressed my self in the most usual way by common words and expressions quite through my book , as i had done in my chapter of the existence of a god ; for then , says your lordship , * i had not given that occasion to the enemies of our faith to take up my new way of ideas as an effectual battery , &c. which wish of your lordship's is , that i had all along left out the term idea , as is plain from my words , which you refer to in your wish , as they stand in my first letter , † viz. i thought it most proper to express my self in the most usual and familiar way — by common words , and known ways of expression ; and therefore , as i think , i have scarce used the word idea in that whole chapter . now i must again appeal to my reader , whether your lordship having so plainly wished that i had used common words and expressions in opposition to the term idea , i am not excusable if i took you to mean that term ? though your lordship leaves out the wish , and instead of it puts in , i. e. as a matter of certainty ; words which were not in your former letter , though it be for mistaking you in my answer to that letter , that you here blame me . i must own , my lord , my dulness will be very apt to mistake you in expressions seemingly so plain as these , till i can presume my self quick-sighted enough to understand mens meaning in their writings not by their expressions ; which i confess i am not , and is an art i find my self too old now to learn. but bare mistake is not all ; your lordship † accuses me also of unfairness and disingenuity in understanding these words of yours , the world has been strangely amuzed with ideas , and yet these ideas at last come to be only common notions of things , as if in them your lordship owned ideas to be only common notions of things . to this , my lord , i must humbly crave leave to answer , that there was no vnfairness or disingenuity in my saying your lordship owned ideas for such , because i understood you to speak in that place in your own sense ; and thereby to shew that the new term idea need not be introduced , when it signified only the common notions of things , i. e. signified no more than notion doth , which is a more usual word . this i took to be your meaning in that place ; and whether i or any one might not so understand it , without deserving to be told , * that this is a way of turning things upon your lordship which you did not expect from me , or such a solemn appeal as this , iudge now how fair and ingenuous this answer is , i leave to any one , who will but do me the favour to cast his eye on the passage above quoted , as it stands in your lordship 's own words in your first letter * for i humbly beg leave to say , that i cannot but wonder to find , that when your lordship is charging me with want of fairness and ingenuity , you should leave out in the quoting of your own words , those which served most to justifie the sense i had taken them in , and put others in the stead of them . in your first letter † they stand thus : but the world hath been strangely amuzed with ideas of late , and we have been told that strange things might be done by the help of ideas ; and yet these ideas at last come to be only common notions of things which we must make use of in our reasoning , and so on to the end of what is above set down ; all which i quoted * to secure my self from being suspected to turn things upon your lordship in a sense which your words ( that the reader had before him ) would not bear : and in your second letter , * in the place now under consideration , they stand thus : but the world hath been strangely amuzed with ideas of late , and we have been told that strange things may be done with ideas , i. e. as to matter of certainty , and there your lordship ends . will your lordship give me leave now to use your own words , iudge now how fair and ingenuous this is : words which i should not use , but that i find them used by your lordship in this very passage , and upon this very occasion . i grant my self a mortal man very liable to mistakes , especially in your writings : but that in my mistakes , i am guilty of any vnfairness or disingenuity , your lordship will , i humbly conceive , pardon me , if i think it will pass for want of fairness and ingenuity in any one , without clear evidence to accuse me : to avoid any such suspicion in my first letter , i set down every word contained in those pages of your book which i was concerned in ; and in my second , i set down most of the passages of your lordship's first answer that i replied to . but because the doing it all along in this , would , i find , too much increase the bulk of my book ; i earnestly beg every one , who will think this my reply worth his perusal , to lay your lordship's letter before him , that he may see whether in these pages , i direct my answer to , without setting them down at large , there be any thing material unanswered , or vnfairly or disingenuously represented . your lordship , in the next words , * gives a reason why i ought to have understood your words , as a consequence of my assertion , and not as your own sense , viz. because you all along distinguish the way of reason , by deducing one thing from another , from my way of certainty in the agreement or disagreement of ideas . answer . i know your lordship does all along talk of reason , and my way be ideas , as distinct or opposite : but this is the thing i have and do complain of , that your lordship does speak of them as distinct , without shewing wherein they are different , since the perception of the agreement of disagreement of ideas , which is my way of certainty , is also the way of reason : for the perception of the agreement or disagreement of ideas , is either by an immediate comparison of two ideas , as in self-evident propositions ; which way of knowledge of truth , is the way of reason , or by the intervention of intermediate ideas , i. e. by the deduction of one thing from another , which is also the way of reason , as i have shewn * ; where i answer to your speaking of certainty placed in good and sound reason , and not in ideas ; in which place , as in several others , your lordship opposes ideas and reason , which your lordship calls here distinguishing them : but to continue to speak frequently of two things as different , or of two ways as opposite , without ever shewing any difference or opposition in them , after it has been pressed for , is a way of ingenuity which your lordship will pardon to my ignorance , if i have not formerly been acquainted with ; and therefore , when you shall have shewn , that reasoning about ideas or by ideas , is not the same way of reasoning , as that about or by notions or conceptions , and that what i mean by ideas is not the same that your lordship means by notions , you will have some reason to blame me for mistaking you in the passages above quoted . * for if your lordship , in those words , does not except against the term ideas , but allows it to have the same signification with notions , or conceptions , or apprehensions ; then your lordship's words will run thus , but what need all this great noise about notions or conceptions , or apprehensions ? and the world has been strangely amuzed with notions , or conceptions , or apprehensions of late ; which , whether it be that which your lordship will own to be your meaning , i must leave to your consideration . your lordship proceeds * to examine my new method of certainty , as you are pleased to call it , to my asking whether there be any other , or older method of certainty , your lordship answers , † that is not the point ; but whether mine be any at all ? which your lordship denies . answer . i grant , to him that barely denies it to be any at all , it is not the point , whether there be any older ; but to him that calls it a new method , i humbly conceive it will not be thought wholly besides the point , to shew an older , at least , that it ought to have prevented these following words of your lordship's , viz. that your lordship did never pretend to inform the world of new methods ; which being in answer to my desire , that you would be pleased to shew me an older , or another method , plainly imply , that your lordship supposes , that whoever will inform the world of another method of certainty than mine , can do it only by informing them of a new one . but since this is the answer your lordship pleases to make to my request , i crave leave to consider it a little . your lordship having pronounced concerning my definition of knowledge , which you call my method of certainty , that it might be of dangerous consequence to an article of the christian faith , i desired * you to shew in what certainty lies ; and desired it of your lordship by these pressing considerations , that it would secure that article of faith against any dangerous consequence from my way , and be a great service to truth in general . to which your lordship replies here , † that you did never pretend to inform the world of new methods ; and therefore , are not bound to go any farther than what you found fault with , which was my new method . answer . my lord , i did not desire any new method of you . i observed your lordship , in more places than one , reflected on me for writing out of my own thoughts ; and therefore i could not expect from your lordship what you so much condemn in another . besides , one of the faults you found with my method , was , that it was new : and therefore , if your lordship will look again into that passage , † where i desire you to set the world right in a thing of that great consequence , as it is to know wherein certainty consists ; you will not find , that i mention any thing of a new method of certainty ; my words were another , whether old or new was indifferent . in truth , all that i requested , was only such a method of certainty , as your lordship approved of , and was secure in ; and therefore i do not see how your not pretending to inform the world in any new methods , can be any way alledg'd as a reason , for refusing so useful and so charitable a thing . your lordship farther adds , * that you are not bound to go any farther , than what you found fauls with . answer . i suppose your lordship means , that you are not bound by the law of disputation ; nor are you , as i humbly conceive , by this law forbid : or if you were , the law of the schools could not dispense with the eternal divine law of charity . the law of disputing , whence had it it s so mighty a sanction ? it is at best but the law of wrangling , if it shut out the great ends of information and instruction ; and serves only to flatter a little guilty vanity , in a victory over an adversary less skilful in this art of fencing . who can believe , that upon so slight an account , your lordship should neglect your design of writing against me ? the great motives of your concern for an article of the christian faith , and of that duty , which you profess has made you do what you have done , will be believed to work more uniformly in your lordship , than to let a father of the church , and a teacher in israel , not tell one who asks him which is the right and safe way , if he knows it . no , no , my lord , a character so much to the prejudice of your charity , no-body will receive of your lordship , no , not from your self : whatever your lordship may say , the world will believe , that you would have given a better method of certainty , if you had had one ; when thereby , you would have secured men from the danger of running into errors in articles of faith , and effectually have recalled them from my way of certainty , which leads , as your lordship says , to scepticism and infidelity : for to turn men from a way they are in , the bare telling them it is dangerous , puts but a short stop to their going on in it : there is nothing effectual to set them a going right , but to shew them which is the safe and sure way ; a piece of humanity , which when asked , no body , as far as he knows , refuses another ; and this i have earnestly asked of your lordship . your lordship * represents to me the vnsatisfactoriness and inconsistency of my way of certainty , by telling me , that it seems still a strange thing to you , that i should talk so much of a new method of certainty by ideas ; and yet allow , as i do , such a want of ideas , so much imperfection in them , and such a want of connection between our ideas , and the things themselves . answer . this objection being so visibly against the extent of our knowledge , and not the certainty of it by ideas , would need no other answer but this , that it proved nothing to the point ; which was to shew , that my way by ideas , was no way to certainty at all ; not to true certainty , which is a term your lordship uses here † which i shall be able to conceive what you mean by , when you shall be pleased to tell me what false certainty is . but because what you say here , is in short what you ground your charge of scepticism on , in your former letter , i shall here , according to my promise , consider what your lordship says there , and hope you will allow this to be no unfit place . your charge of scepticism , in your former letter , † is as followeth . your lordship's first argument consists in these propositions , viz. . that i say , p. , that knowledge is the perception of the agreement or disagreement of ideas . . that i go about to prove , that there are very many more beings , of which we have no ideas , than those of which we have ; from whence , your lordship draws this conclusion , that we are excluded from attaining any knowledge , as to the far greatest part of the vniverse . which i agree to : but with submission , this is not the proposition to be proved , but this , viz. that my way by ideas , or my way of certainty by ideas ; for to that your lordship reduces it , i. e. my placing of certainty in the perception of the agreement or disagreement of ideas , leads to scepticism . farther , from my saying , that the intellectual world is greater and more beautiful certainly than the material , your lordship argues , † that if certainty may be had by general reasons without particular ideas in one , it may also in other cases . answer . it may no doubt : but this is nothing against any thing i have said ; for i have neither said , nor suppose , that certainty by general reasons , or any reasons can be had without ideas ; no more than i say , or suppose , that we can reason without thinking , or think without immediate objects of our minds in thinking , i. e. think without ideas . but your lordship asks , whence comes this certainty ( for i say certainly ) where there be no particular ideas , if knowledge consists in the perception of the agreement or disagreement of ideas ? i answer , we have ideas as far as we are certain , and beyond that we have neither certainty , no nor probability ; every thing which we either know or believe , is some proposition . now no proposition can be framed as the object of our knowledge or assent , wherein two ideas are not joined to , or separated from one another . as for example , when i affirm that something exists in the world , whereof i have no idea , existence is affirmed of something , some being : and i have as clear an idea of existence and something , the two things joined in that proposition , as i have of them in this proposition , something exists in the world , whereof i have an idea . when therefore i affirm , that the intellectual world is greater , and more beautiful , than the material : whether i should know the truth of this proposition , either by divine revelation , or should assert it as highly probable ( which is all i do in that chapter , † out of which this instance is brought ) it means no more but this , viz. that there are more , and more beautiful beings , whereof we have no ideas , than there are of which we have ideas ; of which beings , whereof we have no ideas , we can for want of ideas , have no farther knowledge , but that such beings do exist . if your lordship shall now ask me how i know there are such beings ; i answer , that in that chapter † of the extent of our knowledge , i do not say i know , but i endeavour to shew , that it is most highly probable : but yet a man is capable of knowing it to be true , because he is capable of having it revealed to him by god , that this proposition is true , viz. that in the works of god there are more and more beautiful beings , whereof we have no ideas , than there are whereof we have ideas . if god instead of shewing the very things to st. paul , had only revealed to him , that this proposition was true , viz. that there were things in heaven which neither eye had seen , nor ear had heard , nor had entred into the heart of man to conceive , would he not have known the truth of that proposition of whose terms he had ideas , viz. of beings , whereof he had no other ideas , but barely as something , and of existence , though in the want of other ideas of them he could attain no other knowledge of them , but barely that they existed ? so that in what i have there said , there is no contradiction nor shadow of a contradiction , to my placing knowledge in the perception of the agreement or disagreement of ideas . but if i should any where mistake , and say any thing inconsistent with that way of certainty of mine ; how i beseech your lordship , could you conclude from thence , that the placing knowledge in the perception of the agreement of disagreement of ideas , tends to scepticism ? that which is the proposition here to be proved , would remain still unproved : for i might say things inconsistent with this proposition , that knowledge consists in the perception of the connection and agreement , or disagreement and repugnancy of our ideas ; and yet that proposition be true , and very far from tending to scepticism , unless your lordship will argue , that every proposition that is inconsistent with what a man any where says , tends to scepticism ; and then i should be tempted to infer , that many propositions in the letters your lordship has honoured me with , will tend to scepticism . your lordship's second argument is † from my saying , we have no ideas of the mechanical affections , of the minute particles of bodies , which hinders our certain knowledge of universal truths concerning natural bodies ; from whence your lordship concludes , that since we can attain to no science , as to bodies or spirits , our knowledge must be confin'd to a very narrow compass . i grant it ; but i crave leave to mind your lordship again , that this is not the proposition to be proved : a little knowledge is still knowledge , and not scepticism . but let me have affirm'd our knowledge to be comparatively very little , how , i beseech your lordship , does that any way prove , that this proposition , knowledge consists in the perception of the agreement or disagreement of our ideas , any way tends to scepticism ? which was the proposition to be proved . but the inference your lordship shuts up this head with * in these words ; so that all certainty is given up in the way of knowledge , as to the visible and invisible world , or at least the greatest part of them ; shewing in the first part of it what your lordship should have inferred , and was willing to infer , does at last by these words in the close , or at least the greatest part of them , i guess come just to nothing ; i say , i guess ; for what them , by grammatical construction is to be referred to , seems not clear to me . your third argument * being just of the same kind with the former , only to shew , that i reduce our knowledge to a very narrow compass , in respect of the whole extent of beings is already answered . in the fourth place , your lordship sets down some words of mine concerning reasoning and demonstration ; and then concludes , † but if there be no way of coming to demonstration but this , i doubt we must be content without it . which being nothing but a declaration of your doubt , is , i grant , a very short way of proving any proposition ; and i shall leave to your lordship the satisfaction you have in such a proof , since i think it will scarce convince others . in the last place your lordship argues , * that because i say , that the idea in the mind proves not the existence of that thing whereof it is an idea ; therefore we cannot know the actual existence of any thing by our senses ; because we know nothing , but by the perceived agreement of ideas . but if you had been pleased to have consider'd my answer there to the scepticks , whose cause you here seem , with no small vigour , to manage , you would , i humbly conceive , have found , that you mistake one thing for another , viz. the idea that has by a former sensation been lodged in the mind , for actually receiving any idea , i. e. actual sensation , which i think i need not go about to prove , are two distinct things , after what you have here quoted out of my book . now the two ideas , that in this case are perceived to agree , and do thereby produce knowledge , are the idea of actual sensation ( which is an action whereof i have a clear and distinct idea ) and the idea of actual existence of something without me that causes that sensation . and what other certainty your lordship has by your senses of the existing of any thing without you , but the perceived connection of those two ideas , i would gladly know . when you have destroyed this certainty , which i conceive is the utmost , as to this matter , which our infinitely wise and bountiful maker has made us capable of in this state , your lordship will have well assisted the scepticks in carrying their arguments against certainty by sense , beyond what they could have expected . i cannot but fear , my lord , that what you have said here in favour of scepticism , against certainty by sense , ( for it is not at all against me , till you shew we can have no idea of actual sensation ) without the proper antidote annexed in shewing wherein that certainty consists ( if the account i give be not true ) after you have so strenuously endeavoured to destroy , what i have said for it , will , by your authority , have laid no small foundation of scepticism , which they will not fail to lay hold of , with advantage to their cause , who have any disposition that way . for i desire any one to read this your fifth argument , and then judge which of us two is a promoter of scepticism : i who have endeavoured , and , as i think , proved certainty by our senses ; or your lordship , who has ( in your thoughts at least ) destroyed these proofs , without giving us any other to supply their place . all your other arguments amount to no more but this , that i have given instances to shew , that the extent of our knowledge , in comparison of the whole extent of being is very little and narrow ; which when your lordship writ your vindication of the doctrin of the trinity , † were very fair and ingenuous confessions of the shortness of humane vnderstanding , with respect to the nature and manner of such things , which we are most certain of the being of , by constant and undoubted experience : though since you have shewed your dislike of them in more places than one , particularly , p. . ‖ ; and again more at large , p. . † ; and at last you have thought fit to represent them as arguments for scepticism . and thus i have acquitted my self , i hope to your lordship's satisfaction , of my promise to answer your accusation of a tendency to scepticism . but to return to your second letter where i left off . in the following pages * you have another argument to prove my way of certainty to be none , but to lead to scepticism ; which after a serious perusal of it , seems to me to amount to no more but this , that des cartes and i go both in the way of ideas ; and we differ , ergo , the placing of certainty in the perception of the agreement or disagreement of ideas , is no way of certainty , but leads to scepticism , which is a consequence i cannot admit : and i think is no better than this ; your lordship and i differ , and yet we go both in the way of ideas , ergo , the placing of knowledge in the perception of the agreement or disagreement of ideas , is no way of certainty at all , but leads to scepticism . your lordship will perhaps think i say more than i can justifie , when i say , your lordship goes in the way of ideas ; for you will tell me , you do not place certainty in the perception of the agreement or disagreement of ideas . answer . no more does des cartes ; and therefore in that respect , he and i went no more in the same way of ideas , than your lordship and i do : from whence it follows , that how much soever he and i may differ in other points , our difference is no more an argument against this proposition , that knowledge or certainty consists in the perception of the agreement or disagreement of ideas , than your lordship's and my difference in any other point , is an argument against the truth of that my definition of knowledge ; or that it tends to scepticism . but you will say , that des cartes built his system of philosophy upon ideas ; and so i say does your lordship too , and every one else as much as he , that has any system of that or any other part of knowledge . for ideas are nothing but the immediate objects of our minds in thinking ; and your lordship , i conclude , in building your system of any part of knowledge thinks on something ; and therefore you can no more build , or have any system of knowledge without ideas , than you can think without some immediate objects of thinking . indeed , you do not so often use the word ideas as des cartes or i have done ; but using the things signified by that term as much as either of us ( unless you can think without an immediate object of thinking ) yours also is the way of ideas , as much as his or mine . your condemning the way of ideas , in those general terms , which one meets with so often in your writings on this occasion , amounts at last to no more , but an exception against a poor sound of three syllables , though your lordship thinks fit not to own , that you have any exception to it . if besides this , these ten or twelve pages have any other argument in them , which i have not seen , i humbly desire you would be pleased to put it into a syllogism to convince my reader , that i have silently passed by an argument of importance ; and then i promise an answer to it : and the same request and promise i make to your lordship , in reference to all other passages in your letter , wherein you think there is any thing of moment unanswered . your lordship comes * to answer what was in my former letter , to shew , that what you had said concerning nature and person , was to me and several others , whom i had talked with about it , hard to be understood . to this purpose , the next pages † are chiefly imploy'd to shew , what aristotle and others have said about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and natura , a greek and a latin word , neither of which is the english word nature , nor can concern it at all till it be proved , that nature in english has in the propriety of our tongue , precisely the same signification that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had among the greeks , and natura among the romans . for would it not be pretty harsh to an english ear , to say with aristotle , * that nature is a corporeal substance , or a corporeal substance is nature ? to instance but in this one among those many various senses , which your lordship proves he used the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in : or with anaximander , † that nature is matter , or matter nature : or with sextus empericus , ‖ that nature is a principle of life , or a principle of life is nature . so that though the philosophers of old of all kinds , did understand the sense of the terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and natura , in the languages of their countries , yet it does not follow , what you would here † conclude from thence , that they understood the proper signification of the term nature in english . nor has an english man any more need to consult those grecians in their use of the sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know what nature signifies in english ; than those grecians had need to consult our writings , or bring instances of the use of the word nature in english authors , to justifie their using of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any sense they had used it in in greek . the like may be said of what is brought * out of the greek christian writers ; for i think an english man could be scarce justified in saying in english , that the angels were natures , because theodoret and st. basil calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . indeed your lordship † brings a proof from an authority that is proper in the case , and would go a great way in it , for it is of an english man , who writing of nature , gives an account of the signification of the word nature in english. but the mischief is , that among eight significations of the word nature , which he gives , that is not to be found , which you quote him for , and had need of . for he says not that nature in english is used for substance ; which is the sense your lordship has used it in and would justifie by the authority of that ingenious and honourable person ; and to make it out you tell us , mr. boyle says the word essence is of great affinity to nature , if not of an adequate import , to which your lordship adds , but the real essence of a thing is a substance . so that in fine , the authority of this excellent person and philosopher amounts to thus much , that he says that nature and essence are two terms that have a great affinity , and you say , that nature and substance are two terms that have a great affinity . for the learned mr. boyle says no such thing , nor can it appear , that he ever thought so , till it can be shewn , that he has said that essence and substance have the same signification . i humbly conceive , it would have been a strange way in any body but your lordship , to have quoted an author for saying that nature and substance had the same signification , when one of those terms , viz. substance , he does not upon that occasion so much as name . but your lordship has this priviledge , it seems to speak of your inferences as if they were other mens words , whereof i think i have given several instances , i am sure i have given one ; where you * seem to speak of clear and distinct ideas as my words , when they are only your words there infer'd from my words evident knowledge ; and other the like instances might be produced , were there any need . had your lordship produced mr. boyle's testimony , that nature in our tongue had the same signification with substance , i should presently have submitted to so great an authority , and taken it for proper english , and a clear way of expressing ones self , to use nature and substance promiscuously one for another . but since i think there is no instance of any one who ever did so , and therefore it must be a new , and consequently no very clear way of speaking ; give me leave , my lord , to wonder , why in all this dispute about the term nature , upon the clear and right understanding whereof , you lay so much stress , you have not been pleased to define it ; which would put an end to all disputes about the meaning of it , and leave no doubtfulness , no obscurity in your use of it , nor any room for any dispute what you mean by it . this would have saved many pages of paper , though perhaps it would have made us lose your learned account of what the ancients have said concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the several acceptations they used it in . all the other authors greek and latin your lordship has quoted , may , for ought i know , have used the terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and natura , properly in their languages ; and have discoursed very clearly and intelligibly about what those terms in their countries signified . but how that proves , there was no difficulties in the sense or construction in that discourse of yours , concerning nature , which i , and those i consulted upon it , did not understand , is hard to see . your lordship's discourse was obscure and too difficult then for me , and so i must own it is still . whether my friend be any better enlightened by what you have said to him here , out of so many ancient authors , i am too remote from him at the writing of this to know , and so shall not trouble your lordship with any conversation , which perhaps when we meet again we may have upon it . the next passage of your vindication , which was complained of to be very hard to be understood , was this , where you say , * that you grant that by sensation and reflection , we come to know the powers and properties of things ; but our reason is satisfied that there must be something beyond these ; because it is impossible they should subsist by themselves . so that the nature of things properly belongs to our reason , and not to meer ideas . to rectifie the mistake had been made in my first letter p. . in taking reason here to mean the faculty of reason , you tell me † i might easily have seen , that by reason your lordship understood principles of reason allowed by mankind . to which it was replied , ‖ that then this passage of yours , must be read thus , viz. that your lordship grants that by sensation and reflection we come to know the properties of things ; but our reason , i. e. the principles of reason allowed by mankind are satisfied that there must be something beyond these ; because it is impossible they should subsist by themselves . so that the nature of things properly belongs to our reason , i. e. to the principles of reason allowed by mankind , and not to meer . ideas , which made it seem more unintelligible than it was before . to the complaint was made of the unintelligibleness of this passage in this last sense given by your lordship , you answer nothing . so that we [ i. e. my friends whom i consulted and i ] are still excusable if not understanding what is signified by these expressions . the principles of reason allowed by mankind are satisfied , and , the nature of things properly belongs to the principles of reason allowed by mankind , we see not the connection of the propositions here tied together by the words so that , which was the thing complained of in these words , viz. * that the inference here , both for its connection and expression seemed hard to be understood ; and more to the same purpose , which your lordship takes no notice of . indeed your lordship repeats these words of mine , that in both senses of the word reason , either taken for a faculty , or for the principles of reason allowed by mankind ; reason and ideas may consist together ; and then subjoins , † that this leads your lordship to the examination of that which may be of some use , viz. to shew the difference of my method of certainty by ideas , and the method of certainty by reason . which how it any way justifies your opposing ideas and reason , as you here , and elsewhere often do ; or shews , that ideas are inconsistent with the principles of reason allowed by mankind , i leave to the reader to judge . your lordship for the clearing of what you had said , in your vindication , &c. from obscurity and unintelligibleness , which were complained of in it ; is to prove , that ideas are inconsistent with the principles of reason allowed by mankind ; and in answer to this , you say , you will shew the difference of my method of certainty by ideas , and the method of certainly by reason . my lord , as i remember , the expression in question , was not , that the nature of things properly belongs to our reason , and not to my method of certainty by ideas : but this , that the nature of things belongs to our reason , and not to meer ideas . so that the thing you were here to shew , was , that reason , i. e. the principles of reason allowed by mankind , and ideas , and not the principles of reason , and my method of certainty by ideas , cannot consist together : for the principles of reason allowed by mankind , and ideas , may consist together ; though perhaps , my method of certainty by ideas , should prove inconsistent with those principles : so that if all that you say , from this to the page , i. e. forty eight pages were as clear demonstration , as i humbly conceive it is the contrary ; yet it does nothing to clear the passage in hand , but leaves that part of your discourse , concerning nature , lying still under the objection was made against it , as much , as if you had not said one word . but since , i am not unwilling that my method of certainty should be examin'd ; and i should be glad ( if there be any faults in it ) to learn the defects of that my definition of knowledge , from so great a master as your lordship ; i will consider what you here say , to shew the difference of my method of certainty by ideas , and the method of certainty by reason . your lordship says , † that the way of certainty by reason lies in two things . . the certainty of principles . . the certainty of deductions . i grant , that a part of that which is called certainty by reason , lies in the certainty of principles ; which principles , i presume , your lordship and i are agreed , are several propositions . if then these principles are propositions , to shew the difference between your lordship's way of certainty by reason , and my way of certainty by ideas ; i think it is visible , that you ought to shew wherein the certainty of those propositions consists in your way by reason , different from that wherein i make it consist in my way by ideas . as for example , your lordship and i are agreed , that this proposition , whatsoever is is , is a principle of reason , or a maxim. now my way of certainty by ideas , is , that the certainty of this proposition consists in this , that there is a perceivable connection or agreement , between the idea of being and the idea of being , or between the idea of existence and the idea of existence , as is expressed in that proposition . but now in your way of reason , pray , wherein does the certainty of this proposition consist ? if it be in any thing different from that perceivable agreement of the ideas , affirm'd of one another in it , i beseech your lordship to tell it me ; if not , i beg leave to conclude , that your way of certainty by reason , and my way of certainty by ideas , in this case are just the same . but instead of saying any thing , to shew wherein the certainty of principles is different in the way of reason , from the certainty of principles in the way of ideas , upon my friends shewing , that you had no ground to say as you did ; that i had no idea of reason , as it stands for principles of reason , your lordship takes occasion ( as what will not , in a skillful hand , serve to introduce any thing one has a mind to ) to tell me , † what ideas i have of them must appear from my book ; and you do there find a chapter of self-evident propositions and maxims , which you cannot but think extraordinary for the design of it , which is thus summed in the conclusion , † viz. that it was to shew , that these maxims as they are of little use , where we have clear and distinct ideas , so they are of dangerous use , where our ideas are not clear and distinct . and is not this a fair way to convince your lordship , that my way of ideas is very consistent with the certainty of reason , when the way of reason bath been always supposed to proceed upon general principles , and i assert them to be useless and dangerous ? in which words i crave leave to observe , . that the pronoun them here , seems to have reference to self-evident propositions , to maxims , and to principles , as terms used by your lordship and me ; though it be certain , that you and i use them in a far different sense : for , if i mistake not , you use them all three promiscuously one for another ; whereas 't is plain , that in that chapter , † out of which you bring your quotations here , i distinguish self-evident propositions from those , which i there mention under the name of maxims , which are principally these two , whatsoever is is , and it is impossible for the same thing to be and not to be . farther , it is plain , out of the same place , that by maxims i there mean general propositions , which are so universally received under the name of maxims or axioms , that they are looked upon as innate ; the two chief whereof , principally there meant , are those above-mentioned : but what the propositions are which you comprehend under maxims , or principles of reason , cannot be determined , since your lordship neither defines , nor enumerates them ; and so 't is impossible , precisely , to know what you mean by them here : and that which makes me more at a loss , is , that in this argument , * you set down for principles or maxims , propositions that are not so much as self-evident , viz. this , that the essential properties of a man , are to reason and discourse , &c. . i crave leave to observe , that you tell me , that in my book you find a chapter of self-evident propositions and maxims , whereas i find no such chapter in my book : i have in it indeed , a chapter of maxims , but never an one entitled , of self-evident propositions and maxims . this 't is possible your lordship will call a nice criticism ; but yet it is such an one , as is very necessary in the cafe : for in that chapter i , as is before observed , expresly distinguish self-evident propositions from the received maxims or axioms , which i there speak of : whereas it seems to me , to be your design ( in joining them in a title of a chapter , contrary to what i had done ) to have it thought , that i treated of them as one and the same thing ; and so all that i said there , of the uselessness of some few general propositions , under the title of received maxims , might be applied to all self-evident propositions , the quite contrary whereof was the design of that chapter . for that which i endeavour to shew there , is , that all our knowledge is not built on those few received general propositions , which are ordinarily called maxims or axioms ; but that there are a great many truths may be known without them : but that there is any knowledge without self-evident propositions , i am so far from denying , that i am accused by your lordship for requiring in demonstration , more such than you think are necessary . this seems , i say , to be your design ; and i wish your lordship , by entitling my chapter as i my self did , and not as it would best serve your turn , had not made it necessary for me to make this nice criticism . this is certain , that without thus confounding maxims and self-evident propositions , what you here say , would not so much , as in appearance , concern me : for , . i crave leave to observe , that all the argument your lordship uses here against me to prove , that my way of certainty by ideas , is inconsistent with the way of certainty by reason , which lies in the certainty of principles , is this , that the way of reason hath been alway supposed to proceed upon general principles , and i assert them to be useless and dangerous . be pleased , my lord , to define or enumerate your general principles , and then we shall see whether i assert them to be useless and dangerous , and whether they , who supposed the way of reason , was to proceed upon general principles , differ'd from me ; and if they did differ , whether theirs was more the way of reason than mine : but to talk thus of general principles , which have always been supposed the way of reason , without telling so much as which , or what they are , is not so much as by authority to shew , that my way of certainty by ideas , is inconsistent with the way of certainty by reason : much less is it in reality to prove it . because admitting i had said any thing contrary to what , as you say , has been always supposed , its being supposed , proves it not to be true ; because we know that several things have been for many ages generally supposed , which at last , upon examination , have been found not to be true . what hath been always supposed , is fit only for your lordship 's great reading to declare : but such arguments , i confess , are wholly lost upon me , who have not time or occasion to examine what has always been supposed ; especially in those questions which concern truths , that are to be known from the nature of things . because , i think , they cannot be established by majority of votes , not easie to be collected , nor if they were collected , can convey certainty till it can be supposed , that the greater part of mankind are always in the right . in matters of fact , i own we must govern our selves by the testimonies of others ; but in matters of speculation to suppose on , as others have supposed before us , is supposed by many to be only a way to learned ignorance , which enables to talk much and know but little . the truths , which the penetration and labours of others before us have discovered and made out , i own , we are infinitely indebted to them for ; and some of them are of that consequence , that we cannot acknowledge too much , the advantages we receive from those great masters in knowledge : but where they only supposed , they left it to us to search , and advance farther . and in those things , i think , it becomes our industry to employ it self , for the improvement of the knowledge , and adding to the stock of discoveries left us by our inquisitive and thinking predecessors . . one thing more i crave leave to observe , viz. that to these words , these maxims , as they are of little use where we have clear and distinct ideas , so they are of dangerous use where our ideas are not clear and distinct , quoted out of my essay , you subjoin , * and is not this a fair way to convince your lordship , that my way of ideas is very consistent with the certainty of reason ? answer . my lord , my essay and those words in it , were writ many years before i dreamt , that you or any body else would ever question the consistency of my way of certainty by ideas , with the way of certainty by reason ; and so could not be intended to convince your lordship in this point : and since you first said , that these two ways are inconsistent , i never brought those words to convince you , that my way is consistent with the certainty of reasons : and therefore why you ask , whether that be a fair way to convince you , which was never made use of as any way to convince you of any such thing , is hard to imagin . but your lordship goes on in the following words , with the like kind of argument , † where you tell me , that i say , * that my first design is to prove , that the consideration of those general maxims adds nothing to the evidence or certainty of knowledge ; which says your lordship , overthrows all that which hath been accounted science and demonstration , and must lay the foundation of scepticism ; because our true grounds of certainty depend upon some general principle of reason . to make this plain , you say , you will put a case grounded upon my words ; which are , that i have discoursed with very rational men , who have actually deny'd that they are men. these words j. s. understands as spoken of themselves , and charges them with very ill consequences ; but you think they are capable of an other meaning : however , says your lordship , let us put the case , that men did in earnest question , whether they were men or not ; and then you do not see , if i set aside general maxims , how i can convince them , that they are men. for the way your lordship looks on as most apt to prevail upon such extraordinary sceptical men , is by general maxims and principles of reason . answer . i can neither in that paragraph nor chapter , find that i say , that my first design is to prove , that these general maxims [ i. e. those which your lordship calls general principles of reason ] add nothing to the evidence and certainty of knowledge in general : for so these words must be understood to make good the consequence which your lordship charges on them , viz. that they overthrow all that has been accounted science and demonstration , and lay the foundations of scepticism . what my design in that place is , is evident from these words in the foregoing paragraph , † let us consider whether this self-evidence be peculiar only to those propositions , which are received for maxims , and have the dignity of axioms allowed ; and here 't is plain , that several other truths , not allowed to be axioms , partake equally with them in this self-evidence ; which shews that my design there was to evince , that there were truths that are not called maxims , that are as self-evident as those received maxims . pursuant to this design , i say , * that the consideration of these axioms [ i. e. whatsoever is , is ; and it is impossible for the same thing to be and not to be ] can add nothing to the evidence and certainty of its [ i. e. the minds ] knowledge [ i. e. of the truth of more particular propositions concerning identity ] . these are my words in that place , and that the sense of them is according to the limitation annexed to them ; between those crotchets i refer my reader to that fourth section , where he will find that all that i say amounts to no more but what is expressed in these words , in the close of it ; i appeal to every one 's own mind , whether this proposition , a circle is a circle , be not as self-evident a proposition , as that consisting of more general terms , whatsoever is , is : and again , whether this proposition , blue is not red , be not a proposition that the mind can no more doubt of , as soon as it understands the words , than it does of that axiom , it is impossible for the same thing to be and not to be ? and so of all the like . and now i ask your lordship , whether you do affirm of this , that it overthrows all that which hath been counted science and demonstration , and must lay the foundation of scepticism ? if you do , i shall desire you to prove it ; if you do not , i must desire you to consider how fairly my sense has been represented . but supposing you had represented my sense right , and that the little or dangerous use which i there limit to certain maxims , had been meant of all principles of reason in general , in your sense , what had this been , my lord , to the question under debate ? your lordship undertakes to shew , that your way of certainty by reason is different from my way of certainty by ideas . to do this , you say in the preceding page , * that certainty by reason , lies . in certainty of principles , . in certainty of deductions . the first of these you are upon here , and if in order to what you had undertaken , your lordship had shewn , that in your way by reason , those principles were certain ; but in my way by ideas , we could not attain to any certainty concerning them . this , indeed , had been to shew a difference between my way of certainty , which you call the way by ideas ; and yours , which you call the way by reason , in this part of certainty , that lies in the certainty of principles . i have said in the words quoted by your lordship , that the consideration of those two maxims , what is , is ; and it is impossible for the same thing to be and not to be , are not of use to add any thing to the evidence or certainty of our knowledge of the truth of identical predications ; but i never said those maxims were in the least uncertain ; i may perhaps think otherwise of their use , than your lordship does , but i think no otherwise of their truth and certainty than you do ; they are left in their full force and certainty for your use , if you can make any better use of them , than what i think can be made : so that in respect of the allowed certainty of those principles , my way differs not at all from your lordship's . pray , my lord , look over that chapter again , and see whether i bring their truth and certainty any more into question , than you your self do ; and 't is about their certainty , and not use , that the question here is between your lordship and me : we both agree , that they are both undoubtedly certain ; all then that you bring in the following pages about their use , is nothing to the present question about the certainty of principles , which your lordship is upon in this place ; and you will prove , that your way of certainty by reason , is different from my way of certainty by ideas ; when you can shew , that you are certain of the truth of those , or any other maxims any otherwise , than by the perception of the agreement or disagreement of ideas as expressed in them . but your lordship passing by that wholly , endeavours to prove , that my saying , that the consideration of those two general maxims can add nothing to the evidence and certainty of knowledge in identical predications ( for that is all that i there say ) overthrows all that has been accounted science and demonstration , and must lay the foundation of scepticism , and 't is by a very remarkable proof , viz. because our true grounds of certainty depend upon some general principles of reason ; which is the very thing i there not only deny , but have disproved ; and therefore should not , i humbly conceive , have been rested on as a proof of any thing else , till my arguments against it had been answered . but instead of that , your lordship says , * you will put a case that shall make it plain , which is the business of the six following pages , which are spent in this case . the case is founded upon a supposition , which you seem willing to have thought that you borrowed either from i. s. or from me : whereas , truly that supposition is neither that gentleman 's nor mine , but purely your lordship 's own . for however grosly mr. i. s. has mistaken ( which he has since acknowledg'd in print ) the obvious sense of those words of my essay * on which you say you ground your case ; yet , i must do him right herein , that he himself supposed not , that any man in his wits , ever in earnest questioned whether he himself were a man or no ; though by a mistake ( which i cannot but wonder at , in one so much exercised in controversie as mr. i. s. ) he charged me with saying it . your lordship indeed says , † that you think my words there may have an other meaning : would you thereby insinuate , that you think it possible they should have that meaning which i. s. once gave them ? if you do not , my lord , mr. i. s. and his understanding them so , is in vain brought in here to countenance your making such a supposition . if you do think those words of my essay capable of such a meaning as i. s. gave them , there will appear a strange harmony between your lordship's and mr. i. s.'s understanding , when he mistakes what is said in my book : whether it will continue now mr. i. s. takes me right , i know not ; but let us come to the case as you put it . your words * are , let us put the case , that men did in earnest question whether they were men or not . your lordship says , you do not then see , if i set aside general maxims , how i can convince them that they are men. answer . and do you , my lord , see that with maxims , you can convince them of that or any thing else ? i confess , whatever you should do , i should think it scarce worth while to reason with them about any thing . i believe you are the first that ever supposed a man so much besides himself , as to question whether he were a man or no , and yet so rational , as to be thought capable of being convinced of that or any thing by discourse of reason . this , methinks , is little different from supposing a man in and out of his wits at the same time . but let us suppose your lordship so lucky with your maxims , that you do convince a man ( that doubts of it ) that he is a man ; what proof , i beseech you , my lord , is that of this proposition , that our true grounds of certainty depend upon some general principles of reason ? on the contrary , suppose it should happen , as is the more likely , that your setting upon him with your maxims cannot convince him ; are we not by this your case to take this for a proof , that general principles of reason are not the grounds of certainty ? for 't is upon the success , or not success of your endeavours , to convince such a man with maxims , that your lordship puts the proof of this proposition , that our true grounds of certainty depend upon general principles of reason : the issue whereof must remain in suspense , till you have found such a man to bring it to tryal ; and so the proof is far enough off , unless you think the case so plain , that every one sees such a man will be presently convinced by your maxims , though i should think it probable that most people may think he will not . your lordship adds , † for the way you look on as most apt to prevail upon such extraordinary sceptical men , is by general maxims and principles of reason . answer . this indeed , is a reason why your lordship should use maxims when you have to do with such extraordinary sceptical men ; because you look on it as the likeliest way to prevail . but pray , my lord , is your looking on it as the best way to prevail on such extraordinary sceptical men , any proof , that our true grounds of certainty depend upon some general principles of reason ; for 't was to make this plain that this case was put ? farther , my lord , give me leave to ask , what have we here to do with the ways of convincing others of what they do not know , or assent to ? your lordship and i are not as , i think , disputing of the methods of perswading others of what they are ignorant of , and do not yet assent to ; but our debate here , is about the ground of certainty in what they do know , and assent to . however , you go on * to set down several maxims which you look on as most apt to prevail upon your extraordinary sceptical man , to convince him that he exists , and that he is a man. the maxims are , † that nothing can have no operations . that all different sorts of being are distinguished by essential properties . that the essential properties of a man , are to reason , discourse , &c. that these properties cannot subsist by themselves , without a real substance . i will not question whether a man cannot know , that he exists ; or be certain ( for 't is of knowledge and certainty the question here is ) that he is a man , without the help of these maxims . i will only crave leave to ask , how you know that these are maxims ? for methinks this , that the esential properties of a man are reason , discourse , &c. an imperfect proposition , with and so forth at the end of it , is a pretty sort of maxim. that therefore which i desire to be informed here , is , how your lordship knows these , or any other propositions to be maxims ; and how propositions , that are maxims , are to be distinguished from propositions that are not maxims ? and the reason why i insist upon it , is this : because this , and this only , would shew , whether what i have said in my chapter about maxims , overthrows all that has been accounted science and demonstration , and lays the foundation of scepticism . but i fear my request , that you would be pleased to tell me , what you mean by maxims , that i may know , what propositions , according to your lordship , are , and what are not maxims , will not easily be granted me : because it would presently put an end to all that you impute to me , as said , in that chapter against maxims , in a sense , that i use not the word there . your lordship * makes me , out of my book , answer to the use you make of the four above-mentioned propositions , which you call maxims , as if i were declared of an opinion , that maxims could not be of any use in arguing with others : which methinks you should not have done , if you had considered my chapter of maxims , which you so often quote , for i there say , † maxims are useful to stop the mouths of wranglers — to shew , that wrong opinions lead to absurdities , &c. your lordship nevertheless , * goes on to prove , that without the help of these principles or maxims , i cannot prove to any , that doubt it , that they are men in my way of ideas . answ. i beseech you , my lord , to give me leave to mind you again , that the question is not , what i can prove ; but whether in my way by ideas , i cannot without the help of these principles know , that i am a man ; and be certain of the truth of that , and several other propositions : i say of several other propositions . for i do not think you in your way of certainty by reason , pretend to be certain of all truths ; or to be able to prove ( to those who doubt ) all propositions , or so much as be able to convince every one of the truth of every proposition , that you your self are certain of . there be many propositions in mr. newton's excellent book , which there are thousands of people , and those a little more rational , than such as should deny themselves to be men ; whom mr. newton himself would not be able , with or without the use of maxims used in mathematicks , to convince of the truth of : and yet this would be no argument against his method of certainty , whereby he came to the knowledge , that they are true. what therefore you can conclude , as to my way of certainty , from a supposition of my not being able in my way by ideas , to convince those who doubt of it , that they are men , i do not see . but your lordship is resolved to prove that i cannot , and so you go on . . your lordship says , † that i suppose that we must have a clear and distinct idea of that we are certain of ; and this you prove out of my chapter of maxims , where i say , that every one knows the ideas that he has , and that distinctly and unconfusedly one from another . answ. i suspected all along , that you mistook what i meant by confused ideas . if your lordship pleases to turn to my chapter of distinct and confused ideas , * you will there find , that an idea , which is distinguished in the mind from all others , may yet be confused : the confusion being made by a careless application of distinct names to ideas , that are not sufficiently distinct . which having explained at large , in that chapter , i shall not need here again to repeat . only permit me to set down an instance . he that has the idea of the liquor that circulating through the heart of a sheep , keeps that animal alive , and he that has the idea of the liquor that circulates through the heart of a lobster , has two different ideas ; as distinct as an idea of an aqueous pellucid cold liquor , is from the idea of a red opaque hot liquor , but yet these two may be confounded by giving the name blood to this vital circulating liquor of a lobster . this being considered will shew , how what i have said there , may consist with my saying , that to certainty ideas are not required , that are in all their parts perfectly clear and distinct : because certainty being spoken there of the knowledge of the truth of any proposition , and propositions being made in words , it may be true , that notwithstanding all the ideas we have in our minds , are , as far as we have them there , clear and distinct ; yet those which we would suppose the terms in the proposition to stand for , may not be clear and distinct either . . by making the term stand for an uncertain idea , which we have not yet precisely determined in our minds , whereby it comes to stand sometimes for one idea , sometimes for another . which , though when we reflect on them , they are distinct in our minds , yet by this use of a name undetermined in its signification , come to be confounded . or , . by supposing the name to stand for something more than really is in the idea in our minds , which we make it a sign of , v. g. let us suppose , that a man many years since , when he was young , eat a fruit , whose shape , size , consistency and colour , he has a perfect remembrance of ; but the particular tast he has forgot , and only remembers , that it very much delighted him . this complex idea , as far as it is in his mind , 't is evident , is there ; and as far as he perceives it , when he reflects on it , is in all its parts clear and distinct ; but when he calls it a pine-apple , and will suppose , that name stands for the same precise complex idea , for which another man ( who newly eat of that fruit , and has the idea of the tast of it also fresh in his mind ) uses it , or for which he himself used it , when he had the tast fresh in his memory , 't is plain his complex idea in that part , which consists in the tast , is very obscure . to apply this to what your lordship here * makes me suppose , i answer , . i do not suppose , that to certainty it is requisite , that an idea should be in all its parts clear and distinct . i can be certain , that a pine-apple is not an artichoak , though my idea , which i suppose that name to stand for , be in me obscure and confused , in regard of its tast. . i do not deny , but on the contrary , i affirm , that i can have a clear and distinct idea of a man , ( i. e. the idea i give the name man to , may be clear and distinct ) though it should be true , that men are not yet agreed on the determined idea , that the name man shall stand for . whatever confusion there may be in the idea , to which that name is indeterminately apply'd ; i do allow and affirm , that every one if he pleases , may have a clear and distinct idea of a man to himself , i. e. which he makes the word man stand for : which , if he makes known to others in his discourse with them about man , all verbal dispute will cease , and he cannot be mistaken , when he uses the term man. and if this were but done with most of the glittering terms brandised in disputes , it would often be seen how little some men have to say , who with equivocal words and expressions , make no small noise in controversie . your lordship concludes this part , by saying , * thus you have shew'd how inconsistent my way of ideas is with true certainty , and of what use and necessity these general principles of reason are . answ. by the laws of disputation , which in another place , you express such a regard to , one is bound not to change the terms of the question . this i crave leave humbly to offer to your lordship , because , as far as i have looked into controversie , i do not remember to have met with any one so apt , shall i say , to forget or change the question as your lordship . this , my lord , i should not venture to say , but upon very good grounds , which i shall be ready to give you an account of , whenever you shall demand it of me . one example of it we have here , † you say , you have shew'd how inconsistent my way of ideas is with true certainty ; and of what use and necessity these general principles of reason are . my lord , if you please to look back to the th page , you will see , what you there promised , was , to shew the difference of my method of certainty by ideas , and the method of certainty by reason : and particularly in the pages between that and this , the certainty of principles , which you say , is one of those two things , wherein the way of certainty by reason lies . instead of that , your lordship concludes here , that you have shew'd two things . . how inconsistent my way of ideas is with true certainty . whereas it should be to shew the inconsistency or difference of my method of certainty by ideas , and the method of certainty by reason : which are two very different propositions . and before you undertake to shew , that my method of certainty , is inconsistent with true certainty ; it will be necessary for you to define , and tell us wherein true certainty consists , which your lordship hitherto has shewn no great forwardness to do . . another thing which you say , you have done , is , that you have shewn of what use and necessity these general principles of reason are . answ. whether by these general principles you mean those propositions , which you set down , p. . and call there maxims , or any other propositions , which you have not any where set down , i cannot tell . but whatsoever they are , that you mean here by these , i know not how the usefulness of these your general principles , be they what they will , came to be a question , between your lordship and me here . if you have a mind to shew any mistakes of mine in my chapter of maxims , which you say , you think extraordinary for the design of it , i shall not be unwilling to be rectified ; but that the usefulness of principles , is not what is here under debate between us , i , with submission , affirm . that which your lordship is here to prove , is , that the certainty of principles , which is the way of certainty by reason , is different from my way of certainty by ideas . upon the whole , i crave leave to say in your words , that thus i have , i humbly conceive , made it appear , that you have not shewed any difference , much less any inconsistency of my method of certainty by ideas , and the method of certainty by reason , in that first part , which you assign of certainty by reason , viz. certainty of principles . i come now to the second part , which you assign * of certainty by reason , viz. certainty of deductions . i only crave leave first to set down these words in the latter end of your discourse , which we have been considering , where your lordship says , you begin to think j. s. was in the right , when he made me say , that i had discoursed with very rational men who denyed themselves to be men answ. i do not know what may be done by those who have such a command over the pronouns they and them , as to put they themselves for they . i shall therefore desire my reader to turn to that passage of my book , and see , whether he too can be so lucky as your lordship , and can with you begin to think , that by these words , † who have actually denyed , that they , i. e. infants and changelings are men. i meant , who actually denyed , that they themselves were men. your lordship , to prove my method of certainty by ideas , to be different from , and inconsistent with your second part of the certainty by reason , which you say , lies in the certainty of deductions , begins thus : * that you come now to the certainty of reason , in making deductions ; and here you shall briefly lay down the grounds of certainty , which the ancient philosophers went upon , and then compare my way of ideas with them . to which , give me leave , my lord , to reply . ( . ) that , i humbly conceive , it should have been grounds of certainty [ in making deductions ] which the ancient philosophers went upon , or else they will be nothing to the proposition , which your lordship has undertaken here to prove . now of the certainty in making deductions , i see none of the ancients produced by your lordship , who say any thing to shew , wherein it consists , but aristotle . who , as you say , † in his method of infering one thing from another , went upon this common principle of reason , that what things agree in a third , agree among themselves . and it so falls out , that so far as he goes towards the shewing , wherein the certainty of deductions consists , he and i agree , as is evident by what i say in my essay * . and if aristotle had gon any farther to shew , how we are certain , that those two things agree with a third , he would have placed that certainty in the perception of that agreement , as i have done , and then he and i should have perfectly agreed . i presume to say , if aristotle had gon farther in this matter , he would have placed our knowledge or certainty of the agreement of any two things in the perception of their agreement . and let not any one from hence think , i attribute too much to my self , in saying , that that accute and judicious philosopher , if he had gone farther in that matter , would have done as i have done . for if he omitted it , i imagin it was not , that he did not see it , but that it was so obvious and evident , that it appear'd superfluous to name it . for who can doubt that the knowledge or being certain , that any two things agree , consists in the perception of their agreement ? what else can it possibly consist in ? it is so obvious , that it would be a little extraordinary to think , that he that went so far could miss it . and i should wonder , if any one should allow the certainty of deduction , to consist in the agreement of two things in a third , and yet should deny that the knowledge or certainty of that agreement , consisted in the perception of it . ( . ) in the next place , my lord , supposing my method of certainty , in making deductions , were different from those of the ancients ; this , at best , would be only , that which i call , * argumentum ad verecundiam ; which proves not on which side reason is , though i in modesty should answer nothing to their authorities . ( . ) the ancients , as it seems by your lordship , not agreeing one among another , about the grounds of certainty ; what can their authorities signifie in the case ? or , how will it appear , that i differ from reason , in differing from any of them , more than that they differ from reason , in differing one from another ? and therefore , after all the different authorities , produced by you , out of your great treasure of reading , the matter will at last reduce it self to this point , that your lordship should tell us , wherein the certainty of reason , in making deductions consists ; and then shew , wherein my method of making deductions , differs from it : which whether you have done or no , we shall see in what follows . your lordship closes your very learned , and to other purposes very useful , account of the opinions of the ancients , concerning certainty , with these words ; that thus you have , in as few words as you could , laid together those old methods of certainty , which have obtained greatest reputation in the world. whereupon i must crave leave to mind you again , that the proposition , you are here upon , and have undertaken to prove in this place , is concerning the certainty of deductions , and not concerning certainty in general . i say not this , that i am willing to decline the examination of my method of certainty in general , any way , or in any place : but i say it to observe , that in discourses of this nature , the laws of disputation have wisely ordered the proposition under debate , to be kept to , and that in the same terms to avoid wandring , obscurity and confusion . i therefore proceed now to consider what use your lordship makes of the ancients , against my way of certainty in general . since you think fit to make no use of them , as to the certainty of reason , in making deductions , though it is under this your second branch of certainty by reason , that you bring them in . your first objection here , * is that old one again , that my way of certainty by ideas is new . answer . your calling of it new. does not prove it to be different from that of reason : but your lordship proves it to be new † . because here [ i. e. in my way ] we have no general principles . answer . i do , as your lordship knows , own the truth and certainty of the received general maxim● ▪ and i contend for the usefulness and necessity of self-evident propositions in all certainty , whether of intuition or demonstration . what therefore those general principles are , which you have not in my way of certainty by ideas , which your lordship has in your way of certainty by reason , i beseech you to tell , and thereby to make good this assertion against me . . your lordship says , * that here [ i. e. in my way ] we have no antecedents and consequents , no syllogistical methods of demonstration . answer . if your lordship here means , that there be no antecedents and consequents in my book , or that i speak not , or allow not of syllogism as a form of argumentation , that has its use , i humbly conceive the contrary is plain . but if by here we have no antecedents and consequents , no syllogistical methods of demonstration , you mean , that i do not place certainty , in having antecedents and consequents , or in making of syllogisms , i grant i do not ; i have said syllogisms instead of your words , syllogistical methods of demonstration ; which examined , amount here to no more than syllogisms : for syllogistical methods are nothing but mode & figure , i. e. syllogisms ; and the rules of syllogisms are the same , whether the syllogisms be used in demonstration or in probability . but 't was convenient for you to say , syllogistical methods of demonstration , if you would have it thought , that certainty is placed in it : for to have named bare syllogism , without annexing demonstration to it , would have spoiled all , since every one who knows what syllogism is , knows it may as well be used in topical or fallacious arguments , as in demonstration . your lordship charges me then , that in my way by ideas , i do not place certainty , in having antecedents and consequents . and pray , my lord , do you in your way by reason do so ? if you do , this is certain , that every body has , or may have certainty in every thing he disourses about : for every one , in any discourse he makes has , or may , if he pleases , have antecedents and consequents . again , your lordship charges me , that i do not place certainty in syllogism . i crave leave to ask again ; and does your lordship ? and is this the difference between your way of certainty by reason , and my way of certainty by ideas ? why else is it objected to me , that i do not , if your lordship does not place certainty in syllogism ? and if you do , i know nothing so requisite , as that you should advise all people , women and all , to betake themselves immediately to the universities , and to the learning of logick ; to put themselves out of the dangerous state of scepticism : for there young lads , by being taught syllogism , arrive at certainty ; whereas , without mode and figure , the world is in perfect ignorance and uncertainty , and is sure of nothing . the merchant cannot be certain that his account is right cast up , nor the lady that her coach is not a wheel-barrow , nor her dairy-maid , that one and one pound of butter are two pounds of butter , and two and two four ; and all for want of mode and figure : nay , according to this rule , whoever lived before aristotle , or him , whoever it was , that first introduced syllogism , could not be certain of any thing ; no , not that there was a god , which will be the present state of the far greatest part of mankind ( to pass by whole nations of the east , as china , and indostan , &c. ) even in the christian world , who to this day have not the syllogistical methods of demonstration , and so cannot be certain of any thing . . your lordship farther says , that in my way of certainty by ideas we have no criterion . answer . to perceive the agreement or disagreement of two ideas , and not to perceive the agreement or disagreement of two ideas , is , i think , a criterion to distinguish what a man is certain of , from what he is not certain of . has your lordship any other or better criterion to distinguish certainty from uncertainty ? if you have , i repeat again my earnest request , that you would be pleased to do that right to your way of certainty by reason , as not to conceal it . if your lordship has not , why is the want of a criterion , when i have so plain a one , objected to my way of certainty , and my way so often accused of a tendency to scepticism and infidelity , when you your self have not a better ? and i think i may take the liberty to say , if yours be not the same , you have not one so good . perhaps your lordship will censure me here , and think it is more than becomes me , to press you so hard concerning your own way ; and to ask , whether your way of certainty lies in having antecedents and consequents , and syllogisms ; and whether it has any other or better criterion , than what i have given : your lordship will possibly think it enough , that you have laid down the grounds of certainty which the ancient grecians went upon . my lord , if you think so , i must be satisfied with it : though perhaps others will think it strange , that in a dispute about a method of certainty , which for its supposed coming short of certainty , you charge with a tendency to scepticism and infidelity ; you should produce only the different opinions of other men , concerning certainty , to make good this charge , without declaring any of those different opinions or grounds of certainty to be true or false : and some may be apt to suspect that you your self are not yet resolved wherein to place it . but , my lord , i know too well , what your distance above me requires of me , to say any such thing to your lordship . your own opinions are to your self , and your not discovering them , must pass for a sufficient reason for your not discovering them ; and if you think fit to over-lay a poor insant modern notion with the great and weighty names of pythagoras , plato , aristotle , plutarch , and the like ; and heaps of quotations out of the ancients , who is not presently to think it dead , and that there is an end of it ? especially , when it will have too much envy for any one to open his mouth in defence of a notion , which is declared by your lordship to be different , from what those great men , whose words are to be taken without any more ado , and who are not to be thought ignorant or mistaken in any thing . though i crave leave to say , that however infallible oracles they were , to take things barely upon their , or any man's authority , is barely to believe , but not to know or be certain . thus your lordship has sufficiently proved my way of certainty by ideas to be inconsistent with the way of certainty by reason , by proving it new ; which you prove only by saying , that it is so wholly new , that here we have no general principles ; no criterion ; no antecedents and consequents ; no syllogistical methods of demonstration : and yet we are told of a better way of certainty to be attained meerly by the help of ideas ; add if your lordship pleases , signified by words , which put into propositions , whereof some are general principles , some are or may be antecedents , and some consequents , and some put together in mode and figure , syllogistical methods of demonstration : for , pray my lord , may not words that stand for ideas , be put into propositions as well as any other ? and may not those propositions , wherein the terms stand for ideas , be as well put into antecedents and consequents , or syllogisms , and make maxims as well as any other propositions , whose terms stand not for ideas , if your lordship can find any such ? and if thus ideas can be brought into maxims , antecedents and consequents , and syllogistical methods of demonstration , what inconsistency has the way of certainty by ideas , with those ways of certainty by reason ; if at last your lordship will say , that certainty consists in propositions put together as antecedents and consequents , and in mode and figure ? for as for principles or maxims , we shall know whether your principles or maxims are a way to certainty , when you shall please to tell us , what it is , that to your lordship , makes a maxim or principle , and distinguishes it from other propositions ; and whether it be any thing but an immediate perception of the agreement or disagreement of the ideas , as expressed in that proposition . to conclude , by all that your lordship has alledged out of the ancients , you have not , as i humbly conceive , proved that my way of certainty is new , or that they had any way of certainty different from mine ; much less have you proved that my way of certainty by ideas is inconsistent with the way of certainty by reason , which was the proposition to be proved . your lordship having thought it enough against my way of certainty by ideas , thus to prove its newness , you betake your self presently to your old topick of obscure and confused ideas : and asks , * but how comes there to be such a way of certainty by ideas , and yet the ideas themselves are so uncertain and obscure ? answer . no idea , as it is in the mind , is uncertain ; though to those who use names uncertainly , it may be uncertain what idea that name stands for . and as to obscure and confused ideas , no idea is so obscure in all its parts or so confounded with all other ideas but that one , who in a proposition , joins it with another in that part which is clear and distinct , may perceive its agreement or disagreement , as expressed in that proposition : though when names are used for ideas , which are in some part obscure or confounded with ideas , there can be no propositions made which can produce certainty concerning that , wherein the idea is obscure and confused . and therefore to your lordship's question , † how is it possible for us to have a clear perception of the agreement of ideas , if the ideas themselves be not clear and distinct ? i answer , very well ; because an obscure or confused idea , i. e. that is not perfectly clear and distinct in all its parts , may be compared with another in that part of it , which is clear and distinct ; which will , i humbly conceive , remove all those difficulties , inconsistencies and contradictions , which your lordship seems to be troubled with , from my words quoted in those two pages . * your lordship having , as it seems , quite forgot that you were to shew wherein the certainty of deductions , in the way of ideas , was inconsistent with the certainty of deductions , in the way of reason , brings here † a new charge upon my way of certainty , viz. that i have no criterion to distinguish false and doubtful ideas , from true and certain . your lordship says * the academicks went upon ideas , or representations of things to their minds ; and pray , my lord , does not your lordship do so too ? or has mr. i. s. so won upon your lordship , by his solid philosophy against the fancies of the ideists , that you begin to think him in the right in this too ; where he says , that notions are the materials of our knowledge ; and that a notion is the very thing it self existing in the vnderstanding ? for since i make no doubut , but that , in all your lordship's knowledge , you will allow , that you have some immediate objects of your thoughts , which are the materials of that knowledge , about which it is employed , those immediate objects , if they are not as mr. i. s. says , the very things themselves , must be ideas . not thinking your lordship therefore yet so perfect a convert of mr. i. s.'s , that you are perswaded , that as often as you think of your cathedral church , or of des cartes's vortices , that the very cathedral church at worcester , or the motion of those vortices , it self exists in your vnderstanding , when one of them never existed but in that one place at worcester , and the other never existed any where in rerum natura . i conclude , your lordship has immediate objects of your mind , which are not the very things themselves existing in your understanding ; which if with the academicks you will please to call representations , as i suppose you will , rather than with me ideas , it will make no difference . this being so , i must then make the same objection against your way of certainty by reason , that your lordship does against my way of certainty by ideas ( for upon the comparison of these two we now are ) and then i return your words here * again , viz. that you have no criterion to distinguish false and doubtful representations , from true and certain ; how then can any man be secure , that he is not imposed upon in your lordship's way of representations ? your lordship says , † i tell you of a way of certainty by ideas , and never offer any such method for examining them as the academicks required for their probability . answer . i was not , i confess , so well acquainted with what the academicks went upon for the criterion of a greater probability , as your lordship is ; or if i had , i writing , as your lordship knows , out of my own thoughts , could not well transcribe out of them . but that you should tell me , i never offer any criterion to distinguish false from true ideas , i cannot but wonder ; and therefore crave leave to beg your lordship to look again into b. . c. . of my essay ; and there , i perswade my self , you will find a criterion , whereby true and false ideas may be distinguished . your lordship brings for instance * the idea of solidity ; but what it is an instance of , i confess , i do not see : your lordship charges † on my way of certainty , that i have no criterion to distinguish false and doubtful ideas from true and certain ; which is followed * by an account you give , how the academicks examined their ideas or representations ; before they allowed them to prevail on them to give an assent , as to a greater probability . and then you tell me , † that i never offer any such method for examining them , as the academicks required for their probability ; to which your lordship subjoins these words , as for instance my first idea , which i go upon of solidity . would not one now expect , that this should be an instance to make good your lordship's charge , that i had no criterion to distinguish , whether my idea of solidity were false and doubtful , or true and certain . to shew that i have no such criterion , your lordship asks me two questions , the first * is , how my idea of solidity comes to be clear and distinct ? i will suppose for once , that i know not how it comes to be clear and distinct : how will this prove , that i have no criterion to know whether it be true or false ? for the question here is not about knowing how an idea comes to be clear and distinct ; but how i shall know whether it be true or false . but your lordship's following words seem to aim at a farther objection ; your words altogether are , how this idea [ i. e. my idea of solidity , which consists in repletion of space , with an exclusion of all other solid substances ] comes to be clear and distinct to me , when others who go in the same way of ideas , have quite an other idea of it ? my lord , i desire your lordship to name who those others are , who go in the same way of ideas with me , who have quite another idea of this my idea than i have ; for to this idea i could be sure that it , in any other writer but your lordship must here refer : but my lord , it is one of your priviledged particles , and i have nothing to say to it . but let it be so , that others have quite an other idea of it than i ; how does that prove , that i have no criterion to distinguish whether my idea of solidity be true or no ? your lordship farther adds , † that those others think that they have as plain and distinct an idea that extension and body are the same : and then your lordship asks , now what criterion is there to come to a certainty in this matter ? answer . in what matter , i beseech your lordship , if it be whether my idea of solidity be a true idea , which is the matter here in question ? in this matter i have given a criterion to know , in my essay , * if it be to decide the question , whether the word body more properly stands for the simple idea of space or for the complex idea of space and solidity together ; that is not the question here , nor can there be any other criterion to decide it by , but the propriety of our language . but your lordship adds , † ideas can have no way of certainty in themselves , if it be possible for even philosophical and rational men to fall into such contrary ideas about the same thing ; and both sides think their ideas to be clear and distinct . if this were so , i do not see how this would any way prove , that i had no criterion whereby it might be discerned , whether my idea of solidity were true or no , which was to be proved . but at last , this which your lordship calls contrary ideas about the same thing , is nothing but a difference about a name . for i think no body will say , that the idea of extension , and the idea of solidity are the same ideas : all the difference then between those philosophical and rational men , which your lordship mentions here , is no more but this , whether the simple idea of pure extension shall be called body , or whether the complex ideas of extension and solidity joined together , shall be called body ; which will be no more than a bare verbal dispute to any one , who does not take sounds for things , and make the word body something more than a sign of what the speaker would signifie by it . but what the speaker makes the term body stand for , cannot be precisely known till he has determined it in his own mind , and made it known to another ; and then there can between them be no longer a dispute about the signification of the word , v. g. if one of those philosophical rational men tells your lordship , that he makes the term body to stand precisely for the simple idea of pure extension , your lordship or he can be in no doubt or uncertainty concerning this thing ; but whenever he uses the word body , your lordship must suppose in his mind the simple idea of extension , as the thing he means by body . if on the other side another of those philosophical rational men shall tell your lordship , that he makes the term body to stand precisely for a complex idea made up of the simple ideas of extension and solidity joyned together ; your lordship or he , can be in no doubt or uncertainty concerning this thing : but whenever he uses the word body , your lordship must think on , and allow the idea belonging to it , to be that complex one . as your lordship can allow this different use of the term body in these different men , without changing any idea , or any thing in your own mind , but the application of the same term to different ideas , which changes neither the truth nor certainty of any of your lordship's ideas , from what it was before : so those two philosophical rational men , may , in discourse one with another , agree to use that term body , for either of those two ideas , which they please , without at all making their ideas , on either side , false or uncertain . but if they will contest which of these ideas the sound body ought to stand for , 't is visible their difference is not about any reality of things ; but the propriety of speech , and their dispute pute and doubt is only about the signification of a word . your lordship's second question * is , whether by this idea of solidity , we may come to know , what it is . answ. i must ask you here again , what you mean by it ? if your lordship by it means solidity , then your question runs thus : whether by this [ i. e. my ] idea of solidity , we may come to know what solidity is ? answ. without doubt , if your lordship means by the term solidity , what i mean by the term solidity ; for then i have told you what it is in the chapter above cited by your lordship : if you mean any thing else by the term solidity , when your lordship will please to tell me what you mean by it , i will tell your lordship what solidity is . this , i humbly conceive , you will find your self obliged to do , if what i have said of solidity , does not satisfie you what it is . for you will not think it reasonable , i should tell your lordship what a thing is when expressed by you in a term , which i do not know what your lordship means by , nor what you make it stand for . but your lordship asks , † wherein it consists ; if you mean wherein the idea of it consists , that i have already told your lordship , in the chapter of my essay above-mentioned . if your lordship means what is the real internal constitution , that physically makes solidity in things . if i answer i do not know , that will no more make my idea of solidity not to be true or certain ( if your lordship thinks certainty may be attributed to single ideas ) than the not knowing the physical constitution , whereby the parts of bodies are so framed as to cohere , makes my idea of cohesion not true or certain . to my saying in my essay , * that if any one ask me what this solidity is , i send him to his senses to inform him . your lordship replies , * you thought the design of my book would have sent him to his ideas for certainty ; and are we , says your lordship , sent back again from our ideas to our senses ? answ. i cannot help it , if your lordship mistakes the design of my book : for what concerns certainty , i. e. the knowledge of the truth of propositions , my book sends every one to his ideas : but for the getting of simple ideas of sensation , my book sends him only to his senses . but your lordship uses certainty here , in a sense i never used it , nor do understand it in ; for what the certainty of any simple idea is , i confess i do not know ; and shall be glad you would tell me , what you mean by it . however , in this sense you ask me , † and that as if your question carried a demonstration of my contradicting my self . and are we sent back again , from our ideas to our senses ? answ. my lord , every one is sent to his senses to get the simple ideas of sensation , because they are no other way to be got . your lordship presses on with this farther question , * what do these ideas signify then ? i. e. if a man be sent to his senses for the idea of solidity ? i answer , to shew him the certainty of propositions , wherein the agreement or disagreement of ideas is perceived , which is the certainty i speak of , and no other : but what the certainty is , which your lordship speaks of in this and the following page , * i confess i do not understand . for , your lordship adds , † that i say farther , that if this be not a sufficient explication of solidity , i promise to tell any one what it is , when he tells me , what thinking is ; or explains to me , what extension and motion are . are we not now in the true way to certainty , when such things as these are given over , of which we have the clearest evidence by sensation and reflection ? for here i make it as impossible to come to certain , clear and distinct notions of these things , as to discourse into a blind man , the ideas of light and colours . is not this a rare way of certainty ? answ. what things , my lord , i beseech you , are those which you here tell me , are given over , of which we have the clearest evidence by sensation or reflection ? 't is likely you will tell me they are extension and motion . but , my lord , i crave the liberty to say , that when you have consider'd again , you will be satisfied , there are no things given over in the case , but only the names extension and motion ; and concerning them too , nothing is given over , but a power of defining them . when you will be pleased to lay by a little the warmth of those questions of triumph , which i meet with in this passage , and tell me what things your lordship makes these names extension and motion to stand for , you perhaps will not find , that i make it impossible for those , who have their senses , to get the simple ideas , signified by these names , very clear and distinct by their senses : though i do say , that these , as well as all other names of simple ideas , cannot be defined ; nor any simple ideas be brought into our minds by words , any more , than the ideas of light and colours can be discoursed into a blind man , which is all i do say in those words of mine , which your lordship quotes , as such , wherein i have given over things , whereof we have the clearest evidence : and so from my being of opinion , that the names of simple ideas cannot be defined , nor those ideas got by any words whatsoever , which is all that i there say . your lordship very pathetically expresses your self , as if in my way , all were gone ; certainty were lost ; and if my method should be allowed , there is an end of all knowledge in the world. the reason your lordship gives * against my way of certainty is , that i here make it as impossible to come to certain clear and distinct notions of these things [ i. e. extension and motion ] as to discourse into a blind man the idea of light and colours . answ. what clear and distinct notions or ideas are , i do understand : but what your lordship means by certain notions , speaking here , as you do , of simple ideas , i must own , i do not understand . that for the attaining those simple ideas i send men to their senses , i shall think i am in the right , till i hear from your lordship better arguments to convince me of my mistake , than these . † are we not now in the true way to certainty ? is not this a rare way of certainty ? and if your lordship has a better way to get clear and distinct simple ideas , than by the senses , you will oblige me , and i think the world too , by a discovery of it . till then , i shall continue in the same mind i was of , when i writ that passage , * viz. that words can do nothing towards it , and that for the reason , which i there promised , and is to be found , essay b. . c. . § . &c. and therefore to your lordship's saying , † that thus you have shewed , that i have no security against false and uncertain ideas , no criterion to judge them by , i think i may securely reply , that with submission , thus shewing it , is no shewing it at all ; nor will ever shew , that i have no such criterion , even when we shall add your lordship's farther inference , * now here again our ideas deceive us . which supposing it a good inference from these words of mine , that most of our simple ideas are not the likenesses of things without us , yet it seems to me , to come in here , a little out of season : because the proposition to be proved is , as i humbly conceive , not that our ideas deceive us , but that i have not a criterion to distinguish true from false ideas . if it be brought to prove , that i have no criterion , i have this to say , that i neither well understand , what it is for our ideas to deceive us in the way of certainty : nor , in the best sense , that i can give it , do i see how it proves , that i have no criterion ; nor lastly , how it follows from my saying , that most of our simple ideas are not resemblances . your lordship seems by the following words * to mean , that in this way by ideas , which are confessed not to be resemblances , men are hindred , and cannot go far in the knowledge of what they desire to know of the nature of those objects , of which we have the ideas in our minds . if this should be so , what is this i beseech your lordship to your shewing that i have no criterion ? but that this is a fault in the way by ideas , i shall be convinced , when your lordship shall be pleased to shew me , how in your way of certainty by reason , we can know more of the nature of things without us ; or of that which causes these ideas or perceptions in us ? but , i humbly conceive , 't is no objection to the way of ideas , if any one will deceive himself , and expect certainty by ideas , in things where certainty is not to be had ; because he is told how knowledge or certainty is got by ideas , as far as men attain to it . and since your lordship is here comparing the ways of certainty by ideas and by reason , as two different and incosistent ways , i humbly crave leave to add , that when you can shew me any one proposition , which you have attained to a certainty of , in your way of certainty by reason , which i cannot attain to a certainty of in my way of certainty by ideas , i will acknowledge my essay to be guilty of whatever your lordship pleases . your lordship concludes . * so that these ideas are really nothing but names , if they be not representations . answ. this does not yet shew , that i have no criterion to distinguish true from false ideas , the thing that your lordship is thus shewing . for i may have a criterion to distinguish true from false ideas , though that criterion concern not names at all . for your lordship in this proposition , allowing none to be ideas , but what are representations ; the other , which you say , are nothing but names , are not concerned in the criterion , that is , to distinguish true from false ideas : because it relates to nothing but ideas , and the distinguishing of them one from another : unless true and false ideas can be any thing but ideas , i. e. ideas and not ideas at the same time . but farther , i crave leave to answer , that your lordship's proposition , viz. that these ideas are really nothing but names , if they be not the representations of things : seems to me no consequence from my words , to which it is subjoyned , though introduced with so that : for methinks it carries something like a contradiction in it , i say , most of our simple ideas of sensation , are not the likeness of something without us . your lordship infers , if so , these ideas are really nothing but names ; which , as it seems to me , is as much as to say , these ideas , that are ideas , are not ideas , but names only . methinks they might be allowed to be ideas , and that is all they pretend to be , though they do not resemble that which produces them . i cannot help thinking a son something really more than a bare name , though he has not the luck to resemble his father , who begot him : and the black and blue which i see , i cannot conclude but to be something besides the words black and blue ( wherever your lordship shall place that something , either in my perception only , or in my skin ) though it resemble not at all the stone , that with a knock produced it . should your lordship put your two hands , whereof one is hot and the other cold , into luke-warm water ; it would be hard to think , that the idea of heat produced in you by one of your hands ; and the idea of cold by the other , were the likenesses and very resemblances of something in the same water : since the same water could not be capable of having at the same time such real contrarieties . wherefore since , as 't is evident , they cannot be representations of any thing in the water , it follows by your lordship's doctrin here , that if you should declare what you feel , viz. that you feel heat and cold in that water , viz. heat by one hand , and cold by the other , you mean nothing by heat and cold ; heat and cold in the case are nothing but names ; and your lordship in truth , feels nothing but these two names . your lordship in the next place * proceeds to examine my way of demonstration . whether you do this to shew , that i have no criterion , whereby to distinguish true from false ideas ; or to shew , that my way of certainty by ideas , is inconsistent with the certainty of deductions by reason ; for these were the things you seemed to me to have undertaken to shew , and therefore to be upon in this place , does not appear : but this appears by the words wherewith you introduce † this examen , that it is to avoid doing me wrong . your lordship , as if you had been sensible , that your former discourse had led you towards doing me wrong , breaks it off of a suddain , and begins this new one of demonstration , by telling me , you will do me no wrong . can it be thought now , that you forget this promise , before you get half through your examen ? or is a mis-citing my words , and misrepresenting my sense no wrong ? your lordship in this very examen , sets down a long quotation out of my essay , and in the close you tell me . * these are my own words which your lordship has set down at large , that i may not complain that you misrepresent my sense . this one would think guaranty enough in a less man than your lordship : and yet , my lord , i must crave leave to complain , that not only my sense , but my very words are in that quotation misrepresented . to shew that my complaint is not groundless , give me leave , my lord , to set down my words as i read them in that place of my book † which your lordship quotes for them ; and as i find them here in your second letter . * if we add all the self-evident propositions , may be made about all our distinct ideas , principles will be almost infinite , at least innumerable , which men arrive to the knowledge of at different ages ; and a great many of these innate principles they never come to know all their lives . but whether they come in view of the mind earlier or later , this is true of them , that they are all known by their native evidence , are wholly independent , receive no light nor are capable of any proof , one from another , &c. by their standing thus together , the reader will without any pains see whether those your lordship has set down in your letter are my own words ; and whether in that place , which speaks only of self-evident propositions or principles , i have any thing in words or in sense like this , that our particular distinct ideas are known by their native evidence , &c. though your lordship closes the quotation with that solemn declaration above mention'd , that they are my own words , which you have set down at large that i may not complain you misrepresent my sense . and yet nothing can more misrepresent my sense than they do , applying all that to particular ideas , which i speak there only of self-evident propositions or principles ; and that so plainly , that i think , i may venture any one's mistaking it in my own words : and upon this misrepresentation of my sense , your lordship raises a discourse , and manages a dispute for , i think , a dozen pages * following , against my placing demonstration on self-evident ideas ; though self-evident ideas are things wholly unknown to me , and are no where in my book , nor were ever in my thoughts . but let us come to your exceptions against my way of demonstration , which your lordship is pleased to call † demonstration without principles . answer . if you mean by principles self-evident propositions , then you know my demonstration is not without principles , in that sense of the term principles : for your lordship in the next page * blames my way , because i suppose every intermediate idea in demonstration to have a self-evident connection with the other idea ; for two such ideas as have a self-evident connection , joined together in a proposition , make a self-evident proposition . if your lordship means by principles , those which in the place † there quoted by your lordship ; i mean , viz. whatever is , is ; and it is impossible for the same thing to be and not to be ; and such other general propositions , as are received under the name of maxims ; i grant , that i do say , that they are not absolutely requisite in every demonstration : and i think , i have shewn , that there be demonstrations , which may be made without them ; though i do not , that i remember , say , that they are excluded , and cannot be made use of in demonstration . your lordship's first argument * against my way of demonstration is , that it must suppose self-evidence must be in the ideas of my mind ; and that every intermediate idea , which i take to demonstrate any thing by , must have a self-evident connection with the others . answer . taking self-evidence in the ideas of the mind , to mean in the perceived agreement or disagreement of ideas in the mind ; i grant , i do not only suppose , but say so . to prove it not to be so in demonstration , your lordship says , † that it is such a way of demonstration , as the old philosophers never thought of . answer . no body , i think , will question , that your lordship is very well read in the old philosophers : but he that will answer for what the old philosophers ▪ ever did , or did not think of , must not only understand their extant writings better than any man ever did ; but must have ways to know their thoughts , that other men have not . for all of them thought more than they writ ; some of them writ not at all , and others writ a great deal more than ever came to us . but if it should happen that any of them placed the proof of any proposition in the agreement of two things in a third , as i think some of them did , than it will , i humbly conceive appear , that they did think of my way of demonstration ; unless your lordship can shew , that they could see that two things agreed in a third , without perceiving their agreement with that third ; and if they did in every syllogism of a demonstration perceive that agreement , then there was a self-evident connection , which is that which your lordship says they never thought of . but supposing they never thought of it , must we put out our eyes , and not see whatever they overlooked ? are all the discoveries made by galileo , my lord bacon , mr. boyle , and mr. newton , &c. to be rejected as false , because they teach us what the old philosophers never thought of ? mistake me not , my lord , in thinking that i have the vanity here to rank my self , on this occasion , with these great discoverers of truth , and advancers of knowledge . on the contrary , i contend , that my way of certainty , my way of demonstration , which your lordship so often condemns for its newness , is not new ; but is the very same that has always been used , both by ancients and moderns : i am only considering here your lordship's argument , of never having been thought of by the old philosophers ; which is an argument that will make nothing for or against the truth of any proposition advanced by a modern writer , till your lordship has proved , that those old philosophers ( let the happy age of old philosophers determine where your lordship pleases ) did discover all truth , or that they had the sole priviledge to search after it , and besides them no body was to study nature , no body was to think or reason for himself ; but every one was to be barely a reading philosopher , with an implicit faith. your objection in the next words , * that then every demonstration carries its own light with it , shews that your way by reason is what i do not understand . for this i thought heretofore , was the property of demonstration , and not a proof that it was not a demonstration , that it carried its own light with it : but yet though in every demonstration , there is a self-evident connection of the ideas , by which it is made ; yet that it does not follow from thence , as your lordship here objects , that then every demonstration would be as clear and unquestionable as that two and two make four , your lordship may see in the same chapter , † and the reason of it . you seem in the following words to allow , that there is such a connection of the intermediate ideas in mathematical demonstrations : but say , * you should be glad to see any demonstration ( not about figures and numbers ) of this kind . and if that be a good argument against it , i crave leave to use it too on my side ; and to say , that i would be glad to see any demonstration ( not about figures and numbers ) not of this kind , i. e. wherein there is not a self-evident connection of all the intermediate ideas . if you have any such , i earnestly beg your lordship to favour me with it ; for i crave liberty to say , that the reason , and form , and way of evidence , in demonstration , where-ever there is demonstration , is always the same . but you say , † this is a quite different case from mine : i suppose your lordship means by this , mathematical demonstration , the thing mention'd in the preceding period . and then your sense will run thus , mathematical demonstrations , wherein certainty is to be had by the intuition of the self-evident connection of all the intermediate ideas , are different from that demonstration which i am there treating of . if you mean not so , i must own , i know not what you mean by saying , this is a quite different case from mine . and if your lordship does mean so , i do not see how it can be so as you say , your words taken all together run thus , † my principal ground is from mathematical demonstrations , and my examples are brought from them . but this is quite a different case from mine , i. e. i am speaking in that chapter of my essay concerning demonstration in general , and the certainty we have by it : the examples i use are brought from mathematicks , and yet you say , mathematical demonstrations are quite a different case from mine . if i here misunderstand your lordship 's this , i must beg your pardon for it ; it is one of your priviledg'd particles , and i am not master of it . misrepresent your sense i cannot , for your very words are set down , and let the reader judge . but your lordship gives a reason for what you had said in these words subjoined , * where you say , i grant that those ideas on which mathematical demonstrations proceed are wholly in the mind , and do not relate to the existence of things ; but our debate goes upon a certainty of knowledge of things as really existing . in which words there are these things remarkable . . that your lordship's exception here is against what i have said concerning demonstration in my essay , and not against any thing i have said in either of my letters to your lordship . if therefore your lordship and i have , since in our letters , had any debate about the certainty of the knowledge of things as really existing , that which was writ before that debate , could have no relation to it , nor be limitted by it . if therefore your lordship makes any exception ( as you do ) to my way of demonstration , as proposed in my essay , you must , as i humbly conceive , take it as deliver'd there , comprehending mathematical demonstrations , which cannot be excluded , because your lordship says , our debate now goes upon a certainty of the knowledge of things as really existing , supposing mathematical demonstrations , did not afford a certainty of knowledge of things as really existing . . but in the next place , mathematical demonstrations do afford a certainty of the knowledge of things as really existing , as much as any other demonstrations whatsoever ; and therefore they afford your lordship no ground upon that account to separate them , as you do here , from demonstrations in other subjects . your lordship indeed thinks i have given you sufficient grounds to charge me with the contrary : for you say , * i grant that those ideas on which mathematical demonstrations proceed are wholly in the mind ; this indeed i grant , and do not relate to the existence of things ; but these later words i do not remember , that i any where say . and i wish you had quoted the place where i grant any such thing ; i am sure it is not in that place , where it is likeliest to be found , i mean where i examine , whether the knowledge we have of mathematical truths , be the knowledge of things as really existing : there , † i say ( and i think i have proved ) that it is , though it consists in the perception of the agreement or disagreement of ideas , that are only in the mind : because it takes in all those things really existing , which answer those ideas . upon which ground it was , that i there * affirmed moral knowledge , also capable of certainty . and pray , my lord , what other way can your lordship proceed , in any demonstration you would make , about any other thing but figures and numbers , but the same that you do in demonstrations about figures and numbers ? if you would demonstrate any thing concerning man or murder , must you not first settle in your mind the idea or notion you have of that animal or that action , and then shew what you would demonstrate necessarily to belong to that idea in your mind , and to things existing only as they correspond with , and answer that idea in your mind ? how else you can make any general proposition , that shall contain the knowledge of things as really existing , i that am ignorant , should be glad to learn , when your lordship shall do me the favour to shew me any such . in the mean time there is no reason why you should except demonstrations about figures and numbers , from demonstrations about other subjects , upon the account that i grant , that those ideas on which mathematical demonstrations proceed , are wholly in the mind , when i say the same of all other demonstrations . for the ideas that other demonstrations proceed on , are wholly in the mind : and no demonstration whatsoever concerns things as really existing any farther , than as they correspond with , and answer those ideas in the mind , which the demonstration proceeds on . this distinction therefore here of your lordship's , between mathematical and other demonstrations , having no foundation , your inference founded on it falls with it , viz. * so that although we should grant all , that i say about the intuition of ideas in mathematical demonstrations , yet it comes not at all to my business , unless i can prove , that we have as clear and distinct ideas of beings , as we have of numbers and figures . though how beings here and numbers and figures come to be opposed against one another , i shall not be able to conceive , till i am better instructed , than hitherto i am , that numbers and figures are no beings ; and that the mathematicians and philosophers , old ones and all , have , in all the pains taken about them ; imploy'd their thoughts about nothing . and i would be glad to know what those things are , which your lordship says our debate goes upon here as really existing , that are beings more then numbers and figures . your lordship's next exception against my way of demonstration is , * that in it i am inconsistent with my self . for proof of it , you say i design to prove demonstrations without general principles ; and yet every one knows that general principles are supposed in mathematicks . answ. every one may know that general principles are supposed in mathematicks without knowing , or ever being able to know , that i who say also that mathematicians do often make use of them , am inconsistent with my self , though i also say , that a demonstration about numbers and figures may be made without them . to prove me inconsistent with my self , you add : † and that person would be thought ridiculous , who should go about to prove , that general principles are of little , or of dangerous use in mathematical demonstrations . answ. a man may make other ridiculous faults in writing , besides inconsistency , and there are instances enough of it : but by good luck i am in this place clear of what would be thought ridiculous , which yet is no proof of inconsistency . for i never went about to prove , that general principles are of little or dangerous use in mathematical demonstrations . to prove me inconsistent with my self , your lordship uses * one argument more , and that is , that i confess that the way of demonstration in morality , is from principles , as those of mathematicks by necessary consequences . answ. with submission , my lord , i do not say in the place quoted by your lordship , † that the way of demonstration in morality is from principles , as those of the mathematicks by necessary consequences . but this is that which i say . that i doubt not but in morality from principles , as incontestable as those of the mathematicks by necessary consequences , the measures of right and wrong might be made out . which words , i humbly conceive , have no inconsistency with my saying , there may be demonstrations without the help of maxims : whatever inconsistency the words which you here set down for mine , may have with it . my lord , the words you bring out of my book , are so often different , from those i read in the places which you refer to , that i am sometimes ready to think , you have got some strange copy of it , whereof i know nothing , since it so seldom agrees with mine . pardon me , my lord , if with some care i examin the objection of inconsistency with my self , that if i find any , i may retract one part or the other of it . humane frailty i grant , and variety of thoughts in long discourses , may make a man unwittingly advance inconsistencies . this may consist with ingenuity , and deserve to be excused . but for any one to persist in it , when it is shewed him , is to give himself the lye , which cannot but stick closer to him in the sense of all rational men , than if he received it from another . i own , i have said , in my essay , that there be demonstrations , which may be made without those general maxims , that i there treated of . but i cannot recollect , that i ever said , that those general maxims could not be made use of in demonstration : for they are no more shut out of my way of demonstration , than any other self-evident propositions . and therefore there is no inconsistency in those two propositions , which are mine , viz. some demonstrations may be made without the help of those general maxims . and morality , i doubt not , may be demonstrated from principles , whatever inconsistency may be in these two following propositions , which are your lordship's , * and not mine , viz. the way of demonstration in morality is from principles , and general maxims are not the way to proceed on in demonstration , as to other parts of knowledge . for to admit self-evident propositions , which is what i mean by principles , in the place of my essay , † which your lordship quotes for the first of my inconsistent propositions , and to say ( as i do in the other place quoted by your lordship ) * that those magnified maxims are not the principles and foundations of all our other knowledge has no manner of inconsistency . for though i think them not necessary to every demonstration , so neither do i exclude them any more , than other self-evident propositions out of any demonstration , wherein any one should make use of them . the next objection † against my way of demonstration , from my placing demonstration on the self evidence of ideas , having been already answer'd , i shall need to say nothing in defence of it ; or in answer to any thing raised against it , in your twelve or thirteen following pages upon that topick . but that your lordship may not think , i do not pay a due respect to all that you say , i shall not wholly pass those pages over in silence . . your lordship says , † that i confess that some of the most obvious ideas are far from being self-evident . answ. supposing i did say so , how , i beseech your lordship , does it prove , that it is impossible to come to a demonstration about real beings , in this way of intuition by ideas ? which is the proposition you promise * to make appear , and you bring this as the first reason to make it appear . for should i confess a thousand times over , that some of the most obvious ideas , are far from being self-evident : and should i , which i do not , make self-evident ideas necessary to demonstration , how will it thence follow , that it is impossible to come to a demonstration , & c ? since though i should confess some of the most obvious ideas not to be self-evident ; yet my confession being but of some , it will not follow from my confession , but that there may be also some self-evident ; and so still it might be possible to come to demonstration by intuition , because some in my use of the word never signifies all . in the next place , give me leave to ask , where it is that i confess , that some ideas are not self-evident ? nay , where it is , that i once mention any such thing as a self-evident idea ? for self-evident is an epithite , that i do not remember i ever gave to any idea ; or thought belonged at all to ideas . in all the places you have produced out of my essay , concerning matter , motion , time , duration and light ; which are those ideas your lordship is pleased to instance in , to prove , that i have confessed it of some , i crave leave humbly to offer it to your lordship , that there is not any such confession . however you go on to prove it . the proposition then to be proved , is , that i confess , that these are far from being self-evident ideas . 't is necessary to set it down and carry it in our minds , for the proposition to be proved , is , i find , a very slippery thing , and apt to slide out of the way . your lordship's proof is , * that according to me , we can have no intuition of these things which are so obvious to us , and consequently we can have no self-evident ideas of them . the force of which proof , i confess , i do not understand . we have no intuition of the obvious thing matter , and the obvious thing motion , ergo , we have no self-evident ideas of them . granting that they are obvious things , and that obvious as they are , we have as you express it , no intuition of them , it will not follow from thence , that we have no intuition of the ideas we signify by the names matter and motion , and so have no self-evident ideas of them . for whoever has in his mind an idea , which he makes the name matter or motion stand for , has no doubt that idea there , and sees or has in your phrase an intuition of it there , and so has a self-evident idea of it , if intuition , according to your lordship , makes a self-evident idea ( for of self-evident ideas , as i have before remarked , i have said nothing nor made any such distinction as self-evident and not self-evident ideas ) and if intuition of an idea does not make a self-evident idea , the want of it is in vain brought here to prove the idea of matter or motion not self-evident . but your lordship proceeds to instances , and your first instance is in matter ; and here for fear of mistaking , let us remember what the proposition to be proved is , viz. that according to me , we have no intuition , as you call it , of the idea of matter . your lordship begins and tells me , * that i give this account of the idea of matter , that it consists in a solid substance , every where the same . whereupon you tell me , † you would be glad to come to a certain knowledge of these two things ; first , the manner of the cohesion of the parts of matter , and ‖ the demonstration of the divisibility of it in the way of ideas . answer . it happened just as i feared , the proposition to be proved is slip'd already quite out of sight : you own that i say matter is a solid substance , every where the same . this idea , which is the idea i signifie by the word matter , i have in my mind , and have an intuition of it there : how then does this prove , that according to me , there can be no intuition of the idea of matter ? leaving therefore this proposition , which was to be proved , you bring † places out of my book to shew , that we do not know wherein the union and cohesion of the parts of matter consists ; and that the divisibility of matter involves us in difficulties , neither of which either is , or proves , that , according to me , we cannot have an intuition of the idea of matter , which was the proposition to be proved , and seems quite forgotten during the three following pages , wholly imploied upon this instance of matter . you ask indeed , * whether i can imagine , that we have intuition into the idea of matter ? but those words seem to me to signifie quite another thing , than having an intuition of the idea of matter , as appears by your explication of them in these words subjoined , † or that it is possible to come to a demonstration about it , by the help of any intervening ideas ; whereby it seems to me plain , that by intuition into it , your lordship means demonstration about it , i. e. some knowledge concerning matter , and not a bare view or intuition of the idea you have of it : and that your lordship speaks of knowledge concerning some affection of matter in this , and the following question ; and not of the bare intuition of the idea of matter , is farther evident from the introduction of your two questions , † wherein you say , there are two things concerning matter , that you would be glad to come to a certain knowledge of . so that all that can follow , or in your sense of them does follow from my words quoted by you , is , that i own , that the cohesion of its parts is an affection of matter , that is hard to be explained ; but from them it can neither be infer'd , nor does your lordship attempt to infer , that any one cannot view or have an intuition of the idea he has in his own mind , which he signifies to others by the word matter ; and that you did not make any such inference from them is farther plain , by your asking , in the place above quoted , not only whether i can imagine , that it is possible to come to a demonstration about it ? but your lordship also adds , by the help of any intervening ideas ? for i do not think you demand a demonstration by the help of intervening ideas , to make you to see , i. e. have an intuition of your own idea of matter . it would mis-become me to understand your lordship in so strange a sense ; for then you might have just occasion to ask me again , whether i could think you a man of so little sense ? i therefore suppose , as your words import , that you demand a demonstration by the help of intervening ideas to shew you , how the parts of that thing , which you represent to your self by that idea , to which you give the name matter , cohere together ; which is nothing to the question of the intuition of the idea , though to cover the change of the question , as dextrously as might be , intuition of the idea , is changed into intuition into the idea ; as if there were no difference between looking upon a watch , and looking into a watch , i. e. between the idea , that taken from an obvious view , i signifie by the name watch , and have in my mind when i use the word watch ; and the being able to resolve any question that may be proposed to me , concerning the inward make and contrivance of a watch. the idea which taken from the outward visible parts , i give the name watch to , the idea i perceive or have an intuition of , in my mind equally , whether or no i know any thing more of a watch , than what is represented in that idea . upon this change of the question , all that follows to the bottom of the next page * being to shew , that from what i say it follows , that there be many difficulties concerning matter , which i cannot resolve ; many questions concerning it , which i think cannot be demonstratively decided ; and not to shew , that any one cannot perceive , or have an intuition , as you call it , of his own idea of matter : i think i need not trouble your lordship with an answer to it . in this one instance of matter , you have been pleased to ask me two hard questions . to shorten your trouble concerning this business of intuition of ideas , will you , my lord , give me leave to ask you this one easie question concerning all your four instances , matter , motion , duration , and light , viz. what you mean by these four words ? that your lordship may not suspect it to be either captious or impertinent , i will tell you the use i shall make of it : if your lordship tell me what you mean by these names , i shall presently reply , that there then are the ideas that you have of them in your mind ; and 't is plain you see or have an intuition of them , as they are in your mind , or as i should have expressed it , perceive them as they are there ; because you can tell them to an other . and so it is with every one , who can tell what he means by those words ; and therefore to all such ( amongst which i crave leave to be one ) there can be no doubt of the intuition of those ideas . but if your lordship will not tell me what you mean by these terms , i fear you will be thought to use very hard measure in disputing , by demanding to be satisfied concerning questions put in terms , which you your self cannot tell the meaning of . this consider'd will perhaps serve to shew , that all that you say in the following paragraphs , to n. . p. . contains nothing against intuition of ideas , which is what you are upon , though it be no notion of mine ; much less does it contain any thing against my way of demonstration by ideas ; which is the point under proof . for . what your lordship has said about the idea of matter , hath been considered already . . from motion , which is your second instance , your argument stands thus , * that because i say , the definitions i meet with of motion are insignificant , therefore the idea fails us . this seems to me a strange consequence ; and all one , as to say , that a deaf and dumb man , because he could not understand the words used in the definitions , that are given of motion , therefore he could not have the idea of motion , or the idea of motion failed him . and yet this consequence , as foreign as it is to that antecedent , is forced from it , to no purpose : the proposition to be inser'd being this , that then we can have no intuition of the idea of motion . . as to time , though the intuition of the idea of time be not my way of speaking , yet what your lordship here infers from my words , granting it to be a right inference , with submission , proves nothing against the intuition of that idea . the proposition to be proved , is , that we can have no intuition of the idea of time ; and the proposition which from my words you infer , † is , that we have not the knowledge of the idea of time by intuition , but by rational deduction ; what can be more remote than these two propositions ? the one of them signifying ( if it signifies any thing ) the view the mind has of it ; the other , as i guess , the original and rise of it . for what it is to have the knowledge of an idea , not by intuition , but by deduction of reason , i confess , i do not well understand ; only i am sure , in terms it is not the same with having the intuition of an idea : but if changing of terms were not some mens priviledge , perhaps so much controversie would not be written . the meaning of either of these propositions , i concern not my self about ; for neither of them is mine . i only here shew , that you do not prove the proposition , that you your self framed , and undertook to prove . since , my lord , you are so favourable to me , as to seem willing to correct whatever you can find any way amiss in my essay : therefore i shall endeavour to satisfie you concerning the rise of our idea of duration from the succession of ideas in our minds . against this , though it be nothing to the matter in hand , you object , that * some people reckoned succession of time right by knots , and notches , and figures , without ever thinking of ideas . answer . 't is certain , that men , who wanted better ways , might by knots or notches , keep accounts of the numbers of certain stated lengths of time , as well as of the numbers of men in their country , or of any other numbers ; and that too without ever considering the immediate objects of their thoughts under the name of ideas : but that they should count time without ever thinking of something , is very hard to me to conceive ; and the things they thought on , or were present in their minds , when they thought , are what i call ideas ; thus much in answer to what your lordship says . but to any one , that shall put the objection stronger , and say , many have had the idea of time , who never reflected on the constant train of ideas , succeeding one another in their minds , whilst waking , i grant it ; but add , that want of reflection makes not any thing cease to be : if it did , many mens actions would have no cause , nor rise , nor manner ; because many men never reflect so far on their own actions , as to consider what they are bottomed on , or how they are performed . a man may measure duration by motion , of which he has no other idea , but of a constant succession of ideas in train ; and yet never reflect on that succession of ideas in his mind . a man may guess at the length of his stay by himself in the dark ; here is no succession to measure by , but that of his own thoughts ; and without some succession , i think there is no measure of duration . but though in this case , he measures the length of the duration by the train of his ideas , yet he may never reflect on that , but conclude he does it he knows not how . you add , † but besides , such arbitrary measures of time , what need any recourse to ideas , when the returns of days , and months , and years , by the planetary motions , are so easie and so universal ? * such here , as i suppose , refers to the knots , and notches , and figures before mentioned : if it does not , i know not what it refers to ; and if it does , it makes those knots and notches measures of time , which i humbly conceive they were not , but only arbitrary ways of recording ( as all other ways of recording are ) certain numbers of known lenghts of time : for tho' any one sets down by arbitrary marks , as notches on a stick , or strokes of chalk on a trenchard , or figures on paper , the number of yards of cloth , or pints of milk that are delivered to a customer ; yet , i suppose , no body thinks , that the cloth or milk were measured by those notches , strokes of chalk or figures , which therefore are by no means the arbitrary measures of those things . but what this is against , i confess i do not see : this i am sure , it is not against any thing i have said . for , as i remember , i have said ( though not the planetary motions yet ) that the motions of the sun and the moon , are the best measures of time. but if you mean , that the idea of duration is rather taken from the planetary motions , than from the succession of ideas in our minds , i crave leave to doubt of that : because motion no other way discovers it self to us , but by a succession of ideas . your next argument against my thinking the idea of time to be derived from the train of ideas , succeeding one another in our minds , is , that your lordship * thinks the contrary . this , i must own , is an argument by way of authority , and i humbly submit to it , though i think such arguments produce no certainty , either in my way of certainty by ideas , or in your way of certainty by reason . . as to your fourth instance , you having set down † my exceptions to the peripatetick and cartesian definitions of light you subjoin this question . and is this a self-evident idea of light ? i beg leave to answer in the same way by a question , and whoever said or thought , that it was , or meant that it should be ? he must have a strange notion of self-evident ideas , let them be what they will ( for i know them not ) who can think , that the shewing others definitions of light to be unintelligible , is a self-evident idea of light. but farther , my lord , what i beseech you has a self-evident idea of light to do here ? i thought in this your instance of light , you were making good what you undertook * to prove from my self that we can have no intuition of light. but because that perhaps would have sounded pretty odly , you thought fit ( which i with all submission crave leave sometimes to take notice of ) to change the question ; but the misfortune is , that put as it is , not concerning our intuition , but the self-evidence of the idea of light , the one is no better proved than the other : and yet your lordship concludes this your first head according to your usual form . † thus we have seen what account the author of the essay himself has given of these self-evident ideas , which are the ground-work of demonstration . with submission , my lord , he must have good eyes , who has seen an account i have given in my essay of self-evident ideas , when neither in all that your lordship has quoted out of it , no nor in my whole essay , self-evident ideas are so much as once mentioned . and where the account i have given of a thing , which i never thought upon , is to be seen , i cannot imagine . what your lordship farther tells me concerning them , viz. that self-evident ideas are the ground-work of demonstration , i also assure you is perfect news to me , which i never met with any where , but in your lordship . though if i had made them the ground-work of demonstration , as you say , i think they might remain so , notwithstanding any thing your lordship has produced to the contrary . we are now come to your second head , † where i expected to have found this consequence made good . that there may be contradictory opinions about ideas , which i account most clear and distinct , ergo , it is impossible to come to a demonstration about real beings in the way of intuition of ideas . for this you told me * was your second reason to prove this proposition . this consequence your lordship , it seems , looks upon as so clear , that it needs no proof ; i can find none here † where you take it up again . to prove something , you say , suppose an idea happen to be thought by some to be clear and distinct , and others should think the contrary to be so ? in obedience to your lordship i do suppose it . but , when it is supposed , will that make good the above-mentioned consequence ? you your self , my lord , do not so much as pretend it ; but in this question subjoined , ‖ what hopes of demonstration by clear and distinct ideas then ? infer a quite different proposition . for , it is impossible to come to a demonstration about real beings in the way of intuition of ideas . and , there is no hopes of demonstration by clear and distinct ideas , appear to me two very different propositions . there appears something to me yet more incomprehensible in your way of manageing this argument here . your reason is , as we have seen in these words , there may be contradictory opinions about some ideas , that i account most clear and distinct : and your instance of it is in these words , suppose an idea happen to be thought by some to be clear and distinct , and others should think the contrary to be so . answ. so they may without having any contradictory opinions about any idea , that i account most clear and distinct . a man may think his idea of heat to be clear and distinct , and another may think his idea of cold ( which i take to be the contrary idea to that of heat ) to be clear and distinct , and be both in the right , without the least appearance of any contradictory opinions . all therefore , that your lordship says , in the remaining part of this* paragraph , having nothing in it of contradictory opinions about ideas that i think most clear , serves not at all to make good your second reason . the truth is , all that you say here concerning des cartes's idea of space , and another man's idea of space amounts to no more but this , that different men may signifie different ideas by the same name ; and will never fix on me , what your lordship would perswade the world i say , that both parts of a contradiction may be true . though i do say , that in such a loose use of the terms body and vacuum it may be demonstrated , both that there is , and is not a vacuum : which is a contradiction in words , and is apt to impose , as if it were so in sense , on those who mistake words for things , who are a kind of reasoners , whereof i perceive there is a greater number than i thought there had been . all that i have said in that place quoted by your lordship , † is nothing , but to shew the danger of relying upon maxims , without a careful guard upon the use of words , without which they will serve to make demonstrations on both sides . that this is so , i dare appeal to any reader , should your lordship press me again , as you do here , with all the force of these words , * say you so ? what! demonstrations on both sides ? and in the way of ideas too ? this is extraordinary indeed . that all the opposition between des cartes and those others , is only about the naming of ideas , i think may be made appear from these words of your lordship in the next paragraph , † in the ideas of space and body , the question supposed is whether they be the same or no. that this is a question only about names , and not about ideas themselves , is evident from hence , that no body can doubt whether the single idea of pure distance , and the two ideas of distance and solidity are one and the same idea or different ideas , any more than he can doubt , whether one and two are different . the question then in the case , is not whether extension considered separately by it self , or extension and solidity together be the same idea or no ; but whether the simple idea of extension alone shall be called body , or the complex idea of solidity and extension together , shall be called body . for that these ideas themselves are different , i think i need not go about to prove to any one , who ever thought of emptiness or fulness ; for whether in the fact , the bottle in a man's hand be empty or no , or can by him be emptied or no , this , i think , is plain , that his idea of fulness , and his idea of emptiness are not the same . this the very dispute concerning a vacuum supposes ; for if mens idea of pure space were not different from their idea of solidity and space together , they could never so far separate them in their thoughts , as to make a question , whether they did always exist together , any more than they could question , whether the same thing existed with it self . motion cannot be separated in existence from space : and yet no body ever took the idea of space and the idea of motion to be the same . solidity likewise cannot exist without space ; but will any one from thence say , the idea of solidity and the idea of space are one and the same ? your lordship's third reason to prove , that it is impossible to come to a demonstration about real beings in this way of intuition of ideas , is , * that granting the ideas to be true , there is no self-evidence of the connection of them which is necessary to make a demonstration . this , i must own , is to me as incomprehensible a consequence as the former : as also is that which your lordship says † to make it out , which i shall set down in your own words , that its force may be left entire to the reader ; but granting the ideas to be true , yet when their connection is not self-evident , then an intermediate idea must compleat the demonstration : but how doth it appear , that this middle idea is self-evidently connected with them ? for 't is said , if that intermediate idea be non known by intuition , that must need a proof ; and so there can be no demonstration ; which your lordship is very apt to believe in this way of ideas ; unless ideas get more light by being put between two others . whatever there be in these words to prove the proposition in question , i leave the reader to find out ; but that he may not be led into a mistake , that there is any thing in my words , that may be serviceable to it , i must crave leave to acquaint him , that these words set down by your lordship , as out of my essay , * are not to be found in that place , nor any where in my book , or any thing to this purpose , that the intermediate idea is to be known by intuition ; but this , that there must be an intuitive knowledge or perception of the agreement or disagreement of the intermediate idea with those , whose agreement or disagreement by its intervention it demonstrates . leaving therefore all that your lordship brings out of gassendus , the cartesians , morinus , and bernier , in their argument from motion , for or against a vacuum , as not being at all concerned in it ; i shall only crave leave to observe , that you seem to make use here of the same way of argumentation , which i think i may call your main , if not only one , it occurs so often , viz. that when i have said any thing to shew , wherein certainty or demonstration , &c. consists , you think it sufficiently overthrown , if you can produce any instance out of my book , of any thing advanced by me , which comes short of certainty or demonstration : whereas , my lord , i humbly conceive , it is no proof against my notion of certainty , or my way of demonstration , that i cannot attain to them in all cases . i only tell wherein they consist , where-ever they are ; but if i miss of either of them , either by reason of the nature of the subject , or by inadvertency in my way of proof , that is no objection to the truth of my notions of them : for i never undertook that my way of certainty or demonstration , if it ought to be called my way , should make me or any one omniscient or infallible . that which makes it necessary for me here again to take notice of this your way of reasoning , is the question wherewith you wind up the account you have given of the dispute of the parties above named about a vacuum , † and is it possible to imagin , that there should be a self-evident connection in the case ? answer . it concerns not me to examine , whether , or on which side , in that dispute , such a self evident connection is , or is not possible . but this i take the liberty to say , that where-ever it is not , there is no demonstration , whether it be the cartesians or the gassendists that failed in this point . and i humbly conceive , that to conclude from any one's failing in this , or any other case , of a self-evident connection in each step of his proof , that therefore it is not necessary in demonstration , is a conclusion without grounds , and a way of arguing that proves nothing . in the next paragraph * you come to wind up the argument , which you have been so long upon , viz. to make good what you undertook , † i e. to shew the difference of my method of certainty by ideas , and the method of certainty by reason . in answer to my saying , i can find no opposition between them ; which opposition , according to the account you give of it , after forty pages spent in it , amounts at last to this : ( . ) that * i affirm , that general principles and maxims of reason , are of little or no use ; and your lordship says , they are of very great use , and the only proper foundations of certainty . to which i crave leave to say , that if by principles and maxims , your lordship means all self-evident propositions , our ways are even in this part the same ; for as you know , may lord , i make self-evident propositions necessary to certainty , and found all certainty only in them . if by principles and maxims , you mean a select number of self-evident propositions , distinguished from the rest by the name maxims , which is the sense in which i use the term maxims in my essay ; then to bring it to a decision , which of us two , in this point , is in the right , it will be necessary for your lordship to give a list of those maxims ; and then to shew , that a man can be certain of no truth , without the help of those maxims . for to affirm maxims to be the only foundations of certainty , and yet not to tell , which are those maxims ; or how they may be known , is , i humbly conceive , so far from laying any sure grounds of certainty , that it leaves even the very foundations of it uncertain . when your lordship has thus setled the grounds of your way of certainty by reason , one may be able to examine , whether it be truly the way of reason , and how far my way of certainty by ideas differs from it . the second difference that you assign * between my way of certainty by ideas , and yours by reason , is , that i say , that demonstration is by way of intuition of ideas , and that reason is only the faculty imploy'd in discovering and comparing ideas with themselves , or with others intervening ; and that this is the only way of certainty . whereas your lordship affirms , and , as you say , have proved , that there can be no demonstration by intuition of ideas ; but that all the certainty we can attain to , is from general principles of reason , and necessary deductions made from them . answ. i have said , that demonstration consists in the perception of the agreement or disagreement of the intermediate idea with those , whose agreement or disagreement it is to shew , in each step of the demonstration : and if you will say this is different from the way of demonstration by reason , it will then be to the point above-mentioned , which you have been so long upon . if this be your meaning here , it seems pretty strangely expressed , and remains to be proved : but if any thing else be your meaning , that meaning not being the proposition to be proved , it matters not whether you have proved it or no. your lordship farther says here , * that all the certainty we can attain to , is from general principles of reason , and necessary deductions made from them . this , you say , you have proved . what has been proved ; is to be seen in what has been already consider'd . but if your proof , that all the certainty we can attain to , is from general principles of reason , and necessary deductions made from them , were as clear and cogent , as it seems to me the contrary , this will not reach to the point in debate , till your lordship has proved , that this is opposite to my way of certainty by ideas . 't is strange ( and perhaps to some-may be matter of thought ) that in an argument , wherein you lay so much stress on maxims , general principles of reason , and necessary deductions from them , you should never once tell us , what , in your account , a maxim or general principle of reason is , nor the marks it is to be known by ; nor offer to shew what a necessary deduction , is , nor how it is to be made , or may be known . for i have seen men please themselves with deductions upon deductions ; and spin consequences , it matter'd not whether out of their own or other men's thoughts , which , when looked into , were visibly nothing but meer ropes of sand. 't is true , your lordship says , † you now come to certainty of reason by deductions . but when all that truly learned discourse , which follows , is read over and over again , i would be glad to be told , what it is your lordship calls a necessary deduction ; and by what criterion you distinguish it from such deductions , as come short of certainty , or even of truth it self . i confess i have read over those pages more than once , and can find no such criterion laid down in them , by your lordship ; though a criterion be there much talked of . but whether it be my want of capacity for your way of writing , that makes me not find any light given by your lordship into this matter : or whether in truth you have not shewed , wherein , what you call a necessary deduction consists , and how it may be known from what is not so ▪ the reader must judge . this i crave leave to say , that when you have shewn what general principles of reason and necessary deductions are , the world will then see , and not till then , whether this your way of certainty by reason , from general principles and necessary deductions made from them , be opposite to , or so much as different from , my way of certainty by ideas , which was the thing to be shewn . in the paragraph * under consideration , you blame me , that in my chapter concerning reason , i have treated it only as a faculty , and not in the other senses , which i there give of that word . this exception to my book , is , i suppose , only from your lordship's general care of letting nothing pass in my essay , which you think needs an amendment . for any particular reason , that brings it in here , or ties it on to this part of your discourse , i confess i do not see . however , to this i answer . . the understanding as a faculty , being the subject of my essay , it carried me to treat directly of reason no otherwise than as a faculty . but yet reason as standing for true and clear principles , and also as standing for clear and fair deductions , from those principles i have not wholly omitted ; as is manifest from what i have said of self-evident propositions , intuitive knowledge and demonstration , in other parts of my essay . so that your question , * why in a chapter of reason are the other two senses of the word neglected ? blaming me for no other fault , that i am really guilty of , but want of order , and not putting every thing in its proper place ; does not appear to be of so mighty weight , but that i should have thought it might have been left to the little niblers in controversie , without being made use of by so great a man as your lordship . but the putting things out of their proper place , being that , which your lordship thinks fit to except against in my writings , it so falls out , that to this too , i can plead not guilty . for in that very chapter † of reason , i have not omitted to treat of principles and deductions ; and what i have said there , i presume is enough to let others see , that i have not neglected to declare my poor sense about self-evident propositions ; and the cogency and evidence of demonstrative or probable deductions of reason . though what i have said there , not being back'd with authorities , nor warranted by the names of ancient philosophers , was not worth your lordship's taking notice of . i have , i confess , been so unwary to write out of my own thoughts , which your lordship has , more than once , with some sort of reprimand taken notice of . i own it , your lordship is much in the right : the safer way is , never to declare ones own sense in any material point . if i had fill'd my book with quotations and collections , of other mens opinions , it had shewn much more learning , and had much more security in it ; and i my self had been safe from the attacks of the men of arms , in the common-wealth of letters : but in writing my book , i had no thoughts of war , my eye was fixed only on truth , and that with so sincere and unbiassed an endeavour , that i thought , i should not have incur'd much blame , even where i had missed it . this i perceive , too late , was the wrong way : i should have kept my self still safe upon the reserve . had i learnt this wisdom of thrase in terence , and resolved with my self , hic ego ero post principia , perhaps i might have deserv'd the commendation was given him : illuc est sapere ut hos instruxit ipsus sibi cavit loco : but i deserved to be soundly corrected , for not having profited by reading , so much as this comes to . but to return to your accusation here , which altogether stands thus : * why in a chapter of reason are the other two senses neglected ? we might have expected here full , satisfaction as to the principles of reason , as distinct from the faculty , but the author of the essay wholly avoids it . what i guess these words accuse me to have avoided , i think i have shewn already , that i did not avoid . before you conclude , you say , † you must observe that i prove , that demonstration must be by intuition , in an extraordinary manner from the sense of the word . he that will be at the pains to read that paragraph , * which you quote for it , will see , that i do not prove that it must be by intuition , because , it is called demonstration ; but that it is called demonstration , because it is by intuition , and as to the propriety of it , what your lordship says in the following words , * it would be most proper for ocular demonstration or by the finger , will not hinder it from being proper also in mental demonstration , as long as the perception of the mind , is properly expressed by seeing . against my observing that the notation of the word imported shewing or making to see , your lordship farther says , † demonstration among some philosophers , signified only the conclusion of an argument , whereby we are brought from something we did perceive , to something we did not ; which seems to me to agree , with what i say in the case , viz. that by the agreement of ideas , which we do perceive , we are brought to perceive the agreement of ideas , which before we did not perceive . to which no doubt will be answered , as in a like case , * not by a way of intuition , but by a deduction of reason , i. e. we perceive not in a way that affords us intuition or a sight , but by deductions of reason , wherein we see nothing . whereas , my lord , i humbly conceive , that the force of a deduction of reason consists in this , that in each step of it , we see , what a connection it has , , i. e. have an intuition of the certain agreement or disagreement of the ideas , as in demonstration ; or an intuition or perception , that they have a probable or not so much as a probable connection , as in other deductions of reason . you farther overthrow * the necessity of intuitive knowledge , in every step of a demonstration , by the authority of aristotle , who says , things that are self-evident , cannot be demonstrated . and so say i too , in several places of my essay † when your lordship can shew any inconsistency between these two propositions , viz. that intuitive knowledge is necessary in each step of a demonstration ; and things that are self-evident cannot be demonstrated ; then i shall own you have overthrown the necessity of intuition in every step of a demonstration by reason , as well as by aristotle's authority . in the remainder of this paragraph , * i meet with nothing but your lordship finding fault with some , who , in this age , have made use of mathematical demonstrations in natural philosophy . your lordship 's two reasons against this way of advancing knowledge upon the sure grounds of mathematical demonstration , are these . ( . ) * that des cartes a mathematical man , has been guilty of mistakes in his system . answer , when mathematical men will build systems upon fancy , and not upon demonstration ; they are as liable to mistakes as others . and that des cartes was not led into his mistakes by mathematical demonstrations , but for want of them , i think has been demonstrated † by some of those mathematicians , who seem to be meant here . ( . ) your second argument against accommodating mathematicks to the nature of material things , is , * that mathematicians cannot be certain of the manner and degrees of force given to bodies , so far distant as the fixed stars ; nor of the laws of motion in other systems . a very good argument why they should not proceed demonstratively in this our system upon laws of motion , observed to be established here . a reason that may perswade us to put out our eyes , for fear they should mislead us in what we do see , because there be things out of our sight . 't is great pity aristotle had not understood mathematicks as well as mr. newton , and made use of it in natural philosophy , with as good success . his example had then authorized the accommodating of it to material things : but 't is not to be ventured , by a man of this age , to go out of the method , which aristotle has prescribed , and which your lordship out of him , has set down in the following pages , † as that which should be kept to : for it is a dangerous presumption to go out of a tract chalked out by that supposed dictator in the common wealth of letters , though it led him to the eternity of the world. i say not this , that i do not think him a very great man ; he made himself so , by not keeping precisely to beaten tracts , which servile subjection of the mind , if we may take my lord bacon's word for it , kept the little knowledge the world had , from growing greater for more than a few ages . that the breaking loose from it in this age is a fault , is not directly said ; but there is enough said to shew , there is no great approbation of such a liberty . mathematicks in gross , 't is plain , are a grievance in natural philosophy , and with reason : for mathematical proofs , like diamonds , are hard as well as clear , and will be touched with nothing but strict reasoning ; mathematical proofs are out of the reach of topical arguments , and are not to be attacked by the equivocal use of words or declamation , that make so great a part of other discourses ; nay , even of controversies . how well you have proved my way by ideas guilty of any tendency to scepticism , the reader will see ; but this i will crave leave to say , that the secluding mathematical reasoning from philosophy , and instead thereof reducing it to aristotelian rules and sayings , will not be thought to be much in favour of knowledge against scepticism . your lordship indeed says , * you did not by any means take off from the laudable endeavours of those , who have gone about to reduce natural speculations , to mathematical certainty . what can we understand by this , but your lordship 's great complaisance and moderation ? who notwithstanding you spend four pages , to shew that the endeavours of mathematical men , to accommodate the principles of that science , to the nature of material things , has been the occasion of great mistakes in the philosophy of this age ; and that therefore aristotle's method is to be followed : yet you make this complement to the mathematicians , that you leave them to their liberty to go on , if they please , in their laudable endeavours to reduce natural speculation , to mathematical certainty . and thus we are come to the end of your lordship's clearing this passage ; that you grant that by sensation and reflection , we come to know the powers and properties of things ; but our reason [ i. e. the principles of reason agreed on by mankind ] is satisfied , that there must be something beyond these ; because it is impossible they should subsist by themselves : so that the nature of things properly belongs to reason [ i. e. the principles of reason agreed on by mankind ] and not to meer ideas . which if any one be so lucky as to understand by these your lordship's fifty pages spent upon it , better than my friend did , when he confessed himself gravelled by it , as it stands here recited , he ought to enjoy the advantage of his happy genius , whilst i miss that satisfaction by the dulness of mine ; which hinders me also from seeing how the opposition , the way of certainty by ideas , and the way of certainty by reason comes in the explication of this passage , or at least if it does belong to it ; yet i must own , what is a greater misfortune , that i do not see , what the opposition or difference is , which your lordship has so much talked of between the way of certainty by ideas , and the method of certainty by reason . for my excuse , i think others will be as much in the dark as i , since you no where tell , wherein you your self , my lord , place certainty . so that to talk of a difference between certainty by ideas , and certainty that is not by ideas , without declaring in what that other certainty consists , is like to have no better success , than might be expected from one who would compare two things together , the one whereof is not known . you now return to your discourse of nature and person , and tell † me , that to what you said about the general nature in distinct individuals , i object these three things ; . that i cannot put together one and the same . this i own to be my objection ; and consequently there is no foundation for the distinction of nature and person . this , with submission , i deny to be any objection of mine , either in the place * quoted by your lordship , or any where else . there may be foundation enough for distinction , as there is of these two , and yet they may be treated of in a way so obscure , so confused , or perhaps so sublime , that an ordinary capacity may not from thence get , as your lordship expresses it , clear and distinct apprehensions of them . this was that which my friend and i complained of in that place , want of clearness in your lordship's discourse , not of want of distinction in the things themselves . ( . ) that what your lordship said about common nature , and particular substance in individuals , was wholly unintelligible to me and my friends . to which , my lord , you may add if you please , that it is still so to me . ( . ) that i said , that to speak truly and precisely of this matter as in reality it is , there is no such thing as one and the same common nature in several individuals , for all that in truth is in them , is particular and nothing but particular , &c. answer . this was said , to shew how unapt these expressions , the same common nature in several individuals , and several individuals being in the same common nature , were to give true and clear notions of nature . to this your lordship answers , * that other , and those very rational men have spoken so : to which i shall say no more , but that it is an argument , with which any thing may be defended ; and all the iargon of the schools be justified , but i presume not strong enough to bring it back again , let men never so rational make use of it . your lordship adds , † but now it seems , nothing is intelligible but what suits with the new way of ideas . my lord , the new way of ideas , and the old way of speaking intelligibly was always , and ever will be the same . and if i may take the liberty to declare my sense of it , herein it consists ; ( . ) that a man use no words but such as he makes the signs of certain determined objects of his mind in thinking , which he can make known to another . ( . ) next , that he use the same word steadily for the sign of the same immediate object of his mind in thinking . ( . ) that he join those words together in propositions , according to the grammatical rules of that language he speaks in . ( . ) that he unite those sentences in a coherent discourse . thus and thus only i humbly conceive any one may preserve himself from the confines and suspicion of iargon , whether he pleases to call those immediate objects of his mind , which his words do , or should stand for , ideas or no. you again * accuse the way of ideas , to make a common nature , no more than a common name . that , my lord , is not my way by ideas . when your lordship shews me , where i have said so , i promise your lordship to strike it out : and the like i promise , when you shew me where i presume that we are not to judge of things by the general principles of reason , which you call * my fundamental mistake . these principles of reason , you say , † must be the standard to mankind . if they are of such consequence , would it not have been convenient , we should have been instructed something more particularly about them , than by barely being told their name , that we might be able to know what are , and what are not principles of reason ? but be they what they will , because they must be the standard to mankind , your lordship says , * you shall in this debate proceed upon the following principles to make it appear , that the difference between nature and person is not imaginary and fictitious , but grounded upon the real nature of things . with submission , my lord , you need not be at the pains to draw up your great artillery of so many maxims , where you meet with no opposition . the thing in debate , whether in this debate or no , i know not ; but what led into this debate , was about these expressions , one common nature in several individuals , and several individuals in one common nature ; and the question i thought , was , whether a general or common nature could be in particulars , i. e. exist in individuals ? but since your lordship turns your artillery against those who deny , that there is any foundation of distinction between nature and person : i am out of gun-shot ; for i am none of those , who ever said , or thought there was no foundation of distinction between nature and person . the maxims you lay down in the following paragraph † are to make me understand how one and the same , and distinct may consist ; i confess , i do not see how your lordship's words there at all make it out . this , indeed , i do understand , that several particular beings may have a conformity in them to one general abstract idea , which may , if you please , be called their general or common nature : but how that idea or general nature can be the same and distinct , is still past my comprehension . to my saying , that your lordship had not told me what nature is , i am told , * that if i had a mind to understand you , i could not but see , that by nature you meant the subject of essential properties . a lady asking a learned physician what the spleen was , received this answer , that it was the receptacle of the melancholy humour : she had a mind to understand what the spleen was ; but by this definition of it , found her self not much enlightned ; and therefore went on to ask , what the melancholy humour was ; and by the doctor 's answer , found that the spleen and the melancholy humour , had a relation one to another ; but what the spleen was she knew not one jot better than she did , before he told her any thing about it . my lord , relative definitions of terms , that are not relative , usually do no more than lead us in a circuit to the same place from whence we set out ; and there leave us in the same ignorance we were in at first . so i fear it would fall out with me here , if i , willing as i am to understand what your lordship means by nature , should go on to ask what you mean by essential properties . the three or four next pages * i hope your lordship does not think contain any serious answer to what my friend said † concerning peter , iames and iohn ; and as for the pleasantry of your country-man , i shall not pretend to meddle with that , since your lordship , who knows better than any body his way of chopping of logick , was fain to give it off , because it was growing too rough . what work such a dangerous chopper of logick would make , with an argument , that supposed the names peter , iames and iohn , to stand for men ; and then without scruple affirm'd , that the nature of man was in them , if he were let loose upon it , who can tell ? especially if he might have the liberty strenuously to use the phrase for his life , and to observe what a turn the chiming of words without determined ideas annexed to them , give to the vnderstanding , when they are gone deep into a man's head , and pass there for things . to shew that the common or general nature of man , could not be in peter or iames , i alledg'd , that whatever existed ( as whatever was in peter or iames did ) was particular , and that it confounded my understanding , to make a general a particular . in answer , your lordship tells me , * that to make me understand this , you had told me in your answer to my first letter . that we are to consider beings as god had order'd them in their several sorts and ranks , &c. and thereupon you ask me , † why it was not answer'd in the proper place for it ? answ. i own i am not always so fortunate , as to say things in that , which your lordship thinks the proper place ; but having been rebuked for repetitions , i thought your lordship could not be ignorant , that i had consider'd beings as god had order'd them in their several sorts and ranks , &c. since you could not but have read these words of mine , † i would not here be thought to forget , much less to deny , that nature in the production of things , makes several of them alike . there is nothing more obvious , especially in the races of animals , and all things propagated by seed , &c. and i have expressed my sense in this point , so fully here , and in other places , particularly b. . c. . that i dare leave it to my reader , without any farther explication . your lordship farther asks , † is not that a real nature , which is the subject of real properties ? and is not the nature really in those who have the essential properties ? i answer to both those questions yes , such as is the reality of the subject , such is the reality of its properties ; the abstract general idea , is really in the mind of him that has it , and the properties that it has are really and inseperably annexed to it ; let this reality be whatever your lordship pleases : but this will never prove , that this general nature exists in peter or iames. those properties , with submission , do not , as your lordship supposes , exist in peter and iames : those qualities indeed may exist in them , which your lordship calls properties : but they are not properties in either of them , but are properties only of that specifick abstract nature , which peter and iames , for their supposed conformity to it , are ranked under . for example , rationality as much a property as it is of a man , is no property of peter he was rational a good part of his life , could write and read , and was a sharp fellow at a bargain : but about thirty , a knock so altered him , that for these twenty years past , he has been able to do none of these things , there is to this day , not so much appearance of reason in him , as in his horse or monkey : and yet he is peter still . your lordship asks , * is not that a real nature , that is the subject of real properties ? and is not that nature really in those who have the same essential properties ? give me leave , i beseech you , to ask , are not those distinct real natures , that are the subjects of distinct essential properties ? for example , the nature of an animal , is the subject of essential properties of an animal , with the exclusion of those of a man or a horse ; for else the nature of an animal , and the nature of a man , and the nature of a horse , would be the same : and so , wherever the subject of the essential properties of an animal is , there also would be the subject of the essential properties of a man , and of a horse , and so , in effect , whatever is an animal , would be a man : the real nature of an animal , and the real nature of a man , being the same . to avoid this , there is no other way ( if this reality your lordship builds so much on , be any thing beyond the reality of two abstract distinct ideas in the mind ) but that there be one real nature of an animal , the subject of the essential properties of an animal ; and another real nature of a man , the subject of the essential properties of a man : both which real natures must be in peter , to make him a man. so that every individual man or beast , must according to this account , have two real natures in him , to make him what he is : nay , if this be so , two will not serve the turn . bucephalus must have the real nature of ens or being , and the real nature of body , and the real nature of vivens , and the real nature of animal , and the real nature of a horse , i. e five distinct real natures in him , to make him bucephalus : for these are all really distinct common natures , whereof one is not the subject of precisely the same essential properties as the other . this , though very hard to my understanding , must be really so , if every distinct , common or general nature , be a real being , that really exists any where , but in the understanding . common nature , taken in my way of ideas , your lordship truly says , * will not make me understand such a common nature as you speak of , which subsists in several individuals , because i can have no ideas of real substances , but such as are particular ; all others are only abstract ideas , and made only by the act of the mind . but what your lordship farther promises there , i find , to my sorrow , does not hold , viz. that in your lordship's way ( as far as you have discover'd it ) which you call the way of reason , i may come to a better understanding of this matter . your lordship in the next paragraph † declares your self really ashamed to be put to explain these things , that which you had said being so very plain and easy : and yet i am not ashamed to own , that for my life , i cannot understand them , as they are now farther explained . your lordship thinks it proved , that every common nature is a real being : let it be so , that it is the subject of real properties ; and that thereby it is demonstrated to be a real being , this makes it harder for me to conceive , that this common nature of a man , which is a real being , and but one , should yet be really in peter , in iames and in iohn . had amphitruo been able to conceive this , he had not been so much puzzel'd , or thought sosia to talk idle , when he told him , domi ego sum in quam et apud te adsum sosia idem . for the common nature of man , is a real being as your lordship says , and sosia is no more : and he that can conceive any one and the same real being , to be in divers places at once , can have no difficulty to conceive it of another real being : and so sosia may at the same time be at home , and with his master abroad . and amphitruo might have been ashamed to demand the explication of so plain a matter ; or at least , if he had stuck a little at here and there too , ought he not to have been satisfied , as soon as sosia had told him , i am another distinct i here , from the same i that i am there ? which no doubt sosia could have made out ; let your lordship's countryman chop logick with him , and try whether he cannot . countryman . but how is it possible sosia , that thou the real same , as thou sayst , should'st be at home , and here too ? sosia , very easily , because i am really the same , and yet distinct . countrym . how can this be ? sosia , by a trick that i have . countrym. canst thou teach me the trick ? sosia . yes , 't is but for thee to get a particular subsistence proper to thy real self at home , and another particular subsistence proper to thy same real self abroad , and the business is done , thou wilt then easily be the same real thing , and distinct from thy self ; and thou mayst be in as many places together , as thou canst get particular subsistences , and be still the same one real being . countrym. but what is that particular subsistence ? sosia , hold ye , hold ye friend , that 's the secret , i thought once , it was particular existence , but that i find is an ineffectual drug , and will not do : every one fees it will not make the same real being distinct from it self , nor bring it into two different places at once , and therefore it is laid aside , and subsistence is taken to do the feat . countrym. existence my boy 's school master made me understand , the other day , when my gray mare fol'd . for he told me that a horse , that never was before , began than to exist ; and when the poor fole died , he told me the same horse ceased to exist . sosia , but did he tell thee what became of the real common nature of an horse , that was in it , when the fole died ? countrym. no. but this i know , that my real horse was really destroy'd . sosia , there 's now thy ignorance , so much of thy horse as had a real existence , was really destroy'd , that 's true : but there was something in thy horse , which having a real particular subsistence was not destroy'd ; nay , and the best part of thy horse too , for it was that , which had in it all those properties , that made thy horse better than a broom-stick . countrym. thou tellst me wonders of this same subsistence , what i pray thee is it ? sosia . i beg your pardon for that , it is the very philosopher's stone , those who are adepti , and can do strange things with it , are wiser than to tell what it is . countrym. where may it be bought then ? sosia . that i know not : but i will tell thee where thou mayst meet with it . countryman , where ? sosia , in some of the shady thickets of the schoolmen , and 't is worth the looking after . for if particular subsistence has such a power over a real being , as to make one and the same real being to be distinct and in divers places at once , it may perhaps be able to give thee an account what becomes of that real nature of thy horse after thy horse is dead , and if thou canst but find , whether that retires , who knows but thou mayst get as useful a thing as thy horse again ? since to that real nature of thy horse , insepeparably adheres the shape and motion and other properties of thy horse . i hope , my lord , your country-man will not be displeased to have met with sosia to chop logick with , who , i think , has made it as intelligible , how his real self might be the same and distinct , and be really in distinct places at once , by the help of a particular subsistence proper to him in each place , as it is intelligible how any real being under the name of a common nature , or under any other name bestowed upon it , may be the same and distinct ; and really be in diverse places at once , by the help of a particular subsistence proper to each of those distinct sames . at least , if i may answer for my self , i understand one as well as the other : and if my head be turned from common sense ( as i find your lordship very apt to think ) so that it is † great news to you that i understand any thing : if in my way of ideas i cannot understand words , that appear to me either to stand for no ideas ; or to be so joined , that they put inconsistent ideas together , i think your lordship uses me right to turn me off for desperate , and leave me , as you do , to the * reader 's vnderstanding . to your lordship 's many questions concerning men and drills , in the paragraph * where you begin to explain what my friend and i found difficult in your discourse concerning person ; i answer , that these two names , man and drill , are perfectly arbitrary , whether founded on real distinct properties or no ; so perfectly arbitrary , that if men had pleased , drill might have stood for what man now does , and vice versa . i answer farther , that these two names stand for two abstract ideas , which are ( to those who know what they mean by these two names ) the distinct essences of two distinct kinds ; and as particular existences , or things existing are found by men ( who know what they mean by these names ) to agree to either of those ideas , which these names stand for ; these names respectively are applied to those particular things , and the things said to be of that kind . this i have so fully and at large explained in my essay , that i should have thought it needless to have said any thing again of it here , had it not been to shew my readiness to answer any questions you shall be pleased to ask concerning any thing i have writ , which your lordship either finds difficult , or has forgot . in the next place , your lordship comes to dear what you had said in answer to this question put by your self , † what is this distinction of peter , iames and iohn , founded upon ? to which you answered , * that they may be distinguished from each other by our senses , as to difference of features , distance of place , &c. but that is not all ; for supposing there was no external difference , yet there is a difference between them , as several individuals in the same common nature . these words , when my friend and i came to consider , we owned , as your lordship here * takes notice , that we could understand no more by them but this , that the ground of distinction between several individuals , in the same common nature , is , that they are several individuals in the same common nature . hereupon your lordship tells me , * the question now is , what this distinction is founded upon ? whether on our observing the difference of features , distance of place , &c. or on some antecedent ground . pursuant hereunto , as if this were the question , you in the next paragraph † ( as far as i can understand it ) make the ground of the distinction between these individuals or the principium individuationis , to be the vnion of the soul and body . but with submission , my lord , the question is , whether i and my friend were to blame , because when your lordship , in the words above cited , having removed all other grounds of distinction , said there was yet a difference between peter and james , as several individuals in the same common nature , we could understand no more by it , but this , that the ground of distinction between several individuals in the same common nature , is , that they are seral individuals in the same common nature ? let the ground that your lordship now assigns of the distinction of individuals be what it will , or let what you say be as clear as you please , viz. that the ground of their distinction is in the vnion of soul and body ; it will , i humbly conceive , be nevertheless true , that what you said before might amount to no more but this , that the ground of the distinction between several individuals in the same common nature , is , that they are several individuals in the same common nature ; and therefore we might not be to blame for so understanding it . for the words , which our understandings were then imploied about , were those which you had there said , and not those which you would say five months after : though i must own , that those which your lordship here * says concerning the distinction of individuals , leave it as much in the dark to me as what you said before . but perhaps i do not understand your lordship's words right , because i conceive that the principium individuationis is the same in all the several species of creatures , men as well as others ; and therefore if the vnion of soul and body be that which distinguishes two individuals in the humane species one from another , i know not how two cheries or two atoms of matter can be distinct individuals ; since i think there is in them no vnion of a soul and body . and upon this ground it will be very hard to tell , what made the soul and the body , individuals ( as certainly they were ) before their union . but i shall leave what your lordship says concerning this matter to the examination of those , whose health and leisure allows them more time than i have for this weighty question , wherein the distinction of two men or two cheries consists , for fear i should make your lordship's country-man a little wonder again to find a grave philosopher make a serious question of it . to your next paragraph † i answer , that if the true idea of a person , or the true signification of the word person lies in this , that supposing there was no other difference in the several individuals of the same kind ; yet there is a difference between them as several individuals in the same common nature , it will follow from hence , that the name person will agree to bucephalus and podargus , as well as to alexander and hector . but whether this consequence will agree , with what your lordship says concerning person in another place , i am not concerned ; i am only answerable for this consequence . your lordship is pleased here , * to call my endeavour to find out the meaning of your words , as you had put them together , trifling exceptions : to which i must say , that i am heartily sorry , that either my understanding , or your lordship's way of writing obliges me so often to such trifling . i cannot , as i have said , answer to what i do not understand ; and i hope here my trifling , in searching out your lordship's meaning , was not much out of the way , because i think every one will see by the steps i took , that the sense i found out by it , was that which your words implied ; and your lordship does not disown it , but only replys , that i should not have drawn that which was the natural consequence from it , because that consequence would not well consist with what you had said in another place . what your lordship adds farther † to clear your saying , that an individual intelligent substance is rather supposed to the making of a person , than the proper definition of it , though in your definition of person , you put a compleat intelligent substance , must have its effect upon others understandings : i must suffer under the short sightedness of my own , who neither understood it as it stood in your first answer , nor do i now as it is explained in your second . your lordship being here , as you say , * come to the end of this debate , i should here have ended too ; and it was time , my letter being grown already to too great a bulk . but i being ingaged by promise , to answer some things in your first letter , which in my reply to it , i had omitted , i now come to them , and shall endeavour to give your lordship satisfaction in those points ; tho to make room for them , i leave out a great deal that i had writ in answer to this your lordship's second letter . and if after all , my answer seems too long , i must beg your lordship , and my reader , to excuse it , and impute it to those occasions of length , which i have mentioned in more places than one , as they have occurred . the original and main question between your lordship , and me , being , whether there were any thing in my essay , repugnant to the doctrin of the trinity ; i endeavoured , by examining the grounds and manner of your lordship's bringing my book into that controversie , to bring that question to a decision . and therefore in my answer to your lordship's first letter , i insisted particularly on what had a relation to that point . this method your lordship in your second letter censured , as if it contained only personal matters , which were fit to be laid aside . and by mixing new matter , and charging my book with new accusations , before the first was made out , avoided the decision of what was in debate between us ; a strong presumption to me , that your lordship had little to say , to support what began the controversy , which you were so willing to have me let fall ; whilest on the other side , my silence to other points , which i had promised an answer to , was often reflected on , and i rebuked , for not answering in the proper place . your lordship's calling upon me on this occasion shall not be lost ; 't is fit your expectation should be satisfied , and your objections considered ; which for the reasons above mentioned , were not examined in my former answer . and which , whether true or false , as i humbly conceive , make nothing for or against the doctrin of the trinity . i shall therefore consider them barely as so many philosophical questions , and endeavour to shew your lordship where , and upon what grounds 't is i stick ; and what it is , that hinders me from the satisfaction it would be to me , to be in every one of them of your mind . your lordship tells me , * whether i do own substance or not , is not the point before us ; but whether by vertue of these principles , i can come to any certainty of reason about it ? and your lordship says , the very places i produce do prove the contrary ; which you shall therefore set down in my own words , both as to corporeal and spiritual substances . here again my lord , i must beg your pardon , that i do not distinctly comprehend your meaning in these words , viz. that by vertue of these principles one cannot come to certainty of reason about substance : for it is not very clear to me , whether your lordship means , that we cannot come to certainty , that there is such a thing in the world as substance ; or , whether we cannot make any other proposition about substance , of which we can be certain ; or whether we cannot by my principles , establish any idea of substance of which we can be certain . for to come to certainty of reason , about substance may signifie either of these , which are far different propositions : and i shall waste your lordship's time , my readers , and my own ( neither of which would i willingly do ) by taking it in one sense , when you mean it in an other , lest i should meet with some such reproof as this : that i misrepresent your meaning , or might have understood it if i had a mind to it , &c. and therefore cannot but wish , that you had so far condescended to the slowness of my apprehension , as to give me your sense to determined , that i might not trouble you with answers to what was not your precise meaning . to avoid it in the present case , and to find in what sense i was here to take these words , come to no certainty of reason about substance , i looked into what followed , and when i came to the th page , i thought i had there got a clear explication of your lordship's meaning , and that by no certainty of reason about substance , your lordship here meant no certain idea of substance . your lordship's words are * i do not charge them , ( i. e. me as one of the gentlemen of the new way of reasoning ) with discarding the notion of substance , because they have but an imperfect idea of it ; but because upon those principles , there can be no certain idea at all of it . here i thought my self sure , and that these words plainly interpreted the meaning of your proposition , p. . to be , that upon my principles there can be no certain idea at all of substance . but before i came to the end of that paragraph , i found my self at a loss again , for that paragraph goes on in these words , * whereas your lordship asserts it to be one of the most natural and certain ideas in our minds , because it is a repugnance to our first conception of things , that modes or accidents should subsist by themselves , and therefore you said the rational idea of substance is one of the first ideas in our minds ; and however imperfect and obscure our notion be , yet we are as certain that substances are and must be as that there are any beings in the world. here the certainty which your words seem to mean , is certainty of the being of substance . in this sense therefore i shall take it , till your lordship shall determine it otherwise . and the reason why i take it so is , because what your lordship goes on to say , * seems to me to look most that way . the proposition then that your lordship undertakes to prove is this ; that by vertue of my principles we cannot come to any certainty of reason , that there is any such thing as substance . and your lordship tells me , * that the very places i produce do prove the contrary , which you therefore will set down in my own words , both as to corporeal and spiritual substances . the first your lordship brings * are these words of mine : when we talk or think of any particular sort of corporeal substances , as horse , stone , &c. tho' the idea we have of either of them , be but the complication or collection of those several simple ideas of sensible qualities , which we use to find united in the thing called horse or stone ; yet because we cannot conceive how they should subsist alone ; nor one in another , we suppose them existing in , and supported by some common subject , which support we denote by the name substance ; tho' it be certain we have no clear and distinct idea of that thing we suppose a support . and again , the same happens concerning the operations of the mind , viz. thinking , reasoning , fearing , &c. which we considering not to subsist of themselves , nor apprehending how they can belong to body , or be produced by it , we are apt to think these the actions of some other substance , which we call spirit , whereby yet it is evident that having no other idea or notion of matter , but something wherein those many sensible qualities , which affect our senses do subsist ; by supposing a substance , wherein thinking , knowing , doubting , and a power of moving , &c. do subsist . we have as clear a notion of the nature or substance of spirit , as we have of body ; the one being supposed to be ( without knowing what it is ) the substratum to those simple ideas we have from without ; and the other supposed , ( with a like ignorance of what it is ) to be the substratum to those operations which we experiment in our selves . but how these words prove that , upon my principles we cannot come to any certainty of reason that there is any such thing as substance in the world ; i confess i do not see , nor has your lordship , as i humbly , conceive shewn . and i think it would be a hard matter from these words of mine to make a syllogism , whose conclusion should be , ergo , from my principles we cannot come to any certainty of reason , that there is any substance in the world. your lordship indeed tells me * that i say , that these and the like fashions of speaking , that the substance is always supposed something . and grant that i say over and over that substance is supposed ; but that your lordship says , is not what you looked for , but something in the way of certainty by reason . what your lordship looks for , is not , i find , always easy for me to guess . but what i brought that , and some other passages to the same purpose for , out of my essay , that i think they prove , viz. that i did not discard nor almost discard substance out of the reasonable part of the world. for he that supposes in every species of material beings , substance to be always something , doth not discard or almost discard it out of the world , or deny any such thing to be . the passages alledged i think prove this , which was all i brought them for . and if they should happen to prove no more , i think , you can hardly infer from thence , that therefore upon my principles , we can come to no certainty , that there is any such thing as substance in the world. your lordship goes on * to insist mightily upon my supposing ; and to these words of mine , we cannot conceive how these sensible qualities should subsist alone ; and therefore we suppose a substance to support them . your lordship replies , it is but supposing still ; because we cannot conceive it otherwise : but what certainty follows from not being barely able to conceive ? answer . the same certainty that follows from the repugnancy to our first conceptions of things , upon which † your lordship grounds the relative idea of substance . your words are , it is a mere effect of reason , because it is a repugnancy to our first conceptions of things , that modes or accidents should subsist by themselves . your lordship then , if i understand your reasoning here , concludes , that there is substance , because it is a repugnancy to our conceptions of things ( for whether that repugnancy be to our first or second conceptions , i think that 's all one ) that modes or accidents should subsist by themselves ; and i conclude the same thing , because we cannot conceive how sensible qualities should subsist by themselves . now what the difference of certainty is from a repugnancy to our conceptions , and from our not being able to conceive ; i confess , my lord , i am not acute enough to discern . and therefore it seems to me , that i have laid down the same certainty of the being of substance , that your lordship has done . your lordship adds , * are there not multitudes of things which we are not able to conceive ; and yet it would not be allowed us to suppose what we think fit upon that account ? answer . your lordship's is certainly a very just rule ; 't is pity it does not reach the case . but because it is not allowed us to suppose what we think fit in things , which we are not able to conceive ; it does not therefore follow , that we may not with certainty suppose or infer , that which is a natural and undeniable consequence of such an inability to conceive , as i call it , or repugnancy to our conception , as you call it . we cannot conceive the foundation of harlem church to stand upon nothing ; but because it is not allowed us to suppose what we think fit , viz. that it is laid upon a rock of diamond , or supported by fairies ; yet i think all the world will allow the infallible certainty of this supposition , from thence , that it rests upon something . this i take to be the present case ; and therefore your next words , i think , do less concern mr. l. than my lord b. of w. i shall set them down , that the reader may apply them to which of the two he thinks they most belong . they are , † i could hardly conceive that mr. l. would have brought such evidence as this against himself ; but i must suppose some unknown substratum in this case . for these words , that your lordship has last quoted of mine , do not only not prove , that upon my principles we cannot come to any certainty , that there is any such thing as substance in the world ; but prove the contrary , that there must certainly be substance in the world , and upon the very same grounds , that your lordship takes it to be certain . your next paragraph , * which is to the same purpose , i have read more than once , and can never forbear , as often as i read it , to wish my self young again ; or that a liveliness of fancy suitable to that age , would teach me to sport with words for the diversion of my readers . this i find your lordship thinks so necessary to the quickning of controversie , that you will not trust the debate to the greatness of your learning , nor the gravity of your subject without it , whatever authority the dignity of your character might give to what your lordship says ; for you † having quoted these words of mine ; as long as there is any simple idea , or sensible quality left , according to my way of arguing , substance cannot be discarded , because all simple ideas , all sensible qualities carry with them a supposition of a substratum to exist in , and a substance wherein they inhere . you add , what is the meaning of carrying with them a supposition of a substratum and a substance ? have these simple ideas the notion of a substance in them ? no , but they carry it with them : how so ? do sensible qualities carry a corporeal substance along with them ? then a corporeal substance must be intromitted by the senses together with them : no , but they carry the supposition with them ; and truly that is burden enough for them . but which may do they carry it ? it seems its only , because we cannot conceive it otherwise : what is this conceiving ? it may be said it is an act of the mind , not built on simple ideas , but lies in the comparing the ideas of accident and substance together ; and from thence finding that an accident must carry substance along with it : but this will not clear it ; for the ideas of accidents are simple ideas , and carry nothing along with them , but the impression made by sensible objects . in this passage , i conclude , your lordship had some regard to the entertainment of that part of your readers , who would be thought men , as well by being risible as rational creatures . for i cannot imagine you meant this for an argument ; if you did , i have this plain simple answer , that by carrying with them a supposition , i mean , according to the ordinary import of the phrase , that sensible qualities imply a substratum to exist in . and if your lordship please to change one of these equivalent expressions into the other , all the argument here , i think , will be at an end : what will become of the sport and smiling , i will not answer . hitherto , i do not see any thing in my words brought by your lordship that proves , that upon my principles we can come to no certainty of reason , that there is substance in the world , but the contrary . your lordship's next words * are to tell the world that my simile about the elephant and tortoise , is to ridicule the notion of substance , and the europaean philosophers for asserting it . but if your lordship please to turn again to my essay , * you will find those passages were not intended to ridicule the notion of substance , or those who asserted it , whatever that it signifies . but to shew , that though substance did support accidents , yet philosophers , who had found such a support necessary , had no more a clear idea of what , that support was , than the indian had of that , which supported his tortoise , tho' sure he was , it was something . had your pen which † quoted so much of the nineteenth sect. of the thirteenth chap. of my second book , but set down the remaining line and an half of that paragraph , you would by these words which follow there ; so that of substance we have no idea of what it is , but only a confused obscure one of what it does , have put it past doubt , what i meant . but your lordship was pleased to take only those , which you thought would serve best to your purpose ; and i crave leave to add now these remaining ones to shew my reader , what was mine . 't is to the same purpose i use the same illustration again in that other place , * which you are pleased to cite likewise , which your lordship says you did , only to shew , that it was a deliberate and ( as i thought ) lucky similitude . it was upon serious consideration i own , that i entertained the opinion , that we had no clear and distinct idea of substance . but as to that similitude , i do not remember that it was much deliberated on : such unaccurate writers as i am , who aim at nothing but plainness , do not much study similes : and for the fault of repetition you have been pleased to pardon it . but supposing you had proved , that that simile was to ridicule the notion of substance , published in the writings of some europaean philosophers ; it will by no means follow from thence , that upon my principles we cannot come to any certainty of reason , that there is any such thing as substance in the world. men's notions of a thing may be laughed at by those , whose principles establish the certainty of the thing it self ; and one may laugh at aristotle's notion of an orb of fire under the sphere of the moon , without principles that will make him uncertain whether there be any such thing as fire . my simile did perhaps serve to shew , that there were philosophers , whose knowledge was not so clear , nor so great as they pretended . if your lordship thereupon thought , that the vanity of such a pretension had something ridiculous in it , i shall not contest your judgment in the case : for , as humane nature is framed , 't is not impossible , that whoever is discovered to pretend to know more than really he does , will be in danger to be laughed at . in the next paragraph , † your lordship bestows the epithite of dull on burgersdicius and sanderson and the tribe of logicians . i will not question your right to call any body dull whom you please . but if your lordship does it to insinuate , that i did so ; i hope i may be allowed to say thus much in my own defence , that i am neither so stupid , or ill-natured to discredit those whom i quote for being of the same opinion with me . and he that will look into the eleventh and twelfth pages of my reply , which your lordship refers to , will find , that i am very far from calling them dull , or speaking diminishingly of them . but if i had been so ill-bred or foolish as to have called them dull ; i do not see how that does at all serve to prove this proposition ; that upon my principles we can come to no certainty of reason , that there is any such thing as substance any more than what follows in the next paragraph * . your lordship in it asks me , as if it were of some great importance to the proposition to be proved , whether there be no difference between the bare being of a thing , and its subsistence by its self . i answer , yes , there is a difference as i understand those terms , and then i beseech your lordship to make use of it to prove the proposition before us . but because you seem by this question to conclude , that the idea of a thing that subsists by its self , is a clear and distinct idea of substance ; i beg leave to ask , is the idea of the manner of subsistence of a thing , the idea of the thing it self ? if it be not , we may have a clear and distinct idea of the manner , and yet have none but a very obscure and confused one of the thing . for example , i tell your lordship , that i know a thing , that cannot subsist without a support , and i know another thing that does subsist without a support , and say no more of them , can you by having the clear and distinct ideas of having a support , and not having a support , say , that you have a clear and distinct idea of the thing , that i know which has , and of the thing , that i know which has not a support ? if your lordship can , i beseech you to give me the clear and distinct ideas of these , which i only call by the general name things , that have or have not supports ; for such there are , and such i shall give your lordship clear and distinct ideas of , when you shall please to call upon me for them , though i think your lordship will scarce find them by the general and confused idea of thing , nor in the clearer and more distinct idea of having or not having a support . to shew a blind man that he has no clear and distinct idea of scarlet , i tell him , that his notion of it , that it is a thing or being , does not prove he has any clear or distinct idea of it ; but barely that he takes it to be something , he knows not what . he replies , that he knows more than that , v. g. he knows that it subsists or inheres in another thing , and is there no difference , says he in your lordship's words , between the bare being of a thing and its subsistence in another ? yes say i to him , a great deal , they are very different ideas . but for all that , you have noclear and distinct idea of scarlet , not such a one as i have who see and know it , and have another kind of idea of it besides that of inherence . your lordship has the idea of subsisting by it self , and therefore you conclude you have a clear and distinct idea of the thing , that subsists by it self , which methinks is all one , as if your countryman should say , he hath an idea of a cedar of lebanon , that it is a tree of a nature , to need no prop to lean on for its support , therefore he hath a clear and distinct idea of a cedar of lebanon : which clear and distinct idea , when he comes to examin , is nothing but a general one of a tree with which his indetermined idea of a cedar is confounded . just so is the idea of substance , which however called clear and distinct is confounded with the general indetermined idea of something . but suppose that the manner of subsisting by it self , give us a clear and distinct idea of substance , how does that prove , that upon my principles we can come to no certainty of reason , that there is any such thing as substance in the world ? which is the proposition to be proved . in what follows , † your lordship says , you do not charge any one with discarding the notion of substance , because he has but an imperfect idea of it : but because upon those principles there can be no certain idea at all of it . your lordship says , here , those principles and in other places these principles , without particularly setting them down , that i know : i am sure without laying down propositions , that are mine , and proving , that those granted , we cannot come to any certainty , that there is any such thing as substance , which is the thing to be proved , your lordship proves nothing in the case against me . what therefore the certain idea , which i do not understand , or idea of substance has to do here , is not easy to see . for that which i am charged with , is the discarding substance . but the discarding substance . is not the discarding the notion of substance . mr. newton has discarded des cartes's vortices , i. e. laid down principles from which he proves there is no such thing ; but he has not thereby discarded the notion or idea of those vortices , for that he had when he confuted their being , and every one who now reads and understands him , will have . but , as i have already observed , your lordship here , i know not upon what ground , nor with what intention , confounds the idea of substance and substance it self ; for to the words above set down , your lordship subjoins , † that you assert it to be one of the most natural and certain ideas in our minds , because it is a repugnance to our first conception of things , that modes or accidents should subsist by themselves ; and therefore your lordship said , the rational idea of substance is one of the first ideas in our minds , and however imperfect and obscure our notion be , yet we are as certain that substances are and must be , as that there are any beings in the world. herein i tell your lordship that i agree with you , and therefore i hope this is no objection against the trinity . your lordship says , you never thought it was , but to lay all foundations of certainty as to matters of faith , upon clear and distinct ideas , which was the opinion you opposed , does certainly overthrow all mysteries of faith , and excludes the notion of substance out of rational discourse , which your lordship affirms to have been your meaning . how these words , as to matters of faith , came in , or what they had to do against me in an answer only to me , i do not see : neither will i here examin what it is to be one of the most natural and certain ideas in our minds . but be it what it will , this i am sure , that neither that , nor any thing else contained in this paragraph , any way proves , that upon my principles we cannot come to any certainty , that there is any such thing as substance in the world. which was the proposition to be proved . in the next place then , i crave leave to consider , how that is proved , which though nothing to the proposition to be proved , is yet what you here assert , viz. that the idea of substannce is one of the most natural and certain ideas in our minds : your proof of it is this , because it is a repugnancy to our first conception of things , that modes and accidents should subsist by themselves , and therefore the rational idea of substance is one of the first ideas in our minds . from whence i grant it to be a good consequence , that to those who find this repugnance , the idea of a support is very necessary , or if you please to call it so , very rational . but a clear and distinct idea of the thing it self , which is the support will not thence be proved to be one of the first ideas in our minds ; or that any such idea is ever there at all . he that is satisfied that pendennis castle , if it were not supported , would fall into the sea , must think of a support , that sustains it : but whether the thing that it rests on be timber , or brick , or stone , he has by his bare idea of the necessity of some support that props it up , no clear and distinct idea at all . in this paragraph you farther say , that the laying all foundation of certainty as to matters of faith on clear and distinct ideas , does certainly exclude the notion of substance out of rational discourse . answ. this is a proposition that will need a proof : because every body at first sight will think it hard to be proved . for it is obvious , that let certainty in matters of faith , or any matters whatsoever , be laid on what it will , it excludes not the notion of substance certainly out of rational discourse , unless it be certainly true , that we can rationally discourse of nothing , but what we certainly know . but whether it be a proposition easy or not easy to be proved , this is certain , that it concerns not me , for i lay not all foundation of certainty as to matters of faith , upon clear and distinct ideas ; and therefore , if it does discard substance out of the reasonable part of the world , as your lordship phrases it above , or excludes the notion of substance out of rational discourse : whatever havock it makes of substance , or its idea , no one jot of the mischief is to be laid at my door , because that is no principle of mine . your lordship ends this paragraph with telling me , * that i at length apprehend your lordships meaning . i wish heartily that i did , because it would be much more for your ease as well as my own . for in this case of substance , i find it not easy to know your meaning , or what it is i am blamed for . for in the beginning of this dispute , † it is the being of substance . and here again , * it is substance it self , is discarded . and in this very paragraph , † writ as it seems , to explain your self , so that in the close of it you tell me that at length i apprehend your meaning to be that the notion of substance is excluded out of rational discourse , the explication is such , that it renders your lordship's meaning to me more obscure and uncertain , than it was before . for in the same paragraph your lordship says , that upon my principles there can be no certain idea at all of substance ; and also that however imperfect and obscure our notions be , yet we are as certain that substances are and must be , as that there are any beings in the world. so that supposing i did know ( as i do not ) what your lordship means by certain idea of substance , yet i must own still , that what your meaning is by discarding of substance , whether it be the idea of substance , or the being of substance i doe not know . but that , i think , need not much trouble me , since your lordship does not , that i see , shew how any position or principle of mine overthrows either substance it self , or the idea of it , or excludes either of them out of rational discourse . in your next paragraph , † you say , i declare , p. . that if any one assert that we can have no ideas but from sensation and reflection it is not my opinion . my lord , i have looked over that th page , and find no such words of mine there . but refer my reader to that and the following pages , for my opinion concerning ideas from sensation and reflection , how far they are the foundation and materials of all our knowledge : and this i do , because to those words , which your lordship has set down as mine , out of the th page , but are not there , you subjoin , * that you are very glad of it , and will do me all the right you can in this matter , which seems to imply , that it is a matter of great consequence , and therefore i desire my meaning may be taken in my own words , as they are set down at large * the promise your lordship makes me , of doing me all the right you can , i return my humble thanks for , because it is a piece of justice so seldom done in controversie . and because i suppose you have here made me this promise , to authorise me to mind you of it , if at any time your haste should make you mistake my words or meaning : to have ones words exactly quoted , and their meaning interpreted by the plain and visible design of the author in his whole discourse being a right , which every writer has a just claim to , and such as a lover of truth will be very wary of violating . an instance of some sort of intrenchment on this i humbly conceive there is in the next page but one , † where you interpret my words , as if i excused a mistake i had made , by calling it a slip of my pen ; whereas my lord , i do not own any slip of my pen in that place , but say that the meaning of my expression there is to be interpreted by other places , and particularly by those , where i treat professedly of that subject : and that in such cases , where an expression is only incident to the matter in hand , and may seem not exactly to quadrate with the author's sense , where he designedly treats of that subject , it ought rather to be interpreted as a slip of his pen , than as his meaning . i should not have taken so particular a notice of this , but that you by having up these words with an air that makes me sensible how wary i ought to be , shew what use would be made of it , if ever i had pleaded the slip of my pen. in the following pages , * i find a discourse drawn up under several ranks of numbers to prove , as i guess , this proposition , † that in my way of ideas we cannot come to any certainty as to the nature of substance . i shall be in a condition to answer to this accusation , when i shall be told what particular proposition , as to the nature of substance , it is , which in my way of ideas we cannot come to any certainty of . because probably it may be such a proposition concerning the nature of substance , as i shall readily own , that in my way of ideas we can come to no certainty of ; and yet i think the way of ideas not at all to be blamed , till there can be shewn an other way , different from that of ideas , whereby we may come to a certainty of it . for 't was never pretended , that by ideas we could come to certainty concerning every proposition , that could be made concerning substance or any thing else . besides the doubtfulness visible in the phrase it self , there is another reason that hinders me from understanding precisely what is meant by these words to come to a certainty as to the nature of substance , viz. because your lordship * makes nature and substance to be the same , so that to come to a certainty as to the nature of substance is , in your lordship's sense of nature , to come to a certainty as to the substace of substance , which i own i do not clearly understand . an other thing that hinders me from giving particular answers to the arguments , that may be supposed to be contained in so many pages is , that i do not see , how what is discoursed in those thirteen or fourteen pages is brought to prove this proposition , that in my way of ideas we cannot come to any certainty as to the nature of substance ; and it would require too many words to examine every one of those heads , period by period , to see what they prove ; when you your self do not apply them to the direct probation of any proposition that i understand . indeed you wind up this discourse with these words , * that you leave the reader to judge whether this be a tolerable account of the idea of substance by sensation and reflection . answ. that which your lordshp has given in the precedent pages , i think is not a very tolerable account of my idea of substance , since the account you give over and over again * of my idea of substance is , that it is nothing but a complex idea of accidents . this is your account of my idea of substance , which you insist so much on , and which you say † you took out of those places , i my self produced in my first letter . but if you had been pleased to have set down this one , which is to be found there † amongst the rest produced by me out of b. ch . . sect. . of my essay , viz. that the ideas of substances are such combinations of simple ideas , as are taken to represent distinct particular things subsisting by themselves , in which the supposed or confused idea of substance is always the first and chief . this , would have been a full answer to all that i think you have under that variety of heads , objected against my idea of substance . but your lordship in your representation of my idea of substance , thought fit to leave this passage out ; though you are pleased to set down several others produced both before and after it in my first letter , which i think gives me a right humbly to return your lordship your own words , and now i freely leave the reader to judge whether this , which your lordship has given , be a tolerable account of my idea of substance . the next point to be considered , is concerning the immateriality of the soul ; whereof there is a great deal said . † the original of this controversie , i shall set down in your lordship 's own words : * you say , the only reason you had to engage in this matter , was this bold assertion ; that the ideas we have by sensation or reflection are the sole matter and foundation of all our reasoning , and that our certainty lies in perceiving the agreement and disagreement of ideas , as expressed in any proposition : which last , you say , are my own words . to overthrow this bold assertion , you urge * my acknowledgment , † that upon my principles it cannot be demonstratively proved , that the soul is immaterial tho' it be in the highest degree probable . and then ask * is not this the giving up the cause of certainty ? answer : just as much the giving up the cause of certainty on my side , as it is on your lordship's . who tho' you will not please to tell wherein you place certainty , yet it is to be supposed you do place certainty in something or other . now let it be what you will , that you place certainty in , i take the liberty to say , that you cannot certainly prove i. e. demonstrate , that the soul of man is immaterial ; i am sure you have not so much as offered at any such proof , and therefore you give up the cause of certainty upon your principles . because if the not being able to demonstrate , that the soul is immaterial upon his principles , who declares , wherein he thinks certainty consists , be the giving up the cause of certainty ; the not being able to demonstrate the immateriality of the soul upon his principles , who does not tell wherein certainty consists , is no less a giving up of the cause of certainty . the only odds between these two is more art and reserve in the one than the other . and therefore my lord , you must either upon your principles of certainty demonstrate that the soul is immaterial , or you must allow me to say , that you too give up the cause of certainty , and your principles tend to scepticism as much as mine . which of these two your lordship shall please to do , will to me be advantagious ; for by the one i shall get a demonstration of the souls immateriality , ( of which i shall be very glad ) and that upon principles , which reaching farther than mine , i shall imbrace , as better than mine , and become your lordship's professed convert . till then i shall rest satisfied , that my principles be they as weak and fallible as your lordship please , are no more guilty of any such tendency , than theirs , who talking more of certainty cannot attain to it in cases , where they condemn the way of ideas for coming short of it . you a little lower in the same page , † set down these as my words , that i never offered it as a way of certainty , where we cannot reach certainty . i have already told you that i have been sometimes in doubt what copy you had got of my essay : because i often found your quotations out of it , did not agree with what i read in mine : but by this instance here , and some others , i know not what to think , since in my letter , which i did my self the honour to send your lordship , i am sure the words are not as they are here set down . for i say , not that i offered the way of certainty there spoken of which looks as if it were a new way of certainty , that i pretended to teach the world perhaps the difference , in these from my words is not so great , that upon an other occasion i should take notice of it . but it being to lead people into an opinion , that i spoke of the way of certainty by ideas , as something new , which i pretended to teach the world , i think it worth while to set down my words themselves , which i think are so penn'd , as to shew a great cantion in me to avoid such an opinion . my words * are , i think it is a way to bring us to a certainty in those things , which i have offered as certain , but i never thought it a way to certainty , where we cannot reach certainty . what use your lordship makes of the term offered , applied to what i applied it not , is to be seen in your next words , which you subjoin to those which you set down for mine . † but did you not offer to put us into a way of certainty ? and what is that but to attain certainty in such things where we could not otherwise do it ? answ. if this your way of reasoning here , carries certainty in it , i humbly conceive in your way of certainty by reason , certainty may be attained , where it could not otherwise be had . i only beg you my lord , to shew me the place , where i so offer to put you in a way of certainty different from what had formerly been the way of certainty , that men by it might attain to certainty in things , which they could not before my book was writ . no body who reads my essay with that indifferency , which is proper to a lover of truth , can avoid seeing , that what i say of certainty was not to teach the wrold a new way of certainty ( though that be one great objection of yours against my book ) but to endeavour to shew , wherein the old and only way of certainty consists ; what was the occasion and design of my book may be seen plainly enough in the epistle to the reader , without any need that any thing more should be said of it . and i am too sensible of my own weakness not to profess , as i do * , that i pretend not to teach , but to enquire . i cannot but wonder what service you , my lord , who are a teacher of authority , mean to truth or certainty , by condemning the way of certainty by ideas : because i own by it i cannot demonstrate , that the soul is immaterial . may it not be worth your considering , what advantage this will be to scepticism , when upon the same grounds , you words here * shall be turned upon you ; and it shall be asked , what a strange way of certainty is this , [ your lordship's way by reason ] if it fails us in some of the first foundations of the real knowledge of our selves ? to avoid this , you undertake * to prove from my own principles , that we may be certain . that the first eternal thinking being or omnipotent spirit cannot , if he would , give to certain systems of created sensible matter , put together as he sees fit , some degrees of sense , perception and thought : for this , my lord , is my proposition , † and this the utmost that i have said concerning the power of thinking in matter . your first argument † i take to be this that according to me , the knowledge we have being by our ideas , and our idea of matter in general being a solid substance , and our idea of body a solid extended figured substance ; if i admit matter to be capable of thinking , i confound the idea of matter with the idea of a spirit : to which i answer , no , no more than i confound the idea of matter with the idea of an horse , when i say that matter in general is a solid extended substance ; and that an horse is a material animal , or an extended solid substance with sense and spontaneous motion . the idea of matter is an extended solid substance ; where-ever there is such a substance , there is matter ; and the essence of matter , whatever other qualities not contained in that essence , it shall please god to superadd to it . for example , god creates an extended solid substance , without the superadding any thing else to it , and so we may consider it at rest : to some parts of it he superadds , motion , but it has still the essence of matter : other parts of it he frames into plants , with all the excellencies of vegetation , life and beauty , which is to he found in a rose or a peach-tree , &c. above the essence of matter in general , but it is still but matter : to other parts he adds sense and spontaneous motion , and those other properties that are to be found in an elephant . hitherto 't is not doubted but the power of god may go , and that the properties of a rose , a peach or an elephant , superadded to matter , change not the properties of matter ; but matter is in these things matter still . but if one venture to go one step further and say , god may give to matter , thought , reason and volition , as well as sense and spontaneous motion , there are men ready presently to limit the power of the omnipotent creator , and tell us , he cannot do it ; because it destroys the essence , or changes the essential properties of matter . to make good which assertion they have no more to say , but that thought and reason are not included in the essence of matter . i grant it ; but whatever excellency , not contained in its essence , be superadded to matter , it does not destroy the essence of matter , if it leaves it an extended solid substance ; where-ever that is , there is the essence of matter ; and if every thing of greater perfection , superadded to such a substance , destroys the essence of matter , what will become of the essence of matter in a plant , or an animal , whose properties far exceed those of a meer extended solid substance ? but 't is farther urged , that we cannot conceive how matter can think . i grant it ; but to argue from thence , that god therefore cannot give to matter a faculty of thinking , is to say god's omnipotency is limited to a narrow compass , because man's understanding is so ; and brings down god's infinite power to the size of our capacities . if god can give no power to any parts of matter , but what men can account for from the essence of matter in general : if all such qualities and properties must destroy the essence or change the essential properties of matter , which are to our conceptions above it , and we cannot conceive to be the natural consequence of that essence ; it is plain , that the essence of matter is destroyed and its essential properties changed in most of the sensible parts of this our system : for 't is visible , that all the planets have revolutions about certain remote centers , which i would have any one explain , or make conceiveable by the bare essence or natural powers depending on the essence of matter in general , without something added to that essence , which we cannot conceive ; for the moving of matter in a crooked line , or the attraction of matter by matter , is all that can be said in the case ; either of which , it is above our reach to derive from the essence of matter or body in general ; though one of these two must unavoidably be allowed to be superadded in this instance to the essence of matter in general . the omnipotent creator advised not with us in the making of the world , and his ways are not the less excellent , because they are past our finding out . in the next place , the vegetable part of the creation is not doubted to be wholly material ; and yet he that will look into it will observe excellencies and operations in this part of matter , which he will not find contained in the essence of matter in general , nor be able to conceive how they can be produced by it . and will he therefore say , that the essence of matter is destroyed in them , because they have properties and operations not contained in the essential properties of matter as matter , nor explicable by the essence of matter in general ? let us advance one step farther , and we shall in the animal world meet with yet greater perfections and properties no ways explicable by the essence of matter in general . if the omnipotent creator had not superadded to the earth , which produced the irrational animals , qualities far surpassing those of the dull dead earth , out of which they were made , life , sense , and spontaneous motion , nobler qualities than were before in it , it had still remained rude senseless matter ; and if to the individuals of each species , he had not superadded a power of propagation , the species had perished with those individuals : but by these essences or properties of each species , superadded to the matter which they were made of , the essence or properties of matter in general were not destroyed or changed , any more than any thing that was in the individuals before , was destroyed or changed by the power of generation , superadded to them by the first benediction of the almighty . in all such cases , the superinducement of greater perfections and nobler qualities , destroys nothing of the essence or perfections that were there before ; unless there can be shewed a manifest repugnancy between them ; but all the proof offered for that , is only , that we cannot conceive how matter , without such superadded perfections , can produce such effects ; which is , in truth , no more than to say , matter in general , or every part of matter , as matter has them not ; but is no reason to prove , that god , if he pleases , cannot superadd them to some parts of matter , unless it can be proved to be a contradiction , that god should give to some parts of matter , qualities and perfections , which matter in general has not ; though we cannot conceive how matter is invested with them , or how it operates by vertue of those new endowments . nor is it to be wonder'd that we cannot , whilst we limit all its operations to those qualities it had before , and would explain them , by the known properties of matter in general , without any such superinduced perfections . for if this be a right rule of reasoning to deny a thing to be , because we cannot conceive the manner how it comes to be : i shall desire them who use it , to stick to this rule , and see what work it will make both in divinity , as well as philosophy ; and whether they can advance any thing more in favour of scepticism ? for to keep within the present subject of the power of thinking and self-motion , bestow'd by omnipotent power on some parts of matter : the objection to this is , i cannot conceive how matter should think : what is the consequence ? ergo , god cannot give it a power to think . let this stand for a good reason , and then proceed in other cases by the same . you cannot conceive how matter can attract matter at any distance , muchless at the distance of miles ; ergo , god cannot give it such a power ; you cannot conceive how matter should feel , or move it self , or affect an immaterial being , or be moved by it : ergo , god cannot give it such powers , which is in effect to deny gravity and the revolution of the planets about the sun ; to make brutes meer machins without sense or spontaneous motion , and to allow man neither sense nor voluntary motion . let us apply this rule one degree farther . you cannot conceive how an extended solid substance should think , therefore god cannot make it think : can you conceive how your own soul , or any substance thinks ? you find indeed , that you do think , and so do i ; but i want to be told how the action of thinking is performed : this , i confess , is beyond my conception ; and i would be glad any one , who conceives it , would explain it to me . god , i find , has given me this faculty ; and since i cannot but be convinced of his power in this instance , which though i every moment experiment in my self , yet i cannot conceive the manner of ; what would it be less than an insolent absurdity , to deny his power in other like cases only for this reason , because i cannot conceive the manner how ? to explain this matter a little farther . god has created a substance ; let it be , for example , a solid extended substance ; is god bound to give it , besides being , a power of action ? that , i think , no body will say : he therefore may leave it in a state of inactivity , and it will be nevertheless a substance ; for action is not necessary to the being of any substance , that god does create : god has likewise created and made to exist , de novo , an immaterial substance , which will not lose its being of a substance , though god should bestow on it nothing more but this bare being , without giving it any activity at all . here are now two distinct substances , the one material the other immaterial , both in a state of perfect inactivity . now i ask , what power god can give to one of these substances ( supposing them to retain the same distinct natures , that they had as substances in their state of inactivity ) which he cannot give to the other ? in that state , 't is plain , neither of them thinks ; for thinking being an action , it cannot be denied , that god can put an end to any action of any created substance , without anihilating of the substance whereof it is an action ; and if it be so , he can also create or give existence to such a substance , without giving that substance any action at all . by the same reason it is plain , that neither of them can move it self : now i would ask , why omnipotency cannot give to either of these substances , which are equally in a state of perfect inactivity , the same power , that it can give to the other ? let it be for example , that of spontaneous or self-motion , which is a power that 't is supposed god can give to an unsolid substance , but denyed that he can give to solid a substance . if it be asked , why they limit the omnipotency of god , in reference to the one rather than the other of these substances ; all that can be said to it , is , that they cannot conceive , how the solid substance should ever be able to move it self . and as little , say i , are they able to conceive how a created unsolid substance should move it self : but there may be something in an immaterial substance , that you do not know . i grant it ; and in a material one too : for example , gravitation of matter towards matter , and in the several proportions observable , inevitably shews , that there is something in matter that we do not understand , unless we can conceive self-motion in matter ; or an inexplicable and inconceivable attraction in matter , at immense and almost incomprehensible distances : it must therefore be confessed , that there is something in solid , as well as unsolid substances , that we do not understand . but this we know , that they may each of them have their distinct beings , without any activity superadded to them , unless you will deny , that god can take from any being its power of acting , which 't is probable will be thought too presumptuous for any one to do ; and i say , it is as hard to conceive self-motion in a created immaterial as in a material being , consider it how you will : and therefore this is no reason to deny omnipotency to be able to give a power of self-motion to a material substance , if he pleases , as well as to an immaterial ; since neither of them can have it from themselves , nor can we conceive how it can be in either of them . the same is visible in the other operation of thinking ; both these substances may be made , and exist without thought ; neither of them has , or can have the power of thinking from it self : god may give it to either of them according to the good pleasure of his omnipoteney ; and in which ever of them it is , it is equally beyond our capacity to conceive , how either of those substances thinks . but for that reason , to deny that god , who had power enough to give them both a being out of nothing , can by the same omnipotency , give them what other powers and perfections he pleases , has no better a foundation than to deny his power of creation , because we cannot conceive how it is performed ; and there at last this way of reasoning must terminate . that omnipotency cannot make a substance to be solid and not solid at the same time , i think , with due reverence , we may say ; but that a solid substance may not have qualities , perfections and powers , which have no natural or visibly necessary connection with solidity and extension , is too much for us ( who are but of yesterday , and know nothing ) to be positive in . if god cannot join things together by connections inconceiveable to us , we must deny even the consistency , and being of matter it self ; since every particle of it having some bulk , has its parts connected by ways inconceiveable to us . so that all the difficulties , that are raised against the thinking of matter from our ignorance or narrow conceptions , stand not at all in the way of the power of god , if he pleases to ordain it so ; nor proves any thing against his having actually endued some parcels of matter , so disposed as he thinks fit , with a faculty of thinking , till it can be shewn , that it contains a contradiction to suppose it . though to me sensation be comprehended under thinking in general , yet in the foregoing discourse , i have spoke of sense in brutes , as distinct from thinking . because your lordship , as i remember , speaks of sense in brutes . but here i take liberty to observe , that if your lordship allows brutes to have sensation , it will follow , either that god can and doth give to some parcels of matter a power of perception and thinking ; or that all animals have immaterial and consequently , according to your lordship , immortal souls , as well as men ; and to say that fleas and mites , &c. have immortal souls as well as men , will possibly be looked on , as going a great way to serve an hypothesis , and as it would not very well agree , with what your lordship says , answ. p. . to the words of solomon , quoted out of eccles. c. . i have been pretty large in making this matter plain , that they who are so forward to bestow hard censures or names on the opinions of those , who differ from them , may consider whether sometimes they are not more due to their own : and that they may be perswaded a little to temper that heat , which supposing the truth in their current opinions , gives them ( as they think ) a right to lay what imputations they please on those who would fairly examin the grounds they stand upon . for talking with a supposition and insinuations , that truth and knowledge , nay and religion too , stands and falls with their systems ; is at best but an imperious way of begging the question , and assuming to themselves under the pretence of zeal for the cause of god , a title to infallibility . it is very becoming that mens zeal for truth , should go as far as their proofs , but not go for proofs themselves . he that attacks received opinions , with any thing but fair arguments , may , i own , be justly suspected not to mean well ; nor to be led by the love of truth ; but the same may be said of him too , who so defends them . an error is not the better for being common , nor truth the worse for having lain neglected : and if it were put to the vote any where in the world , i doubt , as things are managed , whether truth would have the majority , at least , whilst the authority of men , and not the examination of things must be its measure . the imputation of scepticism and those broad insinuations , to render what i have writ suspected , so frequent as if that were the great business of all this pains you have been at about me , has made me say thus much my lord , rather as my sense of the way to establish truth in its full force and beauty , than that i think the world will need to have any thing said to it , to make it distinguish between your lordship's and my design in writing , which therefore i securely leave to the judgment of the reader , and return to the argument in hand . what i have above said , i take to be a full answer to all that your lordship would infer from my idea of matter , of liberty , and of identity , and from the power of abstracting . you ask , * how can my idea of liberty agree with the idea that bodies can operate only by motion and impulse ? answ. by the omnipotency of god , who can make all things agree , that involve not a contradiction . 't is true , i say , † that bodies operate by impulse and nothing else . and so i thought when i writ it and yet can conceive no other way of their operation . but i am since convinced by the judicious mr. newton's incomparable book , that 't is too bold a presumption to limit god's power in this point , by my narrow conceptions . the gravitation of matter towards matter , by ways unconceivable to me , is not only a demonstration that god can , if he pleases , put into bodies , powers , and ways of operation , above what can be derived from our idea of body , or can be explained by what we know of matter , but also an unquestionable and every where visible instance , that he has done so and therefore in the next edition of my book , i shall take care to have that passage rectified . as to self-consciousness , your lordship asks , † what is there like self-consciousness in matter ? nothing at all in matter as matter . but that god cannot bestow on some parcels of matter a power of thinking , and with it self-consciousness will never be proved by asking , * how is it possible to apprehend that meer body should perceive that it doth perceive ? the weakness of our apprehension i grant in the case : i confess as much as you please , that we cannot conceive how a solid , no nor how an unsolid created substance thinks ; but this weakness of our apprehensions , reaches not the power of god , whose weakness is stronger than any thing in men. your argument from abstraction , we have in this question , * if it may be in the power of matter to think , how comes it to be so impossible for such organized bodies as the brutes have , to enlarge their ideas by abstraction ? answ. this seems to suppose , that i place thinking within the natural power of matter . if that be your meaning , my lord , i neither say , nor suppose , that all matter has naturally in it a faculty of thinking , but the direct contrary . but if you mean that certain parcels of matter , ordered by the divine power , as seems fit to him , may be made capable of receiving from his omnipotency the faculty of thinking ; that indeed i say , and that being granted , the answer to your question is easie , since if omnipotency can give thought to any solid substance , it is not hard to conceive , that god may give that faculty in an higher or lower degree , as it pleases him , who knows what disposition of the subject is suited to such a particular way or degree of thinking . another argument to prove , that god cannot endue any parcel of matter with the faculty of thinking , is taken from those words of mine , * where i shew , by what connection of ideas we may come to know , that god is an immaterial substance . they are these , the idea of an eternal actual , knowing being , with the idea of immateriality , by the intervention of the idea of matter , and of its actual division , divisibility and want of perception , &c. from whence your lordship thus argues , † here the want of perception is owned to be so essential to matter , that god is therefore concluded to be immaterial . ans. perception and knowledge in that one eternal being , where it has its sourse , 't is visible must be essentially inseparable from it ; therefore the actual want of perception in so great part of the particular parcels of matter is a demonstration , that the first being , from whom perception and knowledge is inseparable , is not matter : how far this makes the want of perception an essential property of matter i will not dispute ; it suffices that it shews , that perception is not an essential property of matter ; and therefore matter cannot be that eternal original being , to which perception and knowledge is essential . matter , i say , naturally is without perception : ergo , says your lordship , want of perception is an essential property of matter , and god doth not change the essential properties of things , their nature remaining . from whence you infer , that god cannot bestow on any parcel of matter ( the nature of matter remaining ) a faculty of thinking . if the rules of logick since my days be not changed , i may safely deny this consequence . for an argument that runs thus , god does not ; ergo , he cannot , i was taught when i came first to the university , would not hold . for i never said god did . but * that i see no contradiction in it , that he should , if he pleased , give to some systems of sensless matter , a faculty of thinking , and i know no body , before des cartes , that ever pretended to shew that there was any contradiction in it so that at worst , my not being able to see in matter any such incapacity , as makes it impossible for omnipotency to bestow on it a faculty of thinking , makes me opposite only to the cartesians . for as far as i have seen or heard , the fathers of the christian church never pretended to domonstrate that matter , was incapable to receive a power of sensation , perception and thinking , from the hand of the omnipotent creator . let us therefore , if you please , suppose the form of your argumentation right , and that your lordship means , god cannot : and then if your argument be good , it proves , that god could not give to baalam's ass a power to speak to his master as he did , for the want of rational discourse , being natural to that species , 't is but for your lordship to call it an essential property , and then god cannot change the essential properties of things , their nature remaining : whereby it is proved , that god cannot with all his omnipotency , give to an ass a power to speak as balaam's did . you say , † my lord , you do not set bound's to god's omnipotency . for he may if he please change a body into an immaterial substance , i. e. take away from a substance the solidity which it had before , and which made it matter , and then give it a faculty of thinking , which it had not before , and which makes it a spirit , the same substance remaining . for if the same substance remains not , body is not changed into an immaterial substance . but the solid substance and all belonging to it is annihilated , and an immaterial substance created , which is not change of one thing into another , but the destroying of one , and making another de novo . in this change therefore of a body or material substance into an immaterial , let us observe those distinct considerations . first , you say , god may if he pleases take away from a solid substance solidity , which is that which makes it a material substance or body ; and may make it an immaterial substance , i. e. a substance without solidity . but this privation of one quality gives it not another ; the bare taking away a lower or less noble quality does not give it an higher or nobler ; that must be the gift of god. for the bare privation of one , and a meaner quality , cannot be the position of an higher and better : unless any one will say , that cogitation , or the power of thinking results from the nature of substance it self , which if it do , then where ever there is substance , there must be cogitation or a power of thinking . here then , upon your lordship 's own principles is an immaterial sub●ance without the faculty of thinking . in the next place , you will not deny , but god may give to this substance thus deprived of solidity a faculty of thinking ; for you suppose it made capable of that by being made immaterial , whereby you allow , that the same numerical substance may be sometimes wholly incogitative or without a power of thinking , and at other times perfectly cogitative , or indued with a power of thinking . further , you will not deny , but god can give it solidity and make it material again . for i conclude it will not be denied , that god can make it again , what it was before . now i crave leave to ask your lordship , why god having given to this substance the faculty of thinking after solidity was taken from it , cannot restore to it solidity again , without taking away the faculty of thinking . when you have resolved this my lord , you will have proved it impossible for god's omnipotence to give to a solid substance a faculty of thinking ; but till then , not having proved it impossible , and yet denying that god can do it , is to deny that he can do , what is in it self possible ; which as i humbly conceive is visibly to set bound's to god's omnipotency , tho' you say here , † you do not set bound's to god's omnipotency . if i should imitate your lordship's way of writing , i should not omit to bring in epicurus here , and take notice that this was his way , deum verbis ponere , re tollere . and then add , that i am certain you do not think he promoted the great ends of religion and morality . for 't is with such candid and kind insinuations as these , that you bring in both hobbes , † and spinosa , ‖ into your discourse here about god's being able , if he please , to give to some parcels of matter ordered as he thinks fit , a faculty of thinking . neither of those authors having as appears by any passages you bring out of them said any thing to this question , nor having , as it seems , any other business here , but by their names skilfully to give that character to my book , with which you would recommend it to the world. i pretend not to enquire what measure of zeal , nor for what , guides your lordships pen in such a way of writing , as yours has all along been with me : only i cannot but consider , what reputation it would give to the writings of the fathers of the church , if they should think truth required , or religion allowed them to imitate such patterns . but god be thanked there be those amongst them who do not admire such ways of managing the cause of truth or religion . they being sensible , that if every one , who believes or can pretend he has truth on his side , is thereby authorized without proof , to insinuate , what ever may serve to prejudice mens minds against the other side , there will be great ravage made on charity and practice , without any gain to truth or knowledge . and that the liberties frequently taken by disputants to do so , may have been the cause that the world in all ages has received so much harm , and so little advantage from controversies in religion . these are the arguments which your lordship has brought to confute one saying in my book , by other passages in it , which therefore being all but argumenta ad hominem , if they did prove what they do not , are of no other use , than to gain a victory over me , a thing methinks so much beneath your lordship , that it does not deserve one of your pages . the question is , whether god can if he pleases , bestow on any parcel of matter ordered as he thinks fit , a faculty of perception and thinking . you say , * you look upon a mistake herein to be of dangerous consequence , as to the great ends of religion and morality . if this be so , my lord , i think one may well wonder , why your lordship has brought no arguments to establish the truth it self , which you look on to be of such dangerous consequence to be mistaken in ; but have spent so many pages only in a personal matter in endeavouring to shew , that i had inconsistencies in my book , which if any such thing had been shewed , the question would be still as far from being decided , and the danger of mistaking about it as little prevented , as if nothing of all this had been said . if therefore your lordship's care of the great ends of religion and morality have made you think it necessary to clear this question , the world has reason to conclude there is little to be said against that proposition , which is to be found in my book concerning the possibility , that some parcels of matter might be so ordered by omnipotence , as to be endued with a faculty of thinking , if god so pleased , since your lordship's concern for the promoting the great ends of religion and morality , has not enabled you to produce one argument against a proposition , that you think of so dangerous consequence to them . and here i crave leave to observe , that though in your title page you promise to prove , that my notion of ideas is inconsistent with it self , ( which if it were , it could hardly be proved to be inconsistent with any thing else , ) and with the articles of the christian faith ; yet your attempts all along have been to prove me in some passages of my book inconsistent with my self , without having shewn any proposition in my book inconsistent with any article of the christian faith. i think , your lordship has indeed made use of one argument of your own : but it is such an one , that i confess i do not see how it is apt much to promote religion , especially the christian religion founded on revelation . i shall set down your lordship's words , that they may be considered , you say : * that you are of opinion , that the great ends of religion and morality are best secured by the proofs of the immortality of the soul from its nature and properties ; and which you think proves is immaterial . your lordship does not question whether god can give immortality to a material substance ; but you say , it takes off very much from the evidence of immortality , if it depend wholly upon god's giving that , which of its own nature it is not capable of , &c. so likewise you say , † if a man cannot be certain , but that matter may think ( as i affirm ) then what becomes of the soul's immateriality ( and consequently immortality ) from its operations ? but for all this , say i , his assurance of faith remains on its own basis. now you appeal to any man of sense , whether the finding the uncertainty of his own principles which he went upon in point of reason , doth not weaken the credibility of these fundamental articles , when they are considered purely at matters of faith ? for before there was a natural credibility in them on the account of reason ; but by going on wrong grounds of certainty , all that is lost ; and instead of being certain , he is more doubtful than ever ▪ and if the evidence of faith falls so much short of that of reason , it must needs have less effect upon men's minds , when the subserviency of reason is taken away ▪ as it must be when the grounds of certainty by reason are vanished . i● it at all probable , that he who finds his reason deceive him in such fundamental points , should have his faith stand firm and unmoveable on the account of revelation ? for in matters of revelation , there must be some antecedent principles supposed before we can believe any thing on the account of it . more to the same purpose we have some pages farther , where from some of my words your lordship says , * you cannot but observe , that we have no certainty upon my grounds , that self-consciousness depends upon an individual immaterial substance , and consequently that a material substance may , according to my principles , have self-consciousness in it ; at least that i am not certain of the contrary . whereupon your lordship bids me consider , whether this doth not a little affect the whole article of the resurrection ? what does all this tend to ? but to make the world believe , that i have lessened the credibility of the immortality of the soul and the resurrection , by saying , that though it be most highly probable , that the soul is immaterial , yet upon my principles it cannot be demonstrated ; because it is not impossible to god's omnipotency , if he pleases to bestow upon some parcels of matter disposed as he sees fit , a faculty of thinking . this your accusation of my lessening the credibility of these articles of faith is founded on this , that the article of the immortality of the soul abates of its credibility , if it be allowed , that its immateriality ( which is the supposed proof from reason and philosophy of its immortality ) cannot be demonstrated from natural reason : which argument of your lordship's bottoms , as i humbly conceive , on this , that divine revelation abates of its credibility in all those articles it proposes porportionably as humane reason fails to support the testimony of god. and all that your lordship in those passages has said , when examined , will i suppose be found to import thus much , viz. does god promise any thing to mankind to be believed ? it is very fit and credible to be believed , if reason can demonstrate it to be true . but if humane reason comes short in the case , and cannot make it out , its credibility is thereby lessened ; which is in effect to say , that the veracity of god is not a firm and sure foundation of faith to rely upon , without the concurrent testimony of reason , i. e. with reverence be it spoken , god is not to be believed on his own word , unless what he reveals be in it self credible , and might be believed without him . if this be a way to promote religion , the christian religion in all its articles , i am not sorry , that it is not a way to be found in any of my writings , for i imagine any thing like this would , ( and i should think deserv'd ) to have other titles than bare scepticism bestowed upon it , and would have raised no small out-cry against any one , who is not to be supposed to be in the right in all that he says , and so may securely say what he pleases . such as i , the prophanum vulgus , who take too much upon us , if we would examine , have nothing to do but to hearken and believe , though what he said should subvert the very foundations of the christian faith. what i have above observed , is so visibly contained in your lordship's argument , that when i met with it in your answer to my first letter , it seemed so strange from a man of your lordship's character , and in a dispute in defence of the doctrin of the trinity , that i could hardly perswade my self , but it was a slip of your pen : but when i found it in your second letter * made use of again , and seriously enlarged as an argument of weight to be insisted upon , i was convinced , that it was a principle , that you heartily imbraced , how little favourable soever it was to the articles of the christian religion , and particularly those which you undertook to defend . i desire my reader to peruse the passages as they stand in your letters themselves , and see whether what you say in them does not amount to this , that a revelation from god is more or less credible according as it has a stronger or weaker confirmation from humane reason . for , . your lordship says , † you do not question whether god can give immortality to a material substance ; but you say it takes off very much from the evidence of immortality , if it depends wholly upon god's giving that which of its own nature it is not capable of . to which i reply , any ones not being able to demonstrate the soul to be immaterial , takes off not very much , nor at all from the evidence of its immortality , if god has revealed , that it shall be immortal , because the veracity of god is a demonstration of the truth of what he has revealed , and the want of an other demonstration of a proposition , that is demonstratively true , takes not off from the evidence of it . for where there is a clear demonstration , there is as much evidence as any truth can have ▪ that is not self-evident . god has revealed that the souls of men shall live for ever . but says , your lordship from this evidence it takes off very much if it depends wholly upon god's giving that , which of its own nature it is not capable of . i. e. the revelation and testimony of god loses much of its evidence , if this depends wholly upon the good pleasure of god , and cannot be demonstratively made out by natural reason , that the soul is immaterial , and consequently in its own nature immortal . for that is all that here is or can be meant by these words , which of its own nature it is not capable of , to make them to the purpose . for the whole of your lordship's discourse here , is to prove , that the soul cannot be material , because then the evidence of its being immortal would be very much lessened . which is to say , that 't is not as credible upon divine revelation , that a material substance should be immortal , as an immaterial ; or which is all one , that god is not equally to be believed , when he declares , that a material substance shall be immortal , as when he declares , that an immaterial shall be so , because the immortality of a material substance , cannot be demonstrated from natural reason . let us try this rule of your lordship 's a little farther . god hath revealed , that the bodies men shall have after the resurrection , as well as their souls , shall live to eternity . does your lordship believe the eternal life of the one of these , more than of the other , because you think you can prove it of one of them by natural reason , and of the other not ? or can any one who admits of divine revelation in the case , doubt of one of them more than the other ? or think this proposition less credible , the bodies of men , after the resurrection , shall live for ever ; than this , that the souls of men shall ▪ after the resurrection , live for ever ? for that he must do , if he thinks either of them is less credible than the other . if this be so , reason is to be consulted , how far god is to be believed , and the credit of divine testimony , must receive its force from the evidence of reason ; which is evidently to take away the credibility of divine revelation , in all supernatural truths , wherein the evidence of reason fails . and how much such a principle as this tends to the support of the doctrin of the trinity , or the promoting the christian religion , i shall leave it to your lordship to consider . i am not so well read in hobbes or spinoza , as to be able to say , what were their opinions in this matter . but possibly there be those , who will think your lordship's authority of more use to them in the case , than those justly decried names : and be glad to find your lordship a patron of the oracles of reason , so little to the advantage of the oracles of divine revelation . this at least , i think , may be subjoined to the words at the bottom of the next page , † that those who have gone about to lessen the credibility of articles of faith , which evidently they do , who say they are less credible , because they cannot be made out demonstratively by natural reason , have not been thought to secure several of the articles of the christian faith , especially those of the trinity , inoarnation , and resurrection of the body , which are those upon the account of which i am brought by your lordship into this dispute . i shall not trouble the reader with your lordship's endeavours in the following words , to prove , that if the soul be not an immaterial substance , it can be nothing but life ; your very first words visibly confuting all that you alledge to that purpose . they are , * if the soul be immaterial substance , it is really nothing but life ; which is to say , that if the soul be really a substance , it is not really a substance , but really nothing else but an affection of a substance ; for the life , whether of a material or immaterial substance , is not the substance it self , but an affection of it . . you say , * although we think the separate state of the soul after death , is sufficiently revealed in the scripture ; yet it creates a great difficulty in understanding it , if the soul be nothing but life , or a material substance , which must be dissolved when life is ended . for if the soul be a material substance , it must be made up , as others are , of the cohesion of solid and separate parts , how minute and invisible soever they be . and what is it which should keep them together , when life is gone ? so that it is no easie matter to give an account , how the soul should be capable of immortality , unless it be an immaterial substance ; and then we know the solution and texture of bodies cannot reach the soul , being of a different nature . let it be as hard a matter , as it will , to give an account what it is , that should keep the parts of a material soul together , after it is separated from the body ; yet it will be always as easie to give an account of it , as to give an account what it is which shall keep together a material and immaterial substance . and yet the difficulty that there is to give an account of that , i hope does not , with your lordship , weaken the credibility of the inseparable union of soul and body to eternity : and i perswade my self , that the men of sense , to whom your lordship appeals in the case , do not find their belief of this fundamental point , much weakened by that difficulty . i thought heretofore ( and by your lordship's permission , would think so still ) that the union of parts of matter , one with another , is as much in the hands of god , as the union of a material and immaterial substance ; and that it does not take off very much , or at all , from the evidence of immortality , which depends on that union , that it is no easie matter to give an account what it is that should keep them together : though its depending wholly upon the gift and good pleasure of god , where the manner creates great difficulty in the understanding , and our reason cannot discover in the nature of things , how it is , be that which your lordship so positively says lessens the credibility of the fundamental articles of the resurrection and immortality . but , my lord , to remove this objection a little , and to shew of how small force it is even with your self ; give me leave to presume , that your lordship as firmly believes the immortality of the body after the resurrection , as any other article of faith : if so , then it being no easie matter to give an account , what it is that shall keep together the parts of a material soul , to one that belives it is material , can no more weaken the credibility of its immortality , than the like difficulty weakens the credibility of the immortality of the body . for when your lordship shall find it an easie matter to give an account , what it is besides the good pleasure of god , which shall keep together the parts of our material bodies to eternity , or even soul and body ; i doubt not but any one , who shall think the soul material , will also find it as easie to give an account , what it is that shall keep those parts of matter also together to eternity . were it not that the warmth of controversie is apt to make men so far forget , as to take up those principles themselves ( when they will serve their turn ) which they have highly condemned in others , i should wonder to find your lordship to argue , that because it is a difficulty to understand what should keep together the minute parts of a material soul , when life is gone ; and because it is not an easie matter to give an account how the soul should be capable of immortality , unless it be an immaterial substance : therefore it is not so credible as if it were easie to give an account by natural reason , how it could be . for to this it is , that all this your discourse tends as is evident by what is already set down out of page ; and will be more fully made out by what your lordship says in other places , though there needs no such proofs , since it would all be nothing against me in any other sense . i thought your lordship had in other places asserted , and insisted on this truth , that no part of divine revelation was the less to be believed , because the thing it self oreated great difficulty in the understanding , and the manner of it was hard to be explained ; and it was no easie matter to give an account how it was . this , as i take it , your lordship condemned in others , as a very unreaonable principle , and such as would subvert all the articles of the christian religion , that were mere matters of faith , as i think it will : and is it possible , that you should make use of it here your self , against the article of life and immortality , that christ hath brought to light through the gospel ; and neither was , nor could be made out by natural reason without revelation ? but you will say , you speak only of the soul ; and your words are , that it is no easie matter to give an account how the soul should be capable of immortality , unless it be an immaterial substance . i grant it ; but crave leave to say , that there is not any one of those difficulties , that are , or can be raised about the manner how a material soul can be immortal , which do not as well reach the immortality of the body . but if it were not so , i am sure this principle of your lordship's would reach other articles of faith , wherein our natural reason finds it not so easy to give an account how those mysteries are : and which therefore , according to your principles , must be less credible , than other articles , that create less difficulty to the vnderstanding . for your lordship says , * that you appeal to any man of sense , whether to a man who thought by his principles , he could from natural grounds demonstrate the immortality of the soul , the finding the uncertainty of those principles he went upon in point of reason , i. e. the finding he could not certainly prove it by natural reason , doth not weaken the credibility of that fundamental article , when it is considered purely as a matter of faith ? which in effect , i humbly conceive , amounts to this , that a proposition divinely revealed , that cannot be proved by natural reason , is less credible than one that can : which seems to me to come very little short of this , with due reverence be it spoken , that god is less to be believed when he affirms a proposition , that cannot be proved by natural reason , than when he proposes what can be proved by it . the direct contrary to which is my opinion , though you endeavour to make good , by these following words . † if the evidence of faith falls so much short of that of reason , it must needs have less effect upon men's minds , when the subserviency of reason is taken away ; as it must be when the grounds of certainty by reason are vanished . is it at all probable , that he who finds his reason deceive him in such fundamental points , should have his faith stand firm and unmoveable on the account of revelation ? than which i think there are hardly plainer words to be found out to declare , that the credibility of god's testimony depends on the natural evidence or probability of the things we receive from revelation ▪ and rises and falls with it : and that the truths of god , or the articles of meer faith , lose so much of their credibility , as they want proof from reason : which if true , revelation may come to have no credibility at all . for if in this present case , the credibility of this proposition , the souls of men shall five for ever , revealed in the scripture , be lessened by confessing it cannot be demonstratively proved from reason ; though it be asserted to be most highly probable : must not by the same rule its credibility dwindle away to nothing , if natural reason should not be able to make it out to be so much as probable ; or should place the probability from natural principles on the other side ? for if meer want of demonstration lessens the credibility of any proposition divinely revealed , must not want of probability , or contrary probability from natural reason , quite take away its credibility ? here at last it must end , if in any one case the veracity of god , and the credibility of the truths we receive from him by revelation , be subjected to the verdicts of humane reason , and be allowed to receive any accession or diminution from other proofs , or want of other proofs of its certainty or probability . if this be your lordship's way to promote religion or defend its articles , i know not what argument the greatest enemies of it could use more effectual for the subversion of those you have undertaken to defend , this being to resolve all revelation perfectly and purely into natural reason , to bound its credibility by that , and leave no room for faith in other things , than what can be accounted for by natural reason without revelation . your lordship † insists much upon it , as if i had contradicted what i had said in my essay , * by saying , that upon my principles it cannot be demonstratively proved , that it is an immaterial substance in us that thinks , however probable it be . he that will be at the pains to read that chapter of mine , and consider it , will find , that my business there was to shew , that it was no harder to conceive an immaterial than a material substance ; and that from the ideas of thought , and a power of moving of matter , which we experienced in out selves ( ideas originally not belonging to matter as matter ) there was no more difficulty to conclude there was an immaterial substance in us , than that we had material parts . these ideas of thinking , and power of moving of matter , i in another place shew'd did demonstratively lead us to the certain knowledge of the existence of an immaterial thinking being , in whom we have the idea of spirit in the strictest sense ; in which sense i also applyed it to the soul , in that d chapter of my essay , the easily conceivable possibility , nay great probability , that that thinking substance in us is immaterial , giving me sufficient ground for it : in which sense i shall think i may safely attribute it to the thinking substance in us , till your lordship shall have better proved from my words , that it is impossible it should be immaterial . for i only say , that it is possible , i. e. involves no contradiction , that god the omnipotent immaterial spirit should , if he pleases , give to some parcels of matter , disposed as he thinks fit , a power of thinking and moving : which parcels of matter so endued with a power of thinking and motion , might properly be called spirits , in contradistinction to unthinking matter . in all which , i presume , there is no manner of contradiction . i justified my use of the word spirit in that sense from the authorities of cicero and virgil , applying the latin word spiritus , from whence spirit is derived , to the soul as a thinking thing , without excluding materiality out of it . to which your lordship replies , * that cicero , in his tusculan questions , supposes the soul not to be a finer sort of body , but of a different nature from the body . — that he calls the body the prison of the soul. — and says , that a wise man's business is to draw off his soul from his body . and then your lordship concludes , as is usual , with a question , is it possible now to think so great a man look'd on the soul but as a modification of the body , which must be at an end with life ? answ. no ; it is impossible that a man of so good sense as tully , when he uses the word corpus or body for the gross and visible parts of a man , which he acknowledges to be mortal , should look on the soul to be a modification of that body ; in a discourse wherein he was endeavouring to persuade another , that it was immortal . it is to be acknowledge'd that truly great men , such as he was , are not wont so manifestly to contradict themselves . he had therefore no thought concerning the modification of the body of man in the case : he was not such a trifler as to examin , whether the modification of the body of a man was immortal , when that body it self was mortal : and therefore that which he reports as dicoearchus's opinion , he dismisses in the beginning without any more ado , c. . but cicero's was a direct , plain and sensible enquiry , viz. what the soul was , to see whether from thence he could discover its immortality ? but in all that discourse in his first book of tusculan questions , where he lays out so much of his reading and reason , there is not one syllable shewing the least thought , that the soul was an immaterial substance ; but many things directly to the contrary . indeed ( . ) he shuts out the body taken , in the sense he uses * corpus all-a-long , for the sensible organical parts of a man ; and is positive that is not the soul : and body in this sense , taken for the humane body , he calls the prison of the soul ; and says a wise man , instancing in socrates and cato , is glad of a fair opportunity to get out of it . but he no where says any such thing of matter : he calls not matter in general the prison of the soul , nor talks a word of being separate from it . . he concludes , that the soul is not like other things here below , made up of a composition of the elements , c. . . he excludes the two gross elements earth and water , from being the soul , c. . so far he is clear and positive : but beyond this he is uncertain ; beyond this he could not get . for in some places he speaks doubtfully , whether the soul be not air , or fire . anima sit animus ignisve nescio , c. . and therefore he agrees with panoetius , that , if it be at all elementary , it is , as he calls it , inflammata anima , inflamed air ; and for this he gives several reasons , c. , . and though he thinks it to be of a peculiar nature of its own , yet he is so far from thinking it immaterial , that he says , c. . that the admitting it to be of an aereal or igneous nature , would not be inconsistent with any thing he had said . that which he seems most to incline to is , that the soul was not at all elementary , but was of the same substance with the heavens ; which aristotle , to distinguish from the four elements and the changeable bodies here below , which he supposed made up of them , called quinta essentia . that this was tully's opinion is plain from these words , ergo , animus qui ut ego dico , divinus est , ut euripides audet dicere deus ; & quidem si deus , aut anima aut ignis est , idem est animus hominis . nam ut illa natura coelestis & terra vacat & humore ; sic utriusque harum rerum humanus animus est expers . sin autem est quinta quaedam natura ab aristotele inducta ; primum haec & deorum est & animorum . hanc nos sententiam secuti , his ipsis verbis in consolatione haec expressimus , c. . and then he goes on c. . to repeat those his own words , which your lordship has quoted out of him , wherein he had affirmed , in his treatise de consolatione , the soul not to have its original from the earth , or to be mixed or made of any thing earthly ; but had said , singularis est igitur , quaedam natura & vis animi sejuncta ab his usitatis notisque naturis : whereby , he tells us , lie meant nothing but aristotle's quinta essentia ; which being unmixed , being that of which the gods and souls consisted , he calls it divinum coeleste , and concludes it eternal , it being as he speaks , sejuncta ab omni mortali concretione . from which it is clear , that in all his enquiry about the substance of the soul , his thoughts went not beyond the four elements , or aristotle's quinta essentia to look for it . in all which there is nothing of immateriality , but quite the contrary . he was willing to believe ( as good and wise men have always been ) that the soul was immortal ; but for that 't is plain he never thought of its immateriality , but as the eastern people do who believe the soul to be immortal , but have nevertheless no thought , no conception of its immateriality . it is remarkable what a very considerable and judicious author † says in the case . no opinion , says he , has been so universally received as that of the immortality of the soul : but its immateriality is a truth the knowledge whereof has not spread so far . and indeed it is extremely difficult to let into the mind of a siamite , the idea of a pure spirit . this the missionaries , who have been longest among them , are positive in . all the pagans of the east do truly believe , that there remains something of a man after his death , which subsists independently and separately from his body . but they give extension and figure to that which remains , and attribute to it all the same members , all the same substances , both solid and liquid , which our bodies are composed of . they only suppose that the souls are of a matter subtil enough to escape being seen or handled . — such were the shades and the manes of the greeks and the romans . and 't is by these figures of the souls , answerable to those of the bodies , that virgil supposed eneas knew palinurus , dido and anchises , in the other world. this gentleman was not a man that travelled into those parts for his pleasure , and to have the opportunity to tell strange stories , collected by chance , when he return'd : but one chosen on purpose ( and he seems well chosen for the purpose ) to inquire into the singularities of siam . and he has so well acquitted himself of the commission , which his epistle dedicatory tells us he had , to inform himself exactly of what was most remarkable there , that had we but such an account of other countries of the east , as he has given us of this kingdom , which he was an envoy to , we should be much better acquainted than we are , with the manners , notions and religions of that part of the world , inhabited by civiliz'd nations , who want neither good sense nor acuteness of reason , though not cast into the mould of the logick and philosophy of our schools . but to return to cicero . 't is plain , that in his enquiries about the soul his thoughts went not at all beyond matter . this the expressions , that drop from him in several places of this book , evidently shew . for example , that the souls of excellent men and women ascended into heaven ; of others that they remained here on earth , c. . that the soul is hot and warms the body : that at its leaving the body it penetrates and divides , and breaks through our thick , cloudy , moist air : that it stops in the region of fire , and ascends no farther , the equality of warmth and weight making that its proper place , where it is nourished and sustained with the same things , wherewith the stars are nourished and sustained , and that by the convenience of its . neighbourhood it shall there have a clearer view and fuller knowledge of the heavenly bodies , c. . that the soul also from this height shall have a pleasant and fairer prospect of the globe of the earth , the disposition of whose parts will then lie before it in one view , c. . that it is hard to determin what conformation , size and place , the soul has in the body : that it is too subtil to be seen : that it is in the human body as in a house or a vessel , or a receptacle , c. . all which are expressions that sufficiently evidence , that he who used them had not in his mind separated materiality from the idea of the soul. it may perhaps be replied , that a great part of this , which we find in chap. . is said upon the principles of those who would have the soul to be anima inflammata , inflamed air. i grant it . but it is also to be observed , that in this th and the two following chapters he does not only not deny , but even admits , that so material a thing as infiamed air may think . the truth of the case in short is this ; cicero was willing to believe the soul immortal , but when he sought in the nature of the soul it self something to establish this his belief into a certainty of it , he found himself at a loss . he confessed he knew not what the soul was ; but the not knowing what it was , he argues , c. . was no reason to conclude it was not . and thereupon he proceeds to the repetition of what he had said in his th book de repub. concerning the soul. the argument , which borrowed from plato he there makes use of , if it have any force in it , not only proves the soul to be immortal , but more than , i think , your lordship will allow to be true : for it proves it to be eternal , and without beginning , as well as without end , neque nata certa est , & aeterna est , says he . indeed from the faculties of the soul he concludes right , that it is of divine original : but as to the substance of the soul , he at the end of this discourse concerning its faculties , c. . as well as at the beginning of it , c. . is not ashamed to own his ignorance , what it is ; anima sit animus , ignisve , nescio ; nec me pudet ut istos , fateri nescive quod nesciam . illud , si ulla alia de re obscura affirmare possum , sive anima , sive ignis sit animus , eum jurarem esse divinam , c. . so that all the certainty he could attain to about the soul , was , that he was confident there was something divine in it , i. e. there were faculties in the soul that could not result from the nature of matter , but must have their original from a divine power ; but yet those qualities , as divine as they were , he acknowledg'd might be placed in breath or fire , which i think your lordship will not deny to be material substances . so that all those divine qualities , which he so much and so justly extols in the soul , led him not , as appears , so much as to any the least thought of immateriality . this is demonstration , that he built them not upon an exclusion of materiality out of the soul ; for he avowedly professes he does not know but breath of fire might be this thinking thing in us : and in all his considerations about the substance of the soul it self , he stuck in air or fire , or aristotle's quinta essentia ; for beyond those 't is evident he went not . but with all his proofs out of plato , to whose authority he defers so much , with all the arguments his vast reading and great parts could furnish him with for the immortality of the soul , he was so little satisfied , so far from being certain , so far from any thought that he had , or could prove it , that he over and over again professes his ignorance and doubt of it . in the beginnig he enumerates the several opinions of the philosophers , which he had well studied , about it : and then full of uncertainty says , harum sententiarum quae vera sit , deus aliquis viderit , quae veri simillima magna quaestio , c. . and towards the latter end having gone them all over again , and one after another examin'd them , he professes himself still at a loss , not knowing on which to pitch , nor what to determin . mentis acies , says he , seipsam intuens nonnunquam hebescit , ob eamque causam contemplandi diligentiam omittimus . itaque disbitans , circuspectans , haesitans , mulia adversa revertens tanquam in rate in mari immenso , nostra vehitur or atio , c. . and to conclude this argument , when the person he introduces as discoursing with him , tells him he is resolved to keep firm to the belief of immortality , tully answers , c. . laudo id quidem , etsi nihil animis oportet considere ; movemur enim saepe aliquo acute concluso , labamus , mutamusque sententiam clarioribus etiam in rebus ; in his est enim aliqua obscuritas . so unmoveable is that truth delivered by the spirit of truth , that though the light of nature gave some obscure glimmering , some uncertain hopes of a future state ; yet human reason could attain to no clearness , no certainty about it , but that it was jesus christ alone who had brought life and immortality to light , through the gospel . * tho' we are now told , that to own the inability of natural reason to bring immortality to light , or which passes for the same , to own principles upon which the immateriality of the soul ( and as 't is urged consequently its immortality ) cannot be demonstratively proved does lessen the belief of this article of revelation , which jesus christ alone has brought to light , and which consequently the scripture assures us is established and made certain only by revelation . this would not perhaps have seemed strange from those who are justly complained of , for slighting the revelation of the gospel , and therefore would not be much regarded , if they should contradict so plain a text of scripture in favour of their all-sufficient reason : but what use the promoters of scepticism and infidelity , in an age so much suspected by your lordship , may make of what comes from one of your great authority and learning , may deserve your consideration . and thus my lord , i hope , i have satisfied you concerning cicero's opinion about the soul in his first book of tusculan questions ; which , though i easily believe , as your lordship says , you are no stranger to , yet i humbly conceive you have not shewn ( and upon a careful perusal of that treatise again i think i may boldly say you cannot shew ) one word in it , that expresses any thing like a notion in tully of the souls immateriality , or its being an immaterial substance . from what you bring out of virgil your lordship * concludes , that he no more than cicero does me any kindness in this matter , being both assertors of the souls immortality . my lord , were not the question of the souls immateriality , according to custom , changed here into that of its immortality , which i am no less an assertor of than either of them , cicero and virgil , do me all the kindness i desired of them in this matter ; and that was to shew , that they attributed the word spiritus to the soul of man , without any thought of its immateriality ; and this the verses you your self bring out of virgil , † et cum frigida mors animae deduxerit artus omnibus umbra locis adero , dabis improbe poenas . confirm , as well as those i quoted out of his th book ; and for this monsieur de la loubere shall be my witness in the words above set down out of him ; where he shews , that there be those amongst the heathens of our days , as well as virgil and others amongst the ancient greeks and romans , who thought the souls or ghosts of men departed , did not die with the body , without thinking them to be perfectly immaterial ; the latter being much more incomprehensible to them than the former . your lordship's † answer concerning what is said , eccles. . turns wholly upon solomon's taking the soul to be immortal , which was not what i questioned : all that i quoted that place for , was to shew , that spirit in english might properly be applyed to the soul , without any notion of its immateriality , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by solomon , which whether he thought the souls of men to be immaterial , does little appear in that passage , where he speaks of the souls of men and beasts together , as he does . but farther , what i contended for , is evident from that place , in that the word spirit is there applyed , by our translators , to the souls of beasts , which your lordship i think does not rank amongst the immaterial , and consequently immortal spirits , though they have sense and spontaneous motion . but you say , † if the soul be not of it self a free thinking substance , you do not see what foundation there is in nature for a day of iudgment . answer . though the heathen world did not of old , nor do to this day , see a foundation in nature for a day of iudgment : yet in revelation , if that will fatisfie your lordship , every one may see a foundation for a day of iudgment , because god has positively declared it ; tho' god has not by that revelation taught us , what the substance of the soul is ; nor has any where said , that the soul of it self is a free agent . whatsoever any created substance is , it is not of it self , but is by the good pleasure of its creator : whatever degrees of perfection it has , it has from the bountiful hand of its maker . for it is true , in a natural , as well as a spiritual sense , what st. paul says , * not that we are sufficient of our celbes to think any thing as of our selves , but our sufficiency is of god. but your lordship , as i guess , by your following words , would argue , that a material substance cannot be a free agent ; whereby i suppose you only mean , that you cannot see or conceive how a solid substance should begin , stop , or change its own motion . to which give me leave to answer , that when you can make it conceivable , how any created , finite , dependent substance can move it self , or alter or stop its own motion , which it must to be a free agent ; i suppose you will find it no harder for god to bestow this power on a solid , than an unsolid created substance . tully , in the place above quoted , † could not conceive this power to be in any thing , but what was from eternity ; cum pateat igitur aeternum id esse quod seipsum moveat quis est qui hane naturam animis esse tributa● neget ? but though you cannot see how any created substance , solid or not solid , can be a free agent ( pardon me , my lord , if i put in both , till your lordship please to explain it of either , and shew the manner how either of them can , of it self , move it self or any thing else ) yet i do not think , you will so far deny men to be free agents , from the difficulty there is to see how they are free agents , as to doubt , whether there be foundation enough for a day of iudgment . it is not for me to judge how far your lordship's speculations reach : but finding in my self nothing to be truer than what the wise solomon tells me , * as thou knowest not what is the way of the spirit , nor how the bones do grow in the womb of her that is with child ; even so thou knowest not the works of god who maketh all things . i gratefully receive and rejoyce in the light of revelation , which fets me at rest in many things ; the manner whereof my poor reason can by no means make out to me : omnipotency , i know , can do any thing that contains in it no contradiction ; so that i readily believe whatever god has declared , though my reason find difficulties in it , which it cannot master . as in the present case , god having revealed , that there shall be a day of judgment , i think that foundation enough , to conclude men are free enough to be made answerable for their actions , and to receive according to what they have done , though how man is a free agent surpass my explication or comprehension . in answer to the place i brought out of st. luke , * your lordship asks , † whether , from these words of our saviour , it follows , that a spirit is only an appearance . i answer . no , nor do i know who drew such an inference from them : but it follows , that in apparitions there is something that appears , and that that which appears is not wholly immaterial ; and ye this was properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and was often looked upon by those , who called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , and now call it spirit in english , to be the ghost or soul of one departed , which i humbly conceive justifies my use of the word spirit , for a thinking , voluntary agent , whether material or immaterial . your lordship says , † that i grant , that it cannot , upon these principles , be demonstrated , that the spiritual substance in us is immaterial : from whence you conclude , that then my grounds of certainty from ideas , are plainly given up . this being a way of arguing , that you often make use of , i have often had occasion to consider it , and cannot after all see the force of this argument . i acknowledge , that this or that proposition cannot upon my principles be demonstrated , ergo , i grant this proposition to be false , that certainty consists in the perception of the agreement or disagreement of ideas . for that is my ground of certainty , and till that be given up , my grounds of certainty are not given up . you farther tell me , * that i say , the souls immateriality may be proved probable to the highest degree ; to which your lordship replies . that is not the point : for it is not probability but certainty , that you are promised in this way of ideas , and that the foundation of our knowledge and real certainty lies in them , and is it dwindled into a probability at last ? this is also what your lordship has been pleased to object to me more than once , that i promised certainty . i would be glad to know in what words this promise is made , and where it stands , for i love to be a man of my word . i have indeed told wherein i think certainty , real certainty does consist , as far as any one attains it : and i do not yet , from any thing your lordship has said against it , find any reason to change my opinion therein : but i do not remember , that i promised certainty in this question , concerning the souls immateriality , or in any of those propositions , wherein you thinking i come short of certainty , infer from thence , that my way of certainty by ideas is given up . and i am so far from promising certainty in all things , that i am accused by your lordship of scepticism , for setting too narrow bounds to our knowledge and certainty . why therefore your lordship asks me , and is the certainty [ of the souls being immaterial ] dwindled into a probability at last ? will be hard to see a reason for , till you can shew , that i promised to demonstrate , that it is immaterial ; or that others upon their principles without ideas , being able to demonstrate it immaterial , it comes to dwindle into bare probability , upon my principles by ideas . one thing more i am obliged to take notice of . i had said , † that the belief of god being the foundation of all religion and genuine morality , i thought no arguments , that are made use of to work the persuasion of a god into men's minds , should be invalidated , which i grant is of ill consequence . to which words of mine i find , according to your particular favour to me , this reply , * that here i must give your lordship leave to ask me , what i think of the universal consent of mankind , as to the being of god ? hath not this been made use of , as an argument , not only by christians , but by the wisest and greatest men among the heathens ? and what then would i think of one who should go about to invalidate this argument ? and that by proving , that it bath been discovered in these latter ages by navigation , that there are whole nations at the bay of soldania , in brasil , in the caribbe-islands and paraquaria , among whom there was found no notion of a god. and even the author of the essay of hum ane vnderstanding hath done this . to this your question , my lord , i answer , that i think that the universal consent of mankind , as to the being of a god , amounts to thus much , that the vastly greater majority of mankind , have , in all ages of the world , actually believed a god ; that the majority of the remaining part have not actually disbelieved it , and consequently those who have actually opposed the belief of a god , have truly been very few . so that comparing those that have actually disbelieved with those who have actually believed a god , their number is so inconsiderable , that in respect of this incomparably greater majority of those who have owned the belief of a god , it may be said to be the universal consent of mankind . this is all the universal consent which truth of matter of fact will allow , and therefore all that can be made use of to prove a god. but if any one would extend it farther , and speak deceitfully for god : if this universality should be urged in a strict sense , not for much the majority , but for a general consent of every one , even to a man in all ages and countries ; this would make it either no argument , or a perfectly useless and unnecessary one . for if any one deny a god , such a perfect universality of consent is destroy'd ; and if no body does deny a god , what need of arguments to convince atheists ? i would crave leave to ask your lordship , were there ever in the world any atheist or no ? if there were not , what need is there of raising a question about the being of a god , when no body questions it ? what need of provisional arguments against a fault , from which mankind are so wholly free ; and which by an universal consent , they may be presumed to be secure from ? if you say ( as i doubt not but you will ) that there have been atheists in the world , then your lordship's universal consent reduces it self to only a great majority , and then make that majority as great as you will , what i have said in the place quoted by your lordship , leaves it in its full force , and i have not said one word , that does in the least invalidate this argument for a god. the argument i was upon there , was to shew , that the idea of god was not innate ; and to my purpose it was sufficient if there were but a less number found in the world , who had no idea of god , than your lordship will allow there have been of professed atheists ; for whatsoever is innate must be universal in the strictest sense : one exception is a sufficient proof against it . so that all that i said , and which was quite to another purpose , did not at all tend , nor can be made use of to invalidate the argument for a deity , grounded on such an universal consent as your lordship , and all that build on it , must own , which is only a very disproportioned majority : such an universal consent my argument there neither affirm snor requires to be less , than you will be pleased to allow it . your lordship therefore might without any prejudice to those declarations of good will and favour you have for the author of the essay of humane vnderstanding , have spared the mentioning his quoting authors that are in print , for matters of fact , to quite another purpose , as going about to invalidate the argument , for a deity from the universal consent of mankind , since he leaves that universal consent as entire , and as large as you your self do , or can own , or suppose it . but here i have no reason to be sorry that your lordship has given me this occasion for the vindication of this passage of my book , if there should be any one besides your lordship who should so far mistake it , as to think it in the least invalidates the argument for a god , from the universal consent of mankind . but because you question the credibility of those authors i have quoted , which you say in the next paragraph , * were very ill-chosen : i will crave leave to say , that he whom i relied on for his testimony concerning the hotentots of soldania , was no less a man , than an ambassador from the king of england to the great mogul . of whose relation monsieur thevenot , no ill judge in the case , had so great an esteem , that he was at the pains to translate it into french , and publish it in his ( which is counted no unjudicious ) collection of travels . but to intercede with your lordship for a little more favourable allowance of credit to sir thomas roe's relation , coore , an inhabitant of the country who could speak english , assured * mr. terry , that they of soldania had no god. but if he too have the ill luck to find no credit with you , i hope you will be a little more favourable to a divine of the church of england now living , and admit of his testimony in confirmation of sir tho. roe's . this worthy gentleman , in the relation of his voyage to suratt , printed but two years since , speaking of the same people , has these words , † they are sunk even below idolatry , are destitute of both priest and temple , and saving a little shew of rejoycing , which is made at the full and new moon , have lost all kind of religious devotion . nature has so richly provided for their convenience in this life , that they have drowned all sense of the god of it , and are grown quite careless of the next . but to provide against the clearest evidence of atheism in these people , you say , * that the account given of them makes them not fit to be a standard for the sense of mankind . this , i think , may pass for nothing , till some body be found , that makes them to be a standard for the sense of mankind : all the use i made of them was to shew , that there were men in the world , that had no innate idea of a god. but to keep something like an argument going ( for what will not that do ? ) you go near denying those cafers to be men , what else do these words signifie ? † a people so strangely bereft of common sense , that they can hardly be reckon'd among mankind , as appears by the best accounts of the cafers of soldania , &c. i hope if any of them were called peter , iames , or iohn , it would be past scruple that they were men , however courvee , wewena , and cousheda , and those others who had names , that had no place in your nomenclator , would hardly pass muster with your lordship . my lord , i should not mention this , but that what you your self say here may be a motive to you to consider , that what you have laid such stress on concerning the general nature of man , as a real being and the subject of properties , amounts to nothing for the distinguishing of species , since you your self own that there may be individuals wherein there is a common nature with a particular subsistence proper to each of them , whereby you are so little able to know of which of the ranks or sorts they are , into which you say , * god has order'd beings , and which he hath distinguished by essential properties , that you are in doubt whether they ought to be reckon'd among mankind or no. give me leave now to think , my lord , that i have given an answer to all , that is any way material in either of the letters you have honoured me with . if there be any argument which you think of weight , that you find omitted , upon the least intimation from your lordship where it is , i promise to consider it , and to endeavour to give you satisfaction concerning it , either by owning my conviction , or shewing what hinders it . this respect i shall think due from me to your lordship : though i know better to imploy the little time my business and health afford me , than to trouble my self with the little cavillers , who may either be set on , or be forward ( in hope to recommend themselves ) to meddle in this controversie . before i conclude , 't is fit i take notice of the obligation i have to you , for the pains you have been at about my essay , which i conclude could not have been any way so effectually recommended to the world , as by your manner of writing against it . and since your lordship 's sharp sight , so carefully employ'd for its correction , has , as i humbly conceive , found no faults in it , which your lordships great endeavours this way have made out to be really there , i hope i may presume it will pass the better in the world , and the judgment of all considering men , and make it for the future stand better even in your lordship's opinion . i beg your lordship's pardon for this long trouble , and am , my lord , your lordships most humble , and most obedient servant , john locke . oates , may , . errata . p. . read separate up , the scripture having seminal   seminal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if fashion using dele . infidelity , said say , us . epithet dele the idea * p. . mr. in the margent opposition of the   comes in in the   passage : peter . in - reason about my dele as what substance , but   these make it good divinum , coeleste certe   nescire anima seduxerit hanc   tributam yet notes, typically marginal, from the original text notes for div a -e * d letter , p. . * p . * p. . * p. . * p. . * p. . * p. . * vindic. p. . † ans. p. . * b . p. , , , , . † ans. p. , . † p. . * ans. p. . † ans. title . page . * p. . * p. . * p. . p. . * p. . * st answ. p. . * p. . vindic. p. . ibid. ib. p. . ib. p . vindic. p. . * letter p. . † p. . † p. . * letter p. . &c. * answ. p. . † let. p. . † vindic. p. . * answ. p. . * . p . * p. . * pag. . * pag . * vindic. p. . † p. . * let. p. . † ib. p. . * let. p. * p. . * p. . * p. . * p. . * p. . * p. . † p. . † p. . * p. . † p. . * p. . † p. and . * essay b. . c. . † p. . † vindic. p. . . * answ. p. . * p. . * pag. . † p. . † p. . * p. . * p. . † p. . * p. . * vindic. p. . † ans. p. . * p. . * p. . & . † p ▪ . , . * p. . † p. . * p. . p. . * p. . * p. . † vindic. p. . * vindic. p. . † ib. * vindic. p. . * p. . * p. . † p. . † b. . c. . §. . * p. . * p. . * p. . † answ. p. . * essay b. . c. . §. . * p. . † p. . * p. . † p. . * p. . * p. . † let. p. . * p. . † p. . * p. . * p. . * answ. p. . † p. . * p. . * p. . † p. . * p. . * p. . † ans. p. . p. . p. . * ans. p. . † let. p. . * pag. . † letter p. . * p. . * p. . * letter p. . * p. . * p. , , * , . * p. . † p. . * let. p. - . . † d letter p. & . * st ans. p. . † d let. p. - . vindic. p. . answ. p. . ib. p. . * p. . . † p. . * p. . * answ. p. . † answ. p. . * ans. p. . † p. . * letter p. . † letter p. . * letter p. . † p. . * p. . † p. . * p. . * l ▪ . c. . § . & c. . § . † let p. , , , , , , , , , , . * d let. p. . † p. . * heb. . . * p. . † p. . * p. . † p. . ‖ c. § . * c. . § . * essay b. . c. . § . † p. . * p. . † p. . * vindic. p. . † st ans. p. . * d let. p. . * p. . † de arte poet. * p. , & . † p. . p. . * p. . † let. p. - . † p. . — . * p. , . * p. . † p. . * p. . † p. . p. . * p. . † p : , . * p. . † ibid. * p. . p. . p. . † p. . * b. . c. . § . † b. . c. . § . * b. . c. . § . † p. . * p. . * p. - . † p. . † p. . * p. . * p. . † p. . * mat. , . † p. . . † p. . * john . . † p. . * p. . † p. . * cor. . . † p. . † p. . * p. . † p. . * p. . † p. . * p. . † cor. , &c. * p. . * cor. . . † p. . * p. . * p. . † p. . * cor : . , . † p. . † p. . * v. . † p. . * p. . * p. . * p. . * p. . * essay b. . c. . § . * p. . * p. . * p. . † p. . * p. . † p. . * p. . † p. . * p. . † p. . * cor. . † v. . , , . , , . * mat. . . mark . . john . . acts . rom. . cor. . thes. . , . † john . , . † v. . * v. . † p. . * p. . p. . * p. — . * p. . † p. . * p. . † essay b. . c. . § . † p. . * p. . † p. , . * p. . † p. . * vindic. p. . † p. . * p. . † p. . * ibid. † p. . * p. . † p. . * vindic. p. . † p. . * p. — . † p. . * p. . * p. . p. . * p. . † p. . * p. . † p. . * p. . * p. . † p. . * p. . † p. . * p. - . † p. - . * p. - . † answ. p. . * p. . † answ. p. . * answ. p. , . † answ. p. . † p. , . * p. . * answ. p. . † let. p. . † p. . * p. . * answ. p. , . † answ. p. . * let. p. . * p. . * p. . * let. p. . * p. . * p. . † p. . * let. p. , . † p. . † let. p. . * p. . * p. . † p. . † i answ. p. . — . † i answ. p. . † essay b. . c. . † essay b. . c. . † answ. p. , . * answ. p. . * i answ. p. . † i answ. p. . * i answ. p. - . † vindic p. . ‖ i answ. p. . † ib. p. - . * p. - . * p. . † p. - . * p. & . † p. . ‖ p. . † p. . * p. . . † p. . * p. . * vindic. p. . † i answ : p. . ‖ let. p. . . * letter p. . † p. . † p. . † p. . † b. . c. §. . † essay b. . c. . * p. . * p. . † p. - . * essay b. . c. . sect. . † sect. . * sect. . * p. . * p. . * b. . c. . sect. . † p. . * p. . † p. . * p. & . † p. . * p. . † essay b. . c. . ● . . * p. . † p. . * essay b. . c. . § . , . * p. . * p. . † p. . * p. . † essay b. . c. . § . * p. . † p. . * b. . c. . § . & c. . § . * essay b. c. . . sect. . p. . * p. . † ib. * p. . * p. . † p. . * p. , . † p. . * p. . solid philosophy , p. , & . * p. , . † p. , . * p. . † p. . * p. & . † p. . * p. . † p. . * b. . c. . † p. . * p. . b. . c. . † p. . * b. . c. . § . * p. . † p. . * ibid. * . . † p. . * p. . † p. . * essay b. . c. . § & . † p. . * p. . * p. . * p. . * p. . † p. . * p. . † essay b. . c. . sect. . * d ans. p. . that it is true of our particular distinct ideas . that they are all known by their native evidence , are wholly independent , receive no light , nor are capable of any proof , one from another , &c. * - . † p. . * p. . † essay b. . c. . sect. . * p. . † p. . * p. . † essay b. . c. . § , , . * p. . † p. . † p. . * p. . * p. . † essay b. . c. . § . * § . * p. . * p. . † p. . * p. . † b. . c. . § . * p. . & . † b. . c. . § . * b. . c. . § . † p. . † p. . * p. . * p. . * p. . † p. . ‖ p. . † p. - . * p. . † p. . † p. . * p. . * p. . † p. . * p. . † p. . * p. . * p. . † p. . * p. . † p. . † p. . * p. . † p. . ‖ ibid. † essay b. . c. . sect. . * p. . † p. . * p. . † p. . * b. . c. . § . † p. . * p. . † p. . * p. . * p. . * p. . † p. . * p. . * p. . † § . , , , , , , . * p. . † p. . * essay b. . c. . § . * p. . † p. . * p. . † b. . c. . § & . and elsewhere . b. . c. . * p. - . * p. . † newton phil. natur . principia mathemat . . . sect. . * p. . † - . * p. . † p. . * d let. p. . * p. . † p. . * p. . * p. . † p. . * p. . † p. . * p. . * p. - . † d let. p. - . * p. . † p. . † essay 〈…〉 † p. . * p. . * p. . † p. . † p. . * p. . * p. , & . † vindie . p. . * ibid. * p. . * p. . † p. . * p. - . † p. - . * p. . † p. . * p. . * ans. p. . * . ans. p. . * ans. p. . * ans. p. . . * ans. p. . * ans. p. . * ans. p. . * answ. p. . † answ. p. . * answ. p. . † answ. p. . * answ. p. . † answ. p. . * answ. p. , . * b. . c. . § . † answ. p. . * b. . c. . § . † answ. p. . * answ. p. . † answ. p. . † answ. p. . . * answ. p. . † vir dic . p. . * p. . † p. . . † answ. p. . * answ. p. . * let. p. - . † answ. p. . * answ. p. - . † answ. p. . * p & . * answ. p. . * answ. p. , , , , , , , , , , . † answ. p. . † let. p. . † answ. p. - . * answ. p. . * answ. p. . † let. p. . * ib. † answ. p. . * let. p. . † answ. p. . * essay b. . c. . §. . * answ. p. . * answ. p. . † essay b. . c. . sect. . † answ. p. - . * ans. p. . † essay b. . c. . § . † answ. p. . * ib. * answ. p. . * let. p. . † ans. p. . * b. . c. . § . † ans. p. . † ans. p. . † ans. p. . ‖ ib. p. . * ans. p. . * ans. p. . . † ans. p. . * ib p. . * ans. p. , & . † answ. p. . † answ. p. . * answ. p. . * answ. p. . * answ. p. . † answ. p. . † answ. p. - . * b. . c. . * answ. p. - . * ch. , , , , &c. † loubere du reyaume de siam , t. . c. . § . * tim. . . * answ. p. , . † aeneids . . † answ. p. - . † answ. p. . * cor. . . † tusculan quaestion , l. . c. . * eccl. . . * c. . v. . † ans. p. . † ans. p. . * ib. † let. p. . * ans. p. . * answ. p. . * terry's voyage , p. . & . † mr. ovington , p. . * answ. p. . † ibid. * p. . an abridgment of mr. locke's essay concerning humane [sic] understanding essay concerning human understanding locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an abridgment of mr. locke's essay concerning humane [sic] understanding essay concerning human understanding locke, john, - . wynne, john, - . [ ], , [ ] p. printed for a. and j. churchill ..., and edw. castle ..., london : . advertisement: p. [ ] at end. dedication signed: john wynne. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng knowledge, theory of. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion an abridgment of m r. locke's essay concerning humane understanding . london , printed for a. and j. churchill at the black swan in pater-noster-row , and edw. castle next scotland-yard-gate , near whiiehall , . to the much esteemed mr. john locke . honoured sir , i send you this imperfect draught of your excellent essay concerning humane understanding , which i must confess , falls as much short of the perfection , as it does of the length of the original . nevertheless , as i lately intimated to you ( and you were pleased to think , that what i propos'd in reference to this design , would not be wholly lost labour ) i am not without hopes , that it may in this contracted form , prove in some measure serviceable to that noble end , which you have so successfully aimed at in it , viz. the advancement of real and useful knowledge . the inducement which moved me to think of abridging it , was a consideration purely extrinsical to the work it self ; and in effect no other than this ; that it would be better suited , to the ease and convenience of some sort of readers , when reduced into this narrow compass . in order to this , i thought the first book , which is employ'd in refuting the common opinion of innate notions and ideas , might be best spared in this abridgment ; especially , since the reader may be convinced by what he shall find here , that such a supposition is at least needless , in regard he may attain to all the knowledge he has , or finds himself capable of , without the help of any such innate ideas . besides this , i have retrench'd most of the larger explications ; and some useful hints , and instructive theories i have wholly omitted , not because they are less considerable in themselves ; but because they seemed not so necessary to be insisted on in this abridgment , considered as a previous instrument , and preparatory help , to guide and conduct the mind in its search after truth and knowledge . i did particularly pass by that accurate discourse , concerning the freedom and determination of the will contained in cap. . l. . because i found it too long to be inserted here at large , and too weighty and momentous to be but slightly and imperfectly represented . this i hope will prove no prejudice to the essay it self ; since none i presume will think it reasonable to form a judgment of the whole work , from this abridgment of it : and i perswade my self , that few readers will be content with this epitome , who can conveniently furnish themselves with the essay at large . however , i am apt to think , that this alone will serve to make the way to knowledge somewhat more plain and easie ; and afford such helps for the improvement of reason , as are perhaps in vain sought after in those books , which profess to teach the art of reasoning . but nevertheless , whether you shall think fit to let it come abroad , under the disadvantages that attend it in this form , i must leave you to judge . i shall only add , that i think my own pains abundantly recompenc'd by the agreeable , as well as instructive entertainment , which this nearer view , and closer inspection into your essay , afforded me : and i am not a little pleased , that it has given me this opportunity of expressing the just value and esteem i have for it , as well as the honour and respect i have for its author . i am honoured sir , your very humble and oblig'd servant , john wynne . oxon , ap. . . errata . page , line . r. for body . l. . r. to body . l. . r. to any . p. . l. . r. its stock . p. . l. . for esteem r. existence . p . l. . r. not the. p. . l. . r or jet ) p. . l. . r. vegetables many of them . p. . l. . r. receiv'd . p. . l. . r. occasions . p. . l. . universals . p. . l. . self . p. . l. . r. substances , thirdly . l. . beholder . theft . p. . l. . substances . p. . penult . dele the. p. . l. . r. than . p. . l. . r. observed , p. . l. . r. by the , p. . l. . r. complex one , p. . l. . r. disposition . p. . l. . r. ideas of . p. . l. . r. ideas . l. . r. idea . penult . r. capacities . p. . l. . r. one . is as . p. . l. . r. this notion . p. . l. . r. where . l. . dele they . p. . l. . r. united , l. . r. nourishment ; p. . l. . r. body , animal is . p. . l. . dele a. p. . l. . r. shall be . p. . l. . r. represent . p. . l. . r. because it agrees . l. . to be its . p. . l. . dele in l. . r. ideas . p. . l. . r. classing . p. . l. . r. pr●econcessis . p. . l. . r. then . p. . l. . dele are . p. . l. . dele out . p. . l. . r. one on another . p. . l. . r. veritates . p. . l. . r. an . p. . l. . r. very . p. . l. . r. capricie's . the introduction . . since it is the understanding that sets man above the rest of sensible beings , and gives him all the advantage and dominion which he has over them ; it is certainly a subject , even , for its nobleness , worth the enquiring into . . my purpose therefore is to enquire into the original , certainty , and extent of human knowledge ; together with the grounds and degrees of belief , opinion , and assent , which i shall do in the following method . . first , i shall enquire into the original of those ideas or notions , which a man observes and is conscious to himself he has in his mind ; and the ways whereby the understanding comes to be furnished with them . secondly , what knowledge the understanding hath by those ideas ; and the certainty , evidence , and extent of it . thirdly , i shall make some enquiry into the nature and grounds of faith and opinion . . if by this enquiry into the nature of the understanding , i can discover the powers thereof , how far they reach , and where they fail us , it may be of use to prevail with the busy mind of man to be more cautious in medling with things exceeding its comprehension , to stop when it is at the utmost extent of its tether , and to sit down in a quiet ignorance of those things , which upon examination are found to be beyond the reach of our capacities . we should not then perhaps be so forward , out of an affectation of universal knowledge , to perplex our selves with disputes about things to which our understandings are not suited ; and of which we cannot frame in our minds any clear or distinct perceptions , or whereof ( as it has perhaps too often happened ) we have not any notions at all : but should learn to content our selves with what is attainable by us in this state. . for though the comprehension of our understanding comes exceeding short of the vast extent of things ; yet we shall have cause enough to magnifie the bountiful author of our being , for that portion and degree of knowledge , he has bestowed on us so far above all the rest of the inhabitants of this our mansion . men have reason to be well satisfied with what god hath thought fit for them , since he has given them ( as st. peter says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) whatsoever is necessary for the conveniencies of life , and information of virtue ; and has put within the reach of their discovery , the comfortable provision for this life , and the way that leads to a better . how short soever their knowledge may come of an universal , or perfect comprehension of whatsoever is , it yet secures their great concernments , that they have light enough to lead them to the knowledge of their maker , and the sight of their own duties . men may find matter sufficient to busie their heads , and employ their hands with variety , delight and satisfaction ; if they will not boldly quarrel with their own constitution , and throw away the blessings their hands are filled with , because they are not big enough to grasp every thing . we shall not have much reason to complain of the narrowness of our minds , if we will but employ them about what may be of use to us ; for of that they are very capable : and it will be an unpardonable , as well as childish pelvishness , if we undervalue the advantages of our knowledge , and neglect to improve it to the ends for which it was given us , because there are some things that are set out of the reach of it . it will he no excuse to an idle and untoward servant , who would not attend his business by candle-light , to plead that he had not broad sun-shine . the candle that is set up in us , shines bright enough for all our purposes . the discoveries we can make with this , ought to satisfie us . and we shall the● use our understandings right , when we entertain all objects in that way and proportion , that they are suited to our faculties ; and upon those grounds , they are capable of being proposed to us ; and not peremptorily or intemperately require demonstration , and demand certainty , where probability only is to be had , and which is sufficient to govern all our concernments . if we will disbelive every thing , because we cannot certainly know all things ; we shall do much what as wiseiy as he who would not use his legs , but sit still and perish because he had no wings to fly. . when we know our own strength , we shall the better know what to undertake with hopes of success . and when we have well survey'd the powers of our own minds , we shall not be enclin'd either to sit still , and not set our thoughts on work at all , in despair of knowing any thing ; nor on the other side , question every thing , and disclaim all knowledge , because some things are not to be understood . our business here , is not to know all things but those things which concern our conduct . if we can find out those measures whereby a rational creature , put into that state which man is in , in this world , may and ought to govern his opinions and actions depending thereon , we need not be troubled that some other things scape our knowledge . . this was that which gave the first rise to this essay concerning the understanding . for i thought that the first step towards satisfying several enquiries the mind of man was very apt to run into , was , to take a survey of our understandings , examine our own powers , and see to what things they were adapted . till that was done , i suspected we began at the wrong end , and in vain sought for satisfaction in a quiet and secure possession of truths that most concern'd us , whilst we let loose our thoughts in the vast ocean of being , as if all that boundless extent were the natural and undoubted possession of our understandings ; wherein there was nothing exempt from its decisions , or that escaped its comprehension . thus men extending their enquiries beyond their capacities , and letting their thoughts wander into those depths where they can find no sure footing ; it is no wonder , that they raise questions , and multiply disputes , which never coming to any clear resolution , are proper only to continue and increase their doubts , and to confirm them at last in perfect scepticism . whereas , were the capacities of our understandings well considered , the extent of our knowledge once discovered , and the horizon found , which sets bounds between the enlightened and dark parts of things , between what is , and what is not comprehensible by us , men would perhaps with less scruple acquiesce in the avow'd ignorance of the one , and imploy their thoughts and discourse , with more advantage and satisfaction to the other . book ii. chap. i. of ideas in general , and their original . by the term idea , i mean whatever is the object of the understanding , when a man thinks ; or whatever it is which the mind can be employ'd about in thinking . i presume it will be easily granted me , that there are such ideas in mens minds : every one is conscious of them in himself ; and men's words and actions will satisfie him that they are in others . our first inquiry then shall be , how they come into the mind . it is an establish'd opinion amongst some men , that there are in the understanding certain innate principles , some primary notions , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) characters , as it were stamp'd upon the mind of man , which the soul receives in its very first being , and brings into the world with it . this opinion is accurately discuss'd , and refuted in the first book of this essay , to which i shall refer the reader , that desires satisfaction in this particular . it shall be sufficient here to shew , how men barely by the use of their natural faculties , may attain to all the knowledge they have , without the help of any innate impressions ; and may arrive at certainty without any such original notions or principles . for i imagine , any one will easily grant , that it would be impertinent to suppose the ideas of colours innate in a creature to whom god hath given sight , and a power to receive them by the eyes from external objects . i shall shew by what ways and degrees all other ideas come into the mind ; for which i shall appeal to every one 's own experience and observation . let us then suppose the mind to be , as we say white paper , void of all characters , without any ideas : how comes it to be furnished ? whence has it all the materials of reason and knowledge ? to this i answer , in one word , from experience and observation . this , when employ'd about external sensible objects , we may call sensation : by this we have the ideas of bitter , sweet , yellow , hard , &c. which are commonly call'd sensible qualities , because convey'd into the mind by the senses . the same experience , when employ'd about the internal operations of the mind , perceiv'd , and reflected on by us , we may call reflection . hence we have the ideas of perception , thinking , doubting , willing , reasoning , &c. these two , viz. external material things , as the objects of sensation ▪ and the operations of our own minds , as the objects of reflection , are to me the only originals from whence all our ideas take their beginnings . the understanding seems not to have the least glimmering of ideas , which it doth not receive from one of these two sources . these , when we have taken a full survey of them , and their several modes and compositions , we shall find to contain out whole stock of ideas ; and that we have nothing in our minds which did not come in one of these two ways . 't is evident that children come by degrees to be furnish'd with ideas from the objects they are conversant with . they are so surrounded with bodies that perpetually and diversly affect them , that some ideas will ( whether they will or no ) be imprinted on their minds . light and colours , sounds and tangible qualities , do continually sollicite their proper senses , and force an entrance into the mind . 't is late commonly before children come to have ideas of the operations of their minds ; and some men have not any very clear or perfect ideas of the greatest part of them all their lives . because , tho' they pass there continually ; yet , like floating visions , they make not deep impressions enough to leave in the mind clear and lasting ideas , till the understanding turns inward upon its self , and reflects on its own operations , and makes them the objects of its own contemplation . when a man first perceives , then he may be said to have ideas ; having ideas , and perception , signifying the same thing . it is an opinion maintain'd by some , that the soul always thinks , and that it always has the actual perception of ideas , as long as it exists : and that actual thinking is an inseparable from the soul , as actual extension is from the body . but i cannot conceive it any more necessary for the soul always to think , than for the body always to move : the perception of ideas being ( as i conceive ) to the soul , what motion is to the body , not its essence , but one of its operations : and therefore , though thinking be never so much the proper action of the soul ; yet it is not necessary to suppose , that it should always think , always be in action . that perhaps is the priviledge of the infinite author and preserver of all things , who never slumbers nor sleeps ; but is not competent in any finite being . we know certainly by experience , that we sometimes think ; and thence draw this infallible consequence , that there is something in us that has a power to think , but whether that substance perpetually thinks or no , we can be no farther assured than experience informs us . i would be glad to learn from those men , who so confidently pronounce , that the human soul always thinks , how they come to know it : nay , how they come to know that they themselves think , when they themselves do not perceive it . the most that can be said of it , is , that 't is possible the soul may always think ; but not always retain it in memory : and i say , it is as possible the soul may not always think ; and much more probable that it should sometimes not think , than it should often think , and that a long while together , and not be conscious to it self the next moment after that it had thought . i see no reason therefore to believe , that the soul thinks before the senses have furnished it with ideas to think on ; and as those are increas'd and retain'd , so it comes by exercise to improve its faculty of thinking , in the several parts of it ; as well as afterwards by compounding those ideas , and reflecting on its own operations , it increases in stock , as well as facility in remembring , imagining , reasoning , and other modes of thinking . chap. ii. of simple ideas . of ideas some are simple , others complex . a simple idea , is one uniform appearance or conception in the mind , which is not distinguishable into different ideas . such are sensible qualities , which though they are in the things themselves so united and blended , that there is no separation , no distance between them ; yet the ideas they produce in the mind , enter by the senses simple and unmix'd . thus , tho' the hand feels softness and warmth in the same piece of wax ; yet the simple ideas thus united in the same subject , are as perfectly distinct as those that come in by different senses . these simple ideas are suggested no other way than from the two ways above-mentioned , viz. sensation and reflexion . the mind being once stored with these simple ideas , has the power to repeat , compare , and unite them to an infinite variety : and so can make at pleasure new complex ideas . but the most enlarged understanding cannot frame one new simple idea ; nor by any force destroy them that are there . chap. iii. of ideas of one sense . ideas with reference to the different ways wherein they approach the mind , are of four sorts . first , there are some which come into our minds by one sense only . secondly , there are others convey'd into the mind by more senses than one . thirdly , others that are had from reflexion only . fourthly , there are some suggested to the mind by all the ways of sensation and reflection . first , some enter into the mind only by one sense peculiarly adapted to receive them . thus colours , sounds , smells , &c. come in only by the eyes , ears , and nose . and if these organs are any of them so disorder'd as not to perform their functions , they have no postern to be admitted by ; no other way to bring themselves in view , and be perceiv'd by the understanding . it will be needless to enumerate all the particular simple ideas belonging to each sense ; nor indeed is it possible ; there being a great many more than we have names for . chap. iv. of solidity . i shall here mention one which we receive by our touch , because it is one of the chief ingredients in many of our complex ideas ; and that is the idea of solidity : it arises from the resistance , one body makes to the entrance of another body into the place it possesses , till it has left it . there is no idea which we more constantly receive from sensation than this . in whatever posture we are , we feel somewhat that supports us , and hinders us from sinking downwards : and the bodies we daily handle , make us perceive that while they remain between them , they do by an unsurmountable force hinder the approach of the parts of our hands that press them . this idea is commonly called impenetrability . i conceive solidity is more proper to express it , because this carries something more of positive in it than impenetrability , which is negative , and is perhaps more a consequence of solidity , than solidity it self . this seems to be the most essential property of body , and that whereby we conceive it to fill space : the idea of which is , that where we imagine any space taken up by a solid substance , we conceive it so to possess it , that it excludes all other solid substances . this resistance is so great , that no force can surmount it . all the bodies in the world pressing a drop of water on all sides , will never be able to overcome the resistance it makes to their approaching one another , till it be removed out of their way . the idea of solidity is distinguished from that of pure space , in as much as this latter is neither capable of resistance , nor motion : 't is distinguished from hardness , in as much as hardness is a firm cohaesion of the solid parts of matter making up masses of a sensible bulk , so that the whole doth not easily change its figure . indeed , hard and soft , as commonly apprehended by us , are but relative to the constitutions of our bodies : that being called hard , which will put us to pain sooner than change its figure , by the pressure of any part of our bodies ; and that soft , which changes the situation of its parts upon an easie and unpainful touch. this difficulty of changing situation amongst the parts gives no more solidity to the hardest body , than to the softests nor is an adamant one jot more solid than water : he that shall fill a yielding soft body well with air or water , will quickly find its resistance . by this we may distinguish the idea of the extension of body , from the idea of the extension of space : that of body , is the cohaesion or continuity of solid , separable , and moveable parts ; that of space , the continuity of unsolid , inseparable , and immoveable parts . upon the solidity of bodies depends their mutual impulse , resistance , and protrusion : of pure space and solidity there are several ( among which i confess my self one ) who perswade themselves they have clear and distinct ideas : and that they can think on space without any thing in it that resists or is protruded by body , as well as on something that fills space , that can be protruded by the impulse of other bodies , or resist their motion ; the idea of the distance between the opposite parts of a concave surface , being equally clear without , as with the idea of any solid parts between . if any one ask what this solidity is , i send him to his senses to inform him : let him put a flint or foot-ball between his hands , and then endeavour to joyn them , and he will know . chap. v. of simple ideas of divers senses ▪ some ideas we get into the mind by more than one sense , as space , extension , figure , rest and motion . these are perceivable by the eyes or touch. chap. vi. of simple ideas of reflection . some are had from reflection , only : such are the ideas we have of the operations of our minds : of which the two principal are perception or thinking ; and volition or willing . the powers of producing these operations are call'd faculties , which are the understanding and will , the several modes of thinking , &c. belong to this head. chap. vii . of simple ideas of sensation and reflection . there are some simple ideas convey'd into the mind by all the ways of sensation and reflection ; such are pleasure , pain , power , existence , unity , succession . pleasure or delight , pain or uneasiness accompany almost every impression of our senses , and every . action or thought of the mind . by pleasure or pain we mean whatever delights or molests us , whether it arises from the thoughts of our minds ; or any thing operating on our bodies . satisfaction , delight , pleasure , happiness and uneasiness , trouble , torment , misery , &c. are but different degrees , the one of pleasure , the other of pain . the author of our beings having given us a power over several parts of our bodies , to move or keep them at rest as we think fit ; and also by their motion to move our selves and other contiguous bodies ; having also given a power to our minds in several instances , to chuse amongst its ideas which it will think on : to excite us to these actions of thinking and motion he has joyn'd to several thoughts and sensations a perception of delight : without this we should have no reason to prefer one thought or action to another motion to rest : in which state man however furnish'd with the faculties of understanding and will , would be a very idle unactive creature , and pass his time only in a lazy lethargick dream . pain has the same efficacy to set us on work that pleasure has ; since we are as ready to avoid that , as to pursue this . this is worth our consideration , that pain is often produc'd by the same objects and ideas that produce pleasure in us . this their near conjunction gives us new occasion of admiring the wisdom and goodness of our maker , who designing the preservation of our being , has annex'd pain to the application of many things to our bodies , to warn us of the harm they will do us , and as advices to withdraw us from them . but he not designing our preservation barely , but the preservation of every part and organ in its perfection , hath in many cases annexed pain to those very ideas which delight us . thus heat that is very agreeable to us in one degree , by a little greater increase of it , proves no ordinary torment : which is wisely ordered by nature , that when any object does by the vehemence of its operation disorder the instruments of sensation , whose structures cannot but be very delicate , we might by the pain be warn'd to withdraw before the organ be quite put out of order . that this is the end of pain , appears from this consideration ; that tho' great light is insufferable to the eyes ; yet the highest degree of darkness does not at all disease them : because that causes no disorderly motion in that curious organ the eye . but excess of cold , as well as heat pains us ; because it is equally destructive to the temper which is necessary to the preservation of life . another reason why god hath annex'd several degrees of pleasure and pain to all the things that environ and affect us , and blended them together in all things that our thoughts and senses have to do with , is , that we finding imperfection and dissatisfaction , and want of compleat happiness in all the enjoyments of the creatures , might be led to seek it in the enjoyment of him with whom is fulness of joy , and at whose right hand are pleasures for evermore . thô what is here said concerning pleasure and pain may not perhaps make those ideas clearer to us , than our own experience does , yet it may serve to give us due sentiments of the wisdom and goodness of the sovereign disposer of all things , which is not unsuitable to the main end of these enquiries : the knowledge and veneration of him being the chief end of all our thoughts , and the proper business of all understandings . 〈◊〉 and unity are two other ideas suggested by every object without , and every idea within : when ideas are in our minds , we consider them as being actually there , as well as we consider things to be actually without us ; which is , that they exist , or have existence : and whatever we consider as one thing , whether a real being , or idea , suggests the idea of unity . power is anothér idea deriv'd from these sources : for finding in our selves that we can think , and move several parts of our bodies at pleasure ; and observing the effects that natural bodies produce in one another ; by both these ways we get the idea of power . succession is another idea suggested by our senses , and by reflection on what passes in our minds . for if we look into our selves , we shall find our ideas always whilst we are awake , or have any thought , passing in train , one going and another coming without intermission . chap. viii . some farther considerations concerning simple ideas . whatsoever is able by affecting our senses , to cause any perception in the mind , doth thereby produce in the understanding a simple idea ; which whatsoever be the cause of it , is look'd upon as a real positive idea in the understanding . thus the ideas of heat and cold , light and darkness , motion and rest , &c. are equally positive in the mind , thô some of their causes may be meer privations . an enquiry into their causes concerns not the ideas as in the understanding ; but the nature of the things existing without us . thus a painter has distinct ideas of white and black , as well as the philosopher , who tells us what kind of particles , and how rang'd in the surface occasion'd those colours . that a privative cause may produce a positive idea , appears from shadows , which ( thô nothing but the absence of light ) are discernible ; and cause clear and positive ideas . the natural reason of which may be this , viz. that since sensation is produced only by different degrees and modes of motion in our animal spirits , variously agitated by external objects ; the abatement of any former motion must as necessarily produce a new sensation , as the increase and variation of it ; and thereby introduce a new idea . we have some negative names , which stand for no positive ideas : but consist wholly in negation of some certain ideas , as silence , invisible . these signify not any ideas in the mind , but their absence . it will be useful to distinguish ideas as they are perceptions in our minds , from what they are in the bodies that cause such perceptions in us : for we are not to think the former exact images and resemblances of something inherent in the subject . most of those of sensation being in the mind , no more the likeness of something existing without us , than the names that stand for them are the likeness of our ideas , which yet upon hearing , they are apt to excite in us . whatsoever the mind perceives in it self , or is the immediate object of perception , thought or understanding , that i call an idea : and the power to produce any idea in our mind i call the quality of the subject wherein that power is : thus a snow-ball having the power to produce in us the ideas of white , cold and round , those powers as they are in the snow-ball i call qualities ; and as they are sensations or perceptions in our understandings i call them ideas : which ideas if i speak of sometimes , as in the things themselves , i would be understood to mean those qualities in the objects which produce them in us . these qualities are of two sorts , first original or primary , such are solidity , extention , motion or rest , number and figure . these are inseparable from body , and such as it constantly keeps in all its changes and alterations : thus take a grain of wheat , divide it into two parts , each part has still solidity , extension , figure , mobility : divide it again , and it still retains the same qualities , and will do so still , thô you divide it on till the parts become insensible . the next thing to be consider'd , is , how bodies operate upon one another , and that is manifestly by impulse , and nothing else . for body cannot operate on what it does not touch : nor when it does touch , any other way than by motion . if so , then when external objects ( which are not united to our minds ) produce ideas in us ; 't is evident that some motion must be thence continued by our nerves or animal spirits to the brains , or seat of sensation . and since extension , figure , motion , &c. may be perceived at a distance by the sight , t is evident that some bodies must come from them to the eyes , and thereby convey to the brain some motion which produces those ideas we have in us . secondly , secondary qualities , such as colours , smells , tasts ; sounds , &c , which whatever reality we by mistake may attribute to them , are in truth nothing in the objects themselves but powers to produce various sensations in us ; and depend on the qualities before-mentioned . the ideas of primary qualities of bodies are resemblances of them ; and their patterns really exist in bodies themselves : but the ideas produced in us by secundary qualities , have no resemblance of them at all , and what is sweet , blue , or warm in the idea , is but the certain bulk , figure , and motion of the insensible parts in the bodies themselves , which we call so . thus we see that fire at one distance produces in us the sensation of warmth , which at a nearer approach causes the sensation of pain . now what reason have we to say that the idea of warmth is actually in the fire , but that of pain not in the fire , which the same fire produces in us the same way . the bulk , number , figure , and motion of the parts of fire , are really in it , whether we perceive them or no ; and therefore may be call'd real qualities , because they really exist in that body . but light and heat are no more really in it , than sickness or pain : take away the sensation of them ; let not the eyes see light or colours , nor the ear hear sounds ; let the palate not taste , or the nose smell , and all colours , tasts , odours , and sounds , as they are such particular ideas vanish and cease ; and are reduced to their causes , ( that is ) bulk , motion , figure , &c. of parts . these secondary qualities are of two sorts , first immediately perceiveable , which by immediately operating on our bodies , produce several different ideas in us . secondly , mediately perceivable , which by operating on other bodies , change their primary qualities , so as to render them capable of producing ideas in us different from what they did before . these last are powers in bodies which proceed from the particular constitution of those primary and original qualities , to make such a change in the bulk , figure , texture , &c. of another body , as to make it operate on our senses different from what it did before ; as in fire to make lead fluid : these two last being nothing but powers relating to other bodies , and resulting from the different modifications of the original qualities are yet otherwise thought of ; the former being esteemed real qualities ; but the later barely powers : the reason of this mistake seems to be this ; that our ideas of sensible qualities containing nothing in them of bulk , figure , &c. we cannot think them the effect of those primary qualities which appear not to our senses to operate in their productions , and with which they have not any apparent congruity , or conceivable connexion : nor can reason shew how bodies by their bulk , figure , &c. should produce in the mind the ideas of warm , yellow , &c. but in the other case when bodies operate upon one another , we plainly see that the quality produced hath commonly no resemblance with any thing in the thing producing it , and therefore we look upon it as the effect of power : but our senses not being able to discover any unlikeness between the idea produced in us , and the quality of the object producing it , we imagine that our ideas are resemblances of something in the objects and not in the effects of certain powers placed in the modification of the primary qualities , with which primary qualities the ideas produced in us , have no resemblance . this little exeursion into natural philosophy was necessary in our present enquiry to distinguish the primary and real qualities of bodies which are always in them , from those secundary and imputed qualities , which are but the powers of several combinations of those primary ones , when they operate without being distinctly discern'd ; whereby we learn to know what ideas are , and what are not resemblances of something really existing in the bodies we denominate from them . chap. ix . of perception . perception is the first idea we receive from reflection : it is by some called thinking in general : thô thinking in the propriety of the english tongue , signifies that sort of operation of the mind about its ideas , wherein the mind is active ; where it considers any thing with some degree of voluntary attention : for in bare perception the mind is for the most part only passive : and what it perceives it cannot avoid perceiving . what this is , we cannot otherwise know , than by reflecting on what passes in our minds when we see , feel , hear , &c. impressions made on the outward parts if they are not taken notice of within , cause no perception : as we see in those whose minds are intently busied in the contemplation of certain objects . a sufficient impulse there may be upon the organs of sensation : but if it reach not the observation of the mind , there follows no perception : so that wherever there is sense or perception , there some idea is actually produced and present in the understanding . we may observe that the ideas we receive from sensation , are often in grown people alter'd by the judgment without our taking notice of it . thus a globe of any uniform colour ( as of gold ) or jet , being set before our eyes , the idea thereby imprinted is of a flat circle variously shadowed . but being accustomed to perceive what kind of appearances convex bodies are wont to make in us ; the judgment alters the appearances into their causes ; and from that variety of shadow or colour , frames to it self the perception of a convex figure of one uniform colour . this in many cases by a settl'd habit is perform'd so readily , that we take that for the perception of our sensation , which is but an idea formed by the judgment : so that one serves only to excite the other , and is scarce taken notice of itself . as a man who reads and hears with attention , takes little notice of the characters or sounds , but of the ideas that are excited in him by them . thus habits come at last to produce actions in us , which often scape our observation . the faculty of perception seems to be that which puts the distinction between the animal kingdom , and the inferior parts of nature : since vegetables have some degrees of motion , and upon the different application of other bodies to them , do very briskly alter their figutes and motions , and thence have obtain'd the name of sensitive plants : which yet is , i suppose , but bare mechanism , and no otherwise produced , than the shortning of a rope by the affusion of water . but perception , i believe , is in some degree in all sorts of animals : thô i think we may from the make of an oister or cockle , reasonably conclude that it has not so many , nor so quick senses as a man , or several other animals . perception is also the first step and degree towards knowledge , and the inlet of all the materials of it : so that the fewer senses any man has , and the duller the impressions that are made by them are , the more remote he is from that knowledge which is to be found in other men. chap. x. of retention . the next faculty of the mind whereby it makes a farther progress towards knowledge , i call retention : which is the keeping of those ideas it has receiv'd . which is done two ways . first , by keeping the idea which is brought into the mind for some time actuactually in view , which is called contemplation . secondly , by reviving those ideas in our minds which have disappeared , and have been as it were , laid out of sight ; and this is memory , which is as it were , the store-house of our ideas , for the narrow mind of man not being capable of having many ideas under view at once , it was necessary to have a repository to lay up those ideas which at another time it may have use of . but our ideas being nothing but actual perceptions in the mind which cease to be any thing , when there is no perception of them , this laying up of our ideas in the repository of the memory signifies no more but this , that the mind has a power in many cases to revive perceptions it has once had , with this additional perception annex'd to them , that it has had them before . and it is by the assistance of this faculty , that we are said to have all those ideas in our understandings , which we can bring in sight , and make the object of our thoughts , without the help of those sensible qualities which first imprinted them there . attention and repetition help much to the fixing ideas in our memories : but those which make the deepest and most lasting impressions are those which are accompanied with pleasure and pain . ideas but once taken in and never again repeated are soon lost ; as those of colours in such as lost their sight when very young . the memory in some men is tenacious , even to a miracle : but yet there seems to be a constant decay of all our ideas , even of those which are struck deepest ; and in minds the most retentive : so that if they be not sometimes renewed , the print wears out , and at last there remains nothing to be seen . those ideas that are often refresh'd by a frequent return of the objects or actions that produce them , fix themselves best in the memory , and remain longest there : such are the original qualities of bodies , viz. solidity , extension , figure , motion , &c. and those that almost constantly affect us , as heat and cold : and those that are the affections of all kinds of beings , as existence , duration , number : these and the like , are seldom quite lost while the mind retains any ideas at all . in memory the mind is oftentimes more than barely passive ; for it often sets it self on work to search some hidden ideas ; sometimes they start of their own accord : and sometimes turbulent and tempestuous passions tumble them out of their cells . the defects of the memory are two. first , that it loses the idea quite , and so far it produces perfect ignorance . secondly , that it moves slowly and retrieves not the ideas laid up in store quick enough to serve the mind upon occasions . this if it be to a great degree is stupidity . in the having ideas ready at hand on all occasions , consists what we call invention , fancy , and quickness of parts . this faculty other animals seem to have to a great degree as well as man , as appears by birds learning of tunes , and their endeavour to hit the notes right . for it seems impossible that they should endeavour to conform their voices ( as 't is plain they do ) to notes , whereof they have no ideas . chap. xi . of discerning , and other operations of the mind . another faculty of the mind is , that of discerning between its ideas : on this depends the evidence , and certainty of several even general propositions , which pass for innate truths : whereas indeed they depend on this clear discerning faculty of the mind , whereby it perceives two ideas to be the same or different . in being able nicely to distinguish one thing from another , where there is the least difference , consists in a great measure , that exactness of judgment and clearness of reason , which is to be observed in one man above another ; which is quite opposite to wit , which consists most in the assemblage of ideas , and putting those together with quickness and variety , which have the least resemblance , to form agreeable visions : whereas judgment separates carefully those ideas , wherein can be found the least difference to prevent error and delusion . to the well distinguishing our ideas , it chiefly contributes that they be clear and determinate , and when they are so , it will not breed any confusion or mistake about them , thô the senses should convey them from the same object differently on different occasions . the comparing of our ideas one with another in respect of extent , degree , time , place , or any other circumstances , is another operation of the mind about its ideas , which is the ground of relations . brutes seem not to have this faculty in any great degree . they have probably several ideas distinct enough ; but cannot compare them farther than some sensible circumstances annex'd to the objects themselves . the power of comparing general ideas , which we may observe in men , we may probably conjecture beasts have not at all . composition is another operation of the mind whereby it combines several of its simple ideas into complex ones : under which operation we may reckon that of enlarging , wherein we put several ideas together of the same kind , as several unites to make a dozen . in this also i suppose brutes come far short of man ; for tho' they take in and retain together several combinations of simple ideas , as possibly a dog does the shape , smell and voice of his master ; yet these are rather so many distinct marks , whereby he knows him , than one complex idea made out of those several simple ones . abstraction is another operation of the mind , whereby the mind forms general ideas from such as it receiv'd from particular objects , which it does by considering them as they are in the mind such appearances seperate from the circumstance of real existence , as time , place , &c. these become general representatives of all of the same kind , and their names applicable to whatever exists conformable to such abstract ideas . thus the colour which i receive from chalk , snow , and milk , is made a representative of all of that kind ; and has a name given it ( whiteness ) which signifies the same quality , wherever to be found or imagin'd . and thus universally both ideas and terms are made . this puts the great difference between man and brutes : they seem to reason about particular objects , and ideas , but there appear no footsteps of abstraction in them , or of making general ideas . chap. xii . of complex ideas . in the reception of simple ideas the mind is only passive , having no power to frame any to its self , but as these simple ideas do exist in several combinations united together , so the mind may consider them as united , not only as they are really united in external objects , but as it self has joyned them . ideas thus made up of several ones put together , i call complex , as a man , army , beauty , gratitude , &c. by this faculty of repeating and joyning together its ideas , the mind has great power in varying and multiplying the objects of its thoughts . but it is still confin'd to those simple ideas which it received from the two sources of sensation and reflection . it can have no other ideas of sensible qualities , than what come from without by the senses , nor any other ideas of the operations of a thinking substance , than what it finds in it self , but having once got these simple ideas , it can by its own power put them together and make new complex ones , which it never received so united . complex ideas however compounded and decompounded , tho' their number be infinite , and their variety endless , may all be reduced under these three heads , first modes , secondly , substances , thirdly , relations . modes , i call such complex ideas which contain not the supposition of subsisting by themselves , but are consider'd as dependences on , and affections of substances , as triangle , gratitude , murder , &c. these modes are of two sorts , first simple , which are but the combinations of the same simple idea as a dozen , score , &c. which are but the ideas of so many distinct unites put together . secondly , mix'd , which are compounded of simple ideas of several kinds , as beauty , which consists in a certain composition of colour and figure , causing delight in the beholder . theft , which is the concealed change of the possession of any thing without the consent of the proprietor . these visibly contain a combination of several ideas , of several kinds . secondly substance , the ideas of substances are only such combinations of simple ideas as are taken to represent distinct particular things subsisting by themselves ; in which the confused idea of substance is always the chief . thus a combination of the ideas of a certain figure , with the powers of motion , thought , and reasoning joyn'd to substance , make the ordinary idea of man. these again are either of single substances , as man , stone , or of collective , or several put together , as army , heap : ideas of several substances thus put together , are as much each of them one single idea , as that of a man , or an unite . thirdly , relations which consist in the consideration and comparing one idea with another . of these several kinds we shall treat in their order . caap. xiii . of simple modes , and first of the simple modes of space . concerning simple modes we may observe that the modifications of any simple idea , are as perfectly different , and distinct ideas in the mind , as those of the greatest distance or contrariety ; thus two is as distinct from three , as blueness from heat . under this head i shall first consider the modes of space . space is a simple idea which we get both by our sight and touch. when we consider it barely in length between two bodies , 't is called distance , ; when in length , breadth , and thickness , it may be called capacity . when consider'd between the extremities of matter which fills the capacity of space with something solid , tangible and moveable , it is called extension , and thus extension will be an idea belonging to the body : but space may be conceived without it . each different distance is a different modification of space : and each idea of any different space is a simple mode of this idea . such are an inch , foot , yard , &c. which are the ideas of certain stated lengths , which men settle in their minds , for the use , and by the custom of measuring . when these ideas are made familiar to men's thoughts , they can in their minds repeat them as often as they will , without joyning to them the idea of body , and frame to themselves the ideas of feet , yards or fathoms beyond the utmost bounds of all bodies : and by adding these still one to another , enlarge their idea of space as much as they please . from this power of repeating any idea of distance , without being ever able to come to an end , we come by the idea of immensity . another modification of space is taken from the relation of the parts of the termination of capacity or extension amongst themselves : and this is what we call figure . this the touch discovers in sensible bodies , whose extremities come within our reach : and the eye takes both from bodies and colours , whose boundaries are within its view ; where observing how the extremities terminate either in straight lines , which meet at discernible angles ; or in crooked lines , wherein no angles can be perceiv'd : by considering these as they relate to one another in all parts of the extremities of any body or space , it has that idea we call figure : which affords to the mind infinite variety . another mode belonging to this head , is that of place . our idea of place is nothing but the relative position of any thing with reference to its distance from some fix'd , and certain points . whence we say , that a thing has or has not changed place , when its distance either is , or is not altered with respect to those bodies with which we have occasion to compare it . that this is so , we may easily gather from hence ; that we can have no idea of the place of the universe , tho' we can of all its parts . to say that the world is somewhere means no more than that it does exist . the word place is sometimes taken to signifie that space which any body takes up ; and so the universe may be conceived in a place . chap. xiv . of duration and its simple modes . there is another sort of distance , the idea of which we get from the fleeting , and perpetually perishing parts of succession which we call duration . the simple modes of it are any different lengths of it , whereof we have distinct ideas , as hours , days , years , &c. time and eternity . the idea of succession is got by reflecting on that train of ideas which constantly follow one another in our minds as long as we are awake . the distance between any parts of this succession is what we call duration : and the continuation of the existence of our selves , or any thing else commensurate to the succession of any ideas in our minds , is what we call our own duration , or that of another thing co-existing with our thinking . that this is so , appears from hence , that we have no perception of succession or duration , when that succession of our ideas ceases , as in sleep : the moment that we sleep , and awake , how distant soever seems to be joyn'd and connected . and possibly it would be so to a waking man , could he fix upon one idea without variation , and the succession of others . and we see that they whose thoughts are very intent upon one thing , let slip out of their account a good part of that duration , : and think that time shorter than it is . but if a man during his sleep dream , and variety of ideas make themselves perceptible in his mind , one after another he hath then , during such dreaming , a sense of duration and of the length of it . a man having once got this idea of duration , can apply it to things which exist while he does not think : and thus we measure the time of our sleep , as well as that wherein we are awake . those who think we get the idea of succession from our observation of motion , by our senses , will be of our opinion , when they consider that motion produces in the mind an idea of succession , no otherwise than as it produces there a continu'd train of distinguishable ideas . a man that looks upon a body really moving perceives no motion , unless that motion produces a constant train of successive ideas . but wherever a man is , tho' all things be at rest about him , if he thinks , he will be conscious of succession without perceiving any motion . hence motions very slow are not perceived by us : because the change of distance is so slow , that it causes no new ideas in us , but after a long interval . the same happens in things that move very swift , which not affecting the sense with several distinguishable distances of their motion , cause not any train of ideas in our minds , and consequently are not perceived . thus any thing that moves round in a circle in less time than our ideas are wont to succeed one another in our minds , is not perceived to move , but seems to be a perfect entire circle of that matter which is in motion . such a part of duration as takes up the time of only one idea in our minds , wherein we perceive no succession , we call an instant . duration , as mark'd by certain periods and measures , is what we most properly call time : which we measure by the diurnal and annual revolutions of the sun , as being constant , regular , and universally observable by all mankind , and supposed equal to one another , it is not necessary that time should be measured by motion : any constant periodical appearance in seemingly equidistant spaces , may as well distinguish the intervals of time as what we make use of . for supposing the sun to be lighted , and then extinguish'd every day : and that in the space of an annual revolution , it should sensibly increase in brightness , and so decrease again ; such a regular appearance would serve to measure out the distances of duration , to all that could observe it , as well without , as with motion . the freezing of water , the blowing of a plant returning at equidistant periods in all the parts of the earth would serve for the same purpose . in effect , we find that a people of america counted their years by the coming and going away of birds at certain seasons . the mind having once got such a measure of time as the annual revolution of the sun , can easily apply it to duration wherein that measure it self did not exist : and the idea of duration equal to an annual revolution of the sun , is as easily applicable in our thoughts to duration where no sun , nor motion was , as the idea of a foot or yard to distances beyond the confines of the world. by the same means we come by the idea of eternity : for having got the ideas of certain lengths of duration , we can in our thoughts add them to one another as oft as we please , without ever coming to an end . chap. xv. of duration and expansion considered together . time is to duration as place is to space or expansion . they are so much of those boundless oceans of eternity and immensity as is set out , and distinguished from the rest ; and so are made use of to denote the position of finite real beings in respect one to another , in those infinite oceans of duration and space . each of these have a twofold acceptation . first , time in general is taken for so much of infinite duration as is coexistent with the universe , and measured out by the motions of its great bodies . thus it is used in the phrases before all time , when time shall be no more . place is likewise taken for that portion of infinite space possessed by the material world , tho' this might be more properly called extension . within these two are confined the particular time or duration , extension or place of all corporeal beings . secondly , time is sometimes applied to parts of that infinite duration that were not really measured out by real existence , but such as we upon occasion do suppose equal to certain lengths of measur'd time. as in the julian period which makes an excursion of seven hundred sixty four years beyond the creation . thus we may speak of place or distance in the great inane , wherein i can conceive a space equal to , or capable of receiving a body of any assigned dimensions . chap. xvi . of numbers . the complex ideas of number are form'd by adding several unites together . the simple modes of it are each several combination , as , two , three , &c. these are of all others most distinct , the nearest being as clearly different from each other as the most remote : two being as distinct from one , as two hundred . but it is hard to form distinct ideas of every the least excess in extension . hence demonstrations in numbers are more general in their use , and more determinate in their application than those of extension . simple modes of numbers , being in our minds but so many combinations of unites which have no variety , but more or less : names for each distinct combination , seem more necessary then in any other sort of ideas . for without a name or mark , to distinguish that precise collection , it will hardly be kept from being a heap of confusion . hence some americans have no distinct idea of any number beyond twenty : so that when they are discoursed with of greater numbers , they shew the hairs of their head. so that to reckon right two things are required . first , that the mind distinguish carefully two ideas which are different one from another , only by the addition or substraction of one unite . secondly , that it retain in memory the names or marks of the several combinations from an unite to that number ; and that in exact order , as they follow one another . in either of which if it fails , the whole business of numbring will be disturbed : and there will remain only the confused idea of multitude : but the ideas necessary to distinct numeration will not be attain'd to . chap. xvii . of infinity : the idea signified by the name infinity , is best examined , by considering to what infinity is by the mind attributed , and then how it frames it . finite and infinite then are look'd upon as the modes of quantity , and attributed primarily to things that have parts , and are capable of increase or diminution , by the addition or substraction of any the least part . such are the ideas of space , duration , and number . when we apply this idea to the supream being : we do it primarily in respect of his duration and ubiquity ; more figuratively when to his wisdom , power , goodness , and other attributes which are properly inexhaustible and incomprehensible : for when we call them infinite , we have no other idea of this infinity , but what carries with it some reflexion on the number , or the extent of the acts or objects of god's power and wisdom , which can never be supposed so great or so many , which these attributes will not always surmount and exceed , thô we multiply them in our thoughts , with the infinity of endless number . i do not pretend to say , how these attributes are in god , who is infinitely beyond the reach of our narrow capacities : but this is our way of conceiving them , and these our ideas of their infinity . the next thing to be considered , is how we come by the idea of infinity . every one that has any idea of any stated lengths of space , as a foot , yard , &c. finds that he can repeat that idea , and joyn it to another , to a third , and so on without ever coming to an end of his additions : from this power of enlarging his idea of space , he takes the idea of infinite space or immensity . by the same power of repeating the idea of any length of duration we have in our minds , with all the endless addition of number , we come by the idea of eternity . if our idea of infinity be got by repeating without end our own ideas ; why do we not attribute it to other ideas , as well as those of space and duration ; since they may be as easily and as often repeated in our minds as the other ? yet no body ever thinks of infinite sweetness , whiteness , thô he can repeat the idea of sweet or white as frequently , as those of yard or day . i answer , that those ideas that have parts , and are capable of increase , by the addition of any parts , afford us by their repetition an idea of infinity ; because with the endless repetition there is continued an enlargement , of which there is no end : but it is not so in other ideas : for if to the perfectest idea i have of white , i add another of equal whiteness ; it enlarges not my idea at all . those ideas that consist not of parts , cannot be augmented to what proportion men please , or be stretch'd beyond what they have received by their senses ; but space , duration and number being capable of increase by repetition , leave in the mind an idea of an endless room for more ; and so those ideas alone lead the mind towards the thought of infinity . we are carefully to distinguish between the idea of the infinity of space , and the idea of a space infinite , the first is nothing but a supposed endless progression of the mind over any repeated idea of space . but to have actually in the mind the idea of a space infinite , is to suppose the mind already passed over all those repeated ideas of space , which an endless repetition can never totally represent to it ; which carries in it a plain contradiction . this will be plainer , if we consider infinity in numbers . the infinity of numbers , to the end of whose addition every one perceives there is no approach , easily appears to any one that reflects on it : but how clear soever this idea of the infinity of number be , there is nothing yet more evident , than the absurdity of the actual idea of infinite number . chap. xviii . of other simple modes . the mind has several distinct ideas of sliding , rolling , walking , creeping , &c. which are all but the different modifications of motion . swift and slow are two different ideas of motion , the measures whereof are made out of the distances of time and space put together . the like variety we have in sounds : every articulate word is a different modification of sound : as are also notes of different length put together , which make that complex idea called tune . the modes of colours might be also very various : some of which we take notice of , as the different degrees , or as they are termed shades of the same colour . but since we seldom make assemblages of colours , without taking in figure also , as in painting , &c. those which are taken notice of do most commonly belong to mixed modes , as beauty , rainbow , &c. all compounded tastes and smells are also modes made up of the simple ideas of those senses : but they being such as generally we have no names for , cannot be set down in writing , but must be left to the thoughts , and experience of the reader . chap. xix . of the modes of thinking . when the mind turns its view inwards upon its self , thinking is the first idea that occurs : wherein it observes a great variety of modifications ; and thereof frames to it self distinct ideas . thus the perception annex'd to any impression on the body made by an external object , is call'd sensation . when an idea recurs without the presence of the object , it is called remembrance . when sought after by the mind , and brought again in view , it is recollection . when held there long under attentive consideration , it is contemplation . when ideas float in the mind without regard or reflection , 't is called in french resvery , our language has scarce a name for it . when the ideas are taken notice of , and as it were registred in the memory , it is attention . when the mind fixes its view on any one idea , and considers it on all sides , it is intention and study . sleep without dreaming is rest from all these . and dreaming , is the perception of ideas in the mind , not suggested by any external objects , or known occasions ; nor under any choice or conduct of the understanding . of these various modes of thinking , the mind forms as distinct ideas , as it does of white and red , a square or a circle . chap. xx. of the modes of pleasure and pain . pleasure and pain are simple ideas which we receive both from sensation and reflection . there are thoughts of the mind , as well as sensations , accompanied with pleasure or pain . their causes are termed good or evil. for things are esteemed good or evil only in reference to pleasure or pain . that we call good which is apt to cause or increase pleasure , or diminish pain in us : to procure or preserve the possession of any good , or absence of any evil : and on the contrary , that we call evil , which is apt to produce or increase any pain , or diminish any pleasure in us ; or else to procure us any evil , or deprive us of any good , by pleasure and pain i would be understood to mean of body or mind , as they are commonly distinguished ; thô in truth they are only different constitutions of the mind , sometimes occasion'd by disorder in the body , sometimes by thoughts of the mind . pleasure and pain , and their causes good and evil , are the hinges upon which our passions turn : by reflecting on the various modifications or tempers of mind , and the internal sensations which pleasure and pain , good and evil produce in us , we may thence form to our selves the ideas of our passions . thus by reflecting upon the thought we have of the delight , which any thing is apt to produce in us , we have an idea we call love : and on the contrary , the thought of the pain , which any thing present or absent produces in us , is what we call hatred . desire is that uneasiness which a man finds in himself , upon the absence of any thing , the present enjoyment of which carries the idea of delight with it . joy is a delight of the mind arising from the present or assur'd approaching possession of a good. sorrow is an uneasiness of the mind , upon the thought of a good lost , or the sense of a present evil. hope is a pleasure in the mind upon the thought of a probable future enjoyment of a thing which is apt to delight . fear is an uneasiness of the mind upon the thought of a future evil , likely to befall us . anger is a discomposure of mind upon the receipt of injury , with a present purpose of revenge . despair is the thought of the unattainableness of any good. envy is an uneasiness of mind , caused by the consideration of a good we desire , obtained by one we think should not have had it before us . it is to be considered that in reference to the passions , the removal or lessening of a pain , is considered , and operates as a pleasure : and the loss or diminishing of a pleasure , as a pain . and farther , that the passions in most persons operate on the body , and cause various changes in it : but these being not always sensible , do not make a necessary part of the idea of each passion . besides these modes of pleasure and pain which result from the various considerations of good and evil , there are many others , i might have instanced in , as the pain of hunger and thirst , and the pleasure of eating and drinking ; and of musick , &c. but i rather chose to instance in the passions , as being of much more concernment to us . chap. xxi . of power . the mind being every day informed by the senses , of the alteration of those simple ideas it observes in things without : reflecting also on what passes within it self , and observing a constant change of its ideas , sometimes by the impressions of outward objects upon the senses ; and sometimes by the determination of its own choice : and concluding from what it has so constantly observed to have been , that the like changes will for the future be made in the same things , by the same agents , and by the like ways , considers in one thing , the possibility of having any of its simple ideas changed ; and in another , the possibility of making that change , and so comes by that idea which we call power . thus we say fire has a power to melt gold , and make it fluid ; and gold has a power to be melted . power thus considered is twofold , viz. . as able to make or able to receive any change : the one may be called active , the other passive power . of passive power all sensible things abundantly furnish us with ideas , whose sensible qualities and beings we find to be in a continual flux , and therefore with reason we look on them as liable still to the same change . nor have we of active power , fewer instances : since whatever change is observed : the mind must collect a power somewhere able to make that change . but yet if we will consider it attentively , bodies by our senses do not afford us , so clear and distinct an idea of active power , as we have from reflection on the operations of our minds . for all power relating to action , and there being but two sorts of action , viz. thinking and motion , let us consider whence we have the clearest ideas of the powers , which produce these actions . of thinki●g , body affords us no idea at all : it is only from reflection that we have that ; neither have we from body any idea of the beginning of motion . a body at rest affords us no idea of any active power to move ; and when it isset in motion it self , that motion is rather a passion than an action in it . the idea of the beginning of motion we have only by reflection on what passes in our selves ; where we find by experience , that barely by willing it , we can move the parts of our bodies , which were before at rest. we find in our selves a power to begin or forbear , continue or end several actions of our minds , and motions of our bodies , barely by a thought or preference of the mind . this power which the mind has thus to order the consideration of any idea , or the forbearing to consider it ; or to prefer the motion of any part of the body to its rest , and vice versa in any particular instance , is , that we call the will. the actual exercise of that power , is that which we call volition or willing : the forbearance or performance of that action , consequent to such order or command of the mind , is called voluntary : and whatsoever action is performed without such a thought of the mind is called involuntary . the power of perception is that we call the understanding . perception which we make the act of the understanding is of three sorts . first , the perception of ideas in our minds , secondly , the perception of the signification of signs . thirdly , the perception of the agreement or disagreement of any distinct ideas . these powers of the mind , viz. of perceiving and preferring are usually called by another name ; and the ordinary way of speaking is that the understanding and will are two faculties of the mind . a word proper enough , if it be used so as not to breed any confusion in men's thoughts , by being supposed , ( as i suspect it has been ) to stand for some real beings in the soul that performed those actions of understanding and volition . from the consideration of the extent of the power of the mind , over the actions of the man , which every one finds in himself , arise the ideas of liberty and necessity : so far as a man has a power to think , or not to think ; to move , or not to move , according to the preference or direction of his own mind , so far is a man free. wherever any performance or forbearance , are not equally in a man's power ; wherever doing or not doing will not equally follow upon the preference of his mind , there , he is not free , thô perhaps the action may be voluntary . so that the idea of liberty , is the idea of a power in any agent , to do or forbear any action according to the determination or thought of the mind , whereby either of them is preferred to the other ; where either of them is not in the power of the agent to be produced by him , according to his volition , there he is not at liberty : that agent is under necessity . so that liberty cannot be where there is no thought , no volition , no will : but there may be thought , there may be will , there may be volition , where there is no liberty . thus a tennis-ball , whether in motion by the stroke of a racket , or lying still at rest , is not by any one taken to be a free agent ; because we conceive not a tennis-ball to think , and consequently not to have any volition or preference of motion to rest , or vice versâ . so a man striking himself or his friend by a convulsive motion of his arm , which it is not in his power by volition or the direction of his mind , to stop or forbear ; no body thinks he has in this liberty , every one pities him as acting by necessity , and constraint . again , suppose a man be carried whilst fast asleep into a room where is a person he longs to see , and be there locked fast in beyond his power to get out ; he awakes , and is glad to see himself in so desirable company , which he stays willingly in ; that is , prefers his staying to going away . is not this stay voluntary ? i think no body will doubt it , and yet being locked fast in , he is not at liberty to stay , he has not freedom to be gone . so that liberty is not an idea belonging to volition or preferring ; but to the person having the power of doing or forbearing to do , according as the mind shall chuse or direct . as it is in the motions of the body , so it is in the thoughts of our minds : where any one is such , that we have power to take it up , or lay it by according to the preference of the mind , there we are at liberty . a waking man is not at libetty to think or not to think , no more than he is at liberty , whether his body , shall touch any other or no : but whether he will remove his contemplation from one idea to another , is many times in his choice . and then he is in respect of his ideas , as much at liberty as he is in respect of bodies he rests on . he can at pleasure remove himself from one to another : but yet some ideas to the mind , like some motions to the body are such , as in certain circumstances it cannot avoid nor obtain their absence by their utmost effort it can use . thus a man on the rack , is not at liberty to lay by the idea of pain , and entertain other contemplations . wherever thought is wholly wanting , or the power to act or forbear , according to the direction of thought , there necessity takes place . this in an agent capable of volition , when the beginning or continuation of any action is contrary to the preference of his mind , is called compulsion : when the hindring or stopping any action is contrary to his volition , it is called restraint . agents that have no thought , no volition at all , are in every thing necessary agents . and thus i have in a short draught given a view of our original ideas , from whence all the rest are derived , and of which they are made up . and which may be all reduc'd to these few primary and original ones , viz. extention , solidity , and mobility which by our senses we receive from body : thinking , and the power of moving , which by reflection we receive from our minds . existence , duration , number which belong both to the one , and to the other . by these i imagine might be explained the nature of colours , sounds , tasts smells , and all other ideas we have ; if we had but faculties acute enough to perceive the several modified extensions and motions of these minute bodies which produce those several sensations in us . chap. xxii . of mixed modes . mixed modes are combinations of simple ideas of different kinds , ( whereby they are distinguished from simple modes , which consist only of simple ideas of the same kind , put together by the mind ) as virtue , vice , a lie , &c. the mind being once furnished with simple ideas can put them together in several compositions , without examining whether they exist so together in nature : to form such ideas it suffices , if they are consistent : there are three ways whereby we get these complex ideas of mixed modes . first , by experience and observation of things themselves : thus by seeing two men wrestle , we get the idea of wrestling . secondly , by invention or voluntary putting together of several simple ideas in our own minds ; so he that first invented printing , had an idea of it first in his mind , before it ever existed . thirdly , by explaining the names of actions we never saw , or notions we cannot see ; and by enumerating all those ideas which go to the making them up . thus the mixed mode which the word lie stands for , is made up of these simple ideas : first , articulate sounds . secondly , certain ideas in the mind of the speaker . thirdly , words , the signs of these ideas . fourthly , those signs put together by affirmation or negation , otherwise than the ideas they stand for , are in the mind of the speaker . since languages are made , complex ideas are usually got by the explication of those terms that stand for them , for since they consist of simple ideas combined , they may by words standing for those simple ideas be represented to the mind of one who understands those words , thô that combination of simple ideas was never offer'd to his mind by the real existence of things . mixed modes have their unity from an act of the mind , combining those several simple ideas together , and considering them as one complex one : the mark of this union , is one name given to that combination . men seldom reckon any number of ideas to make one complex one : but such collections as there be names for . thus the killing of an old man , is as fit to be united into one complex idea , as that of a father : yet there being no name for it , it is not taken for a particular complex idea ; nor a distinct species of action , from that of killing any other man. those collections of ideas have names generally affixed , which are of frequent use in conversation : in which cases men endeavour to communicate their thoughts to one another with all possible dispatch . those others which they have seldom occasion to mention , they tie not together , nor give them names . this gives the reason , why there are words in every language , which cannot be rendred by any one single word of another . for the fashions and customs of one nation , make several combinations of ideas familiar in one , which another had never any occasion to make . such were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the greeks , proscriptio among the romans . this also occasions the constant change of languages ; because the change of custom and opinions , brings with it new combinations of ideas , which , to avoid long descriptions , have new names annexed to them , and so they become new species of complex modes . of all our simple ideas , those that have had most mixed modes made out of them are thinking ; and motion ; ( which comprehend in them all action ) and power , from whence these actions are conceived to flow . for actions being the great business of mankind , it is no wonder if the several modes of thinking , and motion should be taken notice of , the ideas of them observed , and laid up in memory , and have names assigned them . for without such complex ideas with names to them , men could not easily hold any communication about them . of this kind are the modes of actions distinguished by their causes , means , objects , ends , instruments , time , place , and other circumstances ; as also of the powers , sitted for those actions : thus boldness is the power to do or speak what we intend without fear or disorder : which power of doing any thing , when it has been acquired by the frequent doing the same thing , is that idea we call habit : when forward and ready upon every occasion to break into action , we call it dispositions . thus testiness , is a disposition or aptness to be angry . power being the source of all action , the substances wherein these powers are , whenthey exert this power , are called causes : and the substances thereupon produced , or the simple ideas introduced into any subject , effects . the efficacy whereby the new substance or idea is produced , is called , in the subject exerting that power , action ; in the subject wherein any simple idea is changed , or produced , passion : which efficacy in intellectual agents , we can i think , conceive to be nothing else but modes of thinking and willing : in corporeal agents , nothing else but modifications of motion . whatever sort of action , besides these produces any effect ; i confess my self to have no notion , or idea of . and therefore many words which seem to express some action , signify nothing of the action , but barely the effect , with some circumstances of the subject wrought on , or cause operating . thus creation , annihilation , contain in them no idea of the action or manner , whereby they are produced , but barely of the cause , and the thing done . and when a country-man says the cold freezes water , thô the word freezing , seem to import some action , yet it truly signifies nothing but the effect , viz. that water that was before fluid , is become hard , and consistent , without containing any idea of the action whereby it is done . chap. xxiii . of our complex ideas or substances . the mind observing several simple ideas to go constantly together , which being presumed to belong to one thing , are called , when so united by one name ; and by mistake afterwards considered as one simple idea . we imagine not these simple ideas to subsist by themselves , but suppose some substratum , wherein they subsist , which we call substance , the idea of pure substance is nothing but the suppos'd , but unknown support of these qualities , which are capable of producing simple ideas in us . the ideas of particular substances are composed out of this obscure , and general idea of substance , together with such combinations of simple ideas , as are observed to exist together , and supposed to flow from the internal constitution , and unknown essence of that substance . thus we come by the ideas of man , horse , gold , &c. thus the sensible qualities of iron , or a diamond make the complex idea of those substances , which a smith or a jeweller commonly knows better , than a philosopher . the same happens concerning the operations of the mind viz. thinking , reasoning , &c. which we concluding not to subsist by themselves , nor apprehending how they can belong to body , or be produced by it ; we think them the actions of some other substance , which we call spirit : of whose substance or nature we have as clear a notion as of that of body ; the one being but the supposed substratum of the simple idea , we have from without ; as the other of those operations which we experiment in our selves within : so that the ideas of corporeal substance in matter , is as remote from our conceptions as that of spiritual substance . hence we may conclude that he has the perfectest idea of any particular substance , who has collected most of those simple ideas which do exist in it : among which we are to reckon its active powers , and passive capacities . tho' not strictly simple ideas . secondary qualities for the most part serve , to distinguish substances . for our senses fail us in the discovery of the bulk , figure , texture , &c. of the minute parts of bodies on which their real constitutions , and differences depend : and secondary qualities are nothing , but powers with relation to our senses . the ideas that make our complex ones of corporeal substances , are of three sorts . first , the ideas of primary qualities of things , which are discovered by our senses : such are bulk , figure , motion , &c. secondly , the sensible secondary qualities , which are nothing but powers to produce several ideas in us by our senses . thirdly , the aptness we consider in any substance to cause , or receive such alterations of primary qualities , as that the substance so altered , should produce in us different ideas , from what it did before : and they are called active and passive powers . all which , as far as we have any notice , or notion of them , terminate in simple ideas . had we senses acute enough to discern the minute particles of bodies , it is not to be doubted , but they would produce quite different ideas in us ; as we find in viewing things with microscopes . such bodies as to our naked eyes are coloured and opaque , will through microscopes appear pellucid . bloud , to the naked eye appears all red ; but by a good microscope we see only some red globules swimming in a transparent liquor . the infinite wise author of our beings has fitted our organs , and faculties to the conveniences of life and the business we have to do here : we may by our sences know and distinguish things so far as to accommodate them to the exigencies of this life . we have also insight enough into their admirable contrivances , and wonderful effects to admire , and magnify the wisdom , power , and goodness of their author . such a knowledge as this which is suited to our present condition , we want not faculties to attain ; and we are fitted well enough with abilities to provide for the conveniencies of living . besides the complex ideas we have of material substances ; by the simple ideas t●●en from the operations of our own minds , which we experiment in our selves , as thinking , understanding , willing , knowing , &c. coexisting in the same substance , we are able to frame the complex idea of a spirit . and this idea of an immaterial substance , is as clear as that we have of a material . by joyning these with substance , of which we have no distinct idea , we have the idea of a spirit : and by putting together the ideas of coherent , solid parts , and power of being moved , joyned with substance , of which likewise we have no positive idea , we have the idea of matter . the one is so clear and distinct as the other . the substance of spirit is unknown to us ; and so is the substance of body equally unknown to us : two primary qualities or properties of body , viz. solid coherent parts , and impulse , we have distinct clear ideas of : so likewise have we , of two primary qualities or properties of spirit , thinking , and a power of action . we have also clear and distinct ideas of several qualities inherent in bodies , which are but the various modifications of the extension of cohering solid parts , and their motion . we have likewise the ideas of the several modes of thinking , viz. believing , doubting , hoping , fearing , &c. as also of willing and moving the body consequent to it . if this motion of spirit may have some difficulties in it , not easie to be explained , we have no more reason to deny or doubt of the existence of spirits , than we have , to deny or doubt of the existence of body : because the notion of body is cumbred with some difficulties very hard , and perhaps impossible to be explained . the divisibility in infinitum , for instance , of any finite extension involves us , whether we grant or deny it in consequences impossible to be explicated , or made consistent . we have therefore as much reason to be satisfied with our notion of spirit , as with our notion of body ; and the existence of the one , as well as the other . we have no other idea of the supream being , but a complex one of existence , power , knowledge , duration , pleasure , happiness , and of several other qualities , and powers which it is better to have than be without , with the addition of infinite to each of these . in which complex idea we may observe that there is no simple one , bating infinity , which is not also a part of our complex idea of other spirits : because in our ideas , as well of spirits as other things , we are restrained to those we receive from sensation and reflection . chap. xxiv . of collective ideas of substances . there are other ideas of substances which may be call'd collective , which are made up of many particular substances considered as united into one idea , as a troop , army , &c. which the mind makes by its power of composition . these collective ideas , are but the artificial draughts of the mind bringing things remote , and independent into one view , the better to contemplate and discourse of them united into one conception , and signified by one name . for there are no things so remote , which the mind cannot by this art of composition , bring into one idea as is visible in that signified by the name , universe . chap. xxv . of relation . there is another sett of ideas which the mind gets from the comparing of one thing with another . when the mind so considers one thing , that it does as it were bring it to , and set it by another , and carry its view from one to the other , this is relation or respect : and the denominations given to things intimating that respect , are what we call relatives . and the things so brought together related . thus when i call cajus , husband , or whiter , i intimate some other person , or thing in both cases , with which i compare him . any of our ideas may be the foundation of relation . where languages have failed to give correlative names , there the relation is not so easily taken notice of : as in concubine , which is a relative name , as well as wife . the ideas of relation may be the same , in those men who have far different ideas of the things that are related . thus those who have different ideas , of man , may agree in that of a father . there is no idea of any kind , which is not capable of an almost infinite number of considerations , in reference to other things : and therefore this makes no small part of men's words , and thoughts . thus one single man , may at once sustain the relations of father , brother , son , husband , friend , subject , general , european , englishman , islander , master , servant , bigger , less , &c. to an almost infinite number ; he being capable of as many relations , as there can be occasions of comparing him to other things in any manner of agreement , disagreement , or respect whatsoever . the ideas of relations are much clearer and more distinct , than of the things related ; because the knowledge of one simple idea , is oftentimes sufficient to give me the notion of a relation : but to the knowing of any substantial being , an accurate collection of sundry ideas is necessary . chap. xxvi . of cause and effect and other relations . the ideas of cause and effect , we get from our observation of the vicissitude of things , while we perceive some qualities or substances begin to exist , and that they receive their existence from the due application and operation of other beings : that which produces , is the cause ; that which is produced , the effect . thus fluidity in wax is the effect of a certain degree of heat , which we observe to be constantly produced by the application of such heat . we distinguish the originals of things into two sorts . first when the thing is wholly made new , so that no part thereof did ever exist before , as when a new particle of matter , doth begin to exist which had b●fore no being ; 't is ca●led creation . secondly , when a thing is made up of particles which did all of them before exist , but the thing so constituted of pre-existing particles , which altogether make up such a collection of simple ideas , had not any existence before , as this man , this egg , this rose , &c. when produced in the ordinary course of nature , by an internal principle , but set on work by some external agent , and working by insensible ways which we perceive not ; 't is called generation . when the cause is extrinsical , and the effect introduced by a sensible separation or juxta-position of discernible parts , we call it making ; and such are all artificial things . when any simple idea is produced , which was not in that subject before , we call it alteration . the denominations of things taken from time , are for the most part only relations . thus when it is said that queen elizabeth lived sixty nine , and reigned forty five years , no more is meant , than , that the duration of her existence , was equal to sixty nine , and of her government to forty five annual revolutions of the sun : and so are all words answering , how long . young and old , and other words of time , that are thought to stand for positive ideas , are indeed relative ; and intimate a relation to a certain length of duration , whereof we have the idea in our minds . thus we call a man young , or old , that has lived little or much of that time that men usually attain to . this is evident from our application of these names to other things ; for a man is called young at twenty , but a horse old , &c. the sun and stars we call not old at all , because we know not what period god has set to that sort of beings . there are other ideas , that are truly relative , which we signify by names that are thought positive and absolute ; such as great and little , strong and weak . the things thus denominated are referred to some standards with which we compare them . thus we call an apple great , that is bigger than the ordinary sort of those we have been used to . and a man weak , that has not so much strength or power to move as men usually have , or those of his own size . chap. xxvii . of identity and diversity . another occasion the mind takes of comparing , is the very being of things : when considering a thing as existing at any certain time , or place , and comparing it with it self as existing at any other time , &c. we form the ideas of identity , and diversity . when we see any thing in any certain time and place , we are sure , it is that very thing ; and can be no other how like soever it may be in all other respects . we conceiving it impossible , that two things of the same kind should exist together in the same place , we conclude that whatever exists any where at the same time , excludes all of the same kind , and is there it self alone . when therefore we demand whether any thing be the same , or no , it refers always to something that existed such a time , in such a place , which it was certain at that instant was the same with it self , and no other . we have ideas of three sorts of substances , first , god : secondly , finite intelligence : thirdly , bodies . first , god being eternal , unalterable , and every where concerning his identity , there can be no doubt . secondly , finite spirits having had their determinate time and place of beginning to exist , the relation to that time and place will always determine to each its identity , as long as it exists . thirdly , the same will hold of every particle of matter to which no addition or substraction is made . these three exclude not one another out of the same place , yet each exclude those of the same kind , out of the same place . the identity and diversity of modes and relations are determined after the same manner , that substances are : only the actions of finite beings , as motion and thought , consisting in succession , they they cannot exist in different times , and places as permanent beings : for no motion or thought considered as at different times can be the same , each part thereof having a different beginning of existence . from whence it is plain , that existence it self is the principium individuationis , which determins a being to a particular time , and place incommunicable to two beings of the same kind . thus , suppose an atom existing in a determin'd time , and place ; it is evident that considered in any instant , it is the same with it self , and will be so , as long as its exstence continues . the same may be said of two , or more , or any number of particles , whilst they continue together . the mass will be the same however jumbled , but if one atom be taken away , it is not the same mass. in vegetables , the identity depends not on the same mass , and is not applied to the same thing . the reason of this is the difference between an animate body , and mass of matter ; this being only the cohesion of particles any how united . the other , such a disposition and organization of parts , as is sit to receive and distribute nourishment . so as to continue and frame the wood , bark , leaves , &c. of an oak , for instance , in which consists the vegetable life . that therefore which has such an organization of parts partaking of one common life , continues to be the same plant , thô that life be communicated to new particles of matter vitally united to the living plant. the case is not so much different in brutes , but that any one may hence see what makes an animal , and continues it the same . the identity of the same man likewise consists in a participation of the same continued life , in succeeding particles of matter vitally united to the same organized body . to understand identity aright , we must consider what idea the word it is applied to , stands for . it being one thing to be the same substance , another the same man , and a third the same person . an animal , is a living organized body and the same animal , is the same continued life communicated to different particles of matter , united to that organized , living body ; our notion of man , is but of a particular sort of animal : should we see a creature of our own shape , thô it had no more reason than a parret , we should call it a man : or should we hear a parret discourse rationally , we should hardly call , or think it any thing but a parret . person stands for an intelligent being , that reasons and reflects , and can consider it self the same thing in different times and places ; which it doth by that consciousness that is inseparable from thinking . by this every one is to himself what he calls self , without considering whether that self be continued in the same , or divers substances . in this consists personal identity , or the sameness of a rational being : and so far as this consciousness extends backward to any past action , or thought , so far reaches the identity of that person . it is the same self now , it was then ; and it is by the same self , with this present one , that now reflects on it , that that action was done . self is that conscious thinking thing , whatever substance it matters not , which is conscious of pleasure or pain , capable of happiness or misery ; and so is concerned for it self , as far as that consciousness extends . that with which the consciousness of this present thinking thing , can joyn it self , makes the same person , and is one self with it ; and so attributes to its self , and owns all the actions of that thing , as its own , as far as that consciousness reaches . this personal identity , is the object of reward and punishment , being that by which every one is concerned for himself . if the consciousness went along with the little finger , when that was cut off it would be the same self , that was just before concerned for the whole body . if the same socrates , waking and sleeping , did not partake of the same consciousness , they would not be the same person : a socrates waking , could not be in justice accountable for what socrates sleeping did , no more than one twin , for what his brother twin did , because their outsides were so like , that they could not be distinguished . but suppose i wholly lose the memory of some parts of my life , beyond a possibility of retrieving them ; so that i shall never be conscious of them again : am i not again the same person that did those actions , thô i have now forgot them ? i answer , that we must here take notice what the word i is applied to , which in this case is the man only : and the same man being presumed to be the same person , i is easily here suppos'd to stand also for the same person . but if it be possible for the same man , to have distinct incommunicable consciousness at different times , it is past doubt the same man would , at different times , make different persons . which we see is the sense of mankind in the solemnest declaration of their opinions , human laws not punishing the madman , for the sober man's actions , nor the sober man , for what the madman did ; thereby making them two persons . thus we say in english , such a one is not himself , or is besides himself , in which phrases it is insinuated , that self is changed , and the self same person is no longer in that man. but is not a man drunk or sober the same person ? why else is he punished for the same fact he commits when drunk , thô he be never afterwards conscious of it ? just as much the same person , as a man that walks , and does other things in his sleep , is the same person : and is as answerable for any mischief he shall do in it . human laws punish both , with a justice suitable to their way of knowledge : because in these cases , they cannot distinguish certainly what is real , and what is counterfeit : and so the ignorance in drunkenness or sleep is not admitted as a plea. for thô punishment be annexed to personality , and personality to consciousness ; and the drunkard perhaps is not conscious of what he did : yet human judicatures justly punish him , because the fact is proved against ; but want of consciousness cannot be proved for him . but in the great day wherein the secrets of all hearts shall be laid open , it may be reasonable to think no one should be made to answer , for what he knows nothing of ; but shall receive his doom , his own conscience accusing , or else excusing him . to conclude , whatever substance begins to exist , it must during its existence be the same : whatever compositions of substances begin to exist , during the union of those substances , the concrete must be the same . whatsoever mode begins to exist , during its existence it is the same : and so if the composition be of distinct substances , and different modes , the same rule holds . whence it appears that the difficulty or obscurity that has been about this matter , rather arises from the names ill used , than from any obscurity in the things themselves . for whatever makes the specifick idea , to which the name is applied , if that idea be steadily kept to , the distinction of any thing into the same , and divers , will easily be conceived , and there can arise no doubt concerning it . chap. xxviii . of other relations . all simple ideas , wherein are parts or degrees , afford an occasion of comparing the subjects wherein they are to one another in respect of those simple ideas . as whiter , sweeter , more , less , &c. these depending on the equality , and excess of the same simple idea , in several subjects may be called , proportional relations . another occasion of comparing things is taken from the circumstances of their origine , as father , son , brother , &c. these may be called natural relations . sometimes the foundation of considering things , is some act whereby any one comes by a moral right , power , or obligation to do something : such are general , captain , burgher ; these are instituted , and voluntary relations , and may be distinguished from the natural , in that they are alterable and separable from the persons to whom they sometimes belonged , thô neither of the substances so related be destroyed . but natural relations are not alterable , but are as lasting as their subjects . another relation is the conformity or disagreement of mens voluntary actions to a rule to which they are referred , and by which they are judged of : these may be called moral relations . it is this conformity or disagreement of our actions to some law ( whereby good or evil is drawn on us from the will and power of the law-maker , and is what we call reward or punishment ) that renders our actions morally good , or evil. of these moral rules or laws there seem to be three sorts with their different ensorcements . first , the divine law. secondly , civil law. thirdly , the law of opinion or reputation . by their relation to the first , our actions are either sins or duties : to the second , criminal or innocent : to the third vertues or vices . st . by the divine law , i mean that law which god has set to the actions of men , whether promulgated to them by the light of nature , or the voice of revelation . that god has given a law to mankind , seems undeniable , since he has , first , a right to do it , we are his creatures . secondly , goodness and wisdom to direct our actions to what is best . thirdly , power to enforce it by reward , and punishment of infinite weight , and duration . this is the only true touchstone of moral rectitude , and by which men judge of the most considerable moral good or evil of their actions : that is , whether as duties or sins they are like to procure them happiness or misery from the hands of the almighty . ly . the civil law , is the rule set by the common-wealth , to the actions of those that belong to it . this law no body over-looks ; the rewards and punishments being ready at hand to enforce it , extending to the protecting or taking away of life , liberty , and estate of those who observe or disobey it . ly . the law of opinion or reputation . vertue and vice are names supposed every where , to stand for actions in their own nature , right and wrong . as far as they are really so applied , they so far are co-incident with the divine law. but it is visible that these names in the particular instances of their application , through the several nations and societies of men , are constantly attributed only to such actions as in each countrey and society , are in reputation or discredit . so that the measure of what is every where called and esteemed vertue and vice , is the approbation or dislike , praise or blame , which by a tacit consent establishes it self in the societies and tribes of men in the world ; whereby several actions come to find credit or disgrace amongst them , according to the judgment , maxims or fashions of the place . that this is so , appears hence ; that tho' that passes for vertue in one place , which is elsewhere accounted vice ; yet every where vertue and praise , vice and blame go together ; vertue is every where that which is thought praise-worthy : and nothing else but that which has the allowance of publick esteem , is called vertue . these have so close an alliance , that they are often called by the same name . 't is true , vertue and vice. do in a great measure every where correspond with the unchangeable rule of right and wrong , which the laws of god have established ; because the observation of these laws visibly secures and advances the general good of mankind , and the neglect of them breeds mischief and confusion : and therefore men without renouncing all sense and reason , and their own interest , could not generally mistake in placing their commendation and blame on that side , that deserved it not . they who think not commendation and disgrace sufficient motives to engage men to accommodate themselves to the opinions and rules of those with whom they converse , seem little skill'd in the history of mankind . the greatest part whereof govern themselves chiefly by this law of fashion . the penalties that attend the breach of god's laws are seldom seriously reflected on , and those that do reflect on them , entertain thoughts of future reconciliation . and for the punishment due from the laws of the common-wealth , men flatter themselves with the hopes of impunity : but no man escapes censure and dislike who offends against fashion ; nor is there one of ten thousand stiff and insensible enough , to bear up under the constant dislike and condemnation of his own club. morality then is nothing but a relation to these laws or rules ; and these rules being nothing but a collection of several simple ideas ; the conformity thereto is but so ordering the action , that the simple ideas belonging to it , may correspond to those which the law requires . by which we see how moral beings , and notions are founded on , and terminated in the simple ideas of sensation and reflection . for example , let us consider the complex idea signified by the word murder . first from reflection , we have the ideas of willing , considering , purposing , malice , &c. also of life , perception , and self-motion . secondly from sensation , we have the ideas of man , and of some action whereby we put an end to that perception , and motion in the man , all which simple ideas , are comprehended in the word murder . this collection of simple ideas being found to agree or disagree with the esteem of the country i have been bred in , and to be held worthy of praise or blame , i call the action vertuous , or vicious . if i have the will of a supreme invisible , law-maker for my rule , then , as i suppose the action commanded or forbidden by god , i call it good or evil , sin or duty : if i compare it with the civil-law of my country , i call it lawful or unlawful , a crime or no crime . moral actions may be considered two ways , first , as they are in themselves a collection of simple ideas , in which sense they are positive absolute ideas . secondly , as good , or bad , or indifferent : in this respect they are relative , it being their conformity or disagreement with some rule , that makes them be so . we ought carefully to distinguish between the positive idea of the action , and the reference it has to a rule : both which are commonly comprehended under one name , which often occasions confusion , and misleads the judgment . it would be infinite to go over all sorts of relations ; i have here mentioned some of the most considerable , and such as may serve to let us see from whence we get our ideas of relations , and wherein they are founded . chap. xxix . of clear obscure , distinct and confused ideas . having shewn the original of our ideas , and taken a view of their several sorts : i shall offer some few other considerations concerning them . the first , is that some are clear , others obscure : some distinct , and others confused . our simple ideas are clear , when they are such as the objects themselves from whence they were taken , did in a well-ordered sensation or perception present them . whilst the memory retains them thus , and can produce them so to the mind when it has occasion to consider them , they are clear ideas . our complex ideas are clear when the ideas that go to their composition are clear : and the number and order of those simple ideas , that are their ingredients , is determinate and certain . the cause of obscurity in simple ideas seems to be either dull organs , or slight impressions made by the objects , or a weakness in the memory , not able to retain them as received . a distinct idea is that wherein the mind perceives a difference from all other : and a confused , is such an one as is not sufficiently distinguishable from another from which it ought to be different . obscurity is opposed to clearness . confusion to distinctness . confusion is occasioned chiefly by the following defaults . first , when any complex idea ( for it is complex ideas that are most liable to confusion ) is made up of too small a number of simple ideas , and such as are common to other things : whereby the differences that make it deserve a different name , are left out . thus an idea of a leopard being conceived only as a spotted beast , is confused ; it not being thereby sufficiently distinguished from a panther , and other sorts of beasts that are spotted . secondly , when the ideas are so jumbled together in the complex one , that it is not easily discernible , whether it more belongs to the name given it , than to any other . we may conceive this confusion by a sort of pictures , usually shewn , wherein the colours mark out very odd and unusual figures , and have no discernible order in their position . this , when said to be the picture of a man or caesar , we reckon confused , because it is not discernible in that state , to belong more to the name man or caesar , than to the name baboon or pompey . but when a cylindrical mirrour rightly placed , hath reduced those irregular lines on the table , into their due order and proportion , then the eye presently sees that it is a man , or caesar : that is , that it belongs to those names , and is sufficiently distinguishable from a baboon or pompey ; that is , from the ideas signified by those names . thirdly , when any one of our ideas signified by a name is uncertain and undetermined . thus he that puts in , or leaves out an idea out of his complex one of church or idolatry , every time that he thinks of either , and holds not steady to any one precise combination of ideas , that makes it up , is said to have a confused idea of church or idolatry . confusion always concerns two ideas , and those most which most approach one another . to avoid confusion therefore we ought to examine what other it is in danger to be confounded with , or which it cannot easily be separated from ; and that will be found an idea belonging to another name , and so should be a different thing , from which yet it is not sufficiently distinct , and so keeps not that difference from that other idea which the different name imports . it is to be observed that our complex ideas may be very clear and distinct in one part , and very obscure and confused in another . thus in chiliaedrum , or body of a thousand sides , the idea of the figure may be confused , tho' that of the number be very distinct : we can discourse and demonstrate concerning that part of this complex idea which depends on the number thousand ; thô it is plain we have no precise idea of its figure , so as to distinguish it by that from one that has but nine hundred ninety nine sides . the not observing this , causes no small error in men's thoughts , and confusion in their discourses . chap. xxx . of real and fantastical ideas . our ideas in reference to things from whence they are taken , or which they may be supposed to represent , come under a threefold distinction , and are first either real or fantastical . secondly adequate or inadequate . thirdly true or false . by real ideas i mean such as have a foundation in nature ; such as have a conformity with the real being and existence of things , or with their archetypes . fantastical are such as have no foundation in nature , nor any conformity with that reality of being , to which they are referred as to their archetypes . by examining the several sorts of ideas we shall find , that first our simple ideas are all real ; not that they are images or representations of what does exist , but as they are the certain effects of powers in things without us , ordained by our maker , to produce in us such sensations : they are real ideas in us , whereby we distinguish the qualities that are really in things themselves . their reality lies in the steady correspondence they have with the distinct constitutions of real beings . but whether they answer to those constitutions as to causes or patterns , it matters not : it suffices that they are constantly produced by them . complex ideas being arbitrary combinations of simple ideas put together , and united under one general name , in forming of which the mind uses its liberty ; we must enquire which of these are real , and which imaginary combinations , and to this i say , that , first , mixed modes and relations having no other reality , than what they have in the minds of men ; nothing else is required to make them real , but a possibility of existing conformable to them . these ideas being themselves archetypes , cannot differ from their archetypes , and so cannot be chimerical ; unless any one will jumble together in them inconsistent ideas . those indeed that have names assigned them in any language , must have a conformity to the ordinary signification of the name that is given them , that they may not be thought fantastical . secondly , our complex ideas of substances being made , in reference to things existing without us , whose representations they are thought , are no farther real , than as they are such combinations of simple ideas , as are really united , and co-exist in things without us . those are fantastical which are made up of several ideas , that never were found united , as centaur , &c. chap. xxxi . of ideas adequate or inadequate . real ideas are either . adequate , which perfectly represents those archetypes which the mind supposes them taken from , and which it makes them to stand for . secondly , inadequate , which are such as do but partially or incompleatly represent those archetypes to which they are referred : whence it appears . first , that all our simple ideas are adequate , for they being but the effects of certain powers in things fitted and ordained by god , to produce such sensations in us ; they cannot but be correspondent and adequate to such powers , and we are sure they agree to the reality of things . secondly , our complex ideas of modes being voluntary collections of simple ideas , which the mind puts together without reference to any real archetypes , cannot but be adequate ideas . they are referred to no other pattern , nor made by any original , but the good-liking and will of him that makes the combination . if indeed one would conform his idea , to that which is formed by another person , it may be wrong or inadequate , because they agree not to that which the mind designs to be their archetype and pattern . in which respect only , any ideas of modes can be wrong , imperfect or inadequate . thirdly , our ideas of substances , have in the mind a double reference : first , they are sometimes referred to a supposed real essence , of each species of things . secondly , they are designed for representations in the mind of things that do exist , by ideas discoverable in them : in both which respects they are inadaequate . first , if the names of substances stand for things , as supposed to have certain real essences , whereby they are of this or that species , ( of which real essences men are wholly ignorant and know nothing ) it plainly follows that the ideas they have in their minds , being referr'd to real essences , as archetypes which are unknown , they must be so far from being adequate , that they cannot be supposed to be any representation of them at all . our complex ideas of substances are , as has been shewn , nothing but certain collections of simple ideas that have been observed , or supposed constantly to exist together . but , such a complex idea cannot be the real essence of any substance : for then the properties we discover in it would be deducible from it , and their necessary connexion with it be known , as all the properties of a triangle depend on , and are deducible from the complex idea of three lines including a space : but it is certain that in our complex ideas of substances , are not contained in such ideas on which all the other qualities that are to be found in them depend . secondly , those that take their ideas of substances from their sensible qualities , cannot form adequate idaeas of them : because their qualities and powers are so various , that no man's complex idaea can contain them all . most of our simple idaeas , whereof our complex ones of substances do consist , are powers which being relations to other substances ; we cannot be sure we know all the powers , till we have tryed what changes they are fitted to give and receive from other substances , in their several ways of application : which being impossible to be tryed upon one body , much less upon all , it is impossible we should have adequate idaeas of any substance , made of a collection of all its properties . chap. xxxii . of true and false ideas . truth and falshood in propriety of speech belong only to propositions ; and when ideas are termed true or false , there is some secret or tacit proposition , which is the foundation of that denomination . our ideas being nothing but appearances or perceptions in the mind , can in strictness of speech no more be said to be true or false , than single names of things . the idea of centaur has no more falshood in it , when it appears in our minds , than the name centaur when it is pronounced or writ on paper . for truth or falshood lying always in some affirmation or negation , our ideas are not capable any of them , of being false , till the mind passes some judgment on them ; that is , affirms or denies something of them . in a metaphysical sense they may be said to be true , that is , to be really such as they exist ; tho' in things called true , even in that sense , there is perhaps a secret reference to our ideas , looked upon as the standards of that truth ; which amounts to a mental proposition . when the mind refers any of its ideas to any thing extraneous to it , they are then capable of being true or false : because in such a reference the mind makes a tacit supposition of their conformity to that thing ; which supposition , as it is true or false , so the ideas themselves come to be denominated , this happens in these cases : first , when the mind supposes its idea , conformable to that in other mens minds , called by the same name , such as that of justice , vertue , &c. secondly , when the mind supposes any idea conformable to some real existence . thus that of a man is true , that of centaur false , the one having a conformity to what has really existed ; the other not . thirdly , when the mind refers any of its ideas to that real constitution , and essence of any thing whereon all its properties depend : and thus the greatest part , if not all our ideas of substances , are false . as to the first , when we judge of our ideas by their conformity to those of other men , they may be any of them false . but simple ideas are least liable to be so mistaken ; we seldom mistake green for blue , or bitter for sweet ; much less do we confound the names belonging to different senses , and call a colour by the name of a taste . complex ideas are much more liable to falshood in this particular : and those of mixed modes more than substances . because in substances their sensible qualities serve for the most part to distinguish them clearly : but in mixed modes we are more uncertain , and we may call that justice , which ought to be called by another name . the reason of this is , that the abstract ideas of mixed modes , being mens voluntary combinations of such a precise collection of simple ideas , we have nothing else to refer our ideas of mixed modes as standards to ; but the ideas of those who are thought to use names in their proper significations : and so as our ideas conform or differ from them , they pass for true or false . as to the second , when we refer our ideas to the real existence of things , none can be termed false , but our complex ideas of substances . for our simple ideas being nothing but perceptions in us answerable to certain powers in external objects , their truth consists in nothing but such appearances , as are produced in us suitable to those powers : neither do they become liable to the imputation of falshood , whether we judge these ideas to be in the things themselves , or no. for god having set them as marks of distinguishing things , that we may be able to discern one thing from another ; and thereby chuse them as we have occasion : it alters not the nature of our simple ideas , whether we think the idea of blue ( for instance ) to be in the violet it self , or in the mind only : and it is equally from that appearance to be denominated blue , whether it be that real colour , or only a peculiar texture in it , that causes in us that idea : since the name blue notes properly nothing but that mark of distinction , that is in a violet , discernible only by our eyes , whatever it consists in . neither would our simple ideas be false , if by the different structure of our organs it were so ordered , that the same object should produce in several mens minds different ideas . for this could never be known , since objects would operate constantly after the same manner . it is most probable nevertheless , that the ideas produced by objects in different mens minds , are very near and undiscernibly like . names of simple ideas may be mis-applied , as a man ignorant in the english tongue may call purple , scarlet : but this makes no falshood in the ideas . complex ideas of modes , cannot be false in reference to the essence of any thing really existing ; because they have no reference to any pattern existing , or made by nature . our complex ideas of substances , being all referr'd to patterns in things themselves , may be false . they are so , first , when looked upon as representations of the unknown essences of things . secondly , when they put together simple ideas which in the real existence of things , have no union : as in centaur . thirdly , when from any collection of simple ideas , that do always exist together , there is separated by a direct negation any one simple idea , which is constantly joyned with them . thus , if from extension , solidity , fixedness , malleableness , fusibility , &c. we remove the colour observed in gold. if this idea be only left out of the complex one of gold , it is to be looked on as an inadequate and imperfect , rather than a false one : since , thô it contains not all the simple ideas , that are united in nature : yet it puts none together , but what do really exist together . upon the whole , i think that our ideas as they are considered by the mind , either in reference to the proper signification of their names , or in reference to the reality of things , may more proproperly be called right or wrong ideas , according as they agree or disagree to those patterns to which they are referred . the ideas that are in mens minds simply considered , cannot be wrong , unless complex ideas , wherein inconsistent parts are jumbled together . all other ideas are in themselves right , and the knowledge about them right , and true knowledge . but when we come to refer them to any patterns , or archetypes , then they are capable of being wrong , as far as they disagree with such archetypes . having thus given an account of the original sorts and extent of our ideas , which are the materials of our knowledge , before i proceed to shew what use the understanding makes of them , and what knowledge we have by them , i find it necessary , because of that close connexion between ideas , and words ; and that constant relation , which our abstract ideas and general words have one with another , to consider , first , the nature , use , and signification of language , which therefore must be the business of the next book . book iii. chap. i. of words or language in general . god having design'd man for a sociable creature , made him not only with an inclination , and under a necessity to have fellowship with those of his own kind : but furnished him also with language , which was to be the great instrument and common tye of society . man therefore had by nature his organs so fashioned , as to be fit to frame articulate sounds , which we call words . but besides articulate sounds ( which birds may be taught to imitate ) it was further necessary that he should be able to use these sounds as signs of internal conceptions , and make them stand as marks of the ideas of his mind , whereby they might be made known to others . but neither is it enough for the perfection of language , that sounds can be made . signs of ideas , unless these can be made use of , so as to comprehend several particular things : for the multiplication of words would have perplexed their use , had every particular thing need of a distinct name to be signified by . to remedy this inconvenience , language had yet a farther improvement in the use of general terms , whereby one word was made to mark a multitude of particular existences , which advantageous use of sounds was obtained only by the difference of the ideas they were made signs of . those names becoming general , which are made to stand for general ideas ; and those remaining particular , where the ideas they are used for are particular . there are other words which signify the want or absence of ideas , as ignorance , barrenness , &c. which relate to positive ideas , and signify their absence . it is observable that the words which stand for actions and notions , quite removed from sense , are borrowed from sensible ideas , v. g. to imagine , apprehend , comprehend , understand , adhere , conceive , instill , disgust , disturbance , tranquillity , &c. which are all taken from the operations of things sensible , and applied to modes of thinking . spirit in its primary signification is no more than breath ; angel a messenger . by which we may guess what kind of notions they were , and whence derived ; which filled the minds of the first beginners of languages , and how nature , even in the naming of things unawares suggested to men , the originals of all their knowledge : whilst to give names that might make known to others any operations they felt in themselves , or any other ideas , that came not under their senses , they were fain to borrow words from the ordinary and known ideas of sensation . the better to understand the use and force of language , as subservient to knowledge , it will be convenient to consider , first , to what it is that names in the use of language are immediately applyed . secondly , since all ( except proper names ) are general , and so stand not for this or that single thing , but for sorts and ranks : it will be necessary to consider what those sorts and kinds of things are ; wherein they consist , and how they come to be made . this shall be considered in the following chapters . chap ii. of the signification of words . man , thô he have great variety of thoughts , yet are they all within his own breast , invisible and hidden from others , nor can of themselves be made to appear . it was necessary therefore , for the comfort and advantage of society , that man should find out some external signs , whereby those invisible ideas might be made known to others . for which purpose nothing was so fit , either for plenty or quickness , as those articulate sounds he found himself able to make . hence words came to be made use of by men , as signs of their ideas : not upon the account of any natural connexion between articulate sounds , and certain ideas ; for then there would be but one language amongst all men : but by a voluntary imposition , whereby such a word is made arbitrarily the mark of such an idea . the use then of words , is to be sensible marks of our ideas : and the ideas they stand for , are their proper and immediate signification . in which they stand for nothing more but the ideas in the mind of him that uses them . for when a man speaks to another , it is that he may be understood ; that is , that his sounds may make known his ideas to the hearer . words being voluntary signs cannot be imposed on things we know not : this would be to make them signs of nothing , sounds without significations . a man cannot make his words the signs either of qualities in things , or of conceptions in the mind of another , whereof he has none in his own . words in all mens mouths ( that speak with any meaning ) stand for the ideas which those that use them have : and which they would express by them . thus a child that takes notice of nothing more in the mettal he hears called gold , than the yellow colour , calls the same colour in a peacock's tail gold. another , that hath better observed , adds to shining yellow , great weight ; and then the sound gold stands , when he uses it , for a complex idea of a shining yellow , and very weighty substance . thô words signify properly nothing but the ideas in mens minds , yet they are in their thoughts secretly referred to two other things . first , they suppose their words to be marks of ideas , in the minds of other men with whom they communicate ; else they could not discourse intelligibly with one another : in this case men stand not to examine whether their ideas , and those of other men be the same ; they think it enough that they use the word in the common acceptation of that language . secondly , they suppose their words to stand also for the reality of things . words then being immediately the signs of mens ideas , whereby they express their thoughts and imaginations to others , there arises by constant use such a connexion between certain sounds and the ideas they stand for ; that the names heard almost as readily excite certain ideas , as if the objects themselves were present to the senses . and because we examine not precisely the signification of words , we often in attentive consideration set our thoughts more on words , than things : nay , some ( because we often learn words before we know the ideas they stand for ) speak several words no otherwise than parrots do , without any meaning at all . but so far as words are of use and signification , so far there is a constant connexion between the sound and idea ; and a designation that the one stand for the other ; without which application of them , they are nothing but insignificant noise . since then words signifie only mens peculiar ideas , and that by an arbitrary imposition , it follows that every man has an inviolable liberty to make words stand for what ideas he pleases . it is true , common use by a tacit consent appropriates certain sounds to certain ideas in all languages ; which so far limits the signification of each sound , that unless a man applies it to the same ideas , he cannot speak properly : and unless a man's words excite the same ideas in the hearer , which he makes them stand for in speaking , he cannot speak intelligibly . but whatever be the consequence of any man's use of words , different either from their publick use , or that of the persons to whom he addresses them ; this is certain , their signification in his use of them is limited to his ideas , and they can be signs of nothing else . chap. iii. of general terms . all things that exist being particulars , it might be expected that words should be so too in their signification : but we find it quite contrary , for most of the words that make all languages are general terms . this is the effect of reason and necessity , for , first , it is impossible that every particular thing should have a distinct peculiar name , because it is impossible to have distinct ideas of every particular thing ; to retain its name , with its peculiar appropriation to that idea . secondly , it would be useless , unless all could be supposed to have these same ideas in their minds . for names applyed to particular things , whereof i alone have the ideas in my mind , could not be significant or intelligible to another , who is not acquainted with all those particular things which had fallen under my notice . thirdly , it would be of no great use for the improvement of knowledge , which thô founded in particular things , enlarges it self by general views ; to which , things reduced into sorts under general names , are properly subservient . in things where we have occasion to consider , and discourse of individuals , and particulars we use proper names : as in persons , countreys , cities , rivers , mountains , &c. thus we see that jockeys have particular names for their horses , because they often have occasion to mention this or that particular horse when he is out of sight . the next thing to be considered , is how general words come to be made . words become general by being made signs of general ideas : ideas become general by separating from them , the circumstances of time , place , or any other ideas that may determinate them to this or that particular existence . by this way of abstraction , they become capable of representing more individuals , than one : each of which having a conformity to that abstract idea , is of that sort . but it may not be amiss to trace our notions and names , from their beginning ; and observe by what degrees we proceed , and enlarge our ideas from our first infancy . it is evident that the first ideas children get , are only particular , as of the nurse or mother , and the names they give them are confined to these individuals . afterwards observing that there are a great many other things in the world , that resemble them in shape , and other qualities , they frame an idea which they find those many particulars do partake in ; to that they give with others the name man for example ; in this they make nothing new , but only leave out of the complex idea they had of peter , james , mary , &c. that which is peculiar to each , and retain only what is common to all . and thus they come to have a general name , and a general idea . by the same method they advance to more general names and notions . for observing several things that differ from their idea of man , and cannot therefore be comprehended under that name , to agree with man in some certain qualities , by retaining only those qualities , and uniting them into one idea , they have another more general idea , to which giving a name they make a term of a more comprehensive extension . thus by leaving out the shape , and some other properties signified by the name man , and retaining only a body with life , sense , and spontaneous motion ; we form the idea , signified by the name animal . by the same way the mind proceeds to body , substance , and at last to being , thing , and such universal terms which stand for any ideas whatsoever . hence we see that the whole mystery of genus and species , is nothing else but abstract ideas more or less comprehensive , with names annexed to them . this shews us the reason why in defining words , we make use of the genus : namely to save the labour of enumerating the several simple ideas , which the next general term stands for : general terms then belong not to the real existence of things ; they are inventions of the understanding , and concern only signs , either words or ideas . it must be considered in the next place , what kind of signification it is that general words have . it is evident that they do not barely signify one particular thing : for then they would not be general terms , but proper names : neither do they signify a plurality : for then man and men would signifie the same thing ; but that which they signifie , is a sort of things , and this they do , by being made a sign of an abstract idea in the mind , to which idea , as things existing are found to agree , so they come to be ranked under that name , or to be of that sort . the essences then of the sorts or species of things , are nothing but these abstract ideas . it is not denyed here that nature makes things alike , and so lays the foundation of this sorting and cleansing : but the sorts of species themselves are the workmanship of human understanding : so that every distinct abstract idea , is a distinct essence , and the names that stand for such distinct ideas , are the names of things essentially different thus oval , circle , rain and snow are essentially different . to make this clearer , it may not be amiss to consider the several significations of the word essence . first , it may be taken for the very being of any thing whereby it is , what it is ; thus the real internal , ( but unknown ) constitution in substances , may be called their essence . this is the proper signification of the word . secondly , in the schools the word essence has been almost wholly applyed to the artificial constitution of genus and species ; it is true , there is ordinarily supposed a real constitution of the sorts of things : and it is past doubt there must be some real constitution , on which any collection of simple ideas , co-existing , must depend . but it being evident , that things are ranked into sorts , under names only as they agree to certain abstract ideas , to which we have annexed those names , the essence of each genus , or species , is nothing but the abstract idea , which the name stands for ; this the word essence imports in its most familiar use . these two sorts of essence may not unfitly be termed the one real , the other nominal . between the nominal essence and the name , there is so near a connexion , that the name of any sort of things , cannot be attributed to any particular being , but what has the essence whereby it answers that abstract idea , whereof that name is the sign . concerning the real essences of corporeal substances , there are two opinions . first , some using the word essence for they know not what . suppose a certain number of those essences , according to which , all natural things are made , and of which they equally partake , and do become of this or of that species . secondly . others look on all natural things to have a real , but unknown constitution of their insensible parts , from whence flow their sensible qualities , which serve us to distinguish them one from another ; and according to which we rank them into sorts , under common denominations . the former supposition seems irreconcilable with the frequent production of monsters , in all the species of animals : since it is impossible that two things partaking of the same real essence , should have different properties . but were there no other reason against it ; yet the supposition of essences which cannot be known , and yet the making them to be that which distinguisheth the species of things , is so wholly useless and unserviceable to any part of knowledge , that that alone were sufficient to make us lay it by . we may farther observe that the nominal , and real essences of simple ideas and modes , are always the same : but in substances always quite different . thus a figure including a space between three lines , is the real as well as nominal essence of a triangle ; it being that foundation from which all its properties flow , and to which they are inseparably annexed ; but it is far otherwise in gold or any other sort of substance , it is the real constitution of its insensible parts , on which depend all those properties that are to be found in it ; which constitution since we know not , nor have any particular idea of , we can have no name that is the sign of it . but yet it is its colour , weight , fusibility , and fixedness , &c. which makes it to be gold , or gives it a right to that name ; which is therefore its nominal essence , since nothing can be called gold but what has a conformity to that abstract complex idea , to which that name is annexed . that essences are but abstract ideas , may farther appear by their being held ingenerable and incorruptible . this cannot be true of the real constitution of things . all things in nature ( save the author of it ) are liable to change : their real essences and constitutions are destroyed and perish : but as they are ideas established in the mind , they remain immutable . for whatever becomes of alexander or bucephalus , the ideas of man and horse remain the same . by these means the essence of a species rests safe and entire , without the existence of one individual of that kind . it is evident then that this doctrine of the immutability of essences is founded only on the relation established between abstract ideas and certain sounds : and will always be true , as long as the same name can have the same signification . chap. iv. of the names of simple ideas . words , thô they signifie nothing immediately , but the ideas in the mind of the speaker ; yet we shall find that the names of simple ideas , mixed modes , and natural substances have each of them something peculiar , and , first , the names of simple ideas and substances , with the abstract ideas in the mind , intimate some real existence , from which was derived their original pattern : but the names of mixed modes terminate in the idea that is in the mind . secondly , the names of simple ideas and modes signifie the real as well as nominal essences of their species : the names of substances signifie rarely , if ever any thing , but barely the nominal essences of those species . thirdly , the names of simple ideas are not capable of definitions ; those of complex ideas are : the reason of which i shall shew from the nature of our ideas , and the signification of words . it is agreed that a definition is nothing else but the shewing the meaning of one word , by several other , not synonymous terms . the meaning of words being only the ideas they are made to stand for ; the meaning of any term is then shewed , or the word defined , when by other words the idea it is made the sign of , is as it were , represented or set before the view of another , and thus its signification ascertained . the names then of simple ideas are incapable of being defined , because the several terms of a definition signifying several ideas , they can altogether by no means represent an idea which has no composition at all , and therefore a definition , which is but the shewing of the meaning of one word , by several others not signifying each the same thing , can in the names of simple ideas have no place . the not observing this difference in our ideas , has occasioned those trisling definitions which are given us of those simple ideas : such as is that of motion , viz. the act of a being in power , as far forth as in power . the atomists who define motion to be a passage from one place to another , what do they more than put one synonymous word for another ? for what is passage other than a motion ? nor will the successive application of the parts of the superficies of one body to those of another , which the cartesians give us , prove a much better definition of motion when well examined . the act of perspicuous , as far forth as perspicuous , is another peripatetick definition of a simple idea , which it is certain can never make the meaning of the word light , which it pretends to define understood by a blind man , and when the cartesians tell us , that light is a great number of little globules striking briskly in the bottom of the eye ; these words would never make the idea the word light stands for , known to a man that understood it not before . simple ideas then can only be got by the impressions objects make on our minds , by the proper in-letts appointed to each sort . if they are not received this way , all the words in the world will never be able to produce in us the ideas they stand for . words being sounds , can produce in us no other simple ideas , but sounds , nor excite any in us , but by that voluntary connexion which they have with some ideas , which common use has made them signs of : and therefore he that has not before received into his mind by the proper in-lett the simple idea , which any word stands for , can never come to know the signification of that word , by any other words or sounds whatsoever . but in complex ideas which consist of several simple ones , the cause is quite otherwise ; for words standing for those several ideas that make up the composition , may imprint complex ideas in the mind , that never were there before , and so make their names be understood . in them definitions take place . thus the word rainbow , to one who knew all those colours , but yet had never seen that phaenomenon , might by enumerating the figure , largeness , position and order of the colours be so well defined , that it might be perfectly understood . the names of simple ideas , substances , and mixed modes have also this disserence ; that those of mixed modes stand for ideas perfectly ararbitrary : those of substances are not perfectly so , but refer to a pattern , thô with some latitude : and those of simple ideas are perfectly taken from the existence of things , and are not arbitrary at all . the names of simple modes , differ little from those of simple ideas . chap. v. of the names of mixed modes and relations . the names of mixed modes being general , stand for abstract ideas in the mind , as other general names do ; but they have something peculiar which may deserve our attention . and first , the ideas they stand for , or if you please the essences of the several species of mixed modes , are made by the understanding ; wherein they differ from those of simple ideas . secondly , they are made arbitrarily , without patterns , or reference to any real existence , wherein they differ from those of substances . the mind unites and retains certain collections , as so many distinct specifick ideas , whilst other combinations that as often in nature occur , and are as plainly suggested by outward things , pass neglected without particular names , or specifications . the mind in forming these complex ideas , makes no new idea , but only puts together those which it had before , wherein it does three things . first , it chuses a certain number . secondly , it gives them connexion , and makes them into one idea . thirdly , it ties them together by a name ; all this may be done before any one individual of that species of modes ever existed : as the ideas of sacrilege or adultery might be framed , before either of them was ever committed ; and we cannot doubt but law-makers have often made laws about species of actions , which were only the creatures of their own understanding . but thô mixed modes depend on the mind , and are made arbitrarily ; yet they are not made at random , and jumbled together without any reason at all , but are always made for the convenience of communication , which is the chief end of language , and therefore such combinations are only made as men have frequent occasion to mention . thus men having joyned to the idea of killing the idea of father and mother , and so made a distinct species from the killing a man's son or neighbour , because of the different heinousness of the crime , and the distinct punishment due to it , found it necessary to mention it by a distinct name , which is the end of making that distinct combination . in mixed modes it is the name that seems to preserve their essences , and to give them their lasting duration . the collection of ideas is made by the mind , but the name is as it were the knot which ties them fast together ; hence we seldom take any other for distinct species of mixed modes , but such as are set out by names . we must observe that the names of mixed modes always signify the real essences of their species , which being nothing but the abstract complex ideas , and not referred to the real existence of things ; there is no supposition of any thing more signified by any name of a mixed mode , but barely that complex idea the mind it self has formed : which when the mind has formed , is all it would express by it , and is that on which all the properties of the species depend , and from which alone they flow : and so in these the real and nominal essence is the same . this also shews the reason why the names of mixed modes are commonly , got , before the ideas they stand for are perfectly known : because there being no species of these ordinarily taken notice of , but such as have names , and those species being complex ideas made arbitrarily by the mind , it is convenient , if not necessary to know the names , before we learn the complex ideas ; unless a man will fill his head with a company of abstract complex ideas , which others having no names for , he has nothing to do with , but to lay by , and forget again . in the beginning of languages it was necessary to have the idea before one gave it the name ; and so it is still , where a new complex idea is to be made , and a name given it . in simple ideas and substances i grant it is otherwise ; which being such ideas as have real existence and union in nature , the ideas or names are got , one before the other , as it happens , what has been said here of mixed modes , is with very little difference applicable to relations also , which since every man himself may observe , i may spare my self the pains to enlarge on . chap. vi. of the names of substances . the common names of substances stand for sorts as well as other general terms ; that is , for such complex ideas , wherein several particular substances do , or might agree , by virtue of which they are capable to be comprehended in one common conception , and be signified by one name ; i say do or might agree , for thô there be but one sun existing , yet the idea of it being abstracted , is as much a sort , as if there were as many suns as there are stars . the measure and boundary of each sort whereby it is constituted that particular sort , and distinguished from others ; is what we call its essence : which is nothing but that abstract idea to which that name is annexed , so that every thing contained in that idea , is essential to that sort. this i call nominal essence , to distinguish it from that real constitution of substances , on which this nominal essence , and all the properties of that sort depend , and may be called its real essence : thus the nominal essence of gold is that complex idea the word gold stands for , let it be for instance a body , yellow , weighty , malleable , fusible , and fixed : but its real essence is the constitution of its insensible parts , on which those qualities , and all its other properties depend ; which is wholly unknown to us . that essence in the ordinary use of the word , relates to sorts , appears from hence , that if you take away , the abstract ideas by which we sort individuals , and rank them under common names , then the thought of any thing essential to any of them , instantly vanishes : we have no notion of the one without the other , which plainly shews their relation . no property is thought essential to any individual whatsoever , till the mind refers it to some sort or species of things , and then presently , according to the abstract idea of that sort , something is found essential ; so that essential or not essential , relates only to our abstract ideas , and the names annexed to them , which amounts to no more but this , that whatever particular thing has not in it those qualities contained in the abstract idea which any general term stands for , cannot be ranked under that species , nor be called by that name ; since that abstract idea is the very essence of that species . thus if the idea of body with some people be bare extension , or space , then solidity is not essential to body : if others make the idea , to which they give the name body , to be solidity and extension ; then solidity is essential also to body . that alone therefore is considered as essential , which makes a part of the complex idea the name of a sort stands for , without which no particular thing can be reckoned of that sort , nor be entituled to that name . substances are distinguished into sorts and species by their nominal essence ; for it is that alone , that the name which is the mark of the sort signifies : and the spicies of things to us are nothing but the ranking them under distinct names , according to the complex ideas in us , and not according to precise , distinct , real essences in them. we cannot rank and sort things by their real essences , because we know them not : our faculties carry us no farther in the knowledge of substances , than a collection of those sensible ideas we obobserve in them . but the internal constitution whereon their properties depend , is utterly unknown to us . this is evident when we come to examine but the stones we tread on , or the iron we daily handle : we soon find that we know not their make , and can give no reason of the different qualities we find in them ; and yet how infinitely these come short of the fine contrivances and unconceivable real essences of plants and animals , every one knows . the workmanship of the all-wise and powerful god in the great fabrick of the universe , and every part thereof farther exceeds the comprehension of the most inquisitive and intelligent man , than the best contrivance of the most ingenious man , doth the conceptions of the most ignorant of rational creatures . in vain therefore do we pretend to range things into sorts and dispose them into certain classes , under names by their real essences , that are so far from our discovery or comprehension . but thô the nominal essences of substances are made by the mind , they are not yet made so arbitrarily as those of mixed modes . to the making of any nominal essence , it is necessary . first , that the ideas whereof it consists , have such an union as to make but one idea , how compounded soever . secondly , that the particular ideas so united , be exactly the same , neither more or less : for if two abstract complex ideas differ , either in number or sorts of their component parts , they make two different , and not one and the same essence . in the first of these , the mind in making its complex ideas of substances , only follows nature , and puts none together which are not supposed to have an union in nature . for men observing certain qualities always joyned and existing together therein copy nature , and of ideas so united , make their complex ones of substances . secondly , thô the mind in making its complex ideas of substances , never puts any together that do not really , or are not supposed to co-exist : yet the number it combines depends upon the various care , industry or fancy of him that makes it . men generally content themselves with some few obvious qualities , and often leave out others as material and as firmly united as those that they take . in bodies organized and propagated by seeds , as vegetables and animals , the shape is that which to us is the leading quality and most characteristical part that determines the species : in most other bodies not propagated by seed , it is the colour we chiefly fix on , and are most led by . thus where we find the colour of gold , we are apt to imagine all the other qualities comprehended in our complex idea , to be there also . thô the nominal essences of substances are all supposed to be copied from nature ; yet they are all , or most of them very imperfect : and since the composition of those complex ideas is in several men very different , we may conclude that these boundaries of species are as men , and not as nature makes them ; if at least there are in nature any such prefixed bounds . it is true , that many particular substances are so made by nature , that they have an agreement and likeness one with another , and so afford a foundation of being ranked into sorts : but the sorting of things by us , being in order to naming and comprehending them under general terms ; i cannot see how it can be properly said , that nature sets the boundaries of the species of things . but if it be so , our boundaries of species , are not exactly conformable to nature . if the first sorting of individuals depends on the mind of man , variously collecting the simple ideas , that make the nominal essence of the lowest species ; it is much more evident that the more comprehensive classes , called genera , do so . in forming more general ideas that may comprehend different sorts , the mind leaves out those qualities that distinguish them , and puts into its new collection only such ideas as are common to several sorts . thus by leaving out those qualities which are peculiar to , gold , silver , &c. and retaining a complex idea , made up of those that are common to each species , there is a new genus constituted , to which the name metal is annexed . so that in this whole business of genera and species , the genus or more comprehensive , is but a partial conception of what is in the species , and the species but a partial idea , of what is to be found in each individual . in all which there is no new thing made , but only more or less comprehensive signs , whereby we may be enabled to express in a few syllables great numbers of particular things , as they agree in more or less general conceptions , which we have framed to that purpose . if these abstract general idaeas be thought to be compleat , it can only be in respect of a certain established relation between them , and certain names , which are made use of to signify them , and not in respect of any thing existing as made by nature . this is adjusted to the true end of speech , which is to be the easiest and shortest way of communicating our notions . this is the proper business of genus and species : and this men do without any consideration of real essences , and substantial forms , which come not within the reach of our knowledge , when we think of those things ; nor within the signification of our words , when we discourse with others . chap. vii . of particles . besides words which are the names of ideas in the mind , there are others made use of to signify the connexion that the mind gives to idaeas or propositions one with another , and to intimate some particular action of its own at that time relating to those ideas . this it does several ways : as is , is not , are marks of the mind affirming or denying : besides which , the mind does in declaring its sentiments to others connect not only the parts of propositions , but whole sentences one to another with their several relations , and dependencies to make a coherent discourse . the words signifying , that connexion the mind gives to several affirmations and negations , that it unites in one continued reasoning or narration , are called particles . and it is in the right use of these , that more particularly consists the clearness and beauty of a good stile . to express the dependance of his thoughts and reasonings one upon another , a man must have words to shew what connexion , restriction , distinction , opposition , emphasis , &c. he gives to each respective part of his discourse . these cannot be understood rightly , without a clear view of the postures , stands , turns , limitations , exceptions and several other thoughts of the mind ; of these there are a great variety , much exceeding the number of particles that most languages have to express them by , for which reason it happens , that most of these particles have divers , and sometimes almost opposite significations . thus the particle but in english , has several very different significations , as , but to say no more : here it intimates a stop of the mind , in the course it was going , before it came to the end of it . i saw but two planets : here it shews that the mind limits the sense to what is expressed with a negation of all other ; you pray , but it is not that god would bring you to the true religion , but that he would confirm you in your own . the former of these intimates a supposition in the mind of something otherwise than it should be : the latter shews , that the mind makes a direct opposition between that and what goes before . all animals have sense , but a dog is an animal . here it signifies the connexion of the latter proposition with the former . to these ; divers other significations of this particle might be added , if it were my business to examine it in its full latitude . i intend not here a full explication of this sort of signs , the instances i have given in this one , may give occasion to reflect on their use and force in language , and lead us into the contemplation of several actions of our minds in discoursing , which it has found a way to intimate to others by these particles , some whereof constantly , and others in certain constructions , have the sense of a whole sentence contained in them . chap. viii . of abstract and concrete terms . the mind as has been shewn , has a power to abstract its idea , whereby the sorts of things are distinguished : now each abstract idaea being distinct , so that the one can never be the other , the mind will by its intuitive knowledge perceive their difference ; and therefore in propositions , no two whole ideas can ever be affirmed one of another : nor does the common use of language permit that any two abstract words or names of abstract ideas , should be affirmed one of another . all our affirmations are only in concrete , which is the affirming one abstract idea to be joyned to another : which abstract ideas in substances , may be of any sort , thô the most of them are of powers : in all the rest these are little else but relations . all our simple ideas have abstract as well as concrete names , as whitness white , sweetness sweet , &c. the like also holds in our ideas of modes and relations , as justice just , equality equal , &c. but as to our ideas of substances , we have very few abstract names at all . those few that the schools have forged , as animalitas , humanitas , &c. hold no proportion with the infinite number of names of substances , and could never get admittance into common use , or obtain the licence of publick approbation , which seems to intimate the confession of all mankind , that they have no ideas of the real essences of substances , since they have not names for such ideas . it was only the doctrine of substantial forms and the confidence of mistaken pretenders to a knowledge they had not , which first coin'd , and then introduced animalitas , humanitas , and the like : which yet went very little farther than their own schools , and could never get to be current amongst understanding men. chap. ix . of the imperfection of words . to examine the perfection or imperfection of words , it is necessary to consider their use , and end : which is twofold , first , to record our own thoughts ; secondly , to communicate our thoughts to others : the first is for the help of our own memories , whereby we do as it were talk to our selves : for this purpose any words may serve turn : words being arbitrary signs , we may use which we please for this purpose ; and there will be no imperfection in them , if we constantly use the same sign for the same idea . secondly , as to communication by words ; that too has a double use : first , their civil use , which is such a communication of thoughts and ideas by words , as may serve in common conversation and commerce , about the ordinary affairs and conveniences of civil life . secondly , the philosophical use of words , by which i mean such an use of them , as may serve to convey the precise notions of things , and to express certain truths in general propositions , these two uses are very distinct , and a great deal less exactness will serve in the one , than in the other . the end of language in communication is to be understood ; that is , to excite by sounds in the hearer , the same idea which they stand for in the mind of the speaker . the doubtfulness and uncertainty of their signification , which is the imperfection we are here speaking of has its cause more in the ideas themselves than in any incapacity in the sounds to signifie them ; for in that regard they are all equally perfect . that then which makes the difference , is the difference of ideas they stand for , which must be learned and retained by those , who would discourse together intelligibly . now this is difficult in these cases . first , where the ideas they stand for are very complex : hence the names of mixed modes are liable to great uncertainty and obscurity in their signification . for here the idea being made up of many parts , it is not easy to form and retain it exactly ; of this sort chiefly are moral words , which have seldom in two different men , the same precise signification . secondly , where the ideas they stand for , have no certain connexion in nature , and therefore no settled standard to rectifie and adjust them by . this again is the case of the names of mixed modes , which are assemblages of ideas put together at pleasure . common use indeed regulates the meaning of words pretty well for common conversation : but it is not sufficient to adjust them to philosophical discourses ; there being scarce a name of any very complex idea , which in common use has not a great latitude ; and is not made the sign of far different ideas . the way of learning these names does not a little contribute to the doubtfulness of their signification . for we may observe that children are taught the names of simple ideas , and substances , by having the things shewn them ; and then they repeat the name that stands for it ; as white , sweet , milk , sugar , ctc. but in mixed modes the sounds are learned first , and men are to learn afterwards their signification , by their own observation and industry , or the explication of others : which is the reason that these words are little more than bare sounds in the minds of most , because few are at the pains to settle their ideas , and notions precisely ; and those which are , make them the signs of ideas , different from what others understand by them , which is the occasion of most disputes . thirdly , where the signification of a word is referred to a standard which is not easily known : this is the case of the names of substances , which being supposed to stand for their real essences must needs be of uncertain application , because these essences are utterly unknown ; and it will be impossible to know what is , or is not antimony , v. g. when that word is to stand for the real essence of it ; whereof we have no idea at all . or suppose these names only stand for simple ideas , found to co-exist in substances , yet thus they will be liable to great uncerainty too : because these simple ideas being very numerous , men frame different ideas os the same subjects , by putting different ideas into their complex one , of such substances . several men observe several properties in the same substance , and none of them all ; who having but imperfect descriptions of things , can have but uncertain significations of words . fourthly , where the signification of the word , and the real essence of the thing , are not the same . which is still the case of substances ; from hence we may observe . first , that the names of simple ideas are least liable to mistakes : first , because the ideas they stand for , being each but one single perception , are easier got , and more clearly retained , than the more complex ones of substances and mixed modes . secondly , because they are not referr'd to any other essence , but barely that perception they immediately signify . secondly , names of simple modes are next to simple ideas least liable to doubt or uncertainty , especially those of figure and number , of which men have so clear and distinct ideas . thirdly , in mixed modes , when they are composed of a few and obvious ideas , their names are clear and distinct enough ; otherwise doubtful and uncertain . fourthly , the names of substances being annexed to ideas , that are neither the real essences , nor exact representations of things , are liable yet to greater imperfection , when we come to a philosophical use of them . chap x. of the abuse of words . beside the natural and unavoidable imperfections of languages , there are wilful faults and neglects , which men are often guilty of in their use of words . for , first , they use words without clear and distinct ideas , or , which is worse , signs without any thing signified ; such are for the most part introduced by sects of philosopy and religion , either out of an affectation of singularity , or to support some strange opinion ; or to cover the weakness of their hypothesis . these are commonly such as had no determinate collection of ideas annexed to them , when they were first invented ; or at least such , as if well examined , will be found inconsistent , and therefore may justly be called insignificant terms : instances of this kind may easily be had from the school-men and metaphysicians . others learn words which the propriety of language has affixed to very important ideas , and often upon occasion use them without any distinct meaning at all : whence their notions being unsteady and confused , their discourse must be filled with empty unintelligible noise and jargon , especially in moral matters where the words stand for arbitrary , and numerous collections of ideas , not regularly and permanently united in nature . secondly , another abuse is inconstancy in the use of words ; it is hard to find a discourse on any subject wherein the same words are not used sometimes for one collection of ideas , sometimes for another . the wilful doing whereof can be imputed to nothing but great folly , or greater dishonesty : and a man in his accompts with another , may with as much fairness make the characters of numbers , stand sometimes for one , and sometimes for another collection of unites ; as in his discourse , or reasoning , make the same words stand for different collections of simple ideas . thirdly , another is an affected obscurity , either by using old words in new significations , or by introducing new and ambiguous terms , without defining them , or putting them together , so as to confound their ordinary meaning . thô the peripatetick philosophy has been most eminent in this way , yet other sects have not been wholly clear of it . the admired art of disputing hath added much to the natural imperfection of languages , whilst it has been made use of , and fitted to perplex the signification of words , more than to discover the knowledge and truth of things : and he that will look into that sort of learned writings , will find the words there much more obscure , uncertain , and undetermined in their meaning , than they are in ordinary conversation . fourthly , another is the taking words for things : this , thô it in some degree concerns all names in general ; yet more particularly affects those of substances . thus in the peripatetick philosophy , substantial forms , abhorrence of vacuum , &c. are taken for something real . to this abuse those men are most subject , who confine their thoughts to any one system ; and give themselves up into a firm belief of the perfection of any received hypothesis ; whereby they come to be perswaded , that the terms of that sect , are so suited to the nature of things , that they perfectly correspond with their real existence . fifthly , another is the setting them in the place of things , which they can by no means signify . we may observe that in the general names of substances , whereof the nominal essences are only known to us , when we affirm or deny any thing about them , we do most commonly tacitly suppose or intend they should stand for the real essence of a certain sort of substances . thus when a man says , gold is malleable , he would insinuate something more than this , what i call gold is malleable , ( thô truly it amounts to no more ) namely , that what has the real essence of gold is malleable , that is , that malleableness depends on , and is inseparable from the real essence of gold. but a man not knowing wherein that real essence consists the connexion in his mind of malleableness , is not truly with an essence he knows not , but with the sound gold he puts for it . it is true , the names of substances would be much more useful ; and propositions exprest by them much more certain , were the real essences of substances the ideas in our minds , which those words signified . and it is for want of those real essences that our words convey so little knowledge , or certainty in our discourses about them . but to suppose these names to stand for a thing , having the real essence on which the properties depend , is so far from diminishing the imperfection of our words , that by a plain abuse it adds to it ; when we would make them stand for something , which not being in our complex ideas , the name we use can no way be the sign of it . in mixed modes , any idea of the complex one being left out , or changed , it is allowed to be another thing , that is , to be of another species , as is plain in chance-medley , man-slaughter , murder , &c. because the complex idea signified by that name , is the real as well as nominal essence ; and there is no secret reference of that name to any other essence , but that . but in substances it is not so ; for thô in that called gold , one puts in his complex idea , what another leaves out , and vice versâ , yet men do not usually think the species changed , because they refer the name in their minds to a real immutable essence of a thing existing , on which those properties depend : but this reference of the name to a thing we have not the idea of , is so far from helping us at all , that it only serves the more to involve us in difficulties . this reference is grounded on this supposition , namely , that the same precise internal constitution goes always with the same specifick name : in which are contained these two false suppositions . first , that there are certain precise essences , according to which , nature makes all particular things ; and by which they are distinguished into species . secondly , this tacitly insinuates as if we had ideas of these essences ; for why do we enquire , whether this or that thing have the real essence of that species man for instance , if we did not suppose it known , which yet is utterly false ; and therefore such applications of names as would make them stand for ideas we have not , must needs cause great disorder in discourse and reasonings about them ; and be a great inconvenience in our communication by words . sixthly , another more general , thô less observed , abuse of words , is , that men having by long and familiar use , annexed to them certain ideas , they are apt to imagine so near and necessary a connexion , between the names , and the significations they use them in , that they forwardly suppose one cannot but understand what their meaning is ; as if it were past doubt , that in the use of these common received sounds , the speaker and hearer had necessarily the same precise ideas . and so likewise taking the words of others , as naturally standing for just , what they themselves have been accustomed to apply them to , they never trouble themselves to explain their own , or understand anothers meaning : from whence commonly proceeds noise , and wrangling without improvement or information ; whilst men take words to be the constant regular marks of agreed notions , which in truth are no more but the voluntary and unsteady signs of their own ideas . thus life is a term , none more familiar : any one almost would take it for an affront , to be asked what he meant by it , and yet if it comes in question , whether such a thing has life , or not , it is easy to perceive , that a clear distinct settled idea , does not always accompany the use of so known a word . seventhly , figurative speech is also an abuse of language : for thô in discourses , where we seek rather pleasure and delight , than information and improvement , such ornaments as are borrowed from figurative speeches and allusions , can scarce pass for faults ; yet if we would speak of things as they are , we must allow , that all the art of rhetorick , besides order and clearness , all the artificial and figurative application of words , eloquence hath invented , are for nothing else , but to insinuate wrong ideas , move the passions , and thereby mislead the judgment , and so indeed are perfect cheat. and therefore however allowable , they may be in harangues and popular addresses ; they are certainly in all discourses that pretend to inform and instruct , wholly to be avoided ; and where truth and knowledge are concerned , cannot but be thought a great fault , either of the language or person that makes use of them . to conclude this consideration , the ends of language , in our discourse with others , are chiefly these three . first , to make our thoughts or ideas known to another ; this we fail in first , when we use names without clear and distinct ideas in our minds . secondly , when we apply received names to ideas , to which the common use of that language does not apply them . thirdly , when we apply them unsteadily , making them stand now for one , and by and by for another idea . secondly , to make known our thoughts with as much ease and quickness as is possible . this men fail in when they have complex ideas , without having distinct names for them , which may happen , either through the defect of a language , which has none , or the fault of that man who has not yet learned them . thirdly , to convey the knowledge of things : this cannot be done , but when our ideas agree to the reality of things . he that hath names without ideas , wants meaning in his words , and speaks only empty sounds : he that hath complex ideas , without names for them , wants dispatch in his expression . he that uses his words loosely and unsteadily , will either not be minded , or not understood . he that applies his names to ideas , different from their common use , wants propriety in his language , and speaks gibberish . and he that hath ideas of substances , disagreeing with the real existence of things , so far wants the materials of true knowledge in his understanding , and has instead thereof , chimaeras . language being the great conduit whereby men convey their discoveries , reasonings , and knowledge from one to another , he that makes an ill use of it , thô he does not corrupt the fountains of knowledge which are in things themselves ; yet he does as much as in him lies , break or stop the pipes whereby it is distributed to the publick use , and advantage of mankind . he that uses words without any clear and steady meaning , what does he but lead himself and others into errors ? and he that designedly does it , ought to be looked on , as an enemy to truth and knowledge . if we look into books of controversy of any kind , we shall see that the effect of obscure , unsteady , and aequivocal terms , is nothing but noise and wrangling about sounds , without convincing or bettering a man's understanding . for if the idea be not agreed on between speaker and hearer , for which the words stand , the argument is not about things but names . it deserves to be considered , and carefully examined , whether the greatest part of the disputes in the world , are not meerly verbal , and about the signification of words ; and that , if the terms they are made in were defined and reduced in their significations , to the single ideas they stand for , those disputes would not end of themselves , and immediately vanish . chap. xi . of the remedies of the foregoing imperfections and abuses . to remedy the defects of speech above-mentioned , the following rules may be of use . first , a man should take care to use no word without a signification , no name without an idea for which he makes it stand . this rule will not seem needless to any one , who will take the pains to recollect how often he has met with such words , as instinct , sympathy , antipathy . &c. so made use of , as he might easily conclude , that those that used them , had no ideas in their minds , to which they applied them . secondly , those ideas , he annexes them to , should be clear and distinct , which in complex ideas is by knowing the particular ones , that make that composition ; of which , if any one be again complex , we must know also the precise collection that is united in each , and so till we come to simple ones . in substances the ideas must not only be distinct , but also conformable to things as they exist . thirdly , he must apply his words as near as may be to such ideas , as common use has annexed them to ; for words , especially of languages already framed , are no man's private possession , but the common measure of commerce and communication ; and therefore it is not for any one to change the stamp they are current in , nor alter the ideas they are affixed to ; or at least , when there is a necessity to do so , he is bound to give notice of it . and therefore , fourthly , when common use has left the signification of a word uncertain , and loose , or where it is to be used in a peculiar sense ; or where the term is liable to any doubtfulness or mistake , there it ought to be defined , and its signification ascertained . words standing for simple ideas being not defineable , their signification must be shewn either , first , by a synonymous word . secondly , by naming a subject , wherein that simple idea is to be found . thirdly , by presenting to the senses that subject , which may produce it in the mind , and make him actually have the idea that word stands for . mixed modes may be perfectly defined , by exactly enumerating those ideas that go to each composition . this ought more especially to be done in mixed modes belonging to morality : since definition is the only way whereby the precise meaning of moral words can be known ; and yet a way whereby their precise meaning may be known certainly , and without leaving any room for any contest about it . for the explaining the signification of the names of substances , both the forementioned ways , viz. of shewing , and defining are requisite in many cases to be made use of ; their names are best defined by their leading qualities , which are mostly shape in animals , and vegetables : and colour in inanimate bodies ; and in some , both together . now these leading qualities are best made known by shewing , and can hardly be made known otherwise . the shape of a horse or cassowary will be but imperfectly imprinted on the mind by words : the sight of the animals doth it much better . and the idea of the particular colour of gold is not to be got by any description of it , but only by the frequent exercise of the eyes about it . the like may be be said of those other simple ideas , peculiar in their kind to any substance , for which precise ideas there are no peculiar names . but because many of the simple ideas , which make up our specifick ideas of substances , are powers which lie not obvious to our sense in the things , as they ordinarily appear ; therefore in the signification of our names of substances , some part of the signification will be better made known , by enumerating those simple ideas , than in shewing the substance it self . for he that to the yellow shining colour of gold , got by sight , shall from my enumerating them have the ideas of great ductibility , fusibility , fixedness , and solubility in aqua regia will have a perfecter idea of gold , than he can have by seeing a piece of gold , and thereby imprinting in his mind only its obvious qualities . it were to be wished that words standing for things , which are known and distinguished by their outward shapes should be expressed by little draughts and prints made of them . a vocabulary made after this fashion , would perhaps with more ease , and in less time teach the true signification of many terms , especially in languages of remote countreys , or ages ; and settle truer ideas in mens minds of several things , whereof we read the names in ancient authors , than all the large and laborious comments of learned criticks . naturalists that treat of plants and animals , have found the benefit of this way : and he that consults them will find that he has a clearer idea of apium and ibex from a little print , of that herb or beast , than he could have from a long definition of the names of either of them : and so no doubt he would have of strigil , and sistrum , if instead of a curry-comb or cymbal , which are the english names dictionaries render them by , he could see stamped in the margin small pictures of these instruments , as they were in use amongst the ancients . fifthly , the last rule that i shall mention is , that in all discourses wherein one man pretends to instruct or convince another , he should use the same word , constantly in the same sense ; if this were done ( which no body can refuse , without great disingenuity ) many of the books extant might be spared ; many of the controversies in dispute , would be at an end ; several of those great volumes swollen with ambiguous words , now used in one sense , and by and by in another , would shrink into a very narrow compass : and many of the philosophers ( to mention no other ) as well as poets works , might be contained in a nutshell . book iv. chap. i. of knowledge in general . since the mind in all its thoughts and reasonings , has no other immediate object but its own ideas , which alone it does or can contemplate ; it is evident that our knowledge is only conversant about them . knowledge then seems to be nothing but the perception of the connexion and agreement , or disagreement and repugnancy of any of our ideas : where this perception is , there is knowledge ; and where it is not , there thô we fancy , guess , or believe , yet we always come short of knowledge . when we know that white is not black , what do we but perceive that these two ideas do not agree ? or that the three angles of a triangle , are equal to two rightones ; what do we more but perceive that equality to two right ones , does necessarily agree to , and is inseparable from the three angles of a triangle ? but to understand a little more distinctly , wherein this agreement or disagreement consists ; we may reduce it all to these four sorts ; first , identity or diversity ; secondly , relation ; thirdly , co-existence ; fourthly , real existence . . identity or diversity ; 't is the first act of the mind , to perceive its ideas ; and so far as it perceives them , to know each what it is , and thereby to perceive their difference , that is , the one not to be the other : by this the mind clearly perceives each idea to agree with it self , and to be what it is ; and all distinct ideas to disagree . this it does without any pains or deduction , by its natural power of perception and distinction . this is what men of art have reduced to those general rules , viz. what is is . and it is impossible for the same thing to be , and not to be . but no maxime can make a man know it clearer , that round is not square , than the bare perception of those two ideas , which the mind at first sight perceives to disagree . . the next sort of agreement or disagreement the mind perceives in any of its ideas may be called relative , and is nothing but the perception of the relation , between any two ideas of what kind soever : that is , their agreement or disagreement one with another in several ways the mind takes of comparing them . . the third sort of agreement or disagreement to be found in our ideas , is co-existence or non-coexistence in the same subject ; and this belongs particularly to substances . thus when we pronounce concerning gold , that it is fixed , it amounts to no more but this , that fixedness , or a power to remain in the fire unconsumed , is an idea that always accompanies that particular sort of yellowness , weight , fusibility , &c. which make our complex idea , signified by the word gold. . the fourth sort is that of actual and real existence agreeing to any idea . within these four sorts of agreement or disagreement , i suppose is contained all the knowledge we have , or are capable of . for all that we know or can affirm concerning any idea , is , that it is , or is not the same with some other : as that blue is not yellow . that it does , or does not co-exist with another in the same subject : as that iron is susceptible of magnetical impressions ; that it has that or this relation to some other ideas : as that two triangles upon equal bases between two parallels are equal : or that it has a real existence without the mind : as , that god is . there are several ways wherein the mind is possess'd of truth , each of which is called knowledge . first , there is actual knowledge , when the mind has a present view of the agreement or disagreement of any of its ideas , or of the relation they have one with another . secondly , a man is said to know any proposition , when having once evidently perceived the agreement or disagreement of the ideas , whereof it consists , and so lodged it in his memory , that whenever it comes to be reflected on again , the mind assents to it without doubt or hesitation , and is certain of the truth of it . and this may be called habitual knowledge : and thus a man may be said to know all those truths which are lodged in his memory , by a foregoing clear , and full perception . of this there are vulgarly speaking two degrees . the one is of such truths laid up in the memory , as whenever they occur to the mind , it actually perceives the relation , that is between those ideas . and this is in all those truths , where the ideas themselves , by an immediate view , discover their agreement or disagreement one with another . the other is of such truths , whereof the mind having been convinced , it retains the memory of the conviction , without the proofs . thus a man that remembers certainly , that he once perceived the demonstration , that the three angles of a triangle are equal to two right ones , is commonly allowed to know it , because he cannot doubt of the truth of it . but yet having forgot the demonstration , he rather believes his memory , than knows the thing ; or rather it is something between opinion and knowledge : a sort of assurance , that exceeds bare belief , which relies on the testimony of another ; and yet comes short of perfect knowledge . chap. ii. of the degrees of our knowledge . all our knowlede consisting in the view the mind has of its own ideas , which is the utmost light , and greatest certainty we are capable of ; the different clearness of our knowledge , seems to lye in the different way of perception , the mind has of the agreement or disagreement of any of its ideas . when the mind perceives this agreement or disagreement , of two ideas , immediately by themselves , without the intervention of any other ; we may call it intuitive knowledge , in which cases the mind perceives the truth , as the eye does light , only by being directed towards it ; of this sort are , that white is not black , that three are more than two , and equal to one and two. this part of knowledge is irresistible , and like the bright sun-shine , forces it self immediately to be perceived as soon as ever the mind turns its view that way . it is on this intuition , that depends all the certainty and evidence of our other knowledge ; which certainty every one finds to be so great , that he cannot imagine , and therefore not require a greater . the next degree of knowledge is , where the mind perceives not this agreement or disagreement immediately , or by the juxta-position as it were of the ideas , because those ideas , concerning whose agreement or disagreement the enquiry is made , cannot by the mind be so put together , as to shew it . in this case the mind is sain to discover the agreement or disagreement which it searches , by the intervention of other ideas : and this is that which we call reasoning : and thus if we would know the agreement or disagreement in bigness , between the three angles of a triangle , and two right angles ; we cannot by an immediate view , and comparing them do it ; because the three angles of a triangle cannot be brought at once , and be compared with any other one , or two angles . and so of this , the mind has no immediate or intuitive knowledge . in this case the mind is fain to find out some other angles , to which the three angles of a triangle have equality , and finding those equal to two right ones , comes to know the equality of these three angles to two right ones . those intervening ideas , which serve to shew the agreement of any two others , are called proofs and where the agreement or disagreement is by this means plainly and clearly perceived , it is called demonstration . a quickness in the mind to find those proofs , and to apply them right , is , i suppose , that which is called sagacity . this knowledge , thô it be certain , is not so clear and evident as intuitive knowledge . it requires pains and attention , and steady application of mind , to discover the agreement or disagreement of the ideas it considers , and there must be a progression by steps and degrees , before the mind can in this way arrive at certainty . before demonstration there was a doubt , which in intuitive knowledge cannot happen to the mind , that has its faculty of perception left to a degree capable of distinct ideas , no more than it can be a doubt to the eye ( that can distinctly see white and black ) whether this ink and paper be all of a colour . now in every step that reason makes in demonstrative knowledge ; there is an intuitive knowledge of that agreement or disagreement it seeks with the next intermediate idea which it uses as a proof ; for if it were not so , that yet would need a proof ; since without the perception of such agreement or disagreement . there is no knowledge produced . by which it is evident , that every step in reasoning , that produces knowledge , has intuitive certainty ; which when the mind perceives , there is no more required but to remember it , to make the agreement or disagreement of the ideas concerning which we enquire , visible and certain . this intuitive perception of the agreement or disagreement of the intermediate ideas in each step and progression of the demonstration , must also be exactly carried in the mind ; and a man must be sure that no part is left out : which because in long deductions , the memory cannot easily retain ; this knowledge becomes more imperfect than intuitive ; and men often embrace falshoods , for demonstrations . it has been generally taken for granted , that mathematicks alone are capable of demonstrative certainty . but to have such an agreement or disagreement as may be intuitively perceived , being as i imagine not the priviledge of the ideas of number , extension and figure alone ; it may possibly be the want of due method and application in us , and not of sufficient evidence in things , that demonstration has been thought to have so little to do in other parts of knowledge . for in whatever ideas the mind can perceive the agreement or disagreement immediately , there it is capable of intuitive knowledge : and where it can perceive the agreement or disagreement of any two ideas , by an intuitive perception of the agreement or disagreement they have with any intermediate ideas , there the mind is capable of demonstration , which is not limited to the ideas of figure , number , extension , or their modes . the reason why it has been generally supposed to belong to them only , is because in comparing their equality or excess , the modes of numbers have every the least difference , very clear and perceivable : and in extension , thô every the least excess is not so perceptible , yet the mind has found out ways to discover the just equality of two angels , extensions or figures : and both , that is , numbers and figures can be set down by visible and lasting marks . but in other simple ideas , whose modes and differences are made and counted by degrees , and not quantity , we have not so nice and accurate a distinction of their differences , as to perceive , or find ways to measure their just equality , or the least differences . for those other simple ideas being appearances or sensations produced in us , by the size , figure , motion , &c. of minute corpuseles singly insensible ; their different degrees also depend on the variation of some , or all of those causes , which since it cannot be observed by us in particles of matter , whereof each is too subtile to be perceived , it is impossible for us to have any exact measures of the different degrees of these simple ideas . thus for instance , not knowing what number of particles , nor what motion of them is fit to produce any precise degree of whiteness ; we cannot demonstrate the certain equality of any two degrees of whiteness , because we have no certain standard to measure them by , nor means to distinguish every the least difference : the only help we have being from our senses , which in this point fail us . but where the difference is so great as to produce in the mind ideas clearly distinct ; there ideas of colours , as we see in different kinds , blue and red ( for instance ) are as capable of demonstration , as ideas of number and extension . what is here said of colours , i think holds true in all secondary qualities . these two then , intuition and demonstration , are the degrees of our knowledge , whatever comes short of one of these , is but faith or opinion , not knowledge , at least in all general truths . there is indeed another perception of the mind employed about the particular existence of finite beings , without us , which going beyond probability , but not reaching to either of the foregoing degrees of certainty , passes under the name of knowledge . nothing can be more certain , than that the idea we receive from an external object is in our minds : this is intuitive knowledge ; but whether we can thence certainly infer the existence of any thing without us , corresponding to that idea , is that whereof some men think there may be a question made , because men may have such an idea in their minds , when no such thing exists , no such object affects their senses . but 't is evident that we are invincibly conscious to our selves of a different perception , when we look upon the sun in the day , and think on it by night ; when we actually taste wormwood , or smell a rose , or only think on that savour or odour : so that i think we may add to the two former sorts of knowledge , this also of the existence of particular external objects , by that perception and consciousness we have , of the actual entrance of ideas from them , and allow these three degrees of knowledge , viz. intuitive , demonstrative , and sensitive , but since our knowledge is founded on , and employed about our ideas only : will it follow thence that it must be con●ormable to our ideas , and that where our ideas are clear and distinct , obscure and confused , there our knowledge will be so too ? i answer , no : for our knowledge consisting in the perception of the agreement or disagreement of any two ideas ; its clearness or obscurity consists in the clearness or obscurity of that perception , and not in the clearness or obscurity of the ideas themselves . a man ( for instance ) that has a clear idea of the angles of a triangle , and of equality to two right ones , may yet have but an obscure perception of their agreement ; and so have but a very obscure knowledge of it . but obscure and confused ideas can never produce any clear or distinct knowledge : because , as far as any ideas are obscure or confused , so far the mind can never perceive clearly , whether they agree or disagree . chap. iii. of the extent of humane knowledge . from what has been said concerning knowledge , it follows that , first , we can have no knowledge farther than we have ideas . secondly , that we have no knowledge farther than we can have perception of that agreement or disagreement of our ideas , either by intuition , demonstration , or sensation . thirdly , we cannot have an intuitive knowledge that shall extend it self to all our ideas , and all that we would know about them ; because we cannot examine and perceive all the relations they have one to another , by juxta-position , or an immediate comparison one with another . thus we cannot intuitively perceive the equality of two extensions , the difference of whose figures makes their parts uncapable of an exact and immediate application . fourthly , our rational knowledge can not reach to the whole extent of our ideas ; because between two different ideas we would examine , we cannot always find such proofs , as we can connect one to another , with an intuitive knowledge in all the parts of the deduction . fifthly , sensitive knowledge reaching no farther than the existence of things actually present to our senses , is yet much narrower than either of the former . sixthly , from all which it is evident , that the extent of our knowledge , comes not only short of the reality of things , but even of the extent of our own ideas . we have the ideas of a square , a circle and equality , and yet perhaps shall never be able to find a circle equal to a square . the affirmations or negations we make concerning the ideas we have , being reduced to the four sorts above-mentioned , viz. identity , co-existence , relation , and real existence ; i shall examine how far our knowledge extends in each of these . first , as to identity and diversity , our intuitive knowledge is as far extended as our ideas themselves ; and there can be no idea in the mind , which it does not presently by an intuitive knowledge , perceive to be what it is , and to be different from any other . secondly , as to the agreement or disagreement of our ideas in co-existence : in this our knowledge is very short , thô in this consists the greatest and most material part of our knowledge , concerning substances : for our ideas of substances being as i have shewed , nothing but certain collections of simple ideas , co-existing in one subject , ( our idea of flame for instance , is a body hot , luminous and moving upward . ) when we would know any thing farther concerning this or any other sort of substance , what do we but enquire what other qualities or powers these substances have or have not ? which is nothing else but to know , what other simple ideas do , or do not co-exist with those that make up that complex idea . the reason of this is , because the simple ideas which make up our complex ideas of substances , have no visible necessary connexion or inconsistence with other simple ideas , whose co-existence with them we would inform our selves about . these ideas being likewise for the most part secundary qualities , which depend upon the primary qualities of their minute or insensible parts , or on something yet more remote from our comprehension ; it is impossible we should know which have a necessary union , or inconsistency one with another , since we know not the root from whence they spring , or the size , figure , and texture of parts on which they depend , and from which they result . besides this , there is no discoverable connexion between any secundary qualitie , and those primary qualities that it depends on . we are so far from knowing what figure , size or motion produces , ( for instance ) a yellow colour , or sweet taste , or a sharp sound , that we can by no means conceive how any size , figure , or motion can possibly produce in us the idea of any colour , taste or sound whatsoever ; and there is no conceivable connexion between the one and the other . our knowledge therefore of co-existence reaches little farther than experience . some few indeed of the primary qualities have a necessary dependance , and visible connexion one with another : as figure necessarily supposes extension : receiving or communicating motion by impulse , supposes solidity . but qualities co-existent in any subject , without this dependance and connexion , cannot certainly be known to co-exist any farther , than experience by our senses informs us . thus , thô upon trial we find gold yellow , weighty , malleable , fusible and fixed , yet because none of these have any evident dependance , or necessary connexion with the other ; we cannot certainly know , that where any four of these are , the fifth will be there also , how highly probable soever it may be : but the highest degree of probability , amounts not to certainty ; without which there can be no true knowledge : for this co-existence can be no farther known , then it is perceived ; and it cannot be perceived , but either in particular subjects , by the observation of our senses ; or in general , by the necessary connexion of the ideas themselves . as to incompatibility , or repugnancy to co-existence , we may know that any subject can have of each sort of primary qualities , but one particular at once . one extension , one figure ; and so of sensible ideas peculiar to each sense : for whatever of each kind , is present in any subject , excludes all other of that sort ; for instance , one subject cannot have two smells , or two colours at the same time . as to powers of substances , which makes a great part of our enquiries about them , and is no inconsiderable branch of our knowledge : our knowledge as to these reaches little farther than experience ; because they consist in a texture and motion of parts , which we cannot by any means come to discover ; and i doubt whether with those faculties we have , we shall ever be able to carry our general knowledge much farther in this part . experience is that which in this part we must depend on ; and it were to be wished that it were improved : we find the advantages some mens generous pains , have this way brought to the stock of natural knowledge . and if others , especially the philosophers by fire who pretend to it , had been so wary in their observations , and sincere in their reports , as those who call themselves philosophers ought to have been : our acquaintance with the bodies here about us , and our insight into their powers and operations had been yet much greater . as to the third sort the agreement or disagreement of our ideas in any other relation : this is the largest field of knowledge , and it is hard to determine how far it may extend . this part depending on our sagacity in finding intermediate ideas , that may shew the habitudes and relations of ideas ; it is an hard matter to tell when we are at an end of such discoveries . they that are ignorant of algebra , cannot imagine the wonders in this kind , are to be done by it : and what farther improvements and helps , advantageous to other parts of knowledge , the sagacious mind of man may yet find out , it is not easy to determine . this at least i believe that the ideas of quantity , are not those alone that are capable of demonstration and knowledge : and that other , and perhaps more useful parts of contemplation , would afford us certainty , if vices , passions , and domineering interests , did not oppose or menace endeavours of this kind . the idea of a supream being , infinite in power , goodness , and wisdom , whose workmanship we are , and on whom we depend ; and the idea of our selves , as understanding rational creatures , would i suppose , if duly considered , afford such foundations of our duty , and rules of action , as might place morality among the sciences capable of demonstration : wherein i doubt not but from principles as incontestable as those of the mathematicks , by necessary consequences , the measure of right and wrong might be made out , to any one that will apply himself with the same indifferency and attention to the one , as he does to the other of these sciences . the relations of other modes may certainly be perceived as well as those of number , and extension . where there is no property , there is no injustice , is a proposition as certain as any demonstration in euclid : for the idea of property , being a right to any thing ; and the idea of injustice , being the invasion or violation of that right : it is evident that these ideas being thus established , and these names annexed to them , i can as certainly know this proposition to be true , as that a triangle has three angles equal to two right ones . again , no government allows absolute liberty . the idea of government being the establishment of society upon certain rules or laws , which require conformity to them ; and the idea of absolute liberty , being for any one to do whatever he pleases , i am as capable of being certain of the truth of this proposition , as of any in mathematicks . what has given the advantage to the ideas of quantity , and made them thought more capable of certainty and demonstration , is , first , that they can be represented by sensible marks , which have a nearer correspondence with them , than any words or sounds . diagrams drawn on paper , are copies of the ideas , and not liable to the uncertainty that words carry in their signification . but we have no sensible marks that resemble our moral ideas , and nothing but words to express them by ; which thô , when written , they remain the same ; yet the ideas they stand for , may change in the same man ; and it is very seldom that they are not different in different persons . secondly , moral ideas are commonly more complex than figures : whence these two inconveniencies follow : first , that their names are of more uncertain signification ; the precise collection of simple ideas they stand for , not being so easily agreed on , and so the sign that is used for them in communication always , and in thinking often , does not steadily carry with it the same idea . secondly , the mind cannot easily retain those precise combinations so exactly and perfectly as is necessary ; in the examination of the habitudes and correspondencies , agreements or disagreements of several of them one with another , especially where it is to be judged of by long deductions , and the intervention of several other complex ideas , to shew the agreement ' or disagreement of two remote ones . one part of these disadvantages in moral ideas , which has made them be thought not capable of demonstration , may in a good measure be remedied by definitions , setting down that collection of simple ideas which every term shall stand for , and then using the terms steadily and constantly for that precise collection . as to the fourth sort of knowledge , viz. of the real actual existence of things , we have an intuitive knowledge of our own existence : a demonstrative knowledge , of the existence of god ; and a sensitive knowledge of the objects that present themselves to our senses . from what has been said we may discover the causes of our ignorance , which are chiefly these three ; first , want of ideas ; secondly , want of a discoverable connexion between the ideas we have . thirdly , want of tracing and examining our ideas . first , there are some things we are ignorant of for want of ideas . all the simple ideas we have , are confined to the observation of our senses , and the operations of our own minds , that we are conscious of in our selves . what other ideas it is possible other creatures may have , by the assistance of other senses and faculties more or perfecter than we have , or different from ours , it is not for us to determine ; but to say or think , there are no such , because we conceive nothing of them , is no better an argument , than if a blind man should be positive in it , that there was no such thing as sight and colours , because he had no manner of idea of any such thing . what faculties therefore other species of creatures have to penetrate into the nature and inmost constitutions of things , we know not . this we know , and certainly find , that we want other views of them , besides those we have to make discoveries of them more perfect . the intellectual and sensible world are in this perfectly alike , that the parts which we see of either of them , hold no proportion with that we see not , and whatsoever we can reach with our eyes , or our thoughts of either of them , is but a point , almost nothing , in comparison of the rest . another great cause of ignorance , is the want of ideas that we are capable of . this keeps us in ignorance of things we conceive capable of being known . bulk , figure and motion we have ideas of : yet not knowing what is the particular bulk , motion and figure of the greatest part of the bodies of the universe , we are ignorant of the several powers , efficacies , and ways of operation , whereby the effects we daily see , are produced . these are hid from us in some things , by being too remote , in others by being too minute . when we consider the vast distance of the known and visible parts of the world , and the reasons we have to think that what lies within our ken , is but a small part of the immense universe ; we shall then discover an huge abyss of ignorance . what are the particular fabricks of the great masses of matter , which make up the whole stupendous frame of corporeal beings , how far they are extended , and what is their motion , and how continued , and what influence they have upon one another , are contemplations that at first glimpse our thoughts lose themselves in . if we confine our thoughts to this little canton , i mean this system of our sun , and the grosser masses of matter that visibly move about it ; what several sorts of vegetables , animals , and intellectual corporeal beings , infinitely different from those of our little spot of earth , may probably be in other planets , to the knowledge of which , even of their outward figures , and parts , we can no way attain , whilst we are confined to this earth , there being no natural means , either by sensation or reflection , to convey their certain ideas into our minds ? there are other bodies in the universe , no less concealed from us by their minuteness . these insensible corpuscles being the active parts of matter , and the great instruments of nature , on which depend all their secundary qualities and operations , our want of precise distinct ideas , and their primary qualities , keeps us in incurable ignorance of what we desire to know about them . did we know the mechanical affections of rhubarb or opium , we might as easily account for their operations of purging and causing sleep , as a watch-maker can for the motions of his watch. the dissolving of silver in aqua fortis , or gold in aqua regia , and not vice versâ , would be then perhaps no more difficult to know , than it is to a smith , to understand why the turning of one key , will open a lock , and not the turning of another . but whilst we are destitute of senses , acute enough to discover the minute particles of bodies , and to give us ideas of their mechanical affections , we must be content to be ignorant of their properties and operations ; nor can we be assured about them any farther , than some few trials we make , are able to reach : but whether they will succeed again another time , we cannot be certain . this hinders our certain knowledge of universal truths concerning natural bodies : and our reason carries us herein very little beyond particular matter of fact. and therefore i am apt to doubt , that how far soever humane industry may advance useful and experimental philosophy in physical things , yet scientifical will still be out of our reach ; because we want perfect and adequate ideas of those very bodies which are nearest to us , and most under our command . this at first sight shews us how disproportionate our knowledge is to the whole extent , even of material beings : to which , if we add the consideration of that infinite number of spirits that may be , and probably are , which are yet more remote from our knowledge , whereof we have no cognizance : we shall find this cause of ignorance , conceal from us in an impenetrable obscurity , almost the whole intellectual world : a greater certainly , and more beautiful world than the material . for bating some very few ideas of spirit , we get from our own mind by reflection , and from thence the best we can collect , of the father of all spirits , the author of them , and us , and all things : we have no certain information , so much as of the existence of other spirits but by revelation : much less have we distinct ideas of their different natures , states , powers , and several constitutions , wherein they agree or differ one from another , and from us . and therefore in what concerns their different species , and properties , we are under an absolute ignorance . the second cause of ignorance is the want of discoverable connexion between those ideas we have ; where we want that , we are utterly incapable of universal and certain knowledge ; and are as in the former case , left only to observation and experiment . thus the mechanical affections of bodies , having no affinity at all with the ideas they produce in us ; we can have no distinct knowledge of such operations beyond our experience ; and can reason no otherwise about them , than as the effects or appointment of an infinitly wise agent , which perfectly surpass our comprehensions . the operation of our minds upon our bodies , is as unconceivable . how any thought should produce a motion in body , is as remote from the nature of our ideas , as how any body should produce any thought in the mind . that it is so , if experience did not convince us , the consideration of the things themselves , would never be able in the least to discover to us . in some of our ideas , there are certain relations , habitudes , and connexions , so visibly included in the nature of the ideas themselves , that we cannot conceive them separable from them by any power whatsoever : in these only we are capable of certain and universal knowledge . thus the ideas of a right lined triangle , necessarily carries with it , an equality of its angles to two right ones . but the coherence and continuity of the parts of matter ; the production of sensation in us , of colours and sounds , &c. by impulse , and motion , being such wherein we can discover no natural connexion with any ideas we have , we cannot but ascribe them to the arbitrary will and good pleasure of the wise architect . the things that we observe constantly to proceed regularly , we may conclude do act by a law set them ; but yet by a law that we know not ; whereby , thô causes work steadily , and effects constantly flow from them ; yet their connexions and dependencies being not discoverable in our ideas , we can have but an experimental knowledge of them . several effects come every day within the notice of our senses , of which we have so far sensitive knowledge . but the causes , manner and certainty of their production , we must for the foregoing reasons be content to be ignorant of . in these we can go no farther than particular experience informs us of matter of fact , and by analogy , guess what effects the like bodies are upon other tryals like to produce . but as to perfect science of natural bodies ( not to mention spiritual beings ) we are , i think , so far from being capable of any such thing , that i conclude it lost labour to seek after it . the third cause of ignorance is our want of tracing those ideas we have , or may have ; and finding out those intermediate ideas which may shew us what habitude of agreement or disagreement , they may have one with another : and thus many are ignorant of mathematical truths , for want of application in enquiring , examining , and by due ways comparing those ideas . hitherto we have examined the extent of our knowledge , in respect of the several sorts of beings that are . there is another extent of it , in respect of universality , which will also deserve to be considered ; and in this regard our knowledge follows the nature of our ideas . if the ideas are abstract , whose agreement or disagreement we perceive , our knowledge is universal . for what is known of such general ideas , will be true of every particular thing in which that essence , that is , that abstract idea is to be found : and what is once known of such ideas , will be perpetually , and for ever true . so that as to all general knowledge , we must search and find it only in our own minds : and it is only the examining of our own ideas , that furnishes us with the truths belonging to essences of things ( that is , to abstract ideas ) that are eternal , and are to be found out by the contemplation only of those essences ; as the existence of things is to be known only from experience . but i shall say more of this in the following chapters , where i shall speak of general , and rèal knowledge . chap. iv. of the reality of our knowledge . i doubt not but my reader by this time , may be apt to think that i have been all this while , only building a castle in the air : and be ready to object , if it be true , that all knowledge lies only in the perception of the agreement or disagreement of our own ideas , the visions of an enthusiast , and the reasonings of a sober man will be equally certain : it is no matter how things are , so a man observe but the agreement of his own imaginations , and talk conformably , it is all truth , all certainty , that an harpy is not a centaur , is by this way as certain knowledge , and as much truth , as that a square is not a circle . but of what use is all this knowledge of mens own imaginations , to a man that enquires after the reality of things ? to which i answer , that if our knowledge of our ideas should terminate in them , and reach no farther , where there is something farther intended ; our most serious thoughts would be of little more use , than the reveries of a crazy brain . but i hope before i have done , to make it evident , that this way of certainty by the knowledge of our own ideas , goes a little farther , than bare imagination : and that all the certainty of general truths a man has , lies in nothing else but this knowledge of our ideas . 't is evident that the mind knows not things immediately , but by the intervention of the ideas it has of them . our knowledge therefore is real , only so far as there is a conformity between our ideas , and the reality of things . but how shall we know when our ideas agree , with things themselves ? i answer , there be two sorts of ideas that , we may be assured agree with things : these are , first , simple ideas ; which since the mind can by no means make to it self , must be the effect of things operating upon the mind , in a natural way ; and producing therein those perceptions , which by the will of our maker , they are ordained and adapted to . hence it follows , that simple ideas are not fictions of our fancies , but the natural and regular productions of things without us , really operating upon us ; which carry with them all the conformity our state requires , which is to represent things , under those appearances they are fitted to produce in us . thus the idea of whiteness , as it is in the mind , exactly answers that power which is in any body to produce it there . and this conformity between our simple ideas , and the existence of things , is sufficient for real knowledge . secondly , all our complex ideas , except those of substances , being archetypes , of the mind 's own making , and not referred to the existence of things as to their originals , cannot want any conformity necessary to real knowledge . for that which is not designed to represent any thing but it self , can never be capable of a wrong representation . here the ideas themselves are considered as archetypes , and things no otherwise regarded , than as they are conformable to them . thus the mathematician considers the truth and properties belonging to a rectangle or circle only , as they are ideas in his own mind , which possibly he never found existing mathematically , that is , precisely true : yet his knowledge is not only certain , but real ; because real things are no farther concern'd nor intended to be meant by any such propositions , than as things really agree to those archetypes in his mind . it is true of the idea of a triangle , that its three angles are equal to two right ones ; it is true also of a triangle , wherever it exists : what is true of those figures , that have barely an ideal existence in his mind , will hold true of them also , when they come to have a real existence in matter . hence it follows that moral knowledge , is as capable of real certainty as mathematicks . for certainty being nothing but the perception of the agreement or disagreement of our ideas , , and demonstration nothing , but the perception of such agreement by the intervention of other ideas ; our moral ideas as well as mathematical , being archetypes themselves , and so adequate or complete ideas all the agreement or disagreement we shall find in them , will produce real knowledge as well as in mathematical figures . that which is requisite to make our knowledge certain , is the clearness of our ideas ; and that which is required to make it real , is , that they answer their archetypes . but it will here be said , that if moral knowledge be placed in the contemplation of our own moral ideas ; and those be of our own making , what strange notions will there be of justice and temperance ? what confusion of vertues and vices , if every man may make what ideas of them he pleases ? i answer , no confusion , nor disorder at all , in the things themselves , nor the reasonings about them ; no more , than there would be a change in the properties of figures , and their relations one to another , if a man should make a triangle with four corners , or a trapezium with four right angles ; that is in plain english , change the names of the figures , and call that by one name , which is called ordinarily by another . the change of name will indeed at first disturb him , who knows not what idea , it stands for : but as soon as the figure is drawn , the consequences and demonstration are plain , and clear . just the same is it in moral knowledge : let a man have the idea of taking from others , without their consent , what they are justly possessed of , and call this justice , if he pleases : he that takes the name here , without the idea put to it , will be mistaken by joyning another idea of his own to that name ; but strip the idea of that name , or take it such as it is in the speakers mind ; and the same things will agree to it , as if you called it injustice . one thing we are to take notice of , that where god , or any other law-maker has defined any moral names , there they have made the essence of that species to which that name belongs : and there it is not safe to apply , or use them otherwise . but in other cases it is bare impropriety of speech , to apply them contrary to the common usage of the country they are used in . thirdly , but the complex ideas which we refer to archetypes without us , may differ from them , and so our knowledge about them may come short of being real : and thus are our ideas of substances . these must be taken from something , that does or has existed , and not be made up of ideas arbitrarily put together , without any real pattern . herein therefore is founded the reality of our knowledge concerning substances , that all our complex ideas of them must be such , and such only , as are made up of such simple ones , as have been discovered to co-exist in nature . wherever then we perceive the agreement or disagreement of any of our ideas , there is certain knowledge ; and wherever we are sure those ideas agree with the reality of things , there is certain real knowledge . chap v. of truth in general . truth in the proper import of the word , signifies the joyning or separating of signs ; as the things signified by them , do agree or disagree one with another . the joyning or separating of signs , is what we call propositions ; so that truth properly belongs only to propositions ; whereof there are two sorts , mental and verbal , as there are two sorts of signs commonly made use of , ideas and words . 't is difficult to treat of mental propositions without verbal : because in speaking of mental , we must make use of words , and then they become verbal . again , men commonly in their thoughts and reasonings , use words instead of ideas ; especially if the subject of their meditation contains in it complex ideas . if we have occasion to form mental propositions about white , black , circle , &c. we can , and often do , frame in our minds the ideas themselves , without reflecting on the names . but when we would consider , or make propositions about the more complex ideas , as of a man , vitriol , fortitude , glory , &c. we usually put the name for the idea ; because the idea these names stand for , being for the most part confused , imperfect , and undetermined ; we reflect on the names themselves , as being more clear , certain , and distinct , and readier to occur to our thoughts , than pure ideas : and so we make use of these words instead of the ideas themselves , even when we would meditate and reason within our selves , and make tacit mental propositions . we must then observe two sorts of propositions that we are capable of making . first , mental propositions , wherein the ideas in our understandings are put together , or separated by the mind , perceiving or judging of their agreement or disagreement . secondly , verbal propositions , which are words put together , or separated in affirmative or negative sentences : so that proposition consists , in joyning or separating signs : and truth consists , in putting together or separating these signs , according as the things they stand for , agree or disagree . truth as well as knowledge may well come under the distinction of verbal and real ; that being only verbal truth , wherein terms are joyned according to the agreement or disagreement of the ideas they stand for , without regarding whether our ideas are such as really have or are capable of having an existence in nature . but then it is they contain real truth , when these signs are joyned , as our ideas agree ; and when our ideas are such as we know , are capable of having an existence in nature : which in substances we cannot know , but by knowing that such have existed . truth is the marking down in words , the agreement or disagreement of ideas , as it is . falshood is the marking down in words , the agreement or disagreement of ideas , otherwise than it is ; and so far as these ideas thus marked by sounds , agree to their archetypes , so far only is the truth real . the knowledge of this truth consists in knowing what ideas the words stand for , and the perception of the agreement or disagreement of those ideas , according as it is marked by those words . besides truth taken in the strict sense before-mentioned ; there are other sorts of truths , as first , moral truth , which is , speaking things according to the perswasion of our own minds . secondly , metaphysical truth , which is nothing but the real existence of things conformable to the ideas , to which we have annexed their names . these considerations of truth , either having been before taken notice of , or not being much to our present purpose ; it may suffice here only to have mentioned them . chap. vi. of universal propositions , their truth and certainty . the prevailing custom of using sounds , for ideas , even when men think and reason within their own breasts , makes the consideration of words and propositions so necessary a part of the treatise of knowledge , that it is very hard to speak intelligibly of the one , without explaining the other . and since general truths , which with reason are most sought after , can never be well made known , and are seldom apprehended , but as conceived and expressed in words ; it is not out of our way in the examination of our own knowledge to enquire into the truth and certainty of universal propositions . but it must be observed , that certainty is twofold , certainty of truth , and certainty of knowledge . certainty of truth is , when words are so put together in propositions , as exactly to express the agreement or disagreement of the ideas they stand for ; as really it is . certainty of knowledge , is to perceive the agreement or disagreement of ideas , as expressed in any propositions . this we usually call knowing , or being certain of the truth of any proposition . now because we cannot be certain of the truth of any general proposition , unless we know the precise bounds and extent of the species its terms stand for ; it is necessary we should know the essence of each species , which is that which constitutes and bounds it . this in all simple ideas , and modes is not hard to do : for in these the real and nominal essence be-being the same , there can be no doubt how far the species extends , or what things are comprehended under each term : which it is evident are all that have an exact conformity with the idea it stands for , and no other . but in substances , wherein a real essence , distinct from the nominal , is supposed to constitute , and bound the species , the extent of the general word is very uncertain ; because not knowing this real essence , we cannot know what is , or is not of that species , and consequently what may , or may not with certainty be affirmed of it . hence we may see that the names of substances , when made to stand for species , supposed to be constituted by real essences , which we know not , are not capable of conveying certainty to the understanding , of the truth of general propositions made up of such terms , we cannot be sure . for how can we besure that this or that quality is in gold , for instance , when we know not what is , or is not gold , that is , what has , or has not the real essence of gold , whereof we have no idea at all . on the other side , the names of substances when made use of for the complex ideas , men have in their minds ; thô they carry a clear and determinate signification with them , will not yet serve us to make many universal propositions , of whose truth we can be certain : because the simple ideas , out of which the complex are combined , carry not with them any discoverable connexion , or repugnancy , but with a very few other ideas . for instance , all gold is fixed , is a proposition we cannot be certain of how universally soever it be believed : for if we take the term gold , to stand for a real essence , it is evident we know not what particular substances are of that species , and so cannot with certainty affirm any thing universally of gold. but if we make the term gold stand for a species , determined by its nominal essence , be its complex idea what it will ; for instance , a body yellow , fusible , malleable , and very heavy ; no quality can with certainty be denyed or affirmed universally of it , but what has a discoverable connexion , or inconsistency with that nominal essence : fixedness , for instance , having no necessary connexion that we can discover with any simple idea that makes the complex one , or with the whole combination together : it is impossible that we should certainly know the truth of this proposition , all gold is fixed . but is not this an universal certain proposition , all gold is malleable ? i answer , it is so , if malleableness be a part of the complex idea , the word gold stands for : but then here is nothing affirmed of gold , but that , that sound stands for an idea , in which malleableness is contained . and such a sort of truth and certainty it is , to say , a centaur is four-footed . i imagine amongst all the secundary qualities of substances , and the powers relating to them , there cannot any two be named , whose necessary co-existence or repugnance to co-exist can be certainly known , unless in those of the same sense , which necessarily exclude one another . thus by the colour we cannot certainly know what smell , tast , &c. any body is of . 't is no wonder then that certainty is to be found but in very few general propositions concerning substances : our knowledge of their qualities and properties goes very seldom farther than our senses reach , or inform us . inquisitive and observing men may by strength of judgment , penetrate farther ; and on probabilities taken from wary observations , and hints well laid together , often guess right at what experience has not yet discovered to them : but this is but guessing still , it amounts only to opinion ; and has not that certainty , which is requisite to knowledge . to conclude , general propositions of what kind soever , are then only capable of certainty , when the terms used in them , stand for such ideas , whose agreement or disagreement , as there expressed , is capable to be discovered by us . and we are then certain of their truth or falshood , when we perceive the ideas they stand for , to agree or not agree , according as they are affirmed or denyed one of another ; whence we may take notice , that general certainty , is never to be found but in our ideas . chap. vii . of maxims . there are a sort of propositions , which under the name of maxims and axioms , have passed for principles of science : and because they are self-evident , have been supposed innate . it may be worth while to enquire into the reason of their evidence , and examine how far they influence our other knowledge . knowledge being but the perception of the agreement or disagreement of ideas , where that agreement or disagreement is perceived immediately by it self , without the intervention or help of any other , there our knowledge is self-evident : which being so , not only maxims , but an infinite number of other propositions partake equally with them in this self-evidence . for , in respect of identity and diversity , we may have as many self-evident propositions as we have distinct ideas . t is the first act of the mind , to know every one of its ideas by it self , and distinguish it from others . every one finds in himself , that he knows the ideas he has ; that he knows also when any one is in his understanding , and what it is ; and that when more than one are there , he knows them distinctly and unconfusedly , one from another ; so that all affirmations , or negations concerning them , are made without any possibility of doubt or uncertainty ; and must necessarily be assented to , as soon as understood : that is , as soon as we have in our minds the ideas clear and distinct , which the terms in the proposition stand for . thus a circle is a circle , blue is not red , are as self-evident propositions , as those general ones , what is , is , and 't is impossible for the same thing to be and not to be ; nor can the consideration of these axioms add any thing to the evidence , or certainty of our knowledge of them . as to the agreement or disagreement of co-existence , the mind has an immediate perception of this , but in very few . and therefore , in this sort we have very little intuitive knowledge : thô in some few propositions we have . two bodies cannot be in the same place i think is a self-evident proposition . the idea of fitting a place equal to the contents of its superficies , being annexed to our idea of body . as to the relations of modes , mathematicians have framed many axioms concerning that one relation of equality , as equals taken from equals , the remainder will be equal , &c. which however received for axioms , yet i think have not a clearer self-evidence than these , that one and one are equal to two , that if from the five fingers of one hand , you take two , and from the five fingers of the other hand two , the remaining numbers will be equal . these , and a thousand other such propositions may be found in numbers , which carry with them an equal , if not greater clearness , than those mathematical axioms . as to real existence , since that has no connexion with any other of our ideas , but that of our selves , and of a first being ; we have not so much as a demonstrative , much less a self-evident knowledge , concerning the real existence of other beings . in the next place let us consider what influence these maxims have upon the other parts of our knowledge . the rules established in the schools , that all reasonings are ex praecognitis & praeconceptis , seem to lay the foundation of all other knowledge in these maxims , and to suppose them to be praecognita ; whereby i think is meant two things : first , that these axioms are those truths that are first known to the mind : secondly , that upon them the other parts of our knowledge depend . first , that these axioms are not the truths first known to the mind , is evident from experience : for who knows not that a child perceives that a stranger is not its mother , long before he knows , that it is impossible for the same thing to be and not to be ? and how many truths are there about numbers , which the mind is perfectly acquainted with , and fully convinced of , before it ever thought on these general maxims ? of this the reason is plain ; for that which makes the mind assent to such propositions , being nothing but the perception it has of the agreement or disagreement of its ideas , according as it finds them affirmed or denied in words one of another ; and every idea being known to be what it is , and every two distinct ideas not to be the same , it must necessarily follow , that such self-evident truths must be first known , which consist of ideas , that are first in the mind ; and the ideas first in the mind , it is evident , are those of particular things ; from whence , by slow degrees the understanding proceeds to some few general ones , which being taken from the ordinary and familiar objects of sense , are settled in the mind , with general names to them . thus particular ideas are first received and distinguished , and so knowledge got about them , and next to them the less general or specifick , which are next to particular ones . secondly , from what has been said , it plainly follows , that these magnified maxims are not the principles and foundations of all our other knowledge : for if there be a great many other truths , as self-evident as they , and a great many that we know before them , it is impossible that they should be the principles , from which we deduce all other truths . thus , that one and two are equal to three , is as evident , and easier known then that the whole is equal to all its parts . nor after the knowledge of this maxim , do we know that one and two are equal to three , better , or more certainly , than we did before . for if there be any odds in these ideas , the ideas of whole , and parts , are more obscure , or at least more difficult to be setled in the mind , than those of one , two and three . either therefore all knowledge does not depend on certain praecognita , or general maxims , called principles ; or else , such as these ( that one and one are two , that two and two are four , &c. ) and a great part of numeration will be so . to which if we add all the self-evident propositions that may be made about all our distinct ideas ; principles will be almost infinite , at least innumerable , which men arrive to the knowledge of , at different ages ; and a great many of those innate principles , they never come to know all their lives . but whether they come in view earlier or later , they are all known by their native evidence , and receive no light , nor are capable of any proof one from another ; much less the more particular , from the more general ; or the more simple from the more compounded : the more simple , and less abstract , being the most familiar , and the easier and earlier apprehended . these general maxims then , are only of use in disputes , to stop the mouths of wranglers ; but not of much use to the discovery of unknown truths ; or to help the mind forwards in its search after knowledge . several general maxims , are no more than bare verbal propositions ; and teach us nothing but the respect and import of names , one to another , as , the whole is equal to all its parts : what real truth does it teach us more , than what the signification of the word totum , or whole does of it self import ? but yet , mathematicians do not without reason place this , and some other such amongst their maxims ; that their scholars having in the entrance perfectly acquainted their thoughts with these propositions , made in such general terms , may have them ready to apply to all particular cases : not that if they be equally weighed , they are more clear and evident , than the particular instances they are brought to confirm , but that being more familiar to the mind , the very naming them is enough to satisfy the understanding . but this i say , is more from our custom of using them , than the different evidence of the things . so that if rightly consider'd , i think we may say , that where our ideas are clear and distinct , there is little , or no use at all of these maxims , to prove the agreement or disagreement of any of them . he that cannot discern the truth , or falshood of such propositions , without the help of these and the like maxims , will not be helped by these maxims to do it . he that needs any proof to make him certain , and give his assent to this proposition , that two are equal to two , or that white is not black , will also have need of a proof to make him admit that , what is , is , or , that it is impossible for the same thing to be and not to be . and as these maxims are of little use , where we have clear and distinct ideas ; so they are of dangerous use , where our ideas are confused , and where we use words that are not annexed to clear and distinct ideas ; but to such as are of a loose and wandring signification , sometimes standing for one , and sometimes for another idea , from which follows mistake and error , which these maxims ( brought as proofs to establish propositions wherein the terms stand for confused and uncertain ideas ) do by their authority confirm and rivet . chap. viii . of trifling propositions . there are universal propositions , which thô they be certainly true , yet add no light to our understandings , bring no increase to our knowledge , such are , first , all purely identical propositions . these at first blush , appear to contain no instruction in them : for when we affirm the same term of it self , it shews us nothing but what we must certainly know before , whether such a proposition be either made by , or proposed to us . secondly , another sort of trifling propositions is , when a part of the complex idea is praedicated of the name of the whole ; a part of the definition , of the word defined , as ; lead is a metal , man an animal . these carry no information at all , to those who know the complex ideas , the names lead , and man stand for : indeed , to a man that knows the signification of the word metal , and not of the word lead , it is a shorter way to explain the signification of the word lead , by saying it is a metal , than by enumerating the simple ideas one by one , which make up the complex idea of metal . alike trifling it is to predicate any one of the simple ideas of a complex one , of the name of the whole complex idea : as all gold is fusible ; for fusibility being one of the simple ideas that goes to the making up the complex one , the sound gold stands for ; what can it be but playing with sounds , to affirm that of the name gold , which is comprehended in its received signification ? what instruction can it carry , to tell one that which he is supposed to know before ? for i am supposed to know the signification of the word another uses to me , or else he is to tell me . the general propositions that are made about substances , if they are certain , are for the most part but trifling . and if they are instructive , are uncertain ; and such as we have no knowledge of their real truth , how much soever constant observation and analogy may assist our judgments in guessing . hence it comes to pass , that one may often meet with very clear and coherent discourses , that amount yet to nothing . for names of substantial beings , as well as others , having setled significations affixed to them , may with great truth be joyned negatively and affirmatively in propositions , as their definitions make them fit to be so joyned ; and propositions consisting of such terms , may with the same clearness be deduced one from another , as those that convey the most real truths ; and all this without any knowledge of the nature or reality of things existing without us . thus he that has learnt the following words , with their ordinary acceptations annexed to them , viz. substance , man , animal form , soul , vegetative , sensitive , rational , may make several undoubted propositions about the soul , without any knowledge at all of what the soul really is . and of this sort a man may find an infinite number of propositions , reasonings and conclusions in books of metaphysicks , school-divinity , and some part of natural philosophy ; and after all , know as little of god , spirits , or bodies , as he did before he set out . thirdly , the worst sort of trifling , is , to use words loosely and uncertainly , which sets us yet farther from the certainty of knowledge we hope to attain to by them , or find in them . that which occasions this , is , that men may find it convenient to shelter their ignorance or obstinacy , under the obscurity or perplexedness of their terms ; to which , perhaps , inadvertency and ill custom does in many men much contribute . to conclude , barely verbal propositions may be known by these following marks . first , all propositions , wherein two abstract terms are affirmed one of another , are barely about the signification of sounds . for since no abstract idea can be the same with any other , but it self ; when its abstract name is affirmed of any other term , it can signifie no more but this , that it may , or ought to be called by that name ; or that these two names signify the same idea . secondly , all propositions , wherein a part of the complex idea , which any term stands for , is predicated of that term , are only verbal : and thus all propositions wherein more comprehensive terms called genera , are affirmed of subordinate , or less comprehensive , called species , or individuals , are barely verbal . when by these two rules we examine the propositions that make up the discourses we ordnarily meet with , both in and out of books ; we shall , perhaps find , that a greater part of them , than is usually suspected , are purely about the signification of words , and contain nothing in them , but the use and application of these signs . chap. ix . of our knowledge of existence . hitherto we have only considered the essences of things , which being only abstract ideas , and thereby removed in our thoughts from particular existence , give us no knowledge of existence at all . we proceed now to enquire concerning our knowledge of the existence of things , and how we come by it . i say then that we have the knowledge of our own existence , by intuition ; of the existence of god , by demonstration ; and of other things , by sensation . as for our own existence , we perceive it so plainly , that it neither needs , nor is capable of any proof . i think , i reason ; i feel pleasure and pain ; can any of these be more evident to me , than my own existence ? if i doubt of all other things , that very doubt makes me perceive my own existence , and will not suffer me to doubt of that . if i know i doubt , i have as certain a perception of the thing doubting , as of that thought which i call doubt . experience then convinces us that we have an intuitive knowledge of our own existence ; and an internal infallible perception that we are . in every act of sensation , reasoning or thinking , we are conscious to our selves of our own being , and in this matter come not short of the highest degree of certainty . chap x. of our knowledge of the existence of a god. tho' god has given us no innate ideas of himself , yet having furnished us with those faculties our minds are endowed with , he hath not left himself without a witness , since we have sense , perception , and reason ; and cannot want a clear proof of him , as long as we carry our selves about us : nor can we justly complain of our ignorance in this great point , since he has so plentifully provided us with means to discover , and know him , so far as is necessary to the end of our being , and the great concernment of our happiness . but thô this be the most obvious truth that reason discovers , yet it requires thought and attention : and the mind must apply it self to a regular deduction of it , from some part of our intuitiv knowledge ; or else we shall be as ignorant of this as of other propositions which are in themselves capable of clear demonstration . to shew therefore , that we are capable of knowing , that is , being certain , that there is a god , and how we may come by this certainty , i think we need go no farther than our selves , and that undoubted knowledge we have of our own existence . i think it is beyond question , that man has a clear perception of his own being : he knows certainly , that he exists , and that he is something . in the next place , man knows by an intuitive certainty , that bare nothing can no more produce any real being , than it can be equal to two right angles . if therefore we know there is some real being , it is an evident demonstration , that from eternity there has been something ; since what was not from eternity , had a beginning ; and what had a beginning , must be produced by something else next it is evident , that what has its being from another , must also have all that which is in , and belongs to its being from another too : all the powers it has must be owing to , and received from the same source . this eternal source then of all being must he also the source and original of all power ; and so this eternal being , must be also the most powerful . again , man finds in himself perception , and knowledge : we are certain then that there is not only some being , but some knowing , intelligent being in the world. there was a time then , when there was no knowing being , or else there has been a knowing being from eternity . if it be said , there was a time when that eternal being , had no knowledge ; i reply , that then it is impossible there should have ever been any knowledge . it being as impossible that things wholly void of knowledge , and operating blindly , and without any perception , should produce a knowing being , as it is impossible that a triangle should make it self three angles , bigger than two right ones . thus from the consideration of our selves , and what we infallibly find in our own constitutions , our reason leads us to the knowledge of this certain and evident truth , that there is an eternal , most powerful , and knowing being , which , whether any one will call god , it matters not . the thing is evident , and from this idea duly consider'd , will easily be deduced all those other attributes , we ought to ascribe to this eternal being . from what has been said , it is plain to me , we have a more certain knowledge of the existence of a god , than of any thing our senses have not immediately discovered to us . nay , i presume i may say , that we more certainly know that there is a god , than that there is any thing else without us . when i say , we know , i mean , there is such a knowledge within our reach , which we cannot miss , if we will but apply our minds to that , as we do to several other enquiries . it being then unavoidable for all rational creatures to conclude , that something has existed from eternity ; let us next see what kind of thing that must be : there are but two sorts of beings in the world , that man knows or conceives ; first , such as are purely material , without sense or perception , as the clippings of our beards , and parings of our nails . secondly , sensible perceiving beings ; such as we find our selves to be . these two sorts we shall hereofter call cogitative and incogitative beings ; which to our present purpose are better than material and immaterial . if then there must be something eternal , it is very obvious to reason , that it must necessarily be a cogitative being , because it is as impossible to conceive that ever bare incogitative matter should produce a thinking intelligent being , as that nothing should of it self produce matter . let us suppose any parcel of matter eternal , we shall find it in it self unable to produce any thing . let us suppose its parts firmly at rest together : if there were no other being in the world , must it not eternally remain so , a dead unactive lump ? is it possible to conceive it can add motion to it self , or produce any thing ? matter then by its own strength cannot produce in it self , so much as motion . the motion it has , must also be from eternity , or else added to matter by some other being , more powerful than matter . but let us suppose motion eternal too , yet matter , incogitative matter and motion could never produce thought : knowledge will still be as far beyond the power of motion and matter to produce , as matter is beyond the power of nothing to produce . divide matter into as minute parts as you will , vary the figure and motion of it , as much as you please , it will operate no otherwise upon other bodies of proportionable bulk , than it did before this division . the minutest particles of matter , knock , impell , and resist one another , just as the greater do , and that is all they can do , so that if we will suppose nothing eternal , matter can never begin to be . if we suppose bare matter without motion eternal , motion can never begin to be . if we suppose only matter and motion eternal , thought can never begin to be : for it is impossible to conceive , that matter either with , or without motion , could have originally in and from it self , sense , perception , and knowledge , as is evident from hence , that the sense , perception and knowledge , must be a property eternally inseparable from matter , and every particle of it . since therefore whatsoever is the first eternal being , must necessarily be cogitative : and whatsoever is first of all things , must necessarily contain in it , and actually have , at least , all the perfections that can ever after exist , it necessarily follows , that the first eternal be●ng cannot be matter . if therefore it be evident that something necessarily must exist from eternity , it is also as evident that , that something must necessarily be a cogitative being . for it is as impossible that incogitative matter should produce a cogitative being , as that nothing , or the negation of all being should produce a positive being or matter . this discovery of the necessary existence of an eternal mind , does sufficiently lead us into the knowledge of god. for it will hence follow , that all other knowing beings , that have a beginning , must depend on him , and have no other ways of knowledge or extent of power , than what he gives them : and therefore if he made those , he made also the less excellent pieces of this universe , all inanimate bodies , whereby his omniscience , power and providence will be established ; and from thence all his other attributes necessarily follow . chap. xi . of our knowledge of the existence of other things . the knowledge of our own being we have by intuition : the existence of a god , reason clearly makes known to us , as has been shewn : the knowledge of the existence of any other thing , we can have only by sensation ; for there being no necessary connexion of real existence with any idea , a man hath in his memory ; nor of any other existence , but that of god , with the existence of any particular man ; no particular man can know the existence of any other being , but only , when by actual operating upon him , it makes it self be perceived by him . the having the idea of any thing in our mind , no more proves the existence of that thing , than the picture of a man evidences his being in the world , or the visions of a dream , make thereby a true history . it is therefore the actual receiving of ideas from without , that gives us notice of the existence of other things , and makes us know that something doth exist at that time without us , which causes that idea in us , thô perhaps we neither know nor consider how it does it ; for it takes not from the certainty of our senses , and the ideas we receive by them , that we know not the manner wherein they are produced . this notice we have by our senses of the existing of things without us , thô it be not altogether so certain as intuition and demonstration , deserves the name of knowledge , if we perswade ourselves that our faculties act and inform us right , concerning the existence of those objects , that affect them . but besides the assurance we have from our senses themselves , that they do not err in the information they give us of the existence of things without us , we have other concurrent reasons : as first , it is plain those perceptions are are produced in us by exterior causes affecting our senses , because those that want the organs of any sense ; never can have the ideas belonging to that sense produced in their minds . this is too evident to be doubted , and therefore we cannot but be assured , that they come in by the organs of that sense , and no other way . secondly , because we find sometimes that we cannot avoid the having those ideas produced in our minds , as when my eyes are shut , i can at pleasure recall to my mind the ideas of light or the sun , which former sensations had lodged in my memory ; but if i turn my eyes towards the sun , i cannot avoid the ideas which the light or the sun , then produces in me : which shews a manifest difference between those ideas laid up in the memory , and such as force themselves upon us , and we cannot avoid having . and therefore it must needs be some exterior cause , whose efficacy i cannot resist , that produces those ideas in my mind , whether i will or no. besides , no man but perceives the difference in himself , between actually looking upon the sun , and contemplating the idea he has of it in his memory ; and therefore he hath certain knowledge , that they are not both memory or fancy ; but that actual seeing has a cause without . thirdly , add to this , that many ideas are produced in us without pain , which we afterwards remember without the least offence . thus the pain of heat or cold , when the idea of it is received in our minds , gives us no disturbance : which when felt was very troublesome ; and we remember the pain of hunger , thirst , head-ach , &c. without any pain at all ; which would either never disturb us , or else constantly do it , as often as we thought of it , were there nothing more but ideas floating in our minds , and appearances entertaining our fancies , without the real existence of things affecting us from abroad . fourthly , our senses in many cases , bear witness to the truth of each others report , concerning the existence of sensible things without us : he that doubts when he sees a fire , whether it be real , may , if he please , feel it too ; and by the exquisite pain he will be convinced , that it is not a bare idea or phantom . if after all this , any one will be so sceptical , as to distrust his senses , and to question the existence of all things , or our knowledge of any thing ; let him consider that the certainty of things existing in rerum naturâ , when we have the testimony of our senses for it , is not only as great as our frame can attain to , but as our condition needs . for our faculties being not suited to the full extent of being , nor a clear comprehensive knowledge of all things , but to the preservation of us , in whom they are , and accommodated to the use of life ; they serve our purpose well enough , if they will but give give us certain notice of those things , that are convenient or inconvenient to us . for he that sees a candle burning , and has experimented the force of the flame , by putting his finger in it , will little doubt , that this is something existing without him , which does him harm , and puts him to pain , which is assurance enough ; when no man requires greater certainty to govern his actions by , than what is as certain as his actions themselves : so that this evidence is as great as we can desire , being as certain to us as our pleasure or pain , that is happiness or misery , beyond which we have no concernment , either of knowing , or being . in fine , when our senses do actually convey into our understandings any idea , we are assured that there is something at that time really existing without us . but this knowledge extends only as far as the present testimony of our senses , employed about particular objects , that do then affect them , and no farther my seeing a man a minute since , is no certain argument of his present existence . as when our senses are actually employed about any object , we know that it does exist : so by our memory we may be assured , that heretofore things that affected our senses , have existed : and thus we have the knowledge of the past existence of several things ; whereof our senses having informed us , our memories still retain the ideas : and of this we are past all doubt , so long as we remember well . as to the existence of spirits , our having ideas of them , does not make us know , that any such things do exist without us ; or that there are any finite spirits ; or any other spiritual beings but the eternal god. we have ground from revelation , and several other reasons , to believe with assurance , that there are such creatures : but our senses not being able to discover them , we want the means of knowing their particular existence , for we can no more know that there are finite spirits really existing , by the idea we have of such beings , than by the ideas any one has of fairies or centaurs , he can come to know that things answering those ideas , do really exist . hence we may gather , that there are two sorts of propositions , one concerning the existence of any thing answerable to such an idea ; as that of an elephant , phenix , motion , or angel , viz. whether such a thing does any where exist : and this knowledge is only of particulars , and not to be had of any thing without us , but only of god , any other way than by our senses . another sort of propositions is , wherein is expressed the agreement or disagreement of our abstract ideas , and their dependence of another . and these may be universal and certain : so having the idea of god , and my self , of fear and obedience , i cannot but be sure that god is to be feared and obeyed by me ; and this proposition will be certain concerning man in general ; if i have made an abstract idea of such a species , whereof i am one particular . but such a proposition , how certain soever , proves not to me the existence of men in the world ; but will be true of all such creatures , whenever they do exist : which certainty of such general propositions , depends on the agreement or disagreement discoverable in those abstract ideas . in the former case , our knowledge is the consequence of the existence of things , producing ideas in our minds by our senses : in the later , the consequence of the ideas that are in our minds , and producing these general propositions , many whereof are called , eternae veritatis ; and all of them indeed are so , not from being written all , or any of them in the minds of all men , or that they were any of them propositions in any ones mind , till he having got the abstract ideas , joyned or separated them by affirmation or negation : but wheresoever we can suppose such a creature as man is , endowed with such faculties , and thereby furnished with such ideas , as we have ; we must conclude , he must needs , when he applies his thoughts to the consideration of his ideas , know the truth of certain propositions , that will arise from the agreement or disagreement he will perceive in his own ideas . such propositions being once made about abstract ideas , so as to be true , they will whenever they can be supposed to be made again , at any time past , or to come by a mind having those ideas , alway actually be true . for names being supposed to stand perpetually for the same ideas ; and the same ideas having immutably the same habitudes one to another ; propositions concerning any abstract ideas , that are once true , must needs be eeternal verities . chap. xii . of the improvement of our knowledge . it being the received opinion amongst men of letters , that maxims are the foundations of all knowledge , and that sciences are each of them built upon certain proecognita , from whence the understanding was to take its rise , and by which it was to conduct it self in its inquiries in the matters belonging to that science , the beaten road of the schools has been to lay down in the beginning one or more general propositions , called principles , as foundations whereon to build the knowledge , was to be had of that subject . that which gave occasion to this way of proceeding , was , i suppose , the good success it seem'd to have in mathematicks , which of all other sciences , have the greatest certainty , clearness , and evidence in them . but if we consider it , we shall find that , the great advancement and certainty of real knowledge men arrived to in these sciences , was not owing to the influence of these principles , but to the clear distinct and compleat ideas their thoughts were employed about ; and the relation of equality and excess , so clear between some of them , that they had a intuitive knowledge ; and by that , a way to discover it in others : and this without the help of those maxims : for i ask , is it not possible for a lad to know that his whole body is bigger than his little finger , but by virtue of this axiom , the whole is bigger than the part ; nor be assured of it , till he has learned that maxim ? let any one consider from what has been elsewhere said , which is known first and clearest by most people , the particular instance , or the general rule ; and which it is that gives life and birth to the other . these general rules are but the comparing our more general and abstract ideas , which ideas are made by the mind , and have names given them , for the easier dispatch in its reasonings : but knowledge began in the mind , and was founded on particulars , thô afterwards perhaps no notice be taken thereof : it being natural for the mind , to lay up those general notions , and make the proper use of them , which is to disburthen the memory of the cumbersome load of particulars . the way to improve in knowledge , is not to swallow principles , with an implicite faith , and without examination , which would be apt to mislead men , instead of guiding them into truth ; but to get and fix in our minds , clear and complete ideas , as far as they are to be had , and annex to them proper , and constant names : and thus barely by considering our ideas , and comparing them together , observing their agreement or disagreement , their habitudes and relations , we shall get more true and clear knowledge by the conduct of this one rule , than by taking up principles , and thereby putting our minds into the disposal of others . we must therefore , if we will proceed as reason advises , adapt our methods of enquiry , to the nature of the ideas we examine , and the truth we search after . general and certain truths , are only founded in the habitudes and relations of abstract ideas . therefore a sagacious methodical application of our thoughts for the finding out these relations , is the only way to discover all that can with truth and certainty be put into general propositions . by what steps we are to proceed in these , is to be learned in the schools of the mathematicians , who from every plain and easie beginnings , by gentle degrees , and a continued chain of reasonings , proceed to the discovery and demonstration of truths , that appear at first sight beyond humane capacity . this , i think i may say , that if other ideas , that are real as well as nominal essences of their species , were pursued in the way familiar to mathematicians , they would carry our thoughts farther , and with greater evidence and clearness , than possibly we are apt to imagine . this gave me the confidence to advance that conjecture , which i suggest , chapter the third , viz. that morality is capable of demonstration , as well as mathematicks : for moral ideas being real essences , that have a discoverable connexion and agreement one with another , so far as we can find their habitudes and relations , so far we shall be possessed of real and general truths . in our knowledge of substances , we are to proceed after a quite different method : the bare contemplation of their abstract ideas ( which are but nominal essences , will carry us but a very little way , in the search of truth and certainty . here experience must teach us what reason cannot : and it is by trying alone , that we can certainly know , what other qualities co-exist with those of our complex idea ; ( for instance ) whether that yellow heavy fusible body , i call gold , be malleable , or no , which experience ( however it prove in that particular body we examine ) makes us not certain that it is so in all , or any other yellow , heavy , fusible bodies , but that which we have tried ; because it is no consequence one way or the other from our complex idea : the necessity or inconsistence of malleability , hath no visible connexion with the combination of that colour , weight , and fusibility in any body . what i have here said of the nominal essence of gold , supposed to consist of a body of such a determinate colour , weight , and fusibility , will hold true , if other qualities be added to it . our reasonings from those ideas , will carry us but a little way in the certain discovery of the other properties , in those masses of matter wherein all those are to be found . as far as our experience reaches , we may have certain knowledge , and no farther . i deny not , but a man accustomed to rational and regular experiments , shall be able to see farther into the nature of bodies , and their unknown properties , than one that is a stranger to them . but this is but judgment , and opinion , not knowledge and certainty . this makes me suspect that natural philosophy is not capable of being made a science : from experiments and historical observations we may draw advantages of ease and health , and thereby increase our stock of conveniences for this life ; but beyond this , i fear our talents reach not ; nor are our faculties , as i guess , able to advance . from whence it is obvious to conclude , that since our faculties are not fitted to penetrate the real essences of bodies , but yet plainly to discover to us the being of a god , and the knowledge of our selves ; enough to give us a clear discovery of our duty , and great concernment ; it will become us as rational creatures , to employ our faculties , about what they are most adapted to , and follow the direction of nature , where it seems to point us out the way . for it is rational to conclude , that our proper employment lies in those enquiries , and that sort of knowledge which is most suited to our natural capacities , and carries in it our greatest interest , that is , the condition of our eternal state : and therefore it is , i think , that morality is the proper science and business of mankind in general ( who are both concerned and fitted to search out their summum bonum ) as several arts conversant about the several parts of nature , are the lot and private talent of particular men , for the common use of humane life , and their own particular subsistance in this world. the ways to enlarge our knowledge , as far as we are capable , seem to me to be these two : the first is to get and settle in our minds , as far as we can , clear , distinct , and constant ideas of those things we would consider and know . for it being evident that our knowledge cannot exceed our ideas ; where they are either imperfect , confused or obscure , we cannot expect to have certain , perfect , or clear knowledge . the other is the art of finding out the intermediate ideas , which may shew us the agreement or repugnancy of other ideas , which cannot be immediately compared . that these two ( and not the relying on maxims , and drawing consequences from some general propositions ) are the right method of improving our knowledge , in the ideas of other modes , besides those of quantity , the consideration of mathematical knowledge will easily inform us . where first , we shall find that he that has not clear and perfect ideas of those angles or figures , of which he desires to know any thing , is utterly thereby incapable of any knowledge about them . suppose a man not to have an exact idea of a right angle , scalenum , or trapezium , and it is clear , that he will in vain seek any demonstration about them . and farther it is evident , that it was not the influence of maxims or principles , that hath led the masters of this science into those wonderful discoveries they have made . let a man of good parts know all the maxims of mathematicks never so well , and contemplate their extent and consequences as much as he pleases , he will by their assistance , i suppose , scarce ever come to know , that the square of the hypotenuse , in a right angl'd triangle , is equal to the squares of the two other sides . this , and other mathematical truths have been discovered by the thoughts , otherwise applied . the mind had other objects , other views before it , far different from those maxims which men well enough acquainted with those received axioms , but ignorant of their method , who first made these demonstrations , can never sufficiently admire . chap. xiii . some farther considerations concerning knowledge . our knowledge , as in other things , so in this , has a great conformity with our sight , that it is neither wholly necessary , nor wholly voluntary . men that have senses cannot chuse but receive some ideas by them ; and if they have memory , they cannot but retain some of them ; and if they have any distinguishing faculty , cannot but perceive the agreement or disagreement of some of them , one with another . as he that has eyes , if he will open them by day , cannot but see some objects , and perceive a difference in them , yet he may chuse whether he will turn his eyes towards an object , curiously survey it , and observe accurately all that is visible in it . but what he does see , he cannot see otherwise than he does : it depends not on his will , to see that black which appears yellow : just thus it is with our understanding ; all that is voluntary in our knowledge , is the employing or with-holding any of our faculties from this or that sort of objects ; and a more or less accurate survey of them : but they being employed , our will hath no power to determine the knowledge of the mind , one way or other . that is done only by the objects themselves , as far as they are clearly discovered . thus he that has got the ideas of numbers , and hath taken the pains to compare one , two and three , to six , cannot chuse but know that they are equal . he also that hath the idea of an intelligent , but weak and frail being , made by and depending on another , who is eternal , omnipotent , perfectly wise and good , will as certainly know that man is to honour , fear , and obey god , as that the sun shines when he sees it . but yet these truths , being never so certain , never so clear , he may be ignorant of either or both of them , who will not take the pains to employ his faculties as he should , to inform himself about them . chap. xiv . of judgment . the understanding faculties being given to man , not barely for speculation , but also for the conduct of his life ; a man would be at a great loss if he had nothing to direct him , but what has the certainty of true knowledge : he that will not eat till he has demonstration that it will nourish him ; nor stir till he is infallibly assured of success in his business , will have little else to do , but sit still and perish . therefore as god has set some things in broad day-light , as he has given us some certain knowledge , thô limited to a few things , in comparison , probably as a taste of what intellectual creatures are capable of , to excite in us a desire and endeavour after a better state : so in the greatest part of our concernment , he has afforded us only the twilight , as i may so say , of probability , suitable to that state of mediocrity and probationership , he has been pleased to place us in here . the faculty which god has given man to enlighten him , next to certain knowledge is judgment , whereby the mind takes its ideas to agree or disagree , without perceiving a demonstrative evidence in the proofs . the mind exercises this judgment , sometimes out of necessity , where demonstrative proofs , and certain knowledge are not to be had ▪ and sometimes out of laziness , unskilfulness , or haste , even where they are to be had . this faculty of the mind when it is exercised immediately about things , is called judgment ; when about truths delivered in words , is most commonly called assent , or dissent . thus the mind has two faculties conversant about truth and falshood : first , knowledge , whereby it certainly perceives , and is undoubtedly satisfied of the agreement or disagreement of any ideas . secondly , judgment , which is the putting ideas together , or separating them from one another in the mind , when their certain agreement or disagreement is not perceived , but presumed to be so . and if it so unites or separates them , as in reality things are , it is right judgment . chap. xv. of probability . probability is nothing but the appearance of the agreement or disagreement of two ideas , by the intervention of proofs , whose connexion is not constant , and immutable ; or is not perceived to be so ; but is , or appears for the most part to be so , and is enough to induce the mind to judge the proposition to be true or false , rather than the contrary . of probability there are degrees from the neighborhood of certainty and demonstration , quite down to improbability and unlikeliness , even to the confines of impossibility : and also degrees of assent from certain knowledge and what is next it , full assurance and confidence , quite down to conjecture doubt , distrust , and disbelief . that proposition then is probable , for which there are arguments or proofs to make it pass , or be received for true. the entertainment the mind gives to this sort of propositions , is called belief , assent or opinion . probability then being to supply the defect of our knowledge , is always conversant about a thing , whereof we have no certainty , but only some inducements to receive it for true . the grounds of it are in short these two following . first , the conformity of any thing with our own knowledge , experience or observation . secondly , the testimony of others , vouching their observation and experience . in the testimony of others , is to be considered ; first , the number ; secondly , the integrity ; thirdly , the skill of the witnesses ; fourthly , the design of the author , if it be a testimony cited out of a book ; fifthly , the consistency of the parts and circumstances of the relation ; sixthly , contrary testimonies . the mind before it rationally assents or dissents to any probable proposition , ought to examine all the grounds of probality , and see how they make , more or less , for or against it ; and upon a due balancing of the whole , reject or receive it , with a more or less firm assent , according to the preponderancy of the greater grounds of probability , on one side or the other . chap. xvi . of the degrees of assent . the grounds of probability laid down in the foregoing chapter , as they are the foundations on which our assent is built ; so are they also the measure whereby its several degrees are , ( or ought ) to be regulated . only we are to take notice that no grounds of probability operate any farther on the mind , which searches after truth , and endeavours to judge right , than they appear ; at least in the first judgment , or search that the mind makes . it is indeed in many cases impossible , and in most very hard , even for those who have admirable memories , to retain all the proofs , which upon a due examination , made them embrace that side of the question . it suffices that they have once with care and fairness , sifted the matter as far as they could , and having once found on which side the probability appeared to them , they lay up the conclusion in their memories , as a truth they have discovered ; and for the future remain satisfied with the testimony of their memories , that this is the opinion , that by the proofs they have once seen of it , deserves such a degree of their assent as they assord it . it is unavoidable then that the memory be relied on in this case , and that men be perswaded of several opinions , whereof the proofs are not actually in their thoughts , nay , which perhaps they are not able actually to recall ; without this the greatest part of men , must be either scepticks , or change every moment , when any one offers them arguments , which for want of memory , they are not presently able to answer . it must be owned that men's sticking to past judgments , is often the cause of a great obstinacy in error and mistake . but the fault is not , that they relye on their memories , for what they have before well judged ; but because they judged , before they had well examined . who almost is there that hath the leisure , patience , and means to collect together , all the proofs concerning most of the opinions he has , so as safely to conclude that he has a clear and full view , and that there is no more to be alledged for his better information ? and yet we are forced , to determine our selves on one fide or other : the conduct of our lives , and the management of our great concerns , will not bear delay . for those depend for the most part , on the determination of our judgment in points wherein we are not capable of certain knowledge , and wherein it is necessary for us to embrace one side or the other . the propositions we receive upon inducements of probability , are of two sorts : first , concerning some particular existence , or matter of fact , which falling under observation , is capable of humane testimony . secondly , concerning things which being beyond the discovery of our senses , are not capable of humane testimony . concerning the first of these , viz. particular matter of fa●t . first , where any particular thing , consonant to the constant observation of our selves , and others in the like case , comes attested with the concurrent reports of all that mention it , we receive it as easily , and build as firmly upon it , as if it were certain knowledge . thus , if all englishmen who have occasion to mention it , should report , that it froze in england last winter , or the like , i think a man would as little doubt of it , as that seven and four are eleven . the first and highest degree of probability then is , when the general consent of all men , in all ages , as far as can be known , concurs with a man 's own constant experience in the like cases , to confirm the truth of any particular matter of fact , attested by fair witnesses : such are the stated constitutions and properties of bodies , and the regular proceedings of causes and effects in the ordinary course of nature ; this we call an argument from the nature of things themselves . for what we and others always observe to be after the same manner , we conclude with reason , to be the effects of steddy and regular causes , thô they come not within the reach of our knowledge . as that fire warmed a man , or made lead fluid ; that iron sunk in water , swam in quick-silver . a relation affirming any such thing to have been , or a predication that it will happen again in the same manner , is received without doubt or hesitation : and our belief thus grounded , rises to assurance . secondly , the next degree of probability , is when by my own experience , and the agreement of all others that mention it : a thing is found to be for the most part so , and that the particular instance of it is attested by many and undoubted witnesses : thus history giving us such an account of men in all ages , and my own experience confirming it , that most men prefer their own private advantage , to the publick : if all historians that write of tiberius , say that he did so , it is extreamly probable : and in this case , our assent rises to a degree which we may call confidence . thirdly , in matters happening indifferently , as that a bird should fly this or that way : when any particular matter of fact comes attested by the concurrent testimony of unsuspected witnesses , there our assent is also unavoidable . thus , that there is in italy such a city as rome ; that about one thousand and seven hundred years ago , there lived such a man in it as julius caesar , &c. a man can as little doubt of this , and the like , as he does of the being and actions of his own acquaintance , whereof he himself is a witness . probability , on these grounds , carries so much evidence with it , that it leaves us as little liberty to believe or disbelieve , as demonstration does , whether we will know or be ignorant . but the difficulty is , when testimonies contradict common experience , and the reports of witnesses clash with the ordinary course of nature , or with one another . here diligence , attention , and exactness is required to form a right judgment , and to proportion the assent to the evidence and probability of the thing , which rises and falls , according as the two foundations of credibility , favour , or contradict it . these are liable to such variety of contrary observations , circumstances , reports , tempers , designs , over sights , &c. of reporters , that it is impossible to reduce to precise rules , the various degrees wherein men give their assent . this in general may be said , that as the proofs upon due examination , shall to any one appear , in a greater or less degree , to preponderate on either side , so they are fitted to produce in the mind , such different entertainments , as are called belief , conjecture , guess , doubt , wavering , distrust , disbelief , &c. it is a rule generally approved , that any testimony the farther off it is removed from the original truth , the less force it has : and in traditional truths , each remove weakens the force of the proof . there is a rule quite contrary to this , advanced by some men , who look opinions to gain force by growing older : upon this ground , propositions evidently false or doubtful in their first beginning , come by an inverted rule of probability , to pass for authentick truths ; and those which deserved little credit from the mouths of their first relators , are thought to grow venerable by age , and are urged as undeniable . but certain it is , that no probability can rise above its first original . what has no other evidence than the single testimony of one witness , must stand or fall by his only testimony , thô afterwards cited by hundreds of others ; and is so far from receiving any strength thereby that it becomes the weaker . because passion , interest , inadvertency , mistake of his meaning , and a thousand odd reasons , or caprichois mens minds are acted by , may make one man quote another's words or meaning wrong . this is certain , that what in one age was affirmed upon slight grounds , can never after come to be more valid in future ages , by being often repeated . the second sort of probability , is concerning things not falling under the reach of our senses , and therefore not capable of testimony : and such are , first , the existence , nature and operations of finite , immaterial beings without us , as spirits , angels , &c. or the existence of material beings , such as for their smallness or remoteness , our senses cannot take notice of : as whether there be any plants , animals , &c. in the planets , and other mansions of the vast universe . secondly , concerning the manner of operation in most parts of the works of nature , wherein , thô we see the sensible effects ; yet their causes are unknown , and we perceive not the ways , and manner how they are produced . we see animals are generated , nourished and move ; the loadstone draws iron , &c. but the causes that operate , and the manner they are produced in , we can only guess , and probably conjecture . in these matters analogy is the only help we have ; and it is from that alone we draw all our grounds of probability . thus observing , that the bare rubbing of two bodies violently upon one another , produces heat , and very often fire ; we have reason to think that what we call heat and fire , consists , in a certain violent agitation of the imperceptible minute parts of the burning matter . this sort of probability , which is the best conduct of rational experiments , and the rise of hypotheses has also its use and influence . and a wary reasoning from analogy leads us often into the discovery of truths , and useful deductions , which would otherwise lie concealed . thô the common experience , and the ordinary course of things , have a mighty influence on the minds of men , to make them give or refuse credit , to any thing proposed to their belief ; yet there is one case wherein the strangeness of the fact lessens not the assent to a fair testimony given of it . for where such supernatural events are suitable to ends aimed at by him , who has the power to change the course of nature ; there under such circumstances they may be the fitter to procure belief , by how much the more they are beyond , or contrary to ordinary observation . this is the proper case of miracles , which well attested , do not only find credit themselves , but give it also to other truths . there are propositions that challenge the highest degree of our assent upon bare testimony , whether the thing proposed agree or disagree with common experience , and the ordinary course of things or no : the reason whereof is , because the testimony is of such an one , as cannot deceive nor be deceived ; and that is god himself . this carries with it certainty beyond doubt , evidence beyond exception . this is called by a peculiar name , revelation , and our assent to it , faith ; which has as much certainty in it , as our knowledge it self ; and we may as well doubt of our own being , as we can , whether any revelation from god be true. so that faith is a settled and sure principle of assent and assurance , and leaves no manner of room for doubt or hesitation ; only we must be sure , that it be a divine revelation , and that we understand it right ; else we shall expose our selves to all the extravagancy of enthusiasm , and all the error of wrong principles , if we have faith and assurance , in what is not divine revelation . chap. xvii . of reason . the word reason in english , has different significations . sometimes it is taken for true and clear principles : sometimes for clear and fair deductions from those principles : sometimes for the cause , and particularly for the final cause ; but the consideration i shall have of it here , is , as it stands for a faculty , whereby man is supposed to be distinguished from beasts ; and wherein it is evident , he much surpasses them . reason is necessary , both for the enlargement of our knowledge , and regulating our assent : for it hath to do both in knowledge and opinion , and is necessary and assisting to all our other intellectual faculties ; and indeed , contains two of them , viz. first , sagacity . whereby it finds intermediate ideas . secondly , illation , whereby it so orders and disposes of them , as to discover what connexion there is in each link of the chain , whereby the extremes are held together , and thereby , as it were , to draw into view the truth sought for ; which is that we call illation or inference : and consists in nothing , but the perception of the connexion there is between the ideas , in each step of the deduction , whereby the mind comes to see , either the certain agreement or disagreement of any two ideas , as in demonstration , in which it arrives at knowledge : or their probable connexion , on which it gives or with-holds its assent , as in opinion . sense and intuition reach but a little way : the greatest part of our knowledge depends upon deductions , and intermediate ideas . in those cases where we must take propositions for true , without being certain of their being so , we have need to find out , examine , and compare the grounds of their probability : in both cases , the faculty which finds out the means , and rightly applies them to discover certainty in the one , and probability in the other , is that which we call reason . so that in reason we may consider these four degrees ; first , the discovering and finding out of proofs . secondly , the regular and methodical disposition of them , and laying them in such order , as their connexion may be plainly perceived . thirdly , the perceiving their connexion . fourthly , the making a right conclusion . there is one thing more which i shall desire to be considered concerning reason , and that is , whether syllogism , as is generally thought , be the proper instrument of it ; ant the usefullest way of exercising this faculty . the causes i have to doubt of it , are these . first , because syllogism serves our reason , but in one only of the fore-mentioned parts of it , and that is to shew the connexion of the proofs of any one instance , and no more : but in this it is of no great use , since the mind can perceive such connexion , where it really is ; as easily , nay , perhaps better without it . we may observe that there are many men that reason exceeding clear and rightly , who know not how to make a syllogism : and i believe scarce any one makes syllogisms in reasoning within himself . indeed , sometimes they may serve to discover a fallacy , hid in a rhetorical flourish ; or by stripping an absurdity of the cover of wit and good language , shew it in its naked deformity . but the mind is not taught to reason by these rules ; it has a native faculty to perceive the coherence or incoherence of its ideas , and can range them right , without any such perplexing repetitions : and i think every one will perceive in mathematical demonstrations , that the knowledge gained thereby comes shortest and clearest without syllogism . secondly , because thò syllogism serves to shew the force or fallacy of an argument made use of in the usual way of discoursing , by supplying the absent proposition , and so setting it before the view in a clear light ; yet it no less engages the mind in the perplexity of obscure and equivocal terms , wherewith this artificial way of reasoning , always abounds : it being adapted more to the attaining of victory in dispute , than the discovery or confirmation of truth in fair enquiries . but however it be in knowledge , i think it is of far less , or no use at all in probabilities : for the assent there being to be determined by the preponderancy , after a due weighing of all the proofs on both sides ; nothing is so unfit to assist the mind in that , as syllogism ; which running away with one assumed probability , pursues that till it has led the mind quite out of sight of the thing under consideration . but let it help us ( as perhaps may be said ) in convincing men of their errors or mistakes ; yet still it fails our reason in that part , which if not its highest perfection , is yet certainly its hardest task ; and that which we must need its help in , and that is , the finding out of proofs , and making new discoveries . this way of reasoning , discovers no new proofs , but is the art of marshalling and ranging the old ones we have already . a man knows first , and then he is able to prove syllogistically ; so that syllogism comes after knowledge ; and then a man has little or no need of it . but it is chiefly by the finding out those ideas that shew the connexion of distant ones , that our stock of knowledge is increased ; and that useful arts and sciences are advanced . reason , thô of a very large extent fails us in several instances : as first , where our ideas fail . secondly , it is often at a loss , because of the obscurity , confusion , or imperfection of the ideas , it is employed about . thus having no perfect idea of the least extension of matter , nor of infinity , we are at a loss about the divisibility of matter . thirdly , our reason is often at a stand , because it perceives not those ideas which would serve to shew the certain or probable agreement or disagreement of any two other ideas . fourthly , our reason , is often engaged in absurdities and difficulties , by proceeding upon false principles , which being followed , lead men into contradictions to themselves , and inconsistancy in their own thoughts . fifthly , dubious words , and uncertain signs often puzzle mens reason , and bring them to a non-plus . in reasoning , men ordinarily use four sorts of arguments . the first , is to alledge the opinions of men , whose parts , learning , eminency , power , or some other cause , has gained a name , and settled their reputation in the common esteem with some kind of authority . this may be called argumentum ad verecundiam . secondly , another way is , to require the adversary to admit what they alledge as a proof ; or to assign a better . this i call argumentum ad ignorantiam . a third way , is to press a man with consequences drawn from his own principles or concessions . this is already known under the name of argumentum ad hominem . fourthly , the using of proofs drawn from any of the foundations of knowledge or probability . this i call argumentum ad judicium . this alone of all the four , brings true instruction with it , and advances us in our way to knowledge . for first , it argues not another man's opinion to be right , because i , out of respect , or any other consideration , but that of conviction , will not contradict him . secondly , it proves not another man to be in the right way , nor that i ought to take the same with him , because i know not a better . thirdly , nor does it follow , that another man is in the right way , because he has shewn me that i am in the wrong . this may dispose me perhaps , for the reception of truth , but helps me not to it : that must come from proofs and arguments , and light arising from the nature of things themselves ; not from my shame facedness , ignorance or error . by what has been said of reason , we may be able to make some guess at the distinction of things , into those that are according to , above , and contrary to reason . according to reason , are such propositions , whose truth we can discover , by examining and tracing those ideas we have from sensation and reflection , and by natural deduction find to be true , or probable . above reason are such propositions , whose truth or probability we cannot by reason derive from those principles . contrary to reason , are such propositions as are inconsistent with , or irreconcilable to , our clear and distinct ideas . thus the existence of one god , is according to reason : the existence of more than one god , contrary to reason : the resurrection of the body after death , above reason . above reason , may be also taken in a double sense , viz. above probability , or above certainty . in that large sense also , contrary to reason , is , i suppose , sometimes taken . there is another use of the word reason , wherein it is opposed to faith ; which , thô authorized by common use , yet is it in it self , a very improper way of speaking : for faith is nothing but a firm assent of the mind , which if it be regulated , as is our duty , cannot be afforded to any thing but upon good reason ; and so cannot be opposite to it . he that believes without having any reason for believing , may be in love with his own fancies ; but neither seeks truth as he ought , nor pays the obedience due to his maker , who would have him use those discerning faculties he has given him , to keep him out of mistake and error . but since reason and faith are by some men opposed , we will so consider them in the following chapter . chap xviii . of faith and reason , and their distinct provinces . reason , as contra-distinguished to faith , i take to be the discovery of the certainty or probability of such propositions or truths which the mind arrives at by deductions made from such ideas , which it has got by the use of its natural faculties , viz. by sensation or reflection . faith on the other side , is the assent to any proposition , upon the credit of the proposer , as coming immediately from god ; which we call revelation : concerning which we must observe . first , that no man inspired by god , can by any revelation communicate to others , any new simple ideas , which they had not before from sensation or reflection : because words , by their immediate operation on us , cannot cause other ideas , but of their natural sounds , and such as custom has annexed to them , which to us they have been wont to be signs of , but cannot introduce any new , and formerly unknown simple ideas . the same holds in all other signs , which cannot signify to us things , of which we have never before had any idea at all . for our simple ideas , we must depend wholly on our natural faculties , and can by no means receive them from traditional revelation ; i say traditional , in distinction to original revelation . by the one , i mean that impression which is made immediately by god on the mind of any man , to which we cannot set any bounds . and by the other , those impressions delivered over to others in words , and the ordinary ways of conveying our conceptions one to another . secondly , i say , that the same truths may be discovered by revelation , which are discoverable to us by reason ; but in such there is little need or use of revelation : god having furnished us with natural means to arrive at the knowledge of them : and truths discovered by our natural faculties , are more certain , than when conveyed to us by traditional revelation . for the knowledge we have , that this revelation came at first from god , can never be so sure as the knowledge we have from our own clear and distinct ideas . th●s also holds in matters of fact , know●●le by our senses : as the history of the deluge is conveyed to us by writings , which had their orignal from revelation , and yet no bo●y , i think , will say he has as certain and clear knowledge of the flood , as noah that saw it , or that he himself would have had , had he then been alive and seen it . for he has no greater assurance , than that of his senses , that it is writ in the book , supposed to be writ by moses inspired . but he has not so great an assurance , that moses writ that book , as if he had seen moses write it ; so that the assurance of its being a revelation , is still less than our assurance of his senses . revelation cannot be admitted against the clear evidence of reason . for since no evidence of our faculties , by which we receive such a revelation , can exceed , if equal , the certainty of our intuitive knowledge ; we can never receive for a truth any , that is directly contrary to our clear and distinct knowledge . the ideas of one body and one place do so clearly agree , that we can never assent to a proposition that affirms the same body to be in two distinct places at once ; however , it should pretend to the authority of a divine revelation : since the evidence first , that we deceive not our selves in ascribing it to god. secondly . that we understand it right , can never be so great as the evidence of our own intuitive knowledge , whereby we discern it impossible , for the same body to be in two places at once . in propositions therefore , contrary to our distinct and clear ideas , it will be in vain to urge them as matters of faith. for faith can never convince us of any thing that contradicts out knowledge . because , thô faith be founded upon the testimony of god , who cannot lye , yet we cannot have an assurance of the truth of its being a divine revelation , greater than our own knowledge . for if the mind of man can never have a clearer evidence of any thing to be a divine revelation , than it has of the principles of its own reason ; it can never have a ground to quit the clear evidence of its reason , to give place to a proposition , whose revelation has not a greater evidence than those principles have . in all things therefore where we have clear evidence from our ideas , and the principles of knowledge above-mentioned reason is the proper judge ; and revelation cannot in such cases invalidate its decrees ; nor can we be obliged , where we have the clear and evident sentence of reason , to quit it for the contrary opinion , under a pretence that it is matter of faith , which can have no authority against the plain and clear dictates of reason . but , thirdly , there being many things , of which we have but imperfect notions , or none at all ; and other things , of whose past , present , or future existence , by the natural use of our faculties , we can have no knowledge at all : these being beyond the discovery of our faculties , and above reason , when revealed , become the proper matter of faith. thus , that part of the angels rebelled against god : that the bodies of men shall rise and live again , and the like , are purely matters of faith , with which reason has directly nothing to do . first then , whatever proposition is revealed , of whose truth our mind , by its natural faculties and notions cannot judge ; that is purely mater of faith , and above reason . secondly , all propositions , whereof the mind by its natural faculties , can come to determine and judge from natural acquired ideas , are matter of reason : but with this difference ; that in those concerning which it has but an uncertain evidence , and so is perswaded of their truth only upon probable grounds : in such i say , an evident revelation ought to determine our assent , even against probability . because the mind , not being certain of the truth of that , it does not evidently know , is bound to give up its assent to such a testimony , which it is satisfied comes from one , who cannot err , and will not deceive . but yet it still belongs to reason to judge of the truth of its being a revelation , and of the signification of the words wherein it is delivered . thus far the dominion of faith reaches ; and that without any violence to reason , which is not injured or disturbed , but assisted and improved by new discoveries of truth , coming from the eternal fountain of all knowledge . whatever god hath revealed is certainly true ; no doubt can be made of it , this is the proper object of faith : but whether it be a divine revelation , or no , reason must judge ; which can never permit the mind , to reject a greater evidence , to embrace what is less evident , nor prefer less certainty to the greater . there can be no evidence , that any traditional revelation is of divine original , in the words we receive it , and the sense we understand it , so clear and so certain , as those of the principles of reason : and therefore , nothing that is contrary to the clear and self-evident dictates of reason , has a right to be urged or assented to , as a matter of faith , wherein reason has nothing to do . whatsoever is divine revelation , ought to over-rule all our opinions , prejudices and interests , and hath a right to be received with a full assent . such a submission as this , of our reason to faith , takes not away the land-marks of knowledge : this shakes not the foundations of reason , but leaves us that use of our faculties , for which they were given us . chap. xix . of wrong assent or error . error is a mistake of our judgment , giving assent to that which is not true . the reasons whereof may be reduced to these four ; first , want of proofs . secondly , want of ability to use them . thirdly , want of will to use them . fourthly , wrong measures of probability . first , want of proofs , by which i do not mean only the want of those proofs which are not to be had , but also of those proofs which are in being , or might be procured . the greatest part of mankind want the conveniencies , and opportunities of making experiments and observations themselves , or of collecting the testimonies of others , being enslaved to the necessity of their mean condition , whose lives are worn out only in the provisions for living . these men are by the constitution of humane affairs , unavoidably given over to invincible ignorance of those proofs , on which others build ; and which are necessary to establish those opinions . for having much to do to get the means of living , they are not in a condition to look after those of learned and laborious enquiries . it is true , that god has furnished men with faculties sufficient to direct them in the way they should take , if they will but seriously employ them that way , when their ordinary vocations allow them leisure . no man is so wholly taken up with the attendance on the means of living , as to have no spare time at all , to think on his soul , and inform himself in matters of religion , were men as intent on this , as they are on things of lower concernment . there are none so enslaved to the necessity of life , who might not find many vacancies , that might be husbanded to this advantage of their knowledge . secondly , want of ability to use them . there be many who cannot carry a train of consequences in their heads , nor weigh exactly the preponderancy of contrary proofs , and testimonies . these cannot discern that side on which the strongest proofs lie ; nor follow that which in it self is the most probable opinion . it is certain that there is a wide difference in mens understandings , apprehensions and reasonings , to a very great latitude , so that one may , without doing injury to mankind , affirm that there is a greater distance between some men and others in this respect , than between some men and some beasts ; but how this comes about , is a speculation , thô of great consequence ; yet not necessary to our present purpose . thirdly , for want of will to use them . some , thô they have opportunities and leisure enough , and want neither parts nor learning , nor other helps , are yet never the better for them , and never come to the knowledge of several truths that lie within their reach ; either upon the account of their hot pursuit of pleasure , constant drudgery in business , laziness and oscitancy in general , or a particular aversion for books and study : and some out of fear that an impartial inquiry would not favour those opinions , which best suit their prejudices , lives , designs , interests , &c. as many men forbear to cast up their accounts , who have reason to fear that their affairs are in no very good posture . how men , whose plentiful fortunes allow them leisure to improve their understandings , can satisfie themselves with a lazy ignorance , i cannot tell : but methinks they have a low opinion of their souls , who lay out all their incomes in provisions for the body , and employ none of it to procure the means and helps of knowledge . i will not here mention how unreasonable this is for men that ever think of a future state , and their concernment in it , which no rational man can avoid to do sometimes : nor shall i take notice what a shame it is to the greatest contem●ers of knowledge , to be found ignorant in things they are concerned to know . but this , at least , is worth the consideration of those who call themselves gentlemen ; that however they may think credit , respect , and authority , the concomitants of their birth and fortune ; yet they will find all these still carried away from them by men of lower condition , who surpass them in knowledge . they who are blind , will always be led by those that see , or else fall into the ditch : and he is certainly the most subjected , the most enslaved , who is so in his understanding . fourthly , wrong measures of probability , which are , first , propositions that are not in themselves certain and evident , but doubtful and false , taken for principles . propositions looked on as principles , have so great an influence upon our opinions , that it is usually by them we judge of truth , and what is inconsistent with them , is so far from passing for probable with us , that it will not be allowed possible . the reverence born to these principles is so great , that the testimony , nor only of other men , but the evidence of our own senses are often rejected , when they offer to vouch any thing contrary to these established rules . the great obstinacy that is to be found in men , firmly believing quite contrary opinions , thô many times equally absurd , in the various religions of mankind , are as evident a proof , as they are an unavoidable consequence of this way of reasoning from received traditional principles : so that men will disbelieve their own eyes , renounce the evidence of their senses , and give their own experience the lye , rather than admit of any thing disagreeing with these sacred tenents . secondly , received hypotheses . the difference between these and the former , is , that those who proceed by these , will admit of matter of fact , and agree with dissenters in that ; but differ in assigning of reasons , and explaining the manner of operation . these are not at that open defiance with their senses as the former ▪ they can endure to hearken to their information a little more patiently : but will by no means admit of their reports in the explanation of things ; nor be prevailed on by probabilities which would convince them , that things are not brought about just after the same manner , that they have decreed within themselves that they are . thirdly , predominant passions or inclinations : let never so much probability hang on one side of a covetous man's reasoning , and mon●y on the other , it is easie to foresee which will prevail . thô men cannot always openly gain-say , or resist the force of manifest probabilities , that make against them , yet yield they not to the argument . not but that it is the nature of the understanding , constantly to close with the more probable side ; but yet a man hath power to suspend , and restrain its enquiries , and not permit a full and satisfactory examination . until that be done there will be always these two ways left of evading the most apparent probabilities . first , that the arguments being brought in words , there may be a fallacy latent in them ; and the consequences being perhaps , many in train , may be some of them incoherent . there are few discourses so short and clear , to which men may not , with satisfaction enough to themselves raise this doubt , and from whose conviction they may not without reproach of disingenuity or unreasonableness set themselves free . secondly , manifest probabilities may be evaded upon this suggestion , that i know not yet all that may be said on the contrary side : and therefore , thô a man be beaten , it is not necessary he should yield , not knowing what forces there are in reserve behind . fourthly , authority , or the giving up our assent to the common received opinions , either of our friends or party , neighbourhood or country . how many men have no other ground for their tenents , than the supposed honesty or learning , or number of those of the same profession ? as if honest or bookish men could not err ; or truth were to be established by the vote of the multitude . yet this with most men , serves the turn . all men are liable to error , and most men are in many points by passion or interest under temptation to it . this is certain , that there is not an opinion so absurd , which a man may not receive upon this ground . there is no error to be named , which has not had its professors . and a man shall never want crooked paths to walk in , if he thinks that he is in the right way , wherever he has the footsteps of others to follow ▪ but , notwithstanding the great noise is made in the world about errors and opinions , i must do mankind that right as to say , there are not so many men in errors and wrong opinions as is commonly supposed : not that i think they embrace the truth , but indeed , because , concerning those doctrines they keep such a stirr about , they have no thought , no opinion at all . for if any one should a little catechize the greatest part of the partisans of most of the sects in the world , he would not find concerning those matters they are so zealous for , that they have any opinions of their own . much less would he have reason to think , that they took them upon the examination of arguments , and appearance of probability . they are resolved to stick to a party , that education or interest has engaged them in ; and there , like the common soldiers of an army , shew their courage and warmth , as their leaders direct , without ever examining , or so much as knowing the cause they contend for . chap. xx. of the division of the sciences . all that can fall within the compass of humane understanding , being either , first , the nature of things ; their relations , and their manner of operation : or , secondly , that which man himself ought to do as a rational and voluntary agent , for the attainment of any end , especially happiness : or , thirdly , the ways and means whereby the knowledge of both of these are attained , and communicated : i think science may be properly divided into these three sorts . first , the knowledge of things , their constitutions , properties , and operations ; whether material or immaterial : this , in a litt●e more enlarged sense of the word , i call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or natural philosophy . the end of this is bare speculative truth , and whatsoever can afford the mind of man any such , falls under this branch : whether it be god himself , angels , spirits , bodies , or any of their affections , as number , figure , &c. secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the skill of right applying our own powers and actions for the attainment of things , good and useful . the most considerable under this head , is ethicks , which is the seeking out those rules and measures of humane actions , which lead to happiness , and the means to practise them . the end of this is not bare speculation but right , and a conduct suitable thereto . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the doctrine of signs : the most usual being words , it is aptly enough termed logick : the business whereof is to consider the nature of signs , which the mind makes use of for the understanding of things , or conveying its knowledge to others . things are represented to the mind by ideas : and mens ideas are communicated to one another , by articulate sounds , or words . the consideration then of ideas and words , as the great instruments of knowledge makes no despicable part of their contemplation , who would take a view of humane knowledge in the whole extent of it . this seems to me the first and most general , as well as natural division , of the objects of our understanding . for a man can employ his thoughts about nothing , but either the contemplation of things themselves for the discovery of truth , or about the things in his own power , which are his actions , for the attainment of his own ends ; or the signs the mind makes use of , both in the one and the other , and the right ordering of them , for its clearer information . all which three , viz. things , as they are in themselves knowable : actions , as they depend on us in order to happiness , and the right use of signs , in order to knowledge , being toto coelo different , they seemed to me to be the three great provinces of the intellectual world wholly separate , and distinct one from another finis . the contents of the second book . the introduction . page chap. i. of ideas in general , and their original . chap. ii. of simple ideas . chap. iii. of ideas of one sense . chap. iv. of solidity . chap. . of simple ideas of divers senses . chap. . of simple ideas of reflection . chap. . of simple ideas of sensation and reflection . chap. . some farther considerations concerning simple ideas . chap. . of perception . chap. . of retention . chap. . of discerning , and other operations of the mind . chap. . of complex ideas . chap. . of simple modes ; and first of the simple modes of space . chap. . of duration , and its simple modes . chap. . of duration and expansion considered together . chap. . of numbers . chap. . of infinity . chap. . of other simple modes . chap. . of the modes of thinking . chap. . the modes of pleasure and pain . chap. . of power . chap. . of mixed modes . chap. . of our complex ideas of substances . chap. . of collective ideas of substances . chap. . of relation . chap. . of cause and effect , and other relations . chap. . of identity and diversity . chap. . of other relations . chap. . of clear , obscure , distinct , and confused ideas . chap. . of real and fantastical ideas . chap. . of ideas adequate or inadequate . chap. . of true and false ideas . the contents of the third book chap. . of words or language in general page chap. . of the signification of words . chap. . of general terms . chap. of the names of simple ideas . chap. . of the names of mixed modes and relations . chap. . of the names of substances . chap. . of particles . chap. . of abstract and concrete terms . chap. . of the imperfection of words . chap. . of the abuse of words . chap. . of the remedies of the foregoing imperfections and abuses . the contents of the fourth book . chap. . of knowledge in general . page chap. . of the degrees of our knowledge . chap. . of the extent of humane knowledge . chap. . of the reality of our knowledge . chap. . of truth in general . chap. . of universal propositions , their truth and certainty . chap. . of maxims . chap. . of trifling propositions chap. . of our knowledge of existence . chap. . of our knowledge of the existence of a god. chap. . of our knowledge of the existence other things . chap. . of the improvement of our knowledge . chap. . some farther considerations concerning knowledge . chap. . of judgment . chap. . of probability . chap. . of the degrees of assent . chap. . of reason . chap. . of faith and reason , and their distinct provinces . chap. . of wrong assent or error . chap. . of the division of the sciences . books printed for , and sold by a. and j. churchill at the black swan in pater-noster-row . a view of universal history , from the creation , to the year of christ , . by francis tallents , sometime fellow of magdalen colledge , cambridge . the whole graven in copper-plates , each inches deep , and broad ; bound up into books , the sheets lined . price s . the general hist ▪ of the air. by r. boyl , esq to . a compleat journal of the votes , speeches , and debates , both of the house of lords and commons , throughout the whole reign of queen elizabeth . collected by sir simonds dewes , baronet , and published by paul bowes of the middle temple . esq the d . edit . fol. the works of the famous nith . machiavel , citizen and secretary of florence . written originally in italian , and from thence faithfully translated into eng. fol. mr. lock 's essay concerning humane understanding . the d edition with large additions . fol. — his thoughts of education . octav. two treatises of government ; the first , an answer to filmer's patriarcha . the later an essay concerning the true original , extent , and end of civil government . octav. the resurrection of the ( same ) body asserted from the tradition of the heathens , the ancient jews , and the primitive church . with an answer to the objections brought against it . by humphry hody d. d. considerations about lowering the interest , and raising the value of money . oct. d par. by mr. lock . two treatises of natural religion , octav. gentleman's religion , with the grounds and reasons of it . sermons preached by dr. r. leighton , late arch-bishop of glasgow . the second edi. oct the reasonableness of christianity , as delivered in the scriptures . octav. prince arthur , an heroick poem . in ten books , by r. blackmore , m. d. fellow of the colledge of physicians , london . fol. the reasonableness of christianity as delivered in the scriptures locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the reasonableness of christianity as delivered in the scriptures locke, john, - . [ ], p. printed for awnsham and john churchil ..., london : . written by j. locke. cf. wing. first ed. cf. nuc pre- . errata: p. [ ]. advertisements: p. . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church history -- th century. christianity -- early works to . philosophy and religion -- early works to . apologetics -- early works to . apologetics -- history -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the reasonableness of christianity , as delivered in the scriptures . london : printed for awnsham and iohn churchil , at the black swan in pater-noster-row . . the preface . the little satisfaction and consistency is to be found in most of the systems of divinity i have met with , made me betake my self to the sole reading of the scripture ( to which they all appeal ) for the understanding the christian religion . what from thence by an attentive and unbiassed search i have received , reader , i here deliver to thee . if by this my labour thou receivest any light or confirmation in the truth , joyn with me in thanks to the father of lights for his condescention to our vnderstandings . if upon a fair and unprejudiced examination , thou findest i have mistaken the sense and tenor of the gospel , i beseech thee , as a true christian , in the spirit of the gospel ( which is that of charity ) and in the words of sobriety , set me right in the doctrine of salvation . errata . page . line . read on the. p. . l. . r. bethesda . p. . l. . r. little of any thing ; p. . ult . r. it was . p. . l. . r. them at ierusalem . ibid. l. r. ing in that place . p. . l. . r. that remained . p. . l. . r. a king , or rather messiah the king , p. . l. . dele these . ibid. l. . r. nor 〈◊〉 . p. . l. . r. bethesda . p. . l. . r. and of . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present world. p. . l. . r. availed not devils . p. . l. . r. in his sermon in the. p. . l. ● . r. before observed . p. . l. . r. custom . p. . l. . r. apophthegms . ibid. l. . r. themselves ; and deduces . p. . l. 〈◊〉 . r. no touch of . p. . . 〈◊〉 confusion . p. . l. . r. life and. p. . l. . r. the apostles . p. . l. . r. treatise ? p. . l. . ● abstract . ibid. l. . read them , the reasonableness of christianity , as delivered in the scriptures . t is obvious to any one who reads the new testament , that the doctrine of redemption , and consequently of the gospel , is founded upon the supposition of adam's fall. to understand therefore what we are restored to by jesus christ , we must consider what the scripture shews we lost by adam . this i thought worthy of a diligent and unbiassed search : since i found the two extreams , that men run into on this point , either on the one hand shook the foundations of all religion , or on the other made christianity almost nothing . for whilst some men would have all adam's posterity doomed to eternal infinite punishment for the transgression of adam , whom millions had never heard of , and no one had authorized to transact for him , or be his representative ; this seemed to others so little consistent with the justice or goodness of the great and infinite god , that they thought there was no redemption necessary , and consequently that there was none , rather than admit of it upon a supposition so derogatory to the honour and attributes of that infinite being ; and so made jesus christ nothing but the restorer and preacher of pure natural religion ; thereby doing violence to the whole tenor of the new testament . and indeed both sides will be suspected to have trespassed this way , against the written word of god , by any one , who does but take it to be a collection of writings designed by god for the instruction of the illiterate bulk of mankind in the way to salvation ; and therefore generally and in necessary points to be understood in the plain direct meaning of the words and phrases , such as they may be supposed to have had in the mouths of the speakers , who used them according to the language of that time and country wherein they lived , without such learned , artificial , and forced senses of them , as are sought out , and put upon them in most of the systems of divinity , according to the notions , that each one has been bred up in . to one that thus unbiassed reads the scriptures , what adam fell from , is visible , was the state of perfect obedience , which is called justice in the new testament , though the word which in the original signifies justice , be translated righteousness : and by this fall he lost paradise , wherein was tranquility and the tree of life , i. e. he lost bliss and immortality . the penalty annexed to the breach of the law , with the sentence pronounced by god upon it , shew this . the penalty stands thus , gen. ii. . in the day that thou eatest thereof thou shalt surely die . how was this executed ? he did eat , but in the day he did eat , he did not actually die , but was turned out of paradise from the tree of life , and shut out for ever from it , lest he should take thereof and live for ever . this shews that the state of paradise was a state of immortality , of life without end , which he lost that very day that he eat : his life began from thence to shorten , and wast , and to have an end ; and from thence to his actual death , was but like the time of a prisoner between the sentence past and the execution , which was in view and certain . death then enter'd and shewed his face , which before was shut out , and not known . so st. paul , rom. v. . by one man sin entred into the world , and death by sin ; i. e. a state of death and mortality : and cor. xv. . in adam all die ; i. e. by reason of his transgression all men are mortal , and come to die . this is so clear in these cited places , and so much the current of the new testament , that no body can deny , but that the doctrine of the gospel is , that death came on all men by adam's sin ; only they differ about the signification of the word death . for some will have it to be a state of guilt , wherein not only he , but all his posterity was so involved , that every one descended of him deserved endless torment in hell-fire . i shall say nothing more here how far , in the apprehensions of men , this consists with the justice and goodness of god , having mentioned it above : but it seems a strange way of understanding a law , which requires the plainest and directest words , that by death should be meant eternal life in misery . could any one be supposed by a law , that says , for felony you shall die , not that he should lose his life , but be kept alive in perpetual exquisite torments ? and would any one think himself fairly dealt with , that was so used ? to this they would have it be also a state of necessary sinning , and provoking god in every action that men do : a yet harder sense of the word death than the other . god says , that in the day that thou eatest of the forbidden fruit , thou shalt die ; i. e. thou and thy posterity shall be ever after uncapable of doing any thing , but what shall be sinful and provoking to me , and shall justly deserve my wrath and indignation . could a worthy man be supposed to put such terms upon the obedience of his subjects , much less can the righteous god be supposed , as a punishment of one sin wherewith he is displeased , to put man under a necessity of sinning continually , and so multiplying the provocation ? the reason of this strange interpretation we shall perhaps find in some mistaken places of the new testament . i must confess by death here i can understand nothing but a ceasing to be , the losing of all actions of life and sense . such a death came on adam , and all his posterity by his first disobedience in paradise , under which death they should have lain for ever , had it not been for the redemption by jesus christ. if by death threatned to adam were meant the corruption of humane nature in his posterity , 't is strange that the new testament should not any where take notice of it , and tell us , that corruption seized on all because of adam's transgression , as well as it tells us so of death . but as i remember every ones sin is charged upon himself only . another part of the sentence was , cursed is the ground for thy sake ; in sorrow shalt thou eat of it all the days of thy life , in the sweat of thy face shalt thou eat bread , till thou return unto the ground : for out of it wast thou taken ; dust thou art , and to dust shalt thou return . this shews that paradise was a place of bliss as well as immortality , without toyl , and without sorrow . but when man was turned out , he was exposed to the toyl , anxiety , and frailties of this mortal life , which should end in the dust , out of which he was made , and to which he should return ; and then have no more life or sense than the dust had , out of which he was made . as adam was turned out of paradise , so all his posterity were born out of it , out of the reach of the tree of life , all like their father adam in a state of mortality , void of the tranquility and bliss of paradise . rom. v. . by one man sin entered into the world , and death by sin . but here will occur the common objection , that so many stumble at : how doth in consist with the justice and goodness of god , that the posterity of adam should suffer for his sin ; the innocent be punished for the guilty ? very well , if keeping one from what he has no right to be called a punishment . the state of immortality in paradise is not due to the posterity of adam more than to any other creature . nay , if god afford them a temporary mortal life ' 't is his gift , they owe it to his bounty , they could not claim it as their right , nor does he injure them when he takes it from them . had he taken from manking any thing , that was their right ; or did he put men in a state of misery worse than not being without any fault or demerit of their own ; this indeed would be hard to reconcile with the notion we have of justice , and much more with the goodness and other attributes of the supream being , which he has declared of himself , and reason as well as revelation must acknowledge to be in him ; unless we will confound good and evil , god and satan . that such a state of extream irremidiable torment is worse than no being at all , if every one ones sense did not determine against the vain philosophy , and foolish metaphysicks of some men ; yet our saviour's peremptory decision , matt. xxvi . . has put it past doubt , that one may be in such an estate , that it had been better for him not to have been born . but that such a temporary life as we now have , with all its frailties and ordinary miseries is better than no being , is evident by the high value we put upon it our selves . and therefore though all die in adam , yet none are truly punished but for their own deeds . rom. ii. . god will render to every one , how ? according to his deeds . to those that obey unrighteousness , indignation and wrath , tribulation and anguish upon every soul of man that doth evil , v. . cor. v. . we must appear before the iudgment-seat of christ , that every one may receive the things done in his body , according to that he has done , whether it be good or bad . and christ himself , who knew for what he should condemn men at the last day , assures us in the two places where he describes his proceeding at the great judgment , that the sentence of condemnation passes only on the workers of iniquity , such as neglected to fulfil the law in acts of charity , mat. vii . . luke xiii . . mat. xxv . . but here is no condemnation of any one , for what his fore-father adam had done , which 't is not likely should have been omitted , if that should have been a cause , why any one was adjudged to the fire with the devil and his angels . and he tells his disciples , that when he comes again with his angels is the glory of his father , that then he will render to every one according to his works , mat. xvi . . adam being thus turned out of paradise , and all his posterity born out of it , the consequence of it was , that all men should die , and remain under death for ever , and so be utterly lost . from this estate of death jesus christ restores all mankind to life ; cor. xv. . as in adam all die , so in christ shall all be made alive . how this shall be , the same apostle tells us in the foregoing v. . by man death came , by man also came the resurrection from the dead . whereby it appears , that the life , which jesus christ restores to all men , is that life , which they receive again at the resurrection . then they recovered from death , which otherwise all mankind should have continued under lost for ever , as appears by st. paul's arguing , cor. xv. concerning the resurrection . and thus men are by the second adam restored to life again : that so by adam's sin they may none of them lose any thing , which by their own righteousness they might have a title to . for righteousness , or an exact obedience to the law , seems by the scripture to have a claim of right to eternal life , rom. iv. . to him that worketh ; i. e. does the works of the law , is the reward not reckoned of grace , but of debt . and rev. xxii . . blessed are they who do his commandments , that they may have right to the tree of life , which is in the paradise of god. if any of the posterity of adam were just , they shall not lose the reward of it , eternal life and bliss , by being his mortal issue : christ will bring them all to life again ; and then they shall be put every one upon his own tryal , and receive judgment , as he is found to be righteous or no. and the righteous , as our saviour says , mat. xxv . . shall go into eternal life . nor shall any one miss it , who has done what our saviour directed the lawyer , who asked , luke x. . what he should do to inherit eternal life ? do this , i. e. what is required by the law , and thou shalt live . on the other side , it seems the unalterable purpose of the divine justice , that no unrighteous person , no one that is guilty of any breach of the law , should be in paradise ; but that the wages of sin shold be to every man , as it was to adam , an exclusion of him out of that happy state of immortality , and bring death upon him . and this is so conformable to the eternal and established law of right and wrong , that it is spoke of too as if it could not be otherwise . st. iames says , chap. i. . sin when it is finished bringeth forth death , as it were by a natural and necessary production . sin entred into the world , and death by sin , says st. paul , rom. v. . & vi. . the wages of sin is death . death is the purchase of any , of every sin . gal. iii. . cursed is every one who continueth not in all things which are written in the book of the law to do them . and of this st. iames gives a reason , chap. ii. , . whosoever shall keep the whole law , and yet offend in one point , he is guilty of all : for he that said , do not commit adultery , said also , do not kill : i. e. he that offends in any one point , sins against the authority which established the law. here then we have the standing and fixed measures of life and death . immortality and bliss belong to the righteous ; those who have lived in an exact conformity to the law of god , are out of the reach of death : but an exclusion from paradise , and loss of immortality , is the portion of sinners , of all those who have any way broke that law , and failed of a compleat obedience to it by the guilt of any one transgression . and thus mankind by the law are put upon the issues of life or death ; as they are righteous , or vnrighteous ; iust or vnjust ; i. e. exact performers , or transgressors of the law. but yet all having sinned , rom. iii. . and come short of the glory god , i. e. the kingdom of god in heaven , which is often called his glory , both iews and gentiles , v. . so that by the deeds of the law no one could be justified , v. . it follows , that no one could then have eternal life and bliss . perhaps it will be demanded , why did god give so hard a law to mankind , that to the apostles time no one of adam's issue had kept it ? as appears by rom. iii. and gal. iii. , . answ. it was such a law as the purity of god's nature required , and must be the law of such a creature as man , unless god would have made him a rational creature , and not required him to have lived by the law of reason , but would have countenanced in him irregularity and disobedience to that light which he had ; and that rule , which was suitable to his nature : which would have been , to have authorized disorder , confusion , and wickedness in his creatures . for that this law was the law of reason , or as it is called of nature , we shall see by and by : and if rational creatures will not live up to the rule of their reason , who shall excuse them ? if you will admit them to forsake reason in one point , why not in another ? where will you stop ? to disobey god in any part of his commands ( and 't is he that commands what reason does ) is direct rebellion ; which if dispensed with in any point , government and order are at an end ; and there can be no bounds set to the lawless exorbitancy of unconfined men . the law therefore was , as st. paul tells us , rom. vii . , holy , just , and good , and such as it ought , and could not otherwise be . this then being the case , that whoever is guilty of any sin , should certainly die , and cease to be , the benefit of life restored by christ at the resurrection would have been no great advantage , ( for as much as here again death must have seized upon all mankind , because all had sinned ; for the wages of sin is every where death , as well after as before the resurrection ) if god had not found out a way to justifie some , i. e. so many , as obeyed another law , which god gave , which in the new testament is called the law of faith , rom. iii. . and is opposed to the law of works . and therefore the punishment of those who would not follow him was to lose their souls . i. e. their lives , mark viii . - . as is plain , considering the occasion it was spoke on . the better to understand the law of faith , it will be convenient in the first place to consider the law of works . the law of works then , in short , is that law , which requires perfect obedience , without any remission or abatement ; so that by that law a man cannot be just , or justified without an exact performance of every tittle . such a perfect obedience in the new testament is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate righteousness . the language of this law is , do this and live , transgress and die . lev. xviii . . ye shall keep my statutes and my judgments , which if a man do he shall live in them . ezek. xx. . i gave them my statutes , and shewed them my judgments , which if a man do he shall even live in them . moses , says st. paul , rom. x. . describeth the righteousness which is of the law , that the man which doth those things shall live in them . gal. iii. . the law is not of faith , but that man that doth them shall live in them . on the other side , transgress and die ; no dispensation , no atonement . v. . cursed is every one that continueth not in all things which are written in the book of the law to do them . where this law of works was to be found , the new testament tells us , ( viz. ) in the law delivered by moses . iohn i. . the law was given by moses , but faith and truth came by iesus christ. cap. vii . . did not moses give you the law , says our saviour , and yet none of you keep the law. and this is the law which he speaks of , where he asks the lawyer , luke x. . what is written in the law ? how readest thou ? v. . this do and thou shalt live . this is that which st. paul so often stiles the law , without any other distinction , rom. ii. . not the hearers of the law are just before god , but the doers of the law are justified . 't is needless to quote any more places , his epistles are all full of it , especially this to the romans . but the law given by moses being not given to all mankind , how are all men sinners ; since without a law there is no transgression ? to this the apostle , v. . answers , for when the gentiles which have not the law , do ( i. e. find it reasonable to do ) by nature the things contained in the law ; these having not the law , are a law unto themselves : which shew the work of the law written in their hearts , their consciences also bearing witness , and amongst one another their thoughts accusing or excusing . by which , and other places in the following chapter , 't is plain , that under the law of works is comprehended also the law of nature , knowable by reason as well as the law given by moses . for , says st. paul , rom. iii. . . we have proved both iews and gentiles , that they are all under sin : for all have sinned , and come short of the glory of god : which they could not do without a law. nay , whatever god requires any where to be done without making any allowance for faith , that is a part of the law of works . so the forbidding adam to eat of the tree of knowledge was part of the law of works . only we must take notice here , that some of god's positive commands being for peculiar ends , and suited to particular circumstances of times , places , and persons , have a limited and only temporary obligation by vertue of god's positive injunction ; such as was that part of moses's law which concerned the outward worship , or political constitution of the jews , and is called the ceremonial and judaical law , in contradistinction to the moral part of it ; which being conformable to the eternal law of right , is of eternal obligation , and therefore remains in force still under the gospel ; nor is abrogated by the law of faith , as st. paul found some ready to infer , rom. iii. . do we then make void the law through faith ? god forbid ; yea , we establish the law. nor can it be otherwise : for were there no law of works , there could be no law of faith. for there could be no need of faith , which should be counted to men for righteousness , if there were no law to be the rule and measure of righteousness , which men failed in their obedience to . where there is no law , there is no sin ; all are righteous equally with or without faith. the rule therefore of right is the same that ever it was , the obligation to observe it is also the same : the difference between the law of works and the law of faith is only this ; that the law of works makes no allowance for failing on any occasion . those that obey are righteous , those that in any part disobey are unrighteous , and must not expect life the reward of righteousness . but by the law of faith , faith is allowed to supply the defect of full obedience ; and so the believers are admitted to life and immortality as if they were righteous . only here we must take notice , that when st. paul says , that the gospel establishes the law , he means the moral part of the law of moses : for that he could not mean the ceremonial or political part of it , is evident by what i quoted out of him just now , where he says , the gentiles that do by nature the things contained in the law , their consciences bearing witness . for the gentiles neither did nor thought of the judaical or ceremonial institutions of moses , 't was only the moral part their consciences were concerned in . as for the rest , st. paul tells the galatians , cap. iv. they are not under that part of the law , which v. . he calls elements of the world ; and v. . weak and beggarly elements . and our saviour himself in his gospel-sermon on the mount , tells them , mat. v. . that whatever they might think , he was not come to dissolve the law , but to make it more full and strict : for that that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evident from the following part of that chapter , where he gives the precepts in a stricter sense than they were received in before . but they are all precepts of the moral law which he reinforces . what should become of the ritual law he tells the woman of samaria in these words , iohn iv. . . the hour cometh when you shall neither in this mountain , nor yet at jerusalem worship the father . but the true worshippers shall worship the father in spirit and in truth , for the father seeketh such to worship him . thus then as to the law in short . the civil and ritual part of the law delivered by moses obliges not christians , though to the jews it were a part of the law of works ; it being a part of the law of nature , that man ought to obey every positive law of god , whenever he shall please to make any such addition to the law of his nature . but the moral part of moses's law , or the moral law , ( which is every where the same , the eternal rule of right ) obliges christians and all men every where , and is to all men the standing law of works . but christian believers have the priviledge to be under the law of faith too ; which is that law whereby god justifies a man for believing , though by his works he be not just or righteous , i. e. though he came short of perfect obedience to the law of works . god alone does , or can , justifie or make just those who by their works are not so : which he doth by counting their faith for righteousness , i. e. for a compleat performance of the law. rom. iv. . abraham believed god , and it was counted to him for righteousness . v. . to him that believeth on him that justifieth the ungodly , his faith is counted for righteousness . v. . even as david also describeth the blessedness of the man unto whom god imputeth righteousness without works ; i. e. without a full measure of works , which is exact obedience . v. . saying , blessed are they whose iniquities are forgiven , and whose sins are covered . v. . blessed is the man to whom the lord will not impute sin . this faith for which god justified abraham , what was it ? it was the believing god when he engaged his promise in the covenant he made with him . this will be plain to any one who considers these places together , gen. xv. . he believed in the lord , or believed the lord. for that the hebrew phrase believing in , signifies no more but believing , is plain from st. paul's citation of this place , rom. iv. . where he repeats it thus : abraham believed god , which he thus explains , v. - . who against hope , believed in hope , that he might become the father of many nations : according to that which was spoken , so shall thy seed be . and being not weak in faith , he considered not his own body now dead , when he was about an hundred years old , nor yet the deadness of sarah's womb . he staggered not at the promise of god through unbelief ; but was strong in faith , giving glory to god. and being fully perswaded , that what he had promised , he was also able to perform . and therefore it was imputed to him for righteousness . by which it is clear , that the faith which god counted to abraham for righteousness , was nothing but a firm belief of what god declared to him , and a steadfast relying on him for the accomplishment of what he had promised . now this , says st. paul , v. , . was not writ for his [ abraham 's ] sake alone , but for us also ; teaching us , that as abraham was justified for his faith , so also ours shall be accounted to us for righteousness , if we believe god as abraham believed him . whereby 't is plain is meant the firmness of our faith without staggering , and not the believing the same propositions that abraham believed ; viz. that though he and sarah were old , and past the time and hopes of children , yet he should have a son by her , and by him become the father of a great people , which should possess the land of canaan . this was what abraham believed , and was counted to him for righteousness . but no body i think will say , that any ones believing this now , shall be imputed to him for righteousness . the law of faith then , in short , is for every one to believe what god requires him to believe , as a condition of the covenant he makes with him ; and not to doubt of the performance of his promises . this the apostle intimates in the close here , v. . but for us also , to whom it shall be imputed , if we believe on him that raised up iesus our lord from the dead . we must therefore examine and see what god requires us to believe now under the revelation of the gospel : for the belief of one invisible , eternal , omnipotent god , maker of heaven and earth , &c. was required before , as well as now . what we are now required to believe to obtain eternal life , is plainly set down in the gospel . st. iohn tells us , iohn iii. . he that believeth on the son , hath eternal life ; and he that believeth not the son , shall not see life . what this believing on him is , we are also told in the next chapter . the woman saith unto him , i know that the messiah cometh : when he is come , he will tell us all things . iesus said unto her , i that spake unto thee am he . the woman then went into the city , and saith to the men , come see a man that hath told me all things that ever i did . is not this the messiah ? and many of the samaritans believed on him ; for the saying of the woman , who testified , he told me all that ever i did . so when the samaritans were come unto him , many more believed because of his words , and said to the woman ; we believe not any longer because of thy saying , for we have heard our selves , and we know that this man is truly the saviour of the world , the messiah , john iv. , . . , , , . by which place it is plain , that believing on the son is the believing that iesus was the messiah ; giving credit to the miracles he did , and the profession he made of himself . for those who were said to believe on him for the saying of the woman , v. . tell the woman , that they now believed not any longer because of her saying ; but that having heard him themselves , they knew , i. e. believed past doubt that he was the messiah . this was the great proposition that was then controverted concerning jesus of nazareth , whether he was the messiah or no ; and the assent to that , was that which distinguished believers form unbelievers . when many of his disciples had forsaken him , upon his declaring that he was the bread of life which came down from heaven , he said to the apostles , will ye also go away ? then simon peter answered him ; lord , to whom shall we go ? thou hast the words of eternal life . and we believe , and are sure thou art the messiah , the son of the living god , iohn vi. . this was the faith which distinguished them form apostates and unbelievers , and was sufficient to continue them in the rank of apostles : and it was upon the same proposition , that iesus was the messiah the son of the living god , owned by st. peter , that our saviour said , he would build his church . mat. xvi . - . to convince men of this he did his miracles : and their assent to , or not assenting to this , made them to be , or not to be of his church ; believers , or not believers . the iews came round about him , and said unto him , how long dost thou make us doubt ? if thou be the messiah tell us plainly . iesus answered them ; i told you , and ye believed not : the works that i do in my father's name they bear witness of me . but ye believe not , because ye are not of my sheep , john x. - . conformable hereunto st. iohn tells us , that many deceivers are entered into the world , who confess not that iesus , the messiah , is come in the flesh . this is a deceiver , and an antichrist , whosoever abideth not in the doctrine of the messiah has not god. he that abideth in the doctrine of the messiah , i. e. that jesus is he , hath both the father and the son , john . , . that this is the meaning of the place , is plain from what he says in his foregoing epistle , whosoever believeth that iesus is the messiah , is born of god , john v. . and therefore drawing to a close of his gospel , and shewing the end for which he writ it , he has these words : many other signs truly did iesus in the presence of his disciples , which are not written in this book ; but these are written , that ye may believe that iesus is the messiah , the son of god ; and that believing ye might have life through his name , john xx. , . whereby it is plain , that the gospel was writ to induce men into a belief of this proposition , that iesus of nazareth was the messiah ; which if they believed , they should have life . accordingly the great question amongst the jews was , whether he were the messiah or no : and the great point insisted on and promulgated in the gospel was , that he was the messiah . the first glad tidings of his birth , brought to the shepherds by an angel , was in these words : fear not , for behold i bring you good tidings of great joy , which shall be to all people ; for to you is born this day in the city of david a saviour , who is the messiah the lord , luke ii. . our saviour discoursing with martha about the means of attaining eternal life , saith to her , iohn xi . . whosoever believeth in me shall never die . believest thou this ? she saith unto him , yea , lord , i believe that thou art the messiah , the son of god , which should come into the world . this answer of hers sheweth what it is to believe in jesus christ , so as to have eternal life , viz. to believe that he is the messiah the son of god , whose coming was foretold by the prophets . and thus andrew and philip express it : andrew says to his brother simon , we have found the messiah , which is , being interpreted , the christ. philip saith to nathanael , we have found him of whom moses in the law , and the prophets did write , iesus of nazareth , the son of joseph , iohn i. . . according to what the evangelist says in this place , i have , for the clearer understanding of the scripture , all along put messiah for christ. christ being but the greek name for the hebrew messiah , and both signifying the anointed . and that he was the messiah , was the great truth he took pains to convince his disciples and apostles of ; appearing to them after his resurrection : as may be seen , luke xxiv . which we shall more particularly consider in another place . there we read what gospel our saviour preach'd to his disciples and apostles ; and that , as soon as he was risen from the dead , twice the very day of his resurrection . and if we may gather what was to be believed by all nations , from what was preached unto them ; we may observe , that the preaching of the apostles every where in the acts tended to this one point , to prove that jesus was the messiah . indeed , now after his death , his resurrection was also commonly required to be believed as a necessary article , and sometimes solely insisted on : it being a mark and undoubted evidence of his being the messiah , and necessary now to be believed by those who would receive him as the messiah . for since the messiah was to be a saviour and a king , and to give life and a kingdom to those who received him , as we shall see by and by , there could have been no pretence to have given him out for the messiah , and to require men to believe him to be so , who thought him under the power of death , and corruption of the grave . and therefore those who believed him to be the messiah , must believe that he was risen from the dead : and those who believed him to be risen from the dead , could not doubt of his being the messiah . but of this more in another place . let us see therefore how the apostles preached christ , and what they proposed to their hearers to believe . st. peter at ierusalem , acts ii. by his first sermon , converted three thousand souls . what was his word , which , as we are told , v. . they gladly received , and thereupon were baptized ? that may be seen from v. . to v. . in short this ; which is the conclusion drawn from all that he had said , and which he presses on them as the thing they were to believe , viz. therefore let all the house of israel know assuredly , that god hath made that same iesus , whom ye have crucified , lord and messiah , v. . to the same purpose was his discourse to the jews in the temple , acts iii. the design whereof you have , v. . but those things that god before had shewed by the mouth of all his prophets , that the messiah should suffer , he hath so fulfilled . in the next chapter acts iv. peter and iohn being examined about the miracle on the lame man , profess it to have been done in the name of jesus of nazareth , who was the messiah , in whom alone there was salvation , v. - . the same thing they confirm to them again , acts v. - . and daily in the temple , and in every house they ceased not to teach and preach iesus the messiah , v. . what was stephen's speech to the council , acts vii . but a reprehension to them , that they were the betrayers and murderers of the iust one ? which is the title by which he plainly designs the messiah , whose coming was foreshewn by the prophets , v. , . and that the messiah was to be without sin ( which is the import of the word just ) was the opinion of the jews , appears from iohn ix . v. . compared with . acts viii . philip carries the gospel to samaria . then philip went down to samaria , and preached to them . what was it he preached ? you have an account of it in this one word , the messiah , v. . this being that alone which was required of them , to believe that iesus was the messiah ; which , when they believed , they were baptized . and when they believed philip 's preaching the gospel of the kingdom of god , and the name of iesus the messiah , they were baptized both men and women , v. . philip being sent from thence , by a special call of the spirit , to make an eminent convert , out of isaiah preaches to him jesus , v. . and what it was he preached concerning iesus , we may know by the profession of faith the eunuch made , upon which he was admitted to baptism . v. . i believe that iesus christ is the son of god : which is as much as to say , i believe that he , whom you call jesus christ , is really and truly the messiah that was promised . for that believing him to be the son of god , and to be the messiah , was the same thing , may appear by comparing iohn i. . with v. . where nathanael owns jesus to be the messiah in these terms : thou art the son of god ; thou art the king of israel . so the jews , luke xxii . . asking christ , whether he were the son of god ; plainly demand of him , whether he were the messiah ? which is evident by comparing that with the three preceding verses . they ask him , v. . whether he were the messiah ? he answers , if i tell you , you will not believe ; but withal tells them , that from thenceforth he should be in possession of the kingdom of the messiah , expressed in these words , v. . hereafter shall the son of man sit on the right hand of the power of god : which made them all cry our , art thou then the son of god ? i. e. dost thou then own thy self to be the messiah ? to which he replies ; ye say that i am . that the son of god was the known title of the messiah at that time amongst the jews , we may see also from what the jews say to pilate , john xix . . we have a law , and by our law he ought to die , because he made himself the son of god ; i. e. by making himself the messiah , the prophet which was to come , but falsely ; and therefore he deserves to die by the law , deut. xviii . . that this was the common signification of the son of god , is farther evident form what the chief priests , mocking him , said , when he was at the cross , mat. xxvii . . he saved others , himself he cannot save : if he be the king of israel , let him now come down from the cross , and we will believe him . he trusted in god , let him deliver him now , if he will have him ; for he said , i am the son of god ; i. e. he said , he was the messiah : but 't is plainly false ; for if he were , god would deliver him : for the messiah is to be king of israel , the saviour of others ; but this man cannot save himself . the chief priests mention here the two titles then in use whereby the jews commonly designed the messiah , viz. son of god , and king of israel . that of son of god , was so familiar a compellation of the messiah , who was then so much expected and talked of , that the romans it seems , who lived amongst them , had learned it ; as appears from v. . now when the centurion , and they that were with him , watching iesus , saw the earthquake , and those things that were done , they feared greatly , saying , truly this was the son of god ; this was that extraordinary person that was looked for . acts ix . st. paul exercising the commission to preach the gospel , which he had received in a miraculous way , v. . straitway preached christ in the synagogues , that he is the son of god ; i. e. that jesus was the messiah : for christ in this place is evidently a proper name . and that this was it which paul preached , appears from v. . saul increased the more in strength , and confounded the jews who dwelt in damascus , proving that this is the very christ , i. e. the messiah . peter , when he came to cornelius at cesarea ; who by a vision was ordered to send for him , as peter on the other side was by a vision commanded to go to him ; what does he teach him ? his whole discourse , acts x. tends to shew what he says god commanded the apostles to preach unto the people , and to testifie ; that it is he [ jesus ] which was ordained of god to be the iudge of the quick and the dead . and that it was to him that all the prophets give witness , that through his name whosoever believeth in him shall have remission of sins , v. , . this is the word which god sent to the children of israel ; that word which was published throughout all judea , and began from galilee , after the baptism which iohn preached , v. , . and these are the words which had been promised to cornelius , acts xi . . whereby he and all his house should be saved : which words amount only to thus much , that iesus was the messiah , the saviour that was promised . upon their receiving of this ( for this was all was taught them ) the holy ghost fell on them , and they were baptized . 't is observable here , that the holy ghost fell on them before they were baptized ; which in other places converts received not till after baptism . the reason whereof seems to be this ; that god by bestowing on them the holy ghost , did thus declare from heaven , that the gentiles , upon believing iesus to be the messiah , ought to be admitted into the church by baptism as well as the jews . whoever reads st. peter's defence , acts xi . when he was accused by those of the circumcumcision , that he had not kept that distance which he ought with the uncircumcised , will be of this opinion ; and see by what he says , v. , , . that this was the ground , and an irresistible authority to him for doing so strange a thing , as it appeared to the jews ( who alone yet were members of the christian church ) to admit gentiles into their communion , upon their believing . and therefore st. peter , in the foregoing chapter , acts x before he would baptize them , proposes this question to those of the circumcision , which came with him , and were astonished , because that on the gentiles also was poured out the gift of the holy ghost : can any one forbid water , that these should not be baptized , who have received the holy ghost as well as we ? v. . and when some of the sect of the pharisees , who believed ▪ thought it needful that the converted gentiles should be circumcised , and keep the law of moses , acts xv. peter rose up and said unto them , men and brethren , you know that a good while ago god made choice amongst us , that the gentiles , viz. cornelius , and those here converted with him , by my mouth should hear the gospel , and believe . and god , who knoweth the hearts , bear them witness , giving them the holy ghost , even as he did unto us , and put no difference between us and them , purifying their hearts by faith , v. - . so that both jews and gentiles , who believed jesus to be the messiah , received thereupon the seal of baptism ; whereby they were owned to be his , and distinguished from unbelievers . from what is above - said , we may observe , that this preaching jesus to be the messiah , is called the word , and the word of god ; and believing it , receiving the word of god. vid. acts x. , . & xi . . , . and the word of the gospel , acts xv. . and so likewise in the history of the gospel , what mark , chap. iv. , . calls simply the word , st. luke calls the word of god , luke xiii . . and st. matthew , chap. xiii . . the word of the kingdom ; which were , it seems , in the gospel-writers synonymous terms , and are so to be understood by us . but to go on : acts xiii . paul preaches in the synagogue at antioch , where he makes it his business to convince the jews , that god , according to his promise , had of the seed of david raised to israel a saviour , iesus , v. . that he was he of whom the prophets writ , v. - . i. e. the messiah : and that as a demonstration of his being so , god had raised him from the dead , v. . from whence be argues thus , v. , . we evangelize to you , or bring you this gospel , how that the promise which was made to our fathers , god hath fulfilled the same unto us , in that he hath raised up iesus again ; as it is also written in the second psalm , thou art my son , this day have i begotten thee . and having gone on to prove him to be the messiah , by his resurrection from the dead , he makes this conclusion ; v. , . be it known unto you therefore , men and brethren , that through this man is preached unto you forgiveness of sins ; and by him all who believe are justified from all things , from which they could not be justified by the law of moses . this is in this chapter called the word of god over and over again : compare v. . with . . , . and chap. xii . v. . acts xvii . - . at thessalonica , paul , as his manner was , went into the synagogue , and three sabbath-days reasoned with the iews out of the scriptures ; opening and alledging , that the messiah must needs have suffered , and risen again from the dead : and that this iesus , whom i preach unto you , is the messiah . and some of them believed , and consorted with paul and silas : but the iews which believed not , set the city in an uproar . can there be any thing plainer , than that the assenting to this proposition , that jesus was the messiah , was that which distinguished the believers from the unbelievers ? for this was that alone which , three sabbaths , paul endeavoured to convince them of , as the text tells us in direct words . from thence he went to berea , and preached the same thing : and the bereans are commended , v. . for searching the scriptures , whether those things , i. e. which he had said , v. , . concerning jesus his being the messiah , were true or no. the same doctrine we find him preaching at corinth , acts xviii . - . and he reasoned in the synagogue every sabbath , and perswaded the iews and the greeks . and when silas and timotheus were come from macedonia , paul was pressed in spirit , and testified to the iews , that iesus was the messiah . and when they opposed themselves , and blasphemed , he shook his raiment , and said unto them , your blood be upon your own heads , i am clean ; from henceforth i will go unto the greeks . upon the like occasion he tells the jews at antioch , acts xiii . . it was necessary that the word of god should first have been spoken to you : but seeing you put it off from you , we turn to the gentiles . 't is plain here , st. paul's charging their blood on their own heads , is for opposing this single truth , that iesus was the messiah ; that salvation or perdition depends upon believing or rejecting this one proposition . i mean , this is all is required to be believed by those who acknowledge but one eternal and invisible god , the maker of heaven and earth , as the jews did . for that there is something more required to salvation , besides believing , we shall see hereafter . in the mean time , it is fit here on this occasion to take notice , that though the apostles in their preaching to the jews , and the devout , ( as we translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who were proselytes of the gate , and the worshippers of one eternal and invisible god , ) said nothing of the believing in this one true god , the maker of heaven and earth ; because it was needless to press this to those who believed and professed it already ( for to such , 't is plain , were most of their discourses hitherto ) yet when they had to do with idolatrous heathens , who were not yet come to the knowledge of the one only true god ; they began with that , as necessary to be believed ; it being the foundation on which the other was built , and without which it could signifie nothing . thus paul speaking to the idolatrous lystrians , who would have sacrificed to him and barnabas , says , acts xiv . . we preach unto you , that you should turn from these vanities unto the living god , who made heaven , and earth , and the sea , and all things that are therein . who in times past suffered all nations to walk in their own ways . nevertheless he left not himself without witness in that he did good , and gave us rain from heaven , and fruitful seasons , filling our hearts with food and gladness . thus also he proceeded with the idolatrous athenians , acts xvii . telling them , upon occasion of the altar dedicated to the unknown god , whom ye ignorantly worship , him declare i unto you ; god who made the world , and all things therein : seeing that he is lord of heaven and earth , dwelleth not in temples made with hands . — forasmuch then as we are the off-spring of god , we ought not to think that the godhead is like unto gold , or silver , or stone , graven by art , and man's device . and the times of this ignorance god winked at ; but now commandeth all men every where to repent : because he hath appointed a day in which he will judge the world in righteousness , by that man whom he hath ordained : whereof he hath given assurance unto all men , in that he hath raised him from the dead . so that we see , where any thing more was necessary to be proposed to be believed , as there was to the heathen idolaters , there the apostles were careful not to omit it . acts xviii . . paul at corinth reasoned in the synagogue every sabbath-day , and testified to the iews , that iesus was the messiah . ver. . and he continued there a year and six months , teaching the word of god amongst them ; i. e. the good news , that jesus was the messiah ; as we have already shewn is meant by the word of god. apollos , another preacher of the gospel , when he was instructed in the way of god more perfectly , what did he teach but this same doctrine ? as we may see in this account of him , acts xviii . . that when he was come into achaia , he helped the brethren much who had believed through grace . for he mightily convinced the iews , and that publickly , shewing by the scriptures that iesus was the messiah . st. paul , in the account he gives of himself before festus and agrippa , professes this alone to be the doctrine he taught after his conversion : for , says he , acts xxvi . . having obtained help of god , i continue unto this day , witnessing both to small and great , saying none other things than those which the prophets and moses did say should come : that the messias should suffer , and that he should be the first that should rise from the dead , and should shew light unto the people , and to the gentiles . which was no more than to prove that jesus was the messiah . this is that , which , as we have above observed , is called the word of god ; acts xi . . compared with the foregoing chapter , from v. . to the end . and xiii . . compared with . . , . and xvii . . compared with v. . . it is also called the word of the gospel , acts xv. . and this is that word of god , and that gospel , which , where-ever their discourses are set down , we find the apostles preached ; and was that faith , which made both jews and gentiles believers and members of the church of christ ; purifying their hearts , acts xv. . and carrying with it remission of sins , acts x. . so that all that was to be believed for justification , was no more but this single proposition ; that iesus of nazareth was the christ , or the messiah . all , i say , that was to be believed for justification : for that it was not all that was required to be done for justification , we shall see hereafter . though we have seen above from what our saviour has pronounced himself , iohn iii. . that he that believeth on the son , hath everlasting life ; and he that believeth not the son , shall not see life , but the wrath of god abideth on him ; and are taught from iohn iv. . compared with v. . that believing on him , is believing that he is the messiah , the saviour of the world ; and the confession made by st. peter , mat. xvi . . that he is the messiah , the son of the living god , being the rock , on which our saviour has promised to build his church ; though this , i say , and what else we have already taken notice of , be enough to convince us what it is we are in the gospel required to believe to eternal life , without adding what we have observed from the preaching of the apostles ; yet it may not be amiss , for the farther clearing this matter , to observe what the evangelists deliver concerning the same thing , though in different words ; which therefore perhaps are not so generally taken notice of to this purpose . we have above observed , from the words of andrew and philip compared , that the messiah , and him of whom moses in the law and the prophets did write , signifie the same thing . we shall now consider that place , iohn i. a little further . ver. . andrew says to simon , we have found the messiah . philip , on the same occasion , v. . says to nathanael , we have found him , of whom moses in the law and the prophets did write , iesus of nazareth , the son of joseph nathanael , who disbelieved this , when upon christ's speaking to him , he was convinced of it , declares his assent to it in these words ; rabbi , thou art the son of god , thou art the king of israel . from which it is evident , that to believe him to be him of whom moses and the prophets did write , or to be the son of god , or to be the king of israel , was in effect the same as to believe him to be the messiah : and an assent to that , was what our saviour received for believing . for upon nathanael's making a confession in these words , thou art the son of god , thou art the king of israel ; iesus answered and said to him , because i said to thee , i saw thee under the fig-tree , dost thou believe ? thou shalt see greater things than these , v. . i desire any , one to read the latter part of the first of iohn , from v. . with attention ▪ and tell me , whether it be not plain , that this phrase , the son of god , is an expression used for the messiah . to which let him add martha's declaration of her faith , iohn xi . . in these words ; i believe that thou art the messiah , the son of god , who should come into the world ; and that passage of st. iohn , chap. xx. . that ye might believe that iesus is the messiah , the son of god ; and that believing , ye might have life through his name : and then tell me whether he can doubt that messiah and son of god were synonymous terms , at that time , amongst the jews . the prophecy of daniel , chap. ix . where he is called messiah the prince ; and the mention of his government and kingdom , and the deliverance by him , in isaiah , daniel , and other prophesies , understood of the messiah ; were so well known to the jews , and had so raised their hopes of him about this time , which by their account was to be the time of his coming to restore the kingdom to israel , that herod no sooner heard of the magi's enquiry after him that was born king of the iews , mat. ii. but he forthwith demanded of the chief priests and scribes , where the messiah should be born , v. . not doubting , but if there were any king born to the jews , it was the messiah : whose coming was now the general expectation , as appears , luke iii. . the people being in expectation , and all men musing in their hearts of john , whether he were the messiah or not . and when the priests and levites sent to ask him who he was ; he understanding their meaning , answers , iohn i. . that he was not the messiah : but he bears witness that jesus is the son of god , i. e. the messiah , v. . this looking for the messiah at this time , we see also in simeon ; who is said to be waiting for the consolation of israel , luke ii. . and having the child jesus in his arms , he says he had seen the salvation of the lord , v. . and anna coming at the same instant into the temple , she gave thanks also unto the lord , and spake of him to all them that looked for redemption in israel , v. . and of ioseph of arimathea , it is said , mark xv. . that he also expected the kingdom of god : by all which was meant the coming of the messiah . and luke xix . . 't is said , they thought that the kingdom of god should immediately appear . this being premised , let us see what it was that iohn the baptist preached , when he first entred upon his ministry . that st. matthew tells us , chap. iii. , . in those days came john the baptist preaching in the wilderness of judea , saying , repent , for the kingdom of heaven is at hand . this was a declaration of the coming of the messiah ; the kingdom of heaven and the kingdom of god being the same , as is clear out of several places of the evangelists ; and both signifying the kingdom of the messiah . the profession which iohn the baptist made , when sent to the jews , iohn i. . was , that he was not the messiah ; but that jesus was . this will appear to any one , who will compare v. - . with iohn iii. . . the jews being very inquisitive to know whether iohn were the messiah ; he positively denies it , but tells them , he was only his fore-runner ; and that there stood one amongst them , who would follow him , whose shoe-latchet he was not worthy to untie . the next day seeing jesus , he says , he was the man ; and that his own baptizing in water , was only that iesus might be manifested to the world ; and that he knew him not , till he saw the holy ghost descend upon him . he that sent him to baptize having told him , that he on whom he should see the spirit decend , and rest upon , he it was that should baptize with the holy ghost ; and that therefore he witnessed , that this was the son of god , v. . i. e. the messiah . and chap. iii. , &c. they came to iohn the baptist , and tell him , that iesus baptized , and that all men went to him . iohn answers , he has his authority from heaven ; you know i never said , i was the messiah , but that i was sent before him ; he must increase , but i must decrease ; for god hath sent him , and he speaks the words of god ; and god hath given all things into the hands of his son , and he that believes on the son , hath eternal life ; the same doctrine , and nothing else but what was preached by the apostles afterwards : as we have seen all through the acts , v. g. that jesus was the messiah . and thus it was that iohn bears witness of our saviour , as jesus himself says , iohn v. . this also was the declaration was given of him at his baptism , by a voice from heaven ; this is my beloved son , in whom i am well pleased , mat. iii. . which was a declaration of him to be the messiah ; the son of god being ( as we have shewed ) understood to signifie the messiah . to which we may add the first mention of him after his conception , in the words of the angel to ioseph ; mat. i. . thou shalt call his name iesus , or saviour ; for he shall save his people from their sins . it was a received doctrine in the jewish nation , that at the coming of the messiah , all their sins should be forgiven them . these words therefore of the angel we may look on as a declaration , that jesus was the messiah ; whereof these words , his people , are a further mark ; which suppose him to have a people , and consequently to be a king. after his baptism , jesus himself enters upon his ministry . but before we examine what it was he proposed to be believed , we must observe , that there is a three-fold declaration of the messiah . . by miracles . the spirit of prophecy had now for many ages forsaken the jews : and though their common-wealth were not quite dissolved , but that they lived under their own laws , yet they were under a foreign dominion , subject to the romans . in this state their account of the time being up , they were in expectation of the messiah ; and of deliverance by him in a kingdom , he was to set up , according to their ancient prophesies of him : which gave them hopes of an extraordinary man yet to come from god , who with an extraordinary and divine power , and miracles , should evidence his mission , and work their deliverance . and of any such extraordinary person who should have the power of doing miracles , they had no other expectation but only of their messiah . one great prophet and worker of miracles , and only one more , they expected ; who was to be the messiah . and therefore we see the people justified their believing in him , i. e. their believing him to be the messiah , because of the miracles he did ; iohn vii . . and many of the people believed in him , and said , when the messiah cometh , will he do more miracles than this man hath done ? and when the jews , at the feast of dedication , iohn x. , . coming about him , said unto him , how long dost thou make us doubt ? if thou be the messiah , tell us plainly . iesus answered them , i told you , and ye believed not ; the works that i do in my father's name , bear witness of me . and iohn v. . he says , i have a greater witness than that of john ; for the works which the father hath given me to do , the same works that i do , bear witness of me , that the father hath sent me . where , by the way , we may observe , that his being sent by the father , is but another way of expressing the messiah ; which is evident from this place here , iohn v. compared with that of iohn x. last quoted . for there he says , that his works bear witness of him : and what was that witness ? viz. that he was the messiah . here again he says , that his works bear witness ? of him : and what is that witness ? viz. that the father sent him . by which we are taught , that to be sent by the father , and to be the messiah , was the same thing , in his way of declaring himself . and accordingly we find , iohn iv. . & xi . . and elsewhere , many hearkened and assented to this testimony , and believed on him , seeing the things that he did . . another way of declaring the coming of the messiah , was by phrases and circumlocutions , that did signifie or intimate his coming ; though not in direct words pointing out the person . the most usual of these were , the kingdom of god , and of heaven ; because it was that which was oftnest spoken of the messiah , in the old testament , in very plain words : and a kingdom was that which the jews most looked after , and wished for . in that known place , isa. ix . the government shall be upon his shoulders ; he shall be called the prince of peace : of the increase of his government and peace there shall be no end : vpon the throne of david , and upon his kingdom , to order it , and to establish it with iudgment , and with iustice , from henceforth even for ever . micah v. . but thou , bethlehem ephratah , though thou be little among the thousands of judah , yet out of thee shall he come forth unto me , that is to be the rvler in israel . and daniel , besides that he calls him messiah the prince , chap. ix . . in the account of his vision of the son of man , chap. vii . , . says , there was given him dominion , glory , and a kingdom , that all people , nations , and languages should serve him : his dominion is an everlasting dominion which shall not pass away ; and his kingdom that which shall not be destroyed . so that the kingdom of god , and the kingdom of heaven , were common phrases amongst the jews , to signifie the times of the messiah . luke xiv . . one of the jews that sat at meat with him , said unto him , blessed is he that shall eat bread in the kingdom of god. chap. xvii . . the pharisees demanded , when the kingdom of god should come ? and st. iohn baptist came , saying , repent , for the kingdom of heaven is at hand : a phrase he would not have used in preaching , had it not been understood . there are other expressions that signified the messiah , and his coming ; which we shall take notice of as they come in our way . . by plain and direct words , declaring the doctrine of the messiah ; speaking out that jesus was he : as we see the apostles did , when they went about preaching the gospel , after our saviour's resurrection . this was the open clear way , and that which one would think the messiah himself , when he came , should have taken ; especially if it were of that moment , that upon mens believing him to be the messiah , depended the forgiveness of their sins . and yet we see that our saviour did not : but on the contrary , for the most part , made no other discovery of himself , at least in iudea , and at the beginning of his ministry , but in the two former ways , which were more obscure ; not declaring himself to be the messiah , any otherwise than as it might be gathered from the miracles he did , and the conformity of his life and actions with the prophesies of the old testament concerning him ; and from some general discourses of the kingdom of the messiah being come , under the name of the kingdom of god , and of heaven . nay , so far was he from publickly owning himself to be the messiah , that he forbid the doing of it : mark viii . - . he asked his disciples , whom do men say that i am ? and they answered , john the baptist ; but some say , elias ; and others , one of the prophets . ( so that it is evident , that even those who believed him an extraordinary person , knew not yet who he was , or that he gave himself out for the messiah ; though this was in the third year of his ministry , and not a year before his death . ) and he saith unto them , but whom say ye that i am ? and peter answered , and said unto him , thou art the messiah . and he charged them that they should tell no man of him . luke iv. . and devils came out of many , crying , thou art the messiah , the son of god : and he rebuking them , suffered them not to speak , that they knew him to be the messiah . mark iii. , . unclean spirits , when they saw him , fell down before him , and cryed , saying , thou art the son of god : and he straitly charged them that they should not make him known . here again we may observe from the comparing of the two texts , that thou art the son of god ; or , thou art the messiah ; were indifferently used for the same thing . but to return to the matter in hand . this concealment of himself will seem strange , in one who was come to bring light into the world , and was to suffer death for the testimony of the truth . this reservedness will be thought to look as if he had a mind to conceal himself , and not to be known to the world for the messiah ; nor to be believed on as such . but we shall be of another mind , and conclude this proceeding of his according to divine wisdom , and suited to a fuller manifestation and evidence of his being the messiah ; when we consider , that he was to fill out the time foretold of his ministry ; and , after a life illustrious in miracles and good works , attended with humility , meekness , patience , and suffering , and every way conformable to the prophesies of him , should be lead as a sheep to the slaughter , and with all quiet and submission be brought to the cross , though there were no guilt nor fault found in him . this could not have been , if as soon as he appeared in publick , and began to preach , he had presently professed himself to have been the messiah ; the king that owned that kingdom he published to be at hand . for the sanhedrim would then have laid hold on it , to have got him into their power , and thereby have taken away his life ; at least , they would have disturbed his ministry , and hindred the work he was about . that this made him cautious , and avoid , as much as he could , the occasions of provoking them , and falling into their hands , is plain from iohn vii . . after these things iesus walked in galilee ; out of the way of the chief priests and rulers ; for he would not walk in iewry , because the iews sought to kill him . thus , making good what he foretold them at ierusalem , when at the first passover after his beginning to preach the gospel , upon his curing the man at the pool of bethesday , they sought to kill him , iohn v. . ye have not , says he , v. . his word abiding amongst you : for whom he hath sent , him ye believe not . this was spoken more particularly to the jews of ierusalem , who were the forward men , zealous to take away his life : and it imports , that because of their unbelief and opposition to him , the word of god , i. e. the preaching of the kingdom of the messiah , which is often called the word of god , did not stay amongst them : he could not stay amongst them , preach and explain to them the kingdom of the messiah . that the word of god , here , signifies the word of god that should make jesus known to them to be the messiah , is evident from the context : and this meaning of this place is made good by the event . for after this , we hear no more of jesus at ierusalem , till the pentecost come twelve month ; though 't is not to be doubted but that he was there the next passover , and other feasts between , but privately . and now at ierusalem , at the feast of pentecost , near fifteen months after , he says very little , and not a word of the kingdom of heaven being come , or at hand ; nor did he any miracle there . and returning to ierusalem at the feast of tabernacles , it is plain , that from this time till then , which was a year and a half , he had not taught them at ierusalem . for , . it is said , iohn vii . . . that he teaching in the temple at the feast of tabernacles , the iews marvelled , saying , how knoweth this man letters , having never learned ? a sign they had not been used to his preaching : for if they had , they would not now have marvelled . . ver. . he says thus to them : did not moses give you the law , and yet none of you keep the law ? why go you about to kill me ? one work , or miracle , i did here amongst you , and ye all marvel . moses therefore gave unto you circumcision , and ye on the sabbath-day circumcise a man : if a man on the sabbath-day receive circumcision , that the law of moses should not be broken , are ye angry with me , because i have made a man every way whole on the sabbath-day ? which is a direct defence of what he did at ierusalem a year and a half before , when he last preached to them there ; which is reported , iohn v. - . and it is at that very time when he told them v. . ye have not the word of god remaining among you , because whom he hath sent ye believe not . whereby , i think , he signifies his not staying and being frequent amongst them , preaching the gospel of the kingdom ; because their great unbelief , opposition , and malice to him would not permit his stay and preaching amongst them . this was manifestly so in fact . for the first miracle he did at ierusalem , which was at the second passover after his baptism , brought him in danger of his life ; which made him forbear preaching again there till the feast of tabernacles , immediately preceding his last passover : so that till half a year before his passion , he did but one miracle , and preached but once publickly , at ierusalem . these tryals he made there : but found their unbelief such , that if he had staid and persisted to preach the good tidings of the kingdom , and to shew himself by miracles among them , he could not have had time and freedom to do those works which his father had given him to finish , as he says , v. . of this fifth of st. iohn . when upon the curing of the withered hand on the sabbath-day , the pharisees took counsel with the herodians , how they might destroy him ; iesus withdrew himself with his disciples to the sea : and a great multitude from galilee followed him , and from judea , and from ierusalem , and from idumea , and from beyond jordan , and they about tyre and sidon a great multitude ; when they had heard what great things he did , came unto him , and he healed them all , and charged them that they shovld not make him known : that it might be fulfilled what was spoken by the prophet isaiah , saying : behold my servant whom i have chosen ; my beloved , in whom my soul is well pleased : i will put my spirit upon him , and he shall shew iudgment to the gentiles . he shall not strive , nor cry , neither shall any man hear his voice in the streets , mat. xii . and mark iii. and iohn xi . . upon the news of our saviour's raising lazarus from the dead , the chief priests and pharisees convened the sanhedrim , and said , what do we ? for this man does many miracles . v. . then from that day forth they took counsel together for to put him to death . v. . iesus therefore walked no more openly amongst the iews . his miracles had now so much declared him to be the messiah , that the jews could no longer bear him , nor he trust himself amongst them ; but went thence unto a country near to the wilderness , into a city called ephraim , and there continued with his disciples . this was but a little before his last passover , as appears by the following words , v. . and the iews passover was nigh at hand : and he could not , now his miracles had made him so well known , have been secure the little time that now remained till his hour was fully come ; if he had not with his wonted and necessary caution withdrawn , and walked no more openly amongst the iews , till his time ( at the next passover ) was fully come ; and then again he appeared amongst them openly . nor would the romans have suffered him , if he had gone about preaching that he was the king whom the jews expected . such an accusation would have been forwardly brought against him by the jews , if they could have heard it out of his own mouth ; and that had been his publick doctrine to his followers , which was openly preached by the apostles after his death , when he appeared no more . and of this they were accused , acts xvii . - . but the iews which believed not , moved with envy , took unto them certain lewd fellows of the baser sort , and gathered a company , and set all the city in an uproar ; and assaulted the house of jason , and sought to bring them out to the people . and when they found them [ paul and silas ] not , they drew jason and certain brethren unto the rulers of the city , crying , these that have turned the world upside down , are come hither also , whom jason hath received : and these all do contrary to the decrees of caefar , saying , that there is another king , one iesus . and they troubled the people and the rulers of the city , when they heard these things : and when they had taken security of jason and the other , they let them go . though the magistrates of the world had no great regard to the talk of a king , who had suffered death , and appeared no longer any where ; yet if our saviour had openly declared this of himself in his life-time , with a train of disciples and followers every where owning and crying him up for their king , the roman governour of iudea could not have forborn to have taken notice of it , and have made use of their force against him . this the jews were not mistaken in ; and therefore made use of it as the strongest accusation , and likeliest to prevail with pilate against him for the taking away his life ; it being treason , and an unpardonable offence , which could not scape death from a roman deputy , without the forfeiture of his own life . thus then they accuse him to pilate , luke xxiii . . we found this fellow perverting the nation , and forbidding to give tribute to caesar , saying , that he himself is the messiah , a king. our saviour indeed , now that his time was come , ( and he in custody , and forsaken of all the world , and so out of all danger of raising any sedition or disturbance , ) owns himself , to pilate , to be a king ; after having first told pilate , iohn xviii . . that his kingdom was not of this world : and for a kingdom in another world , pilate knew that his master at rome concerned not himself . but had there been any the least appearance of truth in the allegations of the jews , that he had perverted the nation ; forbidding to pay tribute to caesar , or drawing the people after him , as their king ; pilate would not so readily have pronounced him innocent . but we see what he said to his accusers , luke xxiii . , . pilate , when he had called together the chief priests and the rulers of the people , said unto them , you have brought this man unto me , as one that perverteth the people ; and behold , i having examined him before you , have found no fault in this man , touching those things whereof you accuse him : no , nor yet herod , for i sent you to him ; and lo , nothing worthy of death is done by him . and therefore finding a man of that mean condition , and innocent life , ( no mover of seditions , or disturber of the publick peace , ) without a friend or a follower ; would have dismissed him , as a king of no consequence ; as an innocent man , falsely and maliciously accused by the jews . how necessary this caution was in our saviour , to say or do nothing that might justly offend , or render him suspected to the roman governour ; and how glad the jews would have been to have any such thing against him ; we may see , luke xx. . the chief priests and the scribes watched him , and sent forth spies , who should feign themselves just men , that might take hold of his words , that so they might deliver him unto the power and authority of the governour . and the very thing wherein they hoped to entrap him in this place , was paying tribute to caesar , which they afterwards falsely accused him of . and what would they have done , if he had before them professed himself to have been the messiah , their king and deliverer ? and here we may observe the wonderful providence of god , who had so ordered the state of the jews at the time when his son was to come into the world ; that though neither their civil constitution , nor religious worship were dissolved , yet the power of life and death was taken from them ; whereby he had an opportunity to publish the kingdom of the messiah ; that is , his own royalty , under the name of the kingdom of god , and of heaven : which the jews well enough understood , and would certainly have put him to death for , had the power been in their own hands . but this being no matter of accusation to the romans , hindred him not from speaking of the kingdom of heaven , as he did : sometimes in reference to his appearing in the world , and being believed on by particular persons ; sometimes in reference to the power should be given him by the father at his resurrection ; and sometimes in reference to his coming to judge the world at the last day in the full glory and completion of his kingdom . these were ways of declaring himself , which the jews could lay no hold on , to bring him in danger with pontius pilate , and get him seized and put to death . another reason there was , that hindred him as much as the former from professing himself in express words to be the messiah ; and that was , that the whole nation of the jews expecting at this time their messiah , and deliverance by him from the subjection they were in to a foreign yoke , the body of the people would certainly upon his declaring himself to be the messiah their king , have rose up in rebellion , and set him at the head of them . and indeed , the miracles that he did so much disposed them to think him to be the messiah , that though shrouded under the obscurity of a mean condition , and a very private simple life , and his passing for a galilean , ( his birth at bethlehem being then concealed ) and he not assuming to himself any power or authority , or so much as the name of the messiah , yet he could hardly avoid being set up by a tumult , and proclaimed their king. so iohn tells us , chap. v. , . then those men , when they had seen the miracles that iesus did , said , this is of a truth that prophet that should come into the world. when therefore iesus perceived that they would come to take him by force to make him king , he departed again into a mountain himself alone . this was upon his feeding of five thousand with five barley loaves and two fishes . so hard was it for him , doing those miracles which were necessary to testifie his mission , and which often drew great multitudes after him , mat. iv. . to keep the heady and hasty multitude from such disorder , as would have involved him in it ; and have disturbed the course , and cut short the time of his ministry ; and drawn on him the reputation and death of a turbulent seditious malefactor : contrary to the design of his coming , which was to be offered up a lamb blameless , and void of offence ; his innocence appearing to all the world , even to him that delivered him up to be crucified . this it would have been impossible to have avoided , if in his preaching every where , he had openly assumed to himself the title of their messiah ; which was all was wanting to set the people in a flame ; who , drawn by his miracles , and the hopes of finding a deliverer in so extraordinary a man , followed him in great numbers . we read every where of multitudes ; and in luke xii . . of myriads that were gathered about him . this conflux of people , thus disposed , would not have failed , upon his declaring himself to be the messiah , to have made a commotion , and with force set him up for their king. it is plain therefore from these these two reasons , why , ( though he came to preach the gospel , and convert the world to a belief of his being the messiah , and though he says so much of his kingdom , under the title of the kingdom of god , and the kingdom of heaven , ) he yet makes it not his business to perswade them that he himself is the messiah , or does in his publick preaching declare himself to be him . he inculcates to the people , on all occasions , that the kingdom of god is come . he shews the way of admittance into this kingdom , viz. repentance and baptism ; and teaches the laws of it , viz. good life , according to the strictest rules of vertue and morality . but who the king was of this kingdom , he leaves to his miracles to point out to those who would consider what he did , and make the right use of it , now ; or to witness to those who should hearken to the apostles hereafter ; when they preached it in plain words , and called upon them to believe it , after his resurrection ; when there should be no longer any fear that it should cause any disturbance in civil societies and the governments of the world. but he could not declare himself to be the messiah , without manifest danger of tumult and sedition . and the miracles he did , declared it so much , that he was fain often to hide himself , and withdraw from the concourse of the people . the leper that he cured , mark i. though forbid to say any thing , yet blazed it so abroad , that iesus could no more openly enter into the city , but was without in desart places ; and there they came to him from every quarter . and thus he did more than once . this being premised , let us take a view of the promulgation of the gospel by our saviour himself , and see what it was he taught the world , and required men to believe . the first beginning of his ministry , whereby he shewed himself , seems to be at cana in galilee , soon after his baptism ; where he turned water into wine : of which st. iohn , chap. ii. . says thus , this beginning of miracles iesus made , and manifested his glory , and his disciples believed in him . his disciples here believed in him , but we hear not of any other preaching to them , but by this miracle , whereby he manifested his glory ; i. e. of being the messiah the prince . so nathanael , without any other preaching , but only our saviour's discovering to him that he knew him after an extraordinary manner , presently acknowledges him to be the messiah ; crying , rabbi , thou art the son of god ; thou art the king of israel . from hence , staying a few days at capernaum , he goes to ierusalem to the passover ; and there he drives the traders out of the temple , iohn ii. - . saying , make not my father's house a house of merchandize . where we see , he uses a phrase , which by interpretation signifies that he was the son of god , though at that time unregarded . v. . hereupon the jews demand , what sign dost thou shew us , since thou doest these things ? iesus answered , destroy ye this temple , and in three days i will raise it again . this is an instance of what way jesus took to declare himself : for 't is plain by their reply , the jews understood him not , nor his disciples neither ; for 't is said , v. . when therefore he was risen from the dead , his disciples remembred that he said this to them : and they believed the scripture , and the saying of iesus to them . this therefore we may look on , in the beginning , as a pattern of christ's preaching , and shewing himself to the jews ; which he generally followed afterwards , viz. such a manifestation of himself , as every one at present could not understand ; but yet carried such an evidence with it to those who were well disposed now , or would reflect on it when the whole course of his ministry was over , as was sufficient clearly to convince them that he was the messiah . the reason of this method used by our saviour , the scripture gives us here , at this his first appearing in publick ; after his entrance upon his ministry ; to be a rule and light to us in the whole course of it . for the next verse taking notice that many believed on him , because of his miracles , ( which was all the preaching they had . ) 't is said , v. . but iesus did not commit himself unto them , because he knew all men ; i. e. he declared not himself so openly to be the messiah , their king , as to put himself into the power of the jews , by laying himself open to their malice ; whom he knew would be so ready to lay hold on it to accuse him . for , as the next verse . shews , he knew well enough what was in them . we may here farther observe , that believing in his name , signifies believing him to be the messiah . v. . tells us , that many at the passover believed in his name , when they saw the miracles that he did . what other faith could these miracles produce in them , who saw them , but that this was he , of whom the scripture spoke , who was to be their deliverer ? whilst he was now at ierusalem , nicodemus , a ruler of the jews , comes to him , iohn iii. - . to whom he preaches eternal life by faith in the messiah , v. . & . but in general terms , without naming himself to be that messiah ; though his whole discourse tends to it . this is all we hear of our saviour the first year of his ministry ; but only his baptism , fasting , and temptation in the beginning of it ; and spending the rest of it after the passover in iudea with his disciples , baptizing there . but when he knew that the pharisees reported that he made and baptized more disciples than john , he left judea , and got out of their way again into galilee , john iv. . . in his way back , by the well of sichar , he discourses with the samaritan woman ; and after having opened to her the true and spiritual worship which was at hand , which the woman presently understands of the times of the messiah , who was then looked for ; thus she answers , v. . i know that the messiah cometh : when he is come , he will tell us all things . whereupon our saviour , though we hear no such thing from him in ierusalem or iudea , or to nicodemus , yet here to this samaritan woman , he in plain and direct words owns and declares , that he himself , who talked with her , was the messiah , v. . this would seem very strange , that he should be more free and open to a samaritan , than he was to the jews ; were not the reason plain from what we have observed above . he was now out of iudea , with a people with whom the iews had no commerce ; v. . who were not disposed out of envy , as the iews were , to seek his life , or to accuse him to the roman governour , or to make an insurrection to set a iew up for their king. what the consequence was of his discourse with this samaritan woman , we have an account , v. . - . she left her water-pot , and went her way into the city , and saith to the men , come , see a man who told me all things that ever i did : is not this the messiah ? and many of the samaritans of that city believed on him for the saying of the woman , which testified , he told me all that ever i did . so when the samaritans were come unto him , they besought him that he would tarry with them : and he abode there two days . and many more believed because of his own word : and said unto the woman , now we believe not because of thy saying ; for we have heard him our selves ; and we know , ( i. e. are fully perswaded , ) that it is indeed the messiah , the saviour of the world. by comparing v. . with & . it is plain , that believing on him signifies no more than believing him to be the messiah . from sichar jesus goes to nazareth , the place he was bred up in ; and there reading in the synagogue a prophecy concerning the messiah out of the lxi of isaiah , he tells them , luke iv. . this day is this scripture fulfilled in your ears . but being in danger of his life at nazareth , he leaves it , for capernaum : and then , as st. matthew informs us , chap. iv. . he began to preach , and say , repent , for the kingdom of heaven is at hand . or , as st. mark has it , chap. i. , . preaching the gospel of the kingdom of god ; and saying , the time is fulfilled , and the kingdom of god is at hand , repent ye , and believe in the gospel ; i. e. believe this good news . this removing to capernaum , and seating himself there in the borders of zabulon and naphtali , was , as st. matthew observes , chap. iv. - . that a prophecy of isaiah might be fulfilled . thus the actions and circumstances of his life answered the prophesies , and declared him to be the messiah . and by what st. mark says in this place , it is manifest , that the gospel which he preached and required them to believe , was no other but the good tidings of the coming of the messiah , and of his kingdom ; the time being now fulfilled . in his way to capernaum , being come to cana , a noble-man of capernaum came to him , v. . and besought him that he would come down and heal his son , for he was at the point of death . v. . then said iesus unto him , except ye see signs and wonders , you will not believe . then he returning homewards , and finding that his son began to mend at the same hour in which iesus said unto him , thy son liveth ; he himself believed , and his whole house , v. . here this noble-man is by the apostle pronounced to be a believer . and what does he believe ? even that which jesus complains , v. . they would not believe , except they saw signs and wonders : which could be nothing but what those of samaria , in the same chapter , believed ; viz. that he was the messiah . for we no where in the gospel hear of any thing else had been proposed to be believed by them . having done miracles , and cured all their sick at capernaum , he says , let us go to the adjoyning towns , that i may preach there also ; for therefore came i forth , mark i. . or , as st. luke has it , chap. iv. . he tells the multitude , who would have kept him ▪ that he might not go from them , i must evangelize , or tell the good tidings of the kingdom of god , to other cities also ; for therefore am i sent . and st. matthew , chap. iv. . tells us how he executed this commission he was sent on . and iesus went about all galilee , teaching in their synagogues , and preaching the gospel of the kingdom , and curing all diseases . this then was what he was sent to preach every where , viz. the gospel of the kingdom of the messiah ; and by the miracles and good he did , let them know who was the messiah . hence he goes up to ierusalem , to the second passover since the beginning of his ministry . and here discoursing to the jews , who sought to kill him , upon occasion of the man , whom he had cured , carrying his bed on the sabbath-day ; and for making god his father ; he tells them , that he wrought these things by the power of god ; and that he shall do greater things : for that the dead shall , at his summons , be raised ; and that he , by a power committed to him from his father , shall judge them ; and that he is sent by his father ; and that whoever shall hear his word , and believe in him that sent him , has eternal life . this , though a clear description of the messiah , yet we may observe , that here to the angry iews , who sought to kill him , he says not a word of his kingdom , nor so much as names the messiah ; but yet that he is the son of god , and sent from god , he refers them to the testimony of iohn the baptist , to the testimony of his own miracles , and of god himself in the voice from heaven ; and of the scriptures , and of moses . he leaves them to learn from these the truth they were to believe , viz. that he was the messiah sent from god. this you may read more at large , iohn v. - . the next place where we find him preaching , was on the mount , mat. v. and luke vi. this is by much the longest sermon we have of his any where ; and , in all likelihood , to the greatest auditory . for it appears to have been to the peple gathered to him from galilee , and iudea , and ierusalem , and from beyond iordan ; and that came out of idumea , and from tyre and sidon ; mentioned mark iii. , . and luke vi. . but in this whole sermon of his we do not find one word of believing , and therefore no mention of the messiah , or any intimation to the people who himself was . the reason whereof we may gather from mat. . . where christ forbids them to make him known ; which supposes them to know already who he was . for that this xii . chapter of matthew ought to precede the sermon in the mount , is plain , by comparing it with mark ii. beginning at v. . to mark iii. . and comparing those chapters of st. mark with luke vi. and i desire my reader once for all here to take notice , that i have all along observed the order of time in our saviour's proaching ; and have not , as i think , passed by any of his discourses . in this sermon our saviour only teaches them what were the laws of his kingdom , and what they must do who were admitted into it , of which i shall have occasion to speak more at large in another place ; being at present only enquiring what our saviour proposed as matter of faith to be believed . after this , iohn the baptist sends to him this message , luke vii . . asking , art thou he that should come , or do we expect another ? that is , in short , art thou the messiah ? and if thou art , why dost thou let me , thy fore runner , languish in prison ? must i expect deliverance from any other ? to which jesus returns this answer , v. , . tell john what you have seen and heard : the blind see , the lame walk , the lepers are cleansed , the deaf hear , the dead are raised , to the poor the gospel is preached ; and blessed is he who is not offended in me . what it is to be offended or scandalized in him , we may see by comparing mat. xiii . . and mark iv. . with luke viii . . for what the two first call scandalized , the last calls standing off from , or forsaking ; i. e. not receiving him as the messiah ; ( vid. mark vi. - . ) or revolting from him . here jesus refers iohn , as he did the jews before , to the testimony of his miracles , to know who he was ; and this was generally his preaching , whereby he declared himself to be the messiah : who was the only prophet to come , whom the iews had any expectation of ; nor did they look for any other person to be sent to them with the power of miracles , but only the messiah . his miracles , we see by his answer to iohn the baptist , he thought a sufficient declaration amongst them , that he was the messiah . and therefore , upon his curing the possessed of the devil , the dumb , and blind , mat. xii . the people , who saw the miracle , said , v. . is not this the son of david ? as much as to say , is not this the messiah ? whereat the pharisees being offended , said , he cast out devils by beelzebub . jesus shewing the falshood and vanity of their blasphemy , justifies the conclusion the people made from this miracle ; saying , v. . that his casting out devils by the spirit of god , was an evidence that the kingdom of the messiah was come . one thing more there was in the miracles done by his disciples , which shewed him to be the messiah ; that they were done in his name . in the name of iesus of nazareth , rise up and walk , says st. peter to the lame man whom he cured in the temple , acts iii. . and how far the power of that name reached , they themselves seem to wonder , luke x. . and the seventy returned again with joy , saying , lord , even the devils are subject to us in thy name . from this message from iohn the baptist , he takes occasion to tell the people , that iohn was the fore-runner of the messiah ; that from the time of iohn the baptist the kingdom of the messiah began ; to which time all the prophets and the law pointed , luke vii . and mat. xi . luke viii . . afterwards he went through every city and village , preaching and shewing the good tidings of the kingdom of god. here we see , as every where , what his preaching was ; and consequently what was to be believed . soon after , he preaches from a boat to the people on the shoar . his sermon at large we may read , mat. xiii . mark iv. and luke viii . but this is very observeable , that this second sermon of his here , is quite different from his former in the mount. for that was all so plain and intelligible , that nothing could be more so : whereas this is all so involved in parables , that even the apostles themselves did not understand it . if we enquire into the reason of this , we shall possibly have some light from the different subjects of these two sermons . there he preached to the people only morality ; clearing the precepts of the law from the false glosses which were received in those days ; and setting forth the duties of a good life in their full obligation and extent , beyond what the judiciary laws of the israelites did , or the civil laws of any country could prescribe or take notice of . but here in this sermon by the sea-side , he speaks of nothing but the kingdom of the messiah , which he does all in parables . one reason whereof st. matthew gives us , chap. xiii . . that it might be fulfilled which was spoken by the prophet , saying , i will open my mouth in parables , i will utter things that have been keep secret from the foundations of the world. another reason our saviour himself gives of it , v. , . because to you is given to know the mysteries of the kingdom of heaven , but to them it is not given . for whosoever hath , to him shall be given , and he shall have more abundantly : but whosoever hath not , i. e. improves not the talents that he hath , from him shall be taken away , even that that he hath . one thing it may not be amiss to observe ; that our saviour here in the explication of the first of these parables to his apostles , calls the preaching of the kingdom of the messiah , simply the word ; and luke viii . . the word of god : from whence st. luke , in the acts , often mentions it under the name of the word , and the word of god , as we have elsewhere observed . to which i shall here add that of acts viii . . therefore they that were scattered abroad , went every where preaching the word : which word , as we have found by examining what they preached all through their history , was nothing but this , that iesus was the messiah : i mean , this was all the doctrine they proposed to be believed . for what they taught , as well as our saviour , contained a great deal more ; but that concerned practice , and not belief . and therefore our saviour says , in the place before quoted , luke viii . . they are my mother , and my brethren , who hear the word of god , and do it : obeying the law of the messiah their king , being no less required than their believing that jesus was the messiah , the king and deliverer that was promised them . mat. ix . . we have an account , again of this preaching ; what it was , and how . and iesus went about all the cities and villages , teaching in their synagogues , and preaching the gospel of the kingdom ; and healing every sickness , and every disease amongst the people . he acquainted them that the kingdom of the messiah was come , and left it to his miracles to instruct and convince them that he was the messiah . mat. x. when he sent his apostles abroad , their commission to preach we have v. , . in these words : as ye go , preach , saying , the kingdom of heaven is at hand ; heal the sick , &c. all that they had to preach , was , that the kingdom of the messiah was come . whosoever should not receive them , the messengers of this good tidings , nor hearken to their message , incurred a heavier doom than sodom and gomorrha at the day of judgment , v. ▪ . but v. . whosoever shall confess me before men , i will confess him before my father who is in heaven . what this confessing of christ is , we may see , by comparing iohn xii . . with ix . . nevertheless among the chief rulers also many believed in him ; but because of the pharisees they did not confess him , lest they should be put out of the synagogue . and chap. ix . . these words spake his parents , because they feared the iews : for the iews had agreed already , that if any man did confess that he was the messiah , he should be put out of the synagogue . by which places it is evident , that to confess him , was to confess that he was the messiah . from which give me leave to observe also ( what i have cleared from other places , but cannot be too often remark'd , because of the different sense has been put upon that phrase ; ) viz. that believing on or in him ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred either way by the english traslation ) signifies believing that he was the messiah . for many of the rulers ( the text says ) believed on him ; but they durst not consess what they believed , for fear they should be put out of the synagogue . now the offence for which it was agreed that any one should be put out of the synagogue , was ▪ if he did confess that iesus was the messiah . hence we may have a clear understanding of that passage of st. paul to the romans , where he tells them positively , what is the faith he preaches ; rom. x. , . that is the word of faith which we preach ; that if thou shalt confess with thy mouth the lord iesus , and believe in thine heart , that god hath raised him from the dead , thou shalt be saved : and that also of st. iohn iv. , . we have seen , and do testifie , that the father sent the son to be the saviour of the world : whosoever shall confess that iesus is the son of god , god dwelleth in him , and be in god. where confessing jesus to be the son of god , is the same with confessing him to be the messiah : those two expressions being understood amongst the jews to signifie the same thing , as we have shewn already . how calling him the son of god came to signifie that he was the messiah , would not be hard to shew . but it is enough that it appears plainly that it was so used , and had that import amongst the jews at that time ; which if any one desires to have further evidenced to him , he may add mat. xxvi . . iohn vi. . & xi . . & xx. . to those places before occasionally taken notice of . as was the apostles commission , such was their performance ; as we read , luke ix . . they departed , and went through the towns , preaching the gospel , and healing every where . jesus bid them preach , saying , the kingdom of heaven is at hand . and st. luke tells us , they went through the towns , preaching the gospel ; a word which in saxon answers well the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifies , as that does , good news . so that what the inspired writers call the gospel , is nothing but the good tidings that the messiah and his kingdom was come ; and so it is to be understood in the new testament ; and so the angel calls it good tidings of great joy , luke ii. . bringing the first news of our saviour's birth . and this seems to be all that his disciples were at that time sent to preach . so luke ix . , . to him that would have excused his present attendance , because of burying his father ; iesus said unto him , let the dead bury their dead , but go thou and preach the kingdom of god. when , i say , this was all they were to preach , i must be understood , that this was the faith they preached ; but with it they joyned obedience to the messiah , whom they received for their king. so likewise when he sent out the seventy , luke x. their commission was in these words , v. . heal the sick , and say unto them , the kingdom of god is come nigh unto you . after the return of his apostles to him , he sits down with them in a mountain ; and a great multitude being gathered about them , st. luke tells us , chap. ix . . the people followed him , and he received them , and spake unto them of the kingdom of god ; and healed them that had need of healing . this was his preaching to this assembly , which consisted of five thousand men , besides women and children : all which great multitude he fed with five loaves and two fishes , mat. xiv . . and what this miracle wrought upon them , st. iohn tells us , chap. vi. , . then these men , when they had seen the miracle that iesus did , said , this is of a truth that prophet that should come into the world ; i. e. the messiah . for the messiah was the only person that they expected from god , and this the time they looked for him . and hence iohn the baptist , mat. xi . . stiles him , he that should come ; as in other places , come from god , or sent from god , are phrases used for the messiah . here we see our saviour keeps to his usual method of preaching : he speaks to them of the kingdom of god , and does miracles ; by which they might understand him to be the messiah , whose kingdom he spake of . and here we have the reason also , why he so much concealed himself , and forbore to own his being the messiah . for what the consequence was , of the multitudes but thinking him so , when they were got together , st. iohn tells us in the very next words : when iesus then perceived that they would come and take him by force to make him a king , he departed again into a mountain himself alone . if they were so ready to set him up for their king , only because they gathered from his miracles that he was the messiah , whilst he himself said nothing of it ; what would not the people have done ; and what would not the scribes and pharisees have had an opportunity to accuse him of ; if he had openly professed himself to have been the messiah , that king they looked for ? but this we have taken notice of already . from hence going to capernaum , whither he was followed by a great part of the people , whom he had the day before so miraculously fed ; he , upon the occasion of their following him for the loaves , bids them seek for the meat that endureth to eternal life : and thereupon , iohn vi. - . declares to them his being sent from the father ; and that those who believed in him , should be raised to eternal life : but all this , very much involved in a mixture of allegorical terms of eating , and of bread , bread of life , which came down from heaven , &c. which is all comprehended and expounded in these short and plain words , v. . & . verily , verily i say unto you , he that believeth on me , hath everlasting life and i will raise him up at the last day . the sum of all which discourse is , that he was the messiah sent from god ; and that those who believed him to be so , should be raised from the dead at the last day to eternal life . these who he spoke to , were of those who the day before would by force have made him king ; and therefore 't is no wonder he should speak to them of himself , and his kingdom and subjects , in obscure and mystical terms ; and such as should offend those who looked for nothing but the grandeur of a temporal kingdom in this world , and the protection and prosperity they had promised themselves under it . the hopes of such a kingdom , now that they had found a man that did miracles , and therefore concluded to be the deliverer they expected , had the day before almost drawn them into an open insurrection , and involved our saviour in it . this he thought fit to put a stop to ; they still following him 't is like with the same design . and therefore though he here speaks to them of his kingdom , it was in a way that so plainly bauk'd their expectation ; and shock'd them ; that when they found themselves disappointed of those vain hopes , and that he talked of their eating his flesh , and drinking his blood , that they might have life ; the jews said , v. . how can this man give us his flesh to eat ? and many , even of his disciples , said , it was an hard saying , who can bear it ? and so were scandalized in him , and forsook him , v. . . but what the true meaning of this discourse of our saviour was , the confession of st. peter , who understood it better and answered for the rest of the apostles shews : when jesus asked him , v. . will ye also go away ? then simon peter answered him , lord , to whom shall we go ? thou hast the words of eternal life ; i. e. thou teachest us the way to attain eternal life ; and accordingly we believe , and are sure that thou art the messiah , the son of the living god. this was the eating his flesh , and drinking his blood , whereby those who did so had eternal life . sometime after this , he enquires of his disciples , mark viii . . who the people took him for ? they telling him , for iohn the baptist , or one of the old prophets risen from the dead ; he asked , what they themselves thought ? and here again peter answers in these words , mark viii . . thou art the messiah . luke ix . . the messiah of god. and mat. xvi . . thou art the messiah , the son of the living god : which expressions , we may hence gather , amount to the same thing . whereupon our saviour tells peter , mat. xvi . , . that this was such a truth as flesh and blood could not reveal to him , but only his father who was in haven ; and that this was the foundation on which he was to build his church . by all the parts of which passage it is more than probable , that he had never yet told his apostles in direct words that he was the messiah ; but that they had gathered it from his life and miracles . for which we may imagine to our selves this probable reason ; because that if he had familiarly , and in direct terms , talked to his apostles in private that he was the messiah the prince , of whose kingdom he preached so much in publick every where ; iudas , whom he knew false and treacherous , would have been readily made use of to testifie against him , in a matter that would have been really criminal to the roman governour . this perhaps may help to clear to us that seemingly abrupt reply of our saviour to his apostles , iohn vi. . when they confessed him to be the messiah . i will , for the better explaining of it , set down the passage at large . peter having said , we believe , and are sure that thou art the messiah , the son of the living god. iesus answered them , have not i chosen you twelve , and one of you is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? this is a reply seeming at first sight nothing to the purpose ; when yet it is sure all our saviour's discourses were wise and pertinent . it seems therefore to me to carry this sense , to be understood afterwards by the eleven ( as that of destroying the temple , and raising it again in three days was ) when they should reflect on it after his being betray'd by iudas : you have confessed , and believe the truth concerning me ; i am the messiah your king : but do not wonder at it , that i have never openly declared it to you : for amongst you twelve , whom i have chosen to be with me , there is one who is an informer , or false accuser , ( for so the greek word signifies , and may possibly here be so translated , rather than devil ) who , if i had owned my self in plain words to have been the messiah , the king of israel , would have betrayed me , and informed against me . that he was yet cautious of owning himself to his apostles positively to be the messiah , appears farther from the manner wherein he tells peter , v. . that he will build his church upon that confession of his , that he was the messiah . i say unto thee , thou art cephas , or a rock , and upon this rock i will build my church , and the gates of hell shall not prevail against it . words too doubtful to be laid hold on against him , as a testimony that he professed himself to be the messiah ; especially if we joyn with them the following words , v. . and i will give thee the keys of the kingdom of heaven ; and what thou shalt bind on earth , shall be bound in heaven ; and what thou shalt loose on earth , shall be loosed in heaven . which being said personally to peter , render the foregoing words of our saviour ( wherein he declares the fundamental article of his church to be the believing him to be the messiah ) the more obscure and doubtful , and less liable to be made use of against him ; but yet such as might afterwards be understood . and for the same reason he yet here again forbids the apostles to say that he was the messiah , v. . from this time ( say the evangelists ) jesus began to shew to his disciples , ( i. e. his apostles , who are often called disciples ) that he must go to jerusalem , and suffer many things from the elders , chief priests , and scribes ; and be killed , and be raised again the third day . these , though all marks of the messiah , yet how little understood by the apostles , or suited to their expectation of the messiah , appears from peter's rebuking him for it in the following words , mat. xvi . . peter had twice before owned him to be the messiah , and yet he cannot here bear that he should suffer , and be put to death , and be raised again . whereby we may perceive , how little yet jesus had explained to the apostles what personally concerned himself . they had been a good while witnesses of his life and miracles ; and thereby being grown into a belief that he was the messiah , were in some degree prepared to receive the particulars that were to fill up that character , and answer the prophesies concerning him ; which from henceforth he began to open to them , ( though in a way which the jews could not form an accusation out of ) the time of the accomplishment of all , in his sufferings , death , and resurrection , now drawing on . for this was in the last year of his life ; he being to meet the jews at ierusalem but once more at the passover , who then should have their will upon him ; and therefore he might now begin to be a little more open concerning himself : though yet so , as to keep himself out of the reach of any accusation , that might appear just or weighty to the roman deputy . after his reprimand to peter , telling him that he savoured not the things of god , but of man ; mark viii . . he calls the people to him , and prepares those , who would be his disciples , for suffering ; telling them , v. . whoever shall be ashamed of me and my words in this adulterous and sinful generation , of him also shall the son of man be ashamed when he cometh in the glory of his father with the holy angels : and then subjoyns , mat. xvi . , . two great and solemn acts , wherein he would shew himself to be the messiah the king : for the son of man shall come in the glory of his father , with his angels ; and then he shall render every man according to his works . this is evidently meant of the glorious appearance of his kingdom , when he shall come to judge the world at the last day ; described more at large , mat xxv . when the son of man shall come in his glory , and all the holy angels with him , then shall be sit upon the throne of his glory . then shall the king say to them on his right hand , &c. but what follows in the place above quoted , mat. xvi . . verily , verily , there be some standing here , who shall not tast of death , till they see the son of man coming in his kingdom ; importing that dominion , which some there should see him exercise over the nation of the jews , was so covered ; by being annexed to the preceding v. . ( where he spoke of the manifestation and glory of his kingdom at the day of judgment ) that though his plain meaning here in v. . be , that the appearance and visible exercise of his kingly power in his kingdom was so near , that some there should live to see it ; yet if the foregoing words had not cast a shadow over these later , but they had been left plainly to be understood , as they plainly signified , that he should be a king ; and that it was so near , that some there should see him in his kingdom ; this might have been laid hold on , and made the matter of a plausible and seemingly just accusation against him , by the jews , before pilate . this seems to be the reason of our saviour's inverting here the order of the two solemn manifestations to the world of his rule and power ; thereby perplexing at present his meaning , and securing himself , as was necessary , from the malice of the jews , which always lay at catch to intrap him , and accuse him to the roman governour ; and would , no doubt , have been ready to have alledged these words , some here shall not tast of death , till they see the son of man coming in his kingdom , against him , as criminal ; had not their meaning been , by the former verse , perplexed , and the sense at that time rendred unintelligible , and not applicable by any of his auditors to a sense that might have been prejudicial to him before the roman governour . for how well the chief of the jews were disposed towards him , st. luke tells us , chap. xi . . laying wait for him , and seeking to catch something out of his mouth , that they might accuse him : which may be a reason to satisfie us of the seemingly doubtful and obscure way of speaking used by our saviour in other places ; his circumstances being such , that without such a prudent carriage and reservedness , he could not have gone through the work which he came to do ; nor have performed all the parts of it , in a way correspondent to the descriptions given of the messiah , and which should be afterwards fully understood to belong to him , when he had left the world. after this , mat. xvii . , &c. he , without saying it in direct words , begins , as it were , to own himself to his apostles to be the messiah ; by assuring them , that as the scribes , according to the prophecy of malachy , chap. iv. . rightly said , that elias was to usher in the messiah ; so indeed elias was already come , though the jews knew him not , and treated him ill : whereby they understood that he spoke to them of john the baptist , v. . and a little after he somewhat more plainly intimates that he is the messiah , mark ix . . in these words : whosoever shall give you a cup of water to drink in my name , because ye belong to the messiah . this , as i remember , is the first place where our saviour ever mentioned the name of messiah ; and the first time that he went so far towards the owning , to any of the jewish nation , himself to be him . in his way to jerusalem , bidding one follow him , luke ix . . who would first bury his father , v. . iesus said unto him , let the dead bury their dead ; but go thou and preach the kingdom of god. and luke x. . sending out the seventy disciples , he says to them , v. . heal the sick , and say , the kingdom of god is come nigh unto you . he had nothing else for these , or for his apostles , or any one , it seems , to preach ; but the good news of the coming of the kingdom of the messiah . and if any city would not receive them , he bids them , v. . go into the streets of the same , and say , even the very dust of your city , which cleaveth on us , do we wipe off against you : notwithstanding , be ye sure of this , that the kingdom of god is come nigh unto you . this they were to take notice of , as that which they should dearly answer for ; viz. that they had not with faith received the good tidings of the kingdom of the messiah . after this , his brethren say unto him , iohn vii . , , . ( the feast of tabernacles being near ) depart hence , and go into judea , that thy disciples also may see the works that thou doest : for there is no man that does any thing in secret , and he himself seeketh to be known openly . if thou do these things , shew thy self to the world. here his brethren , which the next verse tells us did not believe in him , seem to upbraid him with the inconsistency of his carriage ; as if he designed to be received for the messiah , and yet was afraid to shew himself : to whom he justified his conduct , ( mentioned v. . ) in the following verses ; by telling them , that the world ( meaning the jews especially ) hated him , because he testified of it , that the works thereof are evil ; and that his time was not yet fully come , wherein to quit his reserve , and abandon himself freely to their malice and fury : and therefore , though he went up unto the feast , it was not openly ; but as it were in secret , v. . and here coming into the temple about the middle of the feast , he justifies his being sent from god ; and that he had not done any thing against the law in curing the man at the pool of bethesday , v. iohn v. - . on the sabbath-day ; which , though done above a year and an half before , they made use of as a pretence to destroy him . but what was the true reason of seeking his life , appears from what we have in this vii . chapter , v. - . then said some of them at jerusalem , is not this he whom they seek to kill ? but lo , he speaketh boldly , and they say nothing unto him . do the rulers know indeed that this is the very messiah ? howbeit , we know this man whence he is ; but when the messiah cometh , no man knoweth whence he is . then cryed iesus in the temple , as he taught , ye both know me , and ye know whence i am : and i am not come of my self , but he that sent me is true , whom ye know not . but i know him , for i am from him , and he hath sent me . then they sought [ an occasion ] to take him , but no man laid hands on him , because his hour was not yet come . and many of the people believed on him , and said , when the messiah cometh , will be do more miracles than these which this man hath done ? the pharisees heard that the people murmured such things concerning him ; and the pharisees and chief priests sent officers to take him . then said iesus unto them , yet a little while am i with you , and then i go to him that sent me : ye shall seek me , and not find me ; and where i am there ye cannot come . then said the iews among themselves , whither will he go , that we shall not find him ? here we find that the great fault in our saviour , and the great provocation to the jews , was his being taken for the messiah ; and doing such things as made the people believe in him ; i. e. believe that he was the messiah . here also our saviour declares , in words very easie to be understood , at least after his resurrection , that he was the messiah : for if he were sent from god , and did his miracles by the spirit of god , there could be no doubt but he was the messiah . but yet this declaration was in a way that the pharisees and priests could not lay hold on to make an accusation of , to the disturbance of his ministry , or the seizure of his person , how much soever they desired it : for his time was not yet come . the officers they had sent to apprehend him , charmed with his discourse , returned without laying hands on him , v. , . and when the chief priests asked them , why they brought him not ? they answered , never man spake like this man. whereupon the pharisees reply , are ye also deceived ? have any of the rulers , or of the pharisees believed on him ? but this people , who know not the law , are cursed . this shews what was meant by believing on him ; viz. believing that he was the messiah . for , say they , have any of the rulers , who are skilled in the law , or of the devout and learned pharisees , acknowledged him to be the messiah ? for as for those who in the division among the people concerning him , say , that he is the messiah , they are ignorant and vile wretches , know nothing of the scripture , and being accursed , are given up by god to be deceived by this impostor , and to take him for the messiah . therefore , notwithstanding their desire to lay hold on him , he goes on ; and v. , . in the last and great day of the feast , iesus stood and cryed , saying ; if any man thirst , let him come unto me and drink : he that believeth on me , as the scripture hath said , out of his belly shall flow rivers of living water . and thus he here again declares himself to be the messiah ; but in the prophetick stile ; as we may see by the next verse of this chapter , and those places in the old testament that these words of our saviour refer to . in the next chapter , iohn viii . all that he says concerning himself , and what they were to believe , tends to this ; viz. that he was sent from god his father ; and that if they did not believe that he was the messiah , they should die in their sins : but this in a way , as st. iohn observes , v. . that they did not well understand . but our saviour himself tells them , v. . when ye have lift up the son of man , then shall ye know that i am he . going from them , he cures the man born blind , whom meeting with again , after the jews had questioned him , and cast him out , iohn ix . - . jesus said to him , dost thou believe on the son of god ? he answered , who is he , lord , that i might believe on him ? and iesus said unto him , thou hast both seen him , and it is he that talketh with thee . and he said , lord , i believe . here we see this man is pronounced a believer , when all that was proposed to him to believe , was , that jesus was the son of god ; which was , as we have already shewn , to believe that he was the messiah . in the next chapter , iohn x. - . he declares the laying down of his life for both jews and gentiles ; but in a parable , which they understood not , v. . . as he was going to the feast of the dedication , the pharisees ask him , luke xvii . . when the kingdom of god , i. e. of the messiah , should come ? he answers , that it should not come with pomp , and observation , and great concourse ; but that it was already begun amongst them . if he had stopt here , the sense had been so plain , that they could hardly have mistaken him ; or have doubted , but that he meant , that the messiah was already come , and amongst them ; and so might have been prone to infer , that jesus took upon him to be him . but here , as in the place before taken notice of , subjoyning to this the future revelation of himself , both in his coming to execute vengeance on the jews , and in his coming to judgment mixed together , he so involved his sense , that it was not easie to understand him . and therefore the jews came to him again in the temple , iohn x. . and said , how long dost thou make us doubt ? if thou be the christ tell us plainly . iesus answered , i told you , and ye believed not : the works that i do in my father's name , they bear witness of me . but ye believed not , because ye are not of my sheep , as i told you . the believing here , which he accuses them of not doing , is plainly their not believing him to be the messiah , as the foregoing words evince , and in the same sense it is evidently meant in the following verses of this chapter . from hence iesus going to bethabara , and thence returning to bethany ; upon lazarus's death , iohn xi . - . jesus said to martha , i am the resurrection and the life , he that believeth in me , though he were dead , yet he shall live ; and whosoever liveth , and believeth in me , shall not die for ever . so i understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the septuagint , gen. iii. . or iohn vi. . which we read right in our english translation , live for ever . but whether this saying of our saviour here can with truth be translated , he that liveth and believeth in me , shall never die , will be apt to be questioned . but to go on . believest thou this ? she said unto him , yea , lord , i believe that thou art the messiah , the son of god , which should come into the world. this she gives as a full answer to our saviour's demands ; this being that faith , which whoever had , wanted no more to make them believers . we may observe farther , in this same story of the raising of lazarus , what faith it was our saviour expected ; by what he says , v. , . father , i thank thee that thou hast heard me . and i know that thou hearest me always . but because of the people who stand by , i said it , that they may believe that thou hast sent me . and what the consequence of it was , we may see , v. . then many of the iews who came to mary , and had seen the things which iesus did , believed on him : which belief was , that he was sent from the father ; which in other words was , that he was the messiah . that this is the meaning , in the evangelists , of the phrase of believing on him , we have a demonstration in the following words , v. , . then gathered the chief priests and pharisees a council , and said , what do we ? for this man does many miracles ; and if we let him alone , all men will believe on him . those who here say , all men would believe on him , were the chief priests and pharisees his enemies ; who sought his life ; and therefore could have no other sense nor thought of this faith in him , which they spake of , but only the believing him to be the messiah : and that that was their meaning , the adjoyning words shew . if we let him alone , all the world will believe on him ; i.e. believe him to be the messiah . and the romans will come and take away both our place and nation . which reasoning of theirs was thus grounded . if we stand still , and let the people believe on him , i.e. receive him for the messiah ; they will thereby take him and set him up for their king , and expect deliverance by him ; which will draw the roman arms upon us , to the destruction of us and our country . the romans could not be thought to be at at all concerned in any other belief whatsoever , that the people might have in him . it is therefore plain , that believing on him , was , by the writers of the gospel , understood to mean , the believing him to be the messiah . the sanhedrim therefore , v. , . from that day forth consulted for to put him to death . iesus therefore walked not yet ( for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , and so i think it ought here to be translated ) boldly , or open-fac'd among the iews ; i.e. of ierusalem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot well here be translated no more , because within a very short time after , he appeared openly at the passover , and by his miracles and speech declared himself more freely than ever he had done ; and all the week before his passion taught daily in the temple , mat. xx. . mark x. . luke xviii . , &c. the meaning of this place seems therefore to be this : that his time being not yet come , he durst not yet shew himself openly , and confidently , before the scribes and pharisees , and those of the sanhedrim at ierusalem , who were full of malice against him , and had resolved his death ; but went thence unto a country near the wilderness , into a city called ephraim , and there continued with his disciples , to keep himself out of the way till the passover , which was nigh at hand , v. . in his return thither , he takes the twelve aside , and tells them before hand what should happen to him at ierusalem , whither they were now going ; and that all things that are written by the prophets concerning the son of man , should be accomplished . that he should be betrayed to the chief priests and scribes ; and that they should condemn him to death , and deliver him to the gentiles ; that he should be mocked , and spit on , and scourged , and put to death ; and the third day he should rise again . but st. luke tells us , chap. xviii . . that the apostles understood none of these things , and this saying was hid from them ; neither knew they the things which were spoken . they believed him to be the son of god , the messiah sent from the father ; but their notion of the messiah was the same with the rest of the jews ; that he should be a temporal prince and deliverer . that which distinguished them from the unbelieving jews , was , that they believed jesus to be the very messiah , and so received him as their king and lord accordingly . we see , mark x. . that even in this their last journey with him to ierusalem , two of them , iames and iohn , coming to him , and falling at his feet , said , grant unto us , that we may fit , one on thy right hand , and the other on thy left hand , in thy glory ; or , as . st. matthew has it , chap. xx. . in thy kingdom . and now the hour being come that the son of man should be glorified , he , without his usual reserve , makes his publick entry into ierusalem , riding on a young ass ; as it is written , fear not , daughter of sion , behold , thy king cometh fitting on an asses colt. but these things , says st. iohn , chap. xii . . his disciples understood not at the first ; but when iesus was glorified , then remembred they that these things were written of him , and that they had done these things unto him . though the apostles believed him to be the messiah , yet there were many occurrences of his life which they understood not , at the time when they happened , to be fore-told of the messiah ; which after his ascension they found exactly to quadrate . and all the people crying hosanna , blessed is the king of israel , that cometh in the name of the lord ; this was so open a declaration of his being the messiah , that luke xix . . some of the pharisees from among the multitude said unto him , master , rebuke thy disciples . but he was so far from stopping them , or disowning this their acknowledgment of his being the messiah , that he said unto them , i tell you , that if these should hold their peace , the stones would immediately cry out . and again , upon the like occasion of their crying hosanna , to the son of david , in the temple , mat. xxi . , . when the chief priests and scribes were sore displeased , and said unto him , hearest thou what they say ? iesus said unto them , yea ; have ye never read , out of the months of babes and sucklings thou hast perfected praise ? and now , v. , . he cures the blind and the lame openly in the temple . and when the chief priests and scribes saw the wonderful things that he did , and the children crying in the temple hosanna , they were enraged . one would not think , that after the multitude of miracles that our saviour had now been doing for above three years together , that the curing the lame and blind should so much move them . but we must remember , that though his ministry had abounded with miracles , yet the most of them had been done about galilee , and in parts remote from ierusalem : there is but one left upon record hitherto done in that city ; and that had so ill a reception , that they sought his life for it ; as we may read , iohn v. . and therefore we hear not of his being at the next passover , because he was there only privately , as an ordinary jew : the reason whereof we may read , iohn vii . . after these things , iesus walked in galilee , for he would not walk in jewry , because the iews sought to kill him . hence we may guess the reason why st. iohn omitted the mention of his being at ierusalem at the third passover after his baptism ; probably because he did nothing memorable there . indeed , when he was at the feast of tabernacles , immediately preceding this his last passover , he cured the man born blind : but it appears not to have been done in ierusalem it self , but in the way as he retired to the mount of olives ; for there seems to have been no body by , when he did it , but his apostles . compare v. . with v. . . of iohn ix . this , at least , is remarkable ; that neither the cure of this blind man , nor that of the other infirm man , at the passover above a twelve month before at ierusalem , was done in the sight of the scribes , pharisees , chief priests , or rulers . nor was it without reason , that in the former part of his ministry he was cautious of shewing himself to be the messiah ; and by repeated miracles done in their sight before the people , of provoking the rulers in ierusalem , where he was in their power . but now that he was come to the last scene of his life , and that the passover was come , the appointed time wherein he was to compleat the work he came for , in his death and resurrection , he does many things in ierusalem it self , before the face of the scribes , pharisees , and whole body of the jewish nation , to manifest himself to be the messiah . and , as st. luke says , chap. xix . , . he taught daily in the temple : but the chief priests , and the scribes , and the chief of the people sought to destroy him ; and could not find what they might do , for all the people were very attentive to hear him . what he taught , we are not left to guess , by what we have found him constantly preaching elsewhere ; ( the kingdom of god's being come , and requiring repentance . ) but st. luke tells us , chap. xx. . he taught in the temple , and evangelized ; or , as we translate it , preached the gospel : which , as we have shewed , was the making known to them the good news of the kingdom of the messiah . and this we shall find he did , in what now remains of his history . in the first discourse of his , which we find upon record after this , iohn xii . , &c. he fore-tells his crucifixion ; and the belief of all sorts , both iews and gentiles , on him after that . whereupon the people say to him , v. . we have heard out of the law , that the messiah abideth for ever ; and how sayest thou , that the son of man must be lifted up ? who is this son of man ? in his answer he plainly designs himself , under the name of light ; which was what he had declared himself to them to be , the last time that they had seen him in ierusalem . for then at the feast of tabernacles , but six months before , he tells them in the very place where he now is , viz. in the temple , i am the light of the world ; whosoever follows me , shall not walk in darkness , but shall have the light of life ; as we may read , iohn viii . . & ix . he says , as long as i am in the world , i am the light of the world. but neither here , nor any where else , does he , even in these four or five last days of his life ( though he knew his hour was come , and was prepared for his death , v. . and scrupled not to manifest himself to the rulers of the jews to be the messiah , by doing miracles before them in the temple ) ever once in direct words own himself to the jews to be the messiah ; though by miracles , and other ways , he did every where make it known to them , so that it might be understood . this could not be without some reason ; and the preservation of his life , which he came now to ierusalem on purpose to lay down , could not be it . what other could it then be , but the same which had made him use caution in the former part of his ministry ; so to conduct himself , that he might do the work which he came for , and in all parts answer the character given of the messiah in the law and the prophets ? he had fulfilled the time of his ministry ; and now taught , and did miracles openly in the temple , before the rulers and the people , not fearing to be seized . but he would not be seized for any thing that might make him a criminal to the government ; and therefore he avoided giving those , who in the division that was about him enclined towards him , occasion of tumult for his sake ; or to the jews his enemies , matter of just accusation against him out of his own mouth , by professing himself to be the messiah , the king of israel in direct words . it was enough , that by words and deeds he declared it so to them , that they could not but understand him ; which 't is plain they did , luke xx. . . mat. xxi . . but yet neither his actions , which were only doing of good ; nor words , which were mystical and parabolical ; ( as we may see , mat. xxi . & xxii . and the parallel places of matthew and luke ; ) nor any of his ways of making himself known to be the messiah ; could be brought in testimony , or urged against him , as opposite or dangerous to the government . this preserved him from being condemned as a malefactor ; and procured him a testimony from the roman governour his judge , that he was an innocent man , sacrificed to the envy of the iewish nation . so that he avoided saying that he was the messiah , that to those who would reflect on his life and death after his resurrection , he might the more clearly appear to be so . it is farther to be remarked , that though he often appeals to the testimony of his miracles who he is , yet he never tells the iews that he was born at bethlehem ; to remove the prejudice that lay against him , whilst he passed for a galilean , and which was urged as a proof that he was not the messiah , iohn vii . , . the healing of the sick , and doing of good miraculously , could be no crime in him , nor accusation against him . but the naming of bethlehem for his birth-place , might have wrought as much upon the mind of pilate , as it did on herod's ; and have raised a suspicion in him as prejudicial to his innocence , as herod's was to the children born there . his pretending to be born at bethlehem , as it was liable to be explained by the iews , could not have failed to have met with a sinister interpretation in the roman governour , and have rendred iesus suspected of some criminal design against the government . and hence we see , that when pilate asked him , iohn xix . . whence art thou ? iesus gave him no answer . whether our saviour had not an eye to this straitness , this narrow room that was left to his conduct , between the new converts and the captious jews , when he says , luke xii . . i have a baptism to be baptized with , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am i straitned till it be accomplished , i leave to be considered . i am come to send fire on the earth , says our saviour , and what if it be already kindled ? i.e. there begin already to be divisions about me , v. iohn vii . . . & ix . . & x. . and i have not the freedom , the latitude , to declare my self openly as i am , the messiah , till after my death . my way to my throne is closely hedged in on every side , and much straitned , within which i must keep , till it bring me to my cross ; in its due time and manner , so that it do not cut short the time , nor cross the end of my ministry . and therefore to keep up this inoffensive character , and not to let it come within the reach of accident or calumny , he withdrew with his apostles out of the town every evening ; and kept himself retired out of the way , luke xxi . . and in the day-time he was teaching in the temple , and every night he went out and abode in the mount that is called the mount of olives ; that he might avoid all concourse to him in the night , and give no occasion of disturbance , or suspicion of himself in that great conflux of the whole nation of the iews , now assembled in ierusalem at the passover . but to return to his preaching in the temple . he bids them , iohn xii . . to believe in the light whilst they have it . and he tells them , v. . i am the light come into the world , that every one who believes in me should not remain in darkness . which believing in him , was the believing him to be the messiah , as i have elsewhere shewed . the next day , mat. xxi . he rebukes them for not having believed iohn the baptist , who had testified that he was the messiah . and then , in a parable , declares himself to be the son of god , whom they should destroy ; and that for it god would take away the kingdom of the messiah from them , and give it to the gentiles . that they understood him thus , is plain from luke xx. . and when they heard it , they said , god forbid . and v. . for they knew that he had spoken this parable against them . much to the same purpose was his next parable concerning the kingdom of heaven , mat. xxii . - . that the jews not accepting of the kingdom of the messiah , to whom it was first offered , others should be brought in . the scribes and pharisees , and chief priests , not able to bear the declaration he made of himself to be the messiah ; ( by his discourses and miracles before them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iohn xii . . which he had never done before ) impatient of his preaching and miracles ; and being not able otherwise to stop the increase of his followers ; ( for , said the pharisees among themselves , perceive ye how ye prevail nothing ? behold , the world is gone after him , iohn xii . . so that the chief priests , and the scribes , and the chief of the people ) sought to destroy him , the first day of his entrance into ierusalem , luke xix . . the next day again they were intent upon the same thing , mark xi . , . and he taught in the temple ; and the scribes , and the chief priests heard it , and sought how they might destroy him ; for they feared him , because all the people were astonished at his doctrine . the next day but one , upon his telling them the kingdom of the messiah should be taken from them ; the chief priests and scribes sought to lay hands on him the same hour ; and they feared the people , luke xx. . if they had so great a desire to lay hold on him , why did they not ? they were the chief priests and the rulers , the men of power . the reason st. luke plainly tells us , in the next verse : and they watched him , and sent forth spies , which should feign themselves just men , that they might take hold of his words ; that so they might deliver him unto the power and authority of the governour . they wanted matter of accusation , against him , to the power they were under . that they watched for ; and that they would have been glad of , if they could have entangled him in his talk ; as st. matthew expresses it , chap. xxii . . if they could have laid hold on any word that had dropt from him , that might have rendred him guilty or suspected to the roman governour ; that would have served their turn , to have laid hold upon him , with hopes to destroy him . for their power not answering their malice , they could not put him to death by their own authority , without the permission and assistance of the governour ; as they confess , iohn xviii . . it is not lawful for us to put any man to death . this made them so earnest for a declaration in direct words , from his own mouth , that he was the messiah . 't was not that they would more have believed in him , for such a declaration of himself , than they did for his miracles , or other ways of making himself known , which it appears they understood well enough . but they wanted plain direct words , such as might support an accusation , and be of weight before an heathen judge . this was the reason why they pressed him to speak out , iohn x. . then came the iews round about him , and said unto him , how long dost thou hold us in suspense ? if thou be the messiah , tell us plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. in direct words : for that st. iohn uses it in that sense , we may see , chap. xi . - . jesus saith to them , lazarus sleepeth . his disciples said , if , he sleeps , he shall do well ; howbeit , iesus spake of his death ; but they thought he had spoken of taking of rest in sleep . then said iesus to them plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lazarus is dead . here we see what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plain direct words , such as express the thing without a figure ; and so they would have had jesus pronounce himself to be the messiah . and the same thing they press again , mat. xvi . . the high-priest adjuring him by the living god , to tell them whether he were the messiah , the son of god ; as we shall have occasion to take notice by and by . this we may observe in the whole management of their design against his life . it turned upon this ; that they wanted and wished for a declaration from him , in direct words , that he was the messiah : something from his own mouth , that might offend the roman power , and render him criminal to pilate . in the st . verse of this xx of luke , they asked him , saying , master , we know that thou sayest and teachest rightly ; neither acceptest thou the person of any , but teachest the way of god truly . is it lawful for us to give tribute to caesar or no ? by this captious question they hoped to catch him , which way soever he answered . for if he had said , they ought to pay tribute to caesar , 't would be plain he allowed their subjection to the romans ; and so in effect disowned himself to be their king and deliverer : whereby he would have contradicted , what his carriage and doctrine seemed to aim at , the opinion that was spread amongst the people , that he was the messiah . this would have quash'd the hopes , and destroyed the faith of those who believed on him ; and have turned the ears and hearts of the people from him . if on the other side , he answered no , it is not lawful to pay tribute to caesar ; they had had out of his own mouth wherewithal to condemn him before pontius pilate . but st. luke tells us , v. . he perceived their craftiness , and said unto them , why tempt ye me ? i. e. why do ye'lay snares for me ? ye hypocrites , shew me the tribute-money ; so it is , mat. xxii . . whose image and inscription has it ? they said , caesar ' s. he said unto them , render therefore to caesar the things that are caesar's ; and to god the things that are god's . by the wisdom and caution of which unexpected answer , he defeated their whole design . and they could not take hold of his words before the people ; and they marvelled at his answer , and held their peace , luke xx. . and leaving him , they departed , mat. xxii . . he having by this reply , ( and what he answered to the sadducees concerning the resurrection , and to the lawyer , about the first commandment , mark xii . ) answered so little to their satisfaction or advantage ; they durst ask him no more questions , any of them . and now their mouths being stop'd , he himself begins to question them about the messiah ; asking the pharisees , mat. xxii . . what think ye of the messiah , whose son is he ? they say unto him , the son of david . wherein , though they answered right , yet he shews them in the following words , that however they pretended to be studiers and teachers of the law , yet they understood not clearly the scriptures concerning the messiah ; and thereupon he sharply rebukes their hypocrisie , vanity , pride , malice , covetousness , and ignorance ; and particularly tells them , v. . ye shut up the kingdom of heaven against men : for ye neither go in your selves , nor suffer ye them that are entring , to go in . whereby he plainly declares to them , that the messiah was come , and his kingdom began ; but that they refused to believe in him themselves , and did all they could to hinder others from believing in him ; as is manifest throughout the new testament : the history whereof sufficiently explains what is meant here by the kingdom of heaven , which the scribes and pharisees would neither go into themselves , nor suffer others to enter into . and they could not choose but understand him , though he named not himself in the case . provoked a new by his rebukes , they get presently to council , mat. xxvi . then assembled together the chief priest , and the scribes , and the elders of the people , unto the palace of the high-priest , who was called caiphas , and consulted that they might take iesus by subtilty , and kill him . but they said , not on the feast-day , lest there be an vproar among the people . for they feared the people , says st. luke , chap. xxii . . having in the night got jesus into their hands , by the treachery of iudas , they presently led him away bound to annas the high-priest , iohn xviii . . . the high-priest then asked iesus of his disciples , and of his doctrine . iesus answered him , i spake openly to the world ; i ever taught in the synagogue , and in the temple , whither the iews always resort ; and in secret have i said nothing . a proof that he had not in private to his disciples declared himself in express words to be the messiah , the prince . but he goes on . why askest thou me ? ask iudas , who has been always with me . ask them who heard me , what i have said unto them ; behold , they know what i said . our saviour we see here warily declines , for the reasons above mentioned , all discourse of his doctrine . annas getting nothing out of him for his turn , v. . sends him away to caiphas , and the sanhedrim ; who , mat. xxvi . . sought false witness against him : but when they found none that were sufficient , or came up to the point they desired ; which was to have something against him to take away his life , ( for so i think the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mean , mark xiv . . . ) they try again what they can get out of him himself , concerning his being the messiah ; which if he owned in express words , they thought they should have enough against him at the tribunal of the roman governour , to make him laesae majestatis reum , and so to take away his life . they therefore say to him , luke xxii . . if thou be the messiah , tell us . nay , as st. matthew hath it , the high-priest adjures him by the living god to tell them whether he were the messiah . to which our saviour replies : if i tell you , ye will not believe ; and if i ask you , ye will not answer me , nor let me go . if i tell you , and prove to you , by the testimony given of me from heaven , and by the works that i have done among you , you will not believe in me , that i am the messiah . or if i should ask you where the messiah is to be born ; and what state he should come in ; how he should appear , and other things that you think in me are not reconcileable with the messiah ; you will not answer me , and let me go , as one that has no pretence to be the messiah , and you are not afraid should be received for such . but yet i tell you , hereafter shall the son of man sit on the right hand of the power of god , v. . then said they all , art thou then the son of god ? and he said unto them , ye say that i am . by which discourse with them , related at large here by st. luke , it is plain , that the answer of our saviour , set down by st. matthew , chap. xxvi . . in these words , thou hast said ; and by st. mark , chap. xiv . . in these , i am ; is an answer only to this question , art thou then the son of god ? and not to that other , art thou the messiah ? which preceded , and he had answered to before : though matthew and mark , contracting the story , set them down together , as if making but one question ; omitting all the intervening discourse ; whereas 't is plain out of st. luke , that they were two distinct questions , to which iesus gave two distinct answers . in the first whereof , he , according to his usual caution , declined saying in plain express words , that he was the messiah ; though in the latter he owned himself to be the son of god. which , though they being iews , understood to signifie the messiah ; yet he knew could be no legal or weighty accusation against him before a heathen ; and so it proved . for upon his answering to their question , art thou then the son of god ? ye say that i am ; they cry out , luke xxii . . what need we any further witnesses ? for we our selves have heard out of his own mouth : and so thinking they had enough against him , they hurry him away to pilate . pilate asking them , iohn xviii . - . what accusation bring you against this man ? they answered , and said , if he were not a malefactor , we would not have delivered him up unto thee . then said pilate unto them , take ye him , and iudge him according to your law. but this would not serve their turn , who aimed at his life , and would be satisfied with nothing else . the iews therefore said unto him , it is not lawful for us to put any man to death . and this was also , that the saying of iesus might be fulfilled which he spake , signifying what death he should dye . pursuing therefore their design , of making him appear to pontius pilate guilty of treason against caesar , luke xxiii . . they began to accuse him , saying ; we found this fellow perverting the nation , and forbidding to give tribute to caesar ; saying , that he himself is the messiah the king : all which were inferences of theirs , from his saying , he was the son of god : which pontius pilate finding ( for 't is consonant , that he examined them to the precise words he had said ) their accusation had no weight with him . however , the name of king being suggested against jesus , he thought himself concerned to search it to the bottom . iohn xviii . - . then pilate entred again into the iudgment-hall , and called iesus , and said unto him , art thou the king of the iews ? iesus answered him , sayest thou this of thy self , or did others tell it thee of me ? pilate answered , am i a iew ? thine own nation and the chief priest have delivered thee unto me : what hast thou done ? iesus answered , my kingdom is not of this world : if my kingdom were of this world , then would my servants fight , that i should not be delivered to the iews : but my kingdom is not from hence . pilate therefore said unto him , art thou a king then ? iesus answered , thou sayest that i am a king. for this end was i born , and for this cause came i into the world , that i should bear witness to the truth : every one that is of the truth heareth my voice . in this dialogue between our saviour and pilate , we may observe , . that being asked , whether he were the king of the iews ? he answers so , that though he deny it not , yet he avoided giving the least umbrage , that he had any design upon the government . for though he allows himself to be a king , yet to obviate any suspicion , he tells pilate his kingdom is not of this world ; and evidences it by this , that if he had pretended to any title to that country , his followers , which were not a few , and were forward enough to believe him their king , would have fought for him ; if he had had a mind to set himself up by force , or his kingdom were so to be erected . but my kingdom , says he , is not from hence ; is not of this fashion , or of this place . . pilate , being by his words and circumstances satisfied that he laid no claim to his province , or meant any disturbance of the government , was yet a little surprized to hear a man , in that poor garb , without retinue , or so much as a servant or a friend , own himself to be a king ; and therefore asks him , with some kind of wonder , art thou a king then ? . that our saviour declares , that his great business into the world was , to testifie and make good this great truth , that he was a king ; i. e. in other words , that he was the messiah . . that whoever were followers of truth , and got into the way of truth and happiness , received this doctrine concerning him , viz. that he was the messiah their king. pilate being thus satisfied , that he neither meant , nor could there arise any harm from his pretence , whatever it was , to be a king ; tells the jews , v. . i find no fault in this man. but the jews were the more fierce , luke xxiii . . saying , he stirreth up the people to sedition , by his preaching through all jewry , beginning from galilee to this place . and then pilate , learning that he was of galilee , herod's jurisdiction , sent him to herod ; to whom also the chief priest and scribes , v. . vehemently accused him . herod finding all their accusations either false or frivolous , thought our saviour a bare object of contempt ; and so turning him only into ridicule , sent him back to pilate : who calling unto him the chief priests , and the rulers , and the people , v. . said unto them , ye have brought this man unto me , as one that perverteth the people ; and behold , i having examined him before you , have found no fault in this man , touching these things whereof ye accuse him ; no , nor yet herod ; for i sent you to him : and so nothing worthy of death is done by him : and therefore he would have released him . for he knew the chief priests had delivered him through envy , mark xv. . and when they demanded barrabbas to be released , but as for jesus , cryed , crucifie him ; luke xxiii . . pilate said unto them the third time , why ? what evil hath he done ? i have found no cause of death in him ; i will therefore chastise him , and let him go . we may observe in all this whole prosecution of the jews , that they would fain have got it out of iesus's own mouth , in express words , that he was the messiah : which not being able to do with all their art and endeavour ; all the rest that they could alledge against him , not amounting to a proof before pilate , that he claimed to be king of the jews ; or that he had caused or done any thing towards a mutiny or insurrection among the people ; ( for upon these two , as we see , their whole charge turned ) pilate again and again pronounced him innocent : for so he did a fourth , and a fifth time ; bringing him out to them , after he had whip'd him , iohn xix . . . and after all , when pilate saw that he could prevail nothing , but that rather a tumult was made , he took water , and washed his hands before the multitude , saying , i am innocent of the blood of this just man ; see you to it , mat. xxvii . . which gives us a clear reason of the cautious and wary conduct of our saviour ; in not declaring himself , in the whole course of his ministry , so much as to his disciples , much less to the multitude or the rulers of the jews , in express words , to be the messiah the king : and why he kept himself always in prophetical or parabolical terms : ( he and his disciples preaching only the kingdom of god , i. e. of the messiah , to be come ) and left to his miracles to declare who he was ; though this was the truth , which he came into the world , as he says himself , iohn xviii . . to testifie , and which his disciples were to believe . when pilate , satisfied of his innocence , would have released him ; and the jews persisted to cry out , crucifie him , crucifie him , iohn xix . . pilate says to them , take ye him your selves , and crucifie him : for i do not find any fault in him . the jews then , since they could not make him a state-criminal , by alledging his saying that he was the son of god ; say , by their law it was a capital crime , v. . the iews answered to pilate , we have a law , and by our law he ought to die ; because he made himself the son of god. after this , pilate was the more desirous to release him , v. , . but the iews cried out , saying , if thou let this man go , thou art not caesar 's friend : whosoever maketh himself a king , speaketh against caesar. here we see the stress of their charge against jesus ; whereby they hoped to take away his life ; viz. that he made himself king. we see also upon what they grounded this accusation , viz. because he had owned himself to be the son of god. for he had , in their hearing , never made or professed himself to be a king. we see here likewise the reason why they were so desirous to draw , from his own mouth , a confession in express words that he was the messiah ; viz. that they might have what might be a clear proof that he did so . and last of all , we see the reason why , though in expressions , which they understood , he owned himself to them to be the messiah ; yet he avoided declaring it to them , in such words as might look criminal at pilate's tribunal . he owned himself to be the messiah plainly to the understanding of the iews ; but in ways that could not , to the understanding of pilate , make it appear that he laid claim to the kingdom of iudea , or went about to make himself king of that country . but whether his saying , that he was the son of god , was criminal by their law , that pilate troubled not himself about . he that considers what tacitus , suetonius , seneca , de benef. l. . c. . say of tiberius and his reign , will find how necessary it was for our saviour , if he would not dye as a criminal and a traytor , to take great heed to his words and actions ; that he did , or said not any thing , that might be offensive , or give the least umbrage to the roman government . it behoved an innocent man , who was taken notice of for something extraordinary in him , to be very wary ; under a jealous and cruel prince , who encouraged informations , and filled his reign with executions for treason ; under whom words spoken innocently , or in jest , if they could be misconstrued , were made treason ; and prosecuted with a rigor , that made it always the same thing to be accused and condemned . and therefore we see , that when the iews told pilate , iohn xix . . that he should not be a friend to caesar , if he let iesus go ; ( for that whoever made himself king , was a rebel against caesar ; ) he asks them no more , whether they would take barrabbas , and spare iesus ; but ( though against his conscience ) gives him up to death , to secure his own head. one thing more there is , that gives us light into this wise and necessarily cautious management of himself , which manifestly agrees with it , and makes a part of it : and that is , the choice of his apostles ; exactly suited to the design and fore-sight of the necessity of keeping the declaration of the kingdom of the messiah , which was now expected , within certain general terms during his ministry ; and not opening himself too plainly or forwardly , to the heady jews , that he himself was the messiah ; but leaving it to be found out by the observation of those who would attend to the purity of his life , and the testimony of his miracles , and the conformity of all with the predictions concerning him ; without an express promulgation that he was the messiah , till after his death . his kingdom was to be opened to them by degrees , as well to prepare them to receive it , as to enable him to be long enough amongst them ; to perform what was the work of the messiah to be done ; and fulfil all those several parts of what was foretold of him in the old testament , and we see applyed to him in the new. the iews had no other thoughts of their messiah , but of a mighty temporal prince , that should raise their nation into an higher degree of power , dominion , and prosperity than ever it had enjoyed . they were filled with the expectation of a glorious earthly kingdom . it was not therefore for a poor man , the son of a carpenter , and ( as they thought ) born in galilee , to pretend to it . none of the iews , no not his disciples , could have born this ; if he had expresly avowed this at first , and began his preaching , and the opening of his kingdom this way ; especially if he had added to it , that in a year or two he should dye an ignominious death upon the cross. they are therefore prepared for the truth by degrees . first , iohn the baptist tells them , the kingdom of god ( a name by which the jews called the kingdom of the messiah ) is at hand . then our saviour comes , and he tells them of the kingdom of god ; sometimes that it is at hand , and upon some occasions , that it is come ; but says in his publick preaching little or nothing of himself . then come the apostles and evangelists after his death , and they in express words teach what his birth , life , and doctrine had done before , and had prepared the well-disposed to receive ; viz. that iesus is the messiah . to this design and method of publishing the gospel , was the choice of the apostles exactly adjusted ; a company of poor , ignorant , illiterate men ; who , as christ himself tells us , mat. xi . . and luke x. . were not of the wise and prudent men of the world : they were , in that respect , but meer children . these , convinced by the miracles they saw him daily do , and the unblameable life he lead , might be disposed to believe him to be the messiah : and though they with others expected a temporal kingdom on earth , might yet rest satisfied in the truth of their master ( who had honoured them with being near his person ) that it would come , without being too inquisitive after the time , manner , or seat of his kingdom ; as men of letters , more studied in their rabbins , or men of business , more versed in the world , would have been forward to have been . men great , or wise , in knowledge or ways of the world , would hardly have been kept from prying more narrowly into his design and conduct ; or from questioning him about the ways and measures he would take , for ascending the throne ; and what means were to be used towards it , and when they should in earnest set about it . abler men , of higher births or thoughts , would hardly have been hindred from whispering , at least to their friends and relations , that their master was the messiah ; and that though he concealed himself to a fit opportunity , and till things were ripe for it , yet they should ere long see him break out of his obscurity , cast off the cloud , and declare himself , as he was , king of israel . but the ignorance and lowness of these good poor men made them of another temper . they went along in an implicite trust on him , punctually keeping to his commands , and not exceeding his commission . when he sent them to preach the gospel , he bid them preach the kingdom of god to be at hand ; and that they did , without being more particular than he had ordered ; or mixing their own prudence with his commands , to promote the kingdom of the messiah . they preached it , without giving , or so much as intimating that their master was he : which men of another condition , and an higher education , would scarce have forborn to have done . when he asked them , who they thought him to be ; and peter answered , the messiah , the son of god , mat. xvi . . he plainly shews , by the following words , that he himself had not told them so ; and at the same time , v. . forbids them to tell this their opinion of him , to any body . how obedient they were to him in this , we may not only conclude from the silence of the evangelists concerning any such thing , published by them any where before his death ; but from the exact obedience three of them paid to a like command of his . he takes peter , iames , and iohn into a mountain ; and there moses and elias coming to him , he is transfigured before them : mat. xvii . . he charges them , saying ; see that ye tell no man what you have seen , till the son of man shall be risen from the dead . and st. luke tells us , what punctual observers they were of his orders in this case : chap. ix . . they kept it close , and told no man , in those days , any of those things which they had seen . whether twelve other men , of quicker parts , and of a station or breeding which might have given them any opinion of themselves , or their own abilities ; would have been so easily kept from medling beyond just what was prescribed them , in a matter they had so much interest in ; and have said nothing of what they might in humane prudence have thought would have contributed to their master's reputation , and made way for his advancement to his kingdom ; i leave to be considered . and it may suggest matter of meditation , whether st. paul was not for this reason , by his learning , parts , and warmer temper , better fitted for an apostle after , than during our saviour's ministry : and therefore , though a chosen vessel , was not by the divine wisdom called till after christ's resurrection . i offer this only as a subject of magnifying the admirable contrivance of the divine wisdom , in the whole work of our redemption , as far as we are able to trace it by the foot-steps which god hath made visible to humane reason . for though it be as easie to omnipotent power to do all things by an immediate over-ruling will ; and so to make any instruments work , even contrary to their nature , in subserviency to his ends ; yet his wisdom is not usually at the expence of miracles ( if i may so say ) but only in cases that require them , for the evidencing of some revelation or mission to be from him . he does constantly ( unless where the confirmation of some truth requires ▪ it otherwise ) bring about his purposes by means operating according to their natures . if it were not so , the course and evidence of things would be confounded ; miracles would lose their name and force , and there could be no distinction between natural and supernatural . there had been no room left to see and admire the wisdom , as well as innocence , of our saviour ; if he had rashly every where exposed himself to the fury of the jews , and had always been preserved by a miraculous suspension of their malice , or a miraculous rescuing him out of their hands . it was enough for him once to escape from the men of nazareth , who were going to throw him down a precipice , for him never to preach to them again . our saviour had multitudes that followed him for the loaves ; who barely seeing the miracles that he did , would have made him king. if to the miracles he did , he had openly added in express words , that he was the messiah , and the king they expected to deliver them ; he would have had more followers , and warmer in the cause , and readier to set him up at the head of a tumult . these indeed , god , by a miraculous influence , might have hundred from any such attempt : but then posterity could not have believed that the nation of the iews did at that time expect the messiah , their king and deliverer ; or that iesus , who declared himself to be that king and deliverer , shewed any miracles amongst them , to convince them of it ; or did any thing worthy to make him be credited or received . if he had gone about preaching to the multitude which he drew after him , that he was the messiah , the king of israel ; and this had been evidenced to pilate ; god could indeed , by a supernatural influence upon his mind , have made pilate pronounce him innocent ; and not condemn him as a malefactor , who had openly , for three years together , preached sedition to the people , and endeavoured to perswade them that he was the messiah their king , of the blood-royal of david , come to deliver them . but then i ask , whether posterity would not either have suspected the story , or that some art had been used to gain that testimony from pilate ? because he could not ( for nothing ) have been so favourable to iesus , as to be willing to release so turbulent and seditious a man ; to declare him innocent ; and cast the blame and guilt of his death , as unjust , upon the envy of the jews . but now the malice of the chief priests , scribes , and pharisees ; the headiness of the mob , animated with hopes , and raised with miracles ; iudas's treachery , and pilate's care of his government , and the peace of his province , all working naturally as they should ; iesus , by the admirable wariness of his carriage , and an extraordinary wisdom visible in his whole conduct , weathers all these difficulties , does the work he comes for , uninterruptedly goes about preaching his full appointed time , sufficiently manifests himself to be the messiah in all the particulars the scriptures had foretold of him ; and when his hour is come , suffers death ; but is acknowledged both by iudas that betrayed , and pilate that condemned him , to dye innocent . for , to use his own words , luke xxiv . . thus it is written , and thus it behooved the messiah to suffer . and of his whole conduct , we have a reason and clear resolution in those words to st. peter , mat. xxvi . . thinkest thou that i cannot now pray to my father , and he shall presently give me more than twelve legions of angels ? but how then shall the scripture be fulfilled , that thus it must be ? having this clue to guide us , let us now observe how our saviour's preaching and conduct comported with it , in the last scene of his life . how cautious he has been in the former part of his ministry , we have already observed . we never find him to use the name of the messiah but once , till he now came to ierusalem this last passover . before this , his preaching and miracles were less at ierusalem ( where he used to make but very short stays ) than any where else . but now he comes six days before the feast , and is every day in the temple teaching ; and there publickly heals the blind and the lame , in the presence of the scribes , pharisees , and chief priests . the time of his ministry drawing to an end , and his hour coming , he cared not how much the chief priests , elders , rulers , and the sanhedrim were provoked against him by his doctrine and miracles ; he was as open and bold in his preaching and doing the works of the messiah now at ierusalem , and in the sight of the rulers , and of all the people , as he had been before cautious and reserved there , and careful to be little taken notice of in that place , and not to come in their way more than needs . all now that he took care of , was , not what they should think of him , or design against him , ( for he knew they would seize him ) but to say or do nothing that might be a just matter of accusation against him , or render him criminal to the governour . but as for the grandees of the iewish nation , he spares them not , but sharply now reprehends their miscarriages publickly in the temple ; where he calls them , more than once , hypocrites ; as is to be seen , mat. xxiii . and concludes all with no softer a compellation , than serpents and generation of vipers . after this serve reproof of the scribes and pharisees , being retired with his disciples into the mount of olives , over against the temple ; and there fore-telling the destruction of it ; his disciples ask him , mat. xxiv . , &c. when it should be , and what should be the signs of his coming ? he says to them , take heed that no man deceive you : for many shall come in my name ; i. e. taking on them the name and dignity of the messiah , which is only mine ; saying , i am the messiah , and shall deceive many . but be not you by them mislead , nor by persecution driven away from this fundamental truth , that i am the messiah ; for many shall be scandalized , and apostatize , but he that endures to the end , the same shall be saved : and this gospel of the kingdom shall be preached in all the world : i e. the good news of me , the messiah , and my kingdom , shall be spread through the world. this was the great and only point of belief they were warned to stick to ; and this is inculcated again , v. - . and mark xiii . - . with this emphatical application to them in both these evangelists , behold , i have told you before-hand ; remember ye are fore-warned . this was in his answer to the apostles enquiry concerning his coming , and the end of the world , v. . for so we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we must understand the disciples here to put their question , according to the notion and way of speaking of the iews . for they had two worlds , as we translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the present world , and the world to come . the kingdom of god , as they called it , or the time of the messiah , they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world to come , which they believed was to put an end to this world : and that then the just should be raised from the dead ; to enjoy , in that new world , a happy eternity , with those of the jewish nation who should be then living . these two things , viz. the visible and powerful appearance of his kingdom , and the end of the world , being confounded in the apostles question , our saviour does not separate them , nor distinctly reply to them apart ; but leaving the enquirers in the common opinion , answers at once concerning his coming to take vengeance of the iewish nation , and put an end to their church , worship , and common-wealth ; which was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they counted should last till the messiah came : and so it did , and then had en end put to it . and to this he joyns his last coming to judgment , in the glory of his father , to put a final end to this world , and all the dispensation belonging to the posterity of adam upon earth . this joyning them together , made his answer obscure , and hard to be understood by them then ; nor was it safe for him to speak plainer of his kingdom , and the destruction of ierusalem ; unless he had a mind to be accused for having designs against the government . for iudas was amongst them : and whether no other but his apostles were comprehended under the name of his disciples , who were with him at this time , one cannot determine . our saviour therefore speaks of his kingdom in no other stile but that which he had all along hitherto used , viz. the kingdom of god ; luke xxi . . when you see these things come to pass , know ye that the kingdom of god is nigh at hand . and continuing on his discourse with them , he has the same expression , mat. xxv . . then the kingdom of heaven shall be like unto ten virgins . at the end of the following parable of the talents , he adds , v. . when the son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory , and before him shall be gathered all the nations . and he shall set the sheep on his right hand , and the goats on his left . then shall the king say , &c. here he describes to his disciples the appearance of his kingdom , wherein he will shew himself a king in glory upon his throne ; but this in such a way , and so remote , and so unintelligible to a heathen magistrate ; that if it had been alledged against him , it would have seemed rather the dream of a crazy brain , than the contrivance of an ambitious or dangerous man designing against the government : the way of expressing what he meant , being in the prophetick stile ; which is seldom so plain , as to be understood , till accomplished . 't is plain , that his disciples themselves comprehended not what kingdom he here spoke of , from their question to him after his resurrection , wilt thou at this time restore again the kingdom to israel ? having finished these discourses , he takes order for the passover , and eats it with his disciples ; and at supper tells them , that one of them should betray him : and adds , iohn xiii . . i tell it you now , before it come , that when it is come to pass , you may know that i am . he does not say out the messiah ; iudas should not have that to say against him if he would ; though that be the sense in which he uses this expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am , more than once . and that this is the meaning of it , is clear from mark xii . . luke xxi . . in both which evangelists the words are , for many shall come in my name , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am : the meaning whereof we shall find explained in the parallel place of st. matthew , chap. xxiv . . for many shall come in my name , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am the messiah . here in this place of iohn xiii . jesus fore-tells what should happen to him , viz. that he should be betrayed by iudas ; adding this prediction to the many other particulars of his death and suffering , which he had at other times foretold to them . and here he tells them the reason of these his predictions , viz. that afterwards they might be a confirmation to their faith. and what was it that he would have them believe , and be confirmed in the belief of ? nothing but this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was the messiah . the same reason he gives , iohn xiii . . you have heard , how i said unto you , i go away , and come again unto you : and now i have told you before it come to pass , that when it is come to pass , ye might believe . when iudas had left them , and was gone out , he talks a little freer to them of his glory , and his kingdom , than ever he had done before . for now he speaks plainly of himself , and his kingdom , iohn xiii . . therefore when he [ judas ] was gone out , iesus said , now is the son of man glorified , and god is also glorified in him . and if god be glorified in him , god ▪ shall also glorifie him in himself , and shall straitway glorifie him . and luke xxii . . and i will appoint unto you a kingdom , as my father hath appointed unto me ; that ye may eat and drink with me at my table in my kingdom . though he has every where all along through his ministry preached the gospel of the kingdom ; and nothing else but that and repentance , and the duties of a good life ; yet it has been always the kingdom of god , and the kingdom of heaven : and i do not remember , that any where , till now , he uses any such expression , as my kingdom . but here now he speaks in the first person , i will appoint you a kingdom ; and in my kingdom : and this we see is only to the eleven , now iudas was gone from them . with these eleven , whom he was now just leaving , he has a long discourse to comfort them for their loss of him ; and to prepare them for the persecution of the world ; and to exhort them to keep his commandments , and to love one another . and here one may expect all the articles of faith should be laid down plainly ; if any thing else were required of them to believe , but what he had taught them , and they believed already ; viz. that he was the messiah , john xiv . . ye believe in god , believe also in me . v. . i have told you before it come to pass , that when it is come to pass , ye may believe . it is believing on him , without any thing else . iohn xvi . . iesus answered them , do you now believe ? this was in answer to their professing , v . now are we sure that thou knowest all things , and needest not that any man should ask thee : by this we believe that thou comest forth from god. john xvii . . neither pray i for these alone , but for them also which shall believe on me through their word . all that is spoke of believing , in this his last sermon to them , is only believing on him , or believing that he came from god ; which was no other than believing him to be the messiah . indeed , iohn xiv . . our saviour tells philip , he that hath seen me , hath seen the father . and adds , v. . believest thou not that i am in the father , and the father in me ? the words that i speak unto you , i speak not of my self : but the father that dwelleth in me , he doth the works . which being in answer to philip's words , v. . shew us the father , seem to import thus much : no man hath seen god at any time , he is known only by his works . and that he is my father , and i the son of god , i. e. the messiah , you may know by the works i have done ; which it is impossible i could do of my self , but by the union i have with god my father . for that by being in god , and god in him , he signifies such an union with god , that god operates in and by him , appears not only by the words above-cited out of v. . ( which can scarce otherwise be made coherent sense ) but also from the same phrase used again by our saviour presently after , v. . at that day , viz. after his resurrection , when they should see him again , ye shall know that i am in my father , and you in me , and i in you ; i. e. by the works i shall enable you to do , through a power i have received from the father : which whoever sees me do , must acknowledge the father to be in me ; and whoever sees you do , must acknowledge me to be in you . and therefore he says , v. . verily , verily i say unto you , he that believeth on me , the works that i do shall he also do , because i go unto my father . though i go away , yet i shall be in you , who believe in me ; and ye shall be enabled to do miracles also for the carrying on of my kingdom , as i have done ; that it may be manifested to others that you are sent by me , as i have evidenced to you that i am sent by the father . and hence it is that he says , in the immediately preceding v. . believe me that i am in the father , and the father in me ; if not , believe me for the sake of the works themselves . let the works that i have done convince you that i am sent by the father ; that he is with me , and that i do nothing but by his will , and by vertue of the union i have with him ; and that consequently i am the messiah , who am anointed , sanctified , and separate by the father to the work for which he hath sent me . to confirm them in this faith , and to enable them to do such works as he had done , he promises them the holy ghost , iohn xiv . , . these things i have said unto you , being yet present with you . but when i am gone , the holy ghost , the paraclet ( which may signifie monitor as well as comfortor , or advocate ) which the father shall send you in my name , he shall shew you all things , and bring to your remembrance all things which i have said . so that considering all that i have said , and laying it together , and comparing it with what you shall see come to pass , you may be more abundantly assured that i am the messiah , and fully comprehend that i have done and suffered all things foretold of the messiah ; and that were to be accomplished and fulfilled by him , according to the scriptures . but be not filled with grief that i leave you ; iohn xvi . . it is expedient for you that i go away : for if i go not away , the paraclet will not come unto you . one reason why , if he went not away , the holy ghost could not come , we may gather from what has been observed concerning the prudent and wary carriage of our saviour all through his ministry , that he might not incur death with the least suspicion of a malefactor : and therefore though his disciples believed him to be the messiah , yet they neither understood it so well , nor were so well confirmed in the belief of it , as after that he being crucified and risen again , they had received the holy ghost ; and with the gifts of the holy spirit , a fuller and clearer evidence and knowledge that he was the messiah ; and were enlightned to see how his kingdom was such as the scriptures foretold , though not such as they , till then , had expected . and now this knowledge and assurance received from the holy ghost , was of use to them after his resurrection ; when they could then boldly go about , and openly preach , as they did , that iesus was the messiah ; confirming that doctrine by the miracles which the holy ghost impowered them to do . but till he was dead and gone , they could not do this . their going about openly preaching , as they did after his resurrection , that iesus was the messiah ; and doing miracles every where to make it good , would not have consisted with that character of humility , peace , and innocence , which the messiah was to sustain ; if they had done it before his crucifixion . for this would have drawn upon him the condemnation of a malefactor , either as a stirrer of sedition against the publick peace ; or as a pretender to the kingdom of israel . and hence we see , that they who before his death preached only the gospel of the kingdom ; that the kingdom of god was at hand ; as soon as they had received the holy ghost after his resurrection , changed their stile , and every where in express words declare that iesus is the messiah , that king which was to come . this , the following words here in st. iohn xvi . - . confirm ; where he goes on to tell them ; and when he is come , he will convince the world of sin : because they believed not on me . your preaching then , accompanied with miracles , by the assistance of the holy ghost , shall be a conviction to the world that the iews sinned in not believing me to be the messiah . of righteousness , or justice : because i go to my father , and ye see me no more . by the same preaching and miracles you shall confirm the doctrine of my ascension ; and thereby convince the world that i was that iust one , who am therefore ascended to the father into heaven , where no unjust person shall enter . of iudgment : because the prince of this world is judged . and by the same assistance of the holy ghost ye shall convince the world that the devil is judged or condemned , by your casting of him out , and destroying his kingdom , and his worship where ever you preach . our saviour adds , i have yet many things to say unto you , but you cannot bear them now . they were yet so full of a temporal kingdom , that they could not bear the discovery of what a kind of kingdom his was , nor what a king he was to be ; and therefore he leaves them to the coming of the holy ghost , for a farther and fuller discovery of himself , and the kingdom of the messiah ; for fear they should be scandalized in him , and give up the hopes they had now in him , and forsake him . this he tells them , v. . of this xvi . chapter : these things i have said unto you , that you may not be scandalized . the last thing he had told them before his saying this to them , we find in the last verses of the precedent chapter : when the paraclet is come , the spirit of truth , he shall witness concerning me . he shall shew you who i am , and witness it to the world ; and then ye also shall bear witness , because ye have been with me from the beginning . he shall call to your mind what i have said and done , that ye may understand it , and know , and bear witness concerning me . and again here , iohn xvi . after he had told them , they could not bear what he had more to say , he adds ; v. . howbeit , when the spirit of truth is come , he will guide you into all truth ; and he will shew you things to come : he shall glorifie me . by the spirit , when he comes , ye shall be fully instructed concerning me ; and though you cannot yet , from what i have said to you , clearly comprehend my kingdom and glory ; yet he shall make it known to you wherein it consists : and though i am now in a mean state , and ready to be given up to contempt , torment , and death ; so that ye know not what to think of it ; yet the spirit , when he comes , shall glorifie me , and fully satisfie you of my power and kingdom ; and that i sit on the right hand of god , to order all things for the good and increase of it , till i come again at the last day in fulness of glory . accordingly , the apostles had a full and clear sight and perswasion of this , after they had received the holy ghost ; and they preached it every where boldly and openly , without the least remainder of doubt or uncertainty . but that they understood him not , yet even so far as his death and resurrection , is evident from v. , . then said some of the disciples among themselves , what is this that he saith unto us ; a little while , and ye shall not see me ; and again , a little while , and ye shall see me ; and because i go to the father ? they said therefore , what is this that he saith , a little while ? we know not what he saith . upon which he goes on to discourse to them of his death and resurrection , and of the power they should have of doing miracles ; but all this he declares to them in a mystical and involved way of speaking ; as he tells them himself , v. . these things have i spoken to you in proverbs ; i. e. in general , obscure , aenigmatical , or figurative terms . ( all which , as well as allusive apologues , the jews called proverbs or parables ) hitherto my declaring of my self to you hath been obscure , and with reserve ; and i have not spoken of my self to you in plain and direct words , because ye could not bear it . a messiah , and not a king , you could not understand ; and a king living in poverty and persecution , and dying the death of a slave and malefactor upon a cross , you could not put together . and had i told you in plain words that i was the messiah , and given you a direct commission to preach to others that i professedly owned my self to be the messiah , you and they would have been ready to have made a commotion , to have set me upon the throne of my father david , and to fight for me , that your messiah , your king , in whom are your hopes of a kingdom , should not be delivered up into the hands of his enemies , to be put to death ; and of this , peter will instantly give you an example . but the time cometh when i shall no more speak unto you in parables ; but i shall shew unto you plainly of the father . my death and resurrection , and the coming of the holy ghost , will speedily enlighten you , and then i shall make you know the will and design of the father ; what a kingdom i am to have , and by what means , and to what end , v. . and this the father himself will shew unto you ; for he loveth you , because ye have loved me , and have believed that i came out from the father ; because ye have believed that i am the son of god , the messiah ; that he hath anointed and sent me ; though it hath not been yet fully discovered to you , what kind of kingdom it shall be , nor by what means brought about . and then our saviour , without being asked , explaining to them what he had said ; and making them understand better , what before they stuck at , and complained secretly among themselves that they understood not ; they thereupon declare , v. . now are we sure that thou knowest all things , and needest not that any man should ask thee . 't is plain thou knowest mens thoughts and doubts before they ask . by this we believe that thou comest forth from god. iesus answered , do ye now believe ? notwithstanding that you now believe that i came from god , and am the messiah , sent by him ; behold , the hour cometh , yea , is now come , that ye shall be scattered ; and as it is , mat. xxvi . . and shall all be scandalized in me . what it is to be scandalized in him , we may see by what followed hereupon , if that which he says to st. peter , mark xiv . did not sufficiently explain it . this i have been the more particular in ; that it may be seen , that in this last discourse to his disciples ( where he opened himself more than he had hitherto done ; and where , if any thing more was required to make them believers , than what they already believed , we might have expected they should have heard of it ; ) there were no new articles proposed to them , but what they believed before , viz. that he was the messiah , the son of god , sent from the father ; though of his manner of proceeding , and his sudden leaving the world , and some few particulars , he made them understand something more than they did before . but as to the main design of the gospel , viz. that he had a kingdom , that he should be put to death , and rise again , and ascend into heaven to his father , and come again in glory to judge the world ; this he had told them : and so had acquainted them with the great council of god , in sending him the messiah , and omitted nothing that was necessary to be known or believed in it . and so he tells them himself , iohn xv. . henceforth i call ye not servants ; for the servant knoweth not what his lord does : but i have called ye friends ; for all things i have heard of my father , i have made known unto you ; though perhaps ye do not so fully comprehend them , as you will shortly , when i am risen and ascended . to conclude all , in his prayer , which shuts up this discourse , he tells the father what he had made known to his apostles ; the result whereof we have iohn xvii . . i have given unto them the words which thou gavest me , and they have received them , and they have believed that thov didst send me : which is in effect , that he was the messiah promised and sent by god. and then he prays for them , and adds , v. , . neither pray i for these alone , but for them also who shall believe on me through their word . what that word was , through which others should believe in him , we have seen in the preaching of the apostles all through the history of the acts , viz. this one great point , that jesus was the messiah . the apostles , he says , v. . know that thou hast sent me ; i. e. are assured that i am the messiah . and in v. . & . he prays , that the world may believe ( which v. . is called knowing ) that thou hast sent me . so that what christ would have believed by his disciples , we may see by this his last prayer for them , when he was leaving the world , as well as by what he preached whilst he was in it . and as a testimony of this , one of his last actions , even when he was upon the cross , was to confirm this doctrine ; by giving salvation to one of the thieves that was crucified with him , upon his declaration that he believed him to be the messiah ; for so much the words of his request imported , when he said , remember me , lord , when thou comest into thy kingdom , luke xxiii . . to which jesus replied , v. . verily i say unto thee , to day shalt thou be with me in paridise . an expression very remarkable : for as adam , by sin , left paradise ; i. e. a state of happy immortality ; here the believing thief , through his faith in iesus the messiah , is promised to be put in paradise , and so re-instated in an happy immortality . thus our saviour ended his life . and what he did after his resurrection , st. luke tells us , acts i. . that he shewed himself to the apostles forty days , speaking things concerning the kingdom of god. this was what our saviour preached in the whole course of his ministry , before his passion : and no other mysteries of faith does he now discover to them after his resurrection . all he says , is concerning the kingdom of god ; and what it was he said concerning that , we shall see presently out of the other evangelists ; having first only taken notice , that when now they asked him , v. . lord , wilt thou at this time restore again the kingdom to israel ? he said , unto them , v. . it is not for you to know the times , and the seasons , which the father hath put in his own power : but ye shall receive power after that the holy ghost is come upon you ; and ye shall be witnesses unto me unto the utmost parts of the earth . their great business was to be witnesses to iesus , of his life , death , resurrection , and ascension ; which put together , were undeniable proofs of his being the messiah : which was what they were to preach , and what he said to them concerning the kingdom of god ; as will appear by what is recorded of it in the other evangelists . the day of his resurrection , appearing to the two going to emmaus , luke xxiv . they declare , v. . what his disciples faith in him was : but we trusted that it had been he which should have redeemed israel ; i.e. we believed that he was the messiah ▪ come to deliver the nation of the iews . upon this iesus tells them , they ought to believe him to the messiah , notwithstanding what had happened ; nay , they ought by his suffering and death to be confirmed in that faith , that he was the messiah . and v. , . beginning at moses and all the prophets , he expounded unto them in all the scriptures , the things concerning himself ; how that the messiah ought to have suffered these things , and to have entred into his glory . now he applies the prophesies of the messiah to himself , which we read not that he did ever do before his passion . and afterwards appearing to the eleven , luke xxiv . . he said unto them , v. - . these words which i spoke unto you while i was yet with you , that all things must be fulfilled which are written in the law of moses , and in the prophets , and in the psalms concerning me . then opened he their vnderstandings , that they might understand the scripture , and said unto them ; thus it is written , and thus it behoved the messiah to suffer , and to rise from the dead the third day ; and that repentance , and remission of sins should be preached in his name among all nations , beginning at ierusalem . here we see what it was he had preached to them , though not in so plain open words , before his crucifixion ; and what it is he now makes them understand ; and what it was that was to be preached to all nations , viz. that he was the messiah , that had suffered , and rose from the dead the third day , and fulfilled all things that was written in the old testament concerning the messiah ; and that those who believed this , and repented , should receive remission of their sins through this faith in him . or , as st. mark has it , chap. xvi . . go into all the world , and preach the gospel to every creature ; he that believeth , and is baptized , shall be saved ; but he that believeth not , shall be damned , v. . what the gospel , or good news was , we have shewed already , viz. the happy tidings of the messiah being come . v. . and they went forth and preached every where , the lord working with them , and confirming the word with signs following . what the word was which they preached , and the lord confirmed with miracles , we have seen already out of the history of their acts ; having given an account of their preaching every where , as it is recorded in the acts , except some few places , where the kingdom of the messiah is mentioned under the name of the kingdom of god ; which i forbore to set down , till i had made it plain out of the evangelists , that that was no other but the kingdom of the messiah . it may be seasonable therefore now , to add to those sermons we have formerly seen of st. paul ( wherein he preached no other article of faith , but that iesus was the messiah , the king , who being risen from the dead , now reigneth , and shall more publickly manifest his kingdom , in judging the world at the last day ) what farther is left upon record of his preaching . acts xix . . at ephesus , paul went into the synagogues , and spake boldly for the space of three months ; disputing and perswading concerning the kingdom of god. and acts xx. . at miletus he thus takes leave of the elders of ephesus : and now behold , i know that ye all among whom i have gone preaching the kingdom of god , shall see my face no more . what this preaching the kingdom of god was , he tells you , v. , . i have kept nothing back from you , which was profitable unto you , but have shewed you , and have taught you publickly , and from house to house ; testifying both to the iews , and to the greeks , repentance towards god , and faith towards our lord iesus christ. and so again , acts xxviii . , . when they [ the jews at rome ] had appointed him [ paul ] a day , there came many to him into his lodging ; to whom he expounded and testified the kingdom of god ; perswading them concerning iesus , both out of the law of moses , and out of the prophets , from morning to evening . and some believed the things which were spoken , and some believed not . and the history of the acts is concluded with this account of st. paul's preaching : and paul dwelt two whole years in his own hired house , and received all that came in unto him , preaching the kingdom of god , and teaching those things which concern the lord iesus the messiah . we may therefore here apply the same conclusion , to the history of our saviour , writ by the evangelists ; and to the history of the apostles , writ in the acts ; which st. iohn does to his own gospel , chap. xx. , . many other signs did iesus before his disciples ; and in many other places the apostles preached the same doctrine , which are not written in these books ; but these are written , that you may believe that iesus is the messiah , the son of god ; and that believing , you may have life in his name . what st. iohn thought necessary and sufficient to be believed , for the attaining eternal life , he here tells us . and this , not in the first dawning of the gospel ; when , perhaps , some will be apt to think less was required to be believed , than after the doctrine of faith , and mystery of salvation , was more fully explained , in the epistles writ by the apostles . for it is to be remembred , that st. iohn says this not as soon as christ was ascended ; for these words , with the rest of st. iohn's gospel , were not written till many years after not only the other gospels , and st. luke's history of the acts ; but in all appearance , after all the epistles writ by the other apostles . so that above threescore years after our saviour's passion ; ( for so long after , both epiphanius and st. ierome assure us this gospel was written ) st. iohn knew nothing else required to be believed for the attaining of life , but that iesus is the messiah , the son of god. to this , 't is likely , it will be objected by some , that to believe only that iesus of nazareth is the messiah , is but an historical , and not a justifying or saving faith. to which i answer ; that i allow to the makers of systems and their followers , to invent and use what distinctions they please ; and to call things by what names they think fit . but i cannot allow to them , or to any man , an authority to make a religion for me , or to alter that which god hath revealed . and if they please to call the believing that which our saviour and his apostles preached and proposed alone to be believed , an historical faith ; they have their liberty . but they must have a care how they deny it to be a justifying or saving faith , when our saviour and his apostles have declared it so to be , and taught no other which men should receive , and whereby they should be made believers unto eternal life ; unless they can so far make bold with our saviour , for the sake of their beloved systems , as to say , that he forgot what he came into the world for ; and that he and his apostles did not instruct people right in the way and mysteries of salvation . for that this is the sole doctrine pressed and required to be believed in the whole tenour of our saviour's and his apostles preaching , we have shewed through the whole history of the evangelists and the acts. and i challenge them to shew that there was any other doctrine , upon their assent to which , or disbelief of it , men were pronounced believers , or unbelievers ; and accordingly received into the church of christ , as members of his body , as far as meer believing could make them so , or else kept out of it . this was the only gospel-article of faith which was preached to them . and if nothing else was preached every where , the apostles argument will hold against any other articles of faith to be be believed under the gospel ; rom. x. . how shall they believe that whereof they have not heard ? for to preach any other doctrines necessary to be believed , we do not find that any body was sent . perhaps it will farther be urged , that this is not a saving faith ; because such a faith as this the devils may have , and 't was plain they had ; for they believed and declared iesus to be the messiah . and st. iames , chap. ii. . tells us , the devils believe , and tremble ; and yet they shall not be saved . to which i answer , . that they could not be saved by any faith , to whom it was not proposed as a means of salvation , nor ever promised to be counted for righteousness . this was an act of grace , shewn only to mankind . god dealt so favourably with the posterity of adam , that if they would believe iesus to be the messiah , the promised king and saviour ; and perform what other conditions were required of them by the covenant of grace ; god would justifie them , because of this belief . he would account this faith to them for righteousness , and look on it as making up the defects of their obedience ; which being thus supplied by what was taken instead of it , they were looked on as just or righteous , and so inherited eternal life . but this favour shewn to mankind , was never offered to the fallen angels . they had no such proposals made to them : and therefore whatever of this kind was proposed to men , it availed them not , whatever they performed of it . this covenant of grace was never offered to them . . i answer ; that though the devils believed , yet they could not be saved by the covenant of grace ; because they performed not the other condition required in it , altogether as necessary to be performed as this of believing , and that is repentance . repentance is as absolute a condition of the covenant of grace , as faith ; and as necessary to be performed as that . iohn the baptist , who was to prepare the way for the messiah , preached the baptism of repentance for the remission of sins , mark . . as iohn began his preaching with repent , for the kingdom of heaven is at hand , mat. iii. . so did our saviour begin his , mat. iv. . from that time began iesus to preach , and to say , repent , for the kingdom of heaven is at hand . or , as st. mark has it in that parallel place , mark i. , . now after that john was put in prison , iesus came into galilee , preaching the gospel of the kingdom of god , and saying ; the time is fulfilled , and the kingdom of god is at hand : repent ye , and believe the gospel . this was not only the beginning of his preaching , but the sum of all that he did preach ; viz. that men should repent , and believe the good tidings which he brought them ; that the time was fulfilled for the coming of the messiah . and this was what his apostles preached , when he sent them out , mark vi. . and they going out , preached that men should repent . believing jesus to be the messiah , and repenting , were so necessary and fundamental parts of the covenant of grace , that one of them alone is often put for both . for here st. mark mentions nothing but their preaching repentance ; as st. luke , in the parallel place , chap. ix . . mentions nothing but their evangelizing , or preaching the good news of the kingdom of the messiah : and st. paul often in his epistles puts faith for the whole duty of a christian. but yet the tenour of the gospel is what christ declares , luke xii . . . vnless ye repent , ye shall all likewise perish . and in the parable of the rich man in hell , delivered by our saviour , luke xvi . repentance alone is the means proposed of avoiding that place of torment , v. , . and what the tenor of the doctrine , which should be preached to the world , should be , he tells his apostles after his resurrection , luke xxiv . . viz. that repentance and remission of sins should be preached in his name , who was the messiah . and accordingly , believing iesus to be the messiah , and repenting , was what the apostles preached . so peter began , acts ii. . repent , and be baptized . these two things were required for the remission of sins , viz. entring themselves in the kingdom of god ; and owning and professing themselves the subjects of iesus , whom they believed to be the messiah , and received for their lord and king ; for that was to be baptized in his name : baptism being an initiating ceremony known to the iews , whereby those , who leaving heathenism , and professing a submission to the law of moses , were received into the common-wealth of israel . and so it was made use of by our saviour , to be that solemn visible act , whereby those who believed him to be the messiah , received him as their king , and professed obedience to him , were admitted as subjects into his kingdom : which in the gospels is called the kingdom of god ; and in the acts and epistles often by another name , viz. the church . the same st. peter preaches again to the iews , acts iii. . repent , and be converted , that your sins may be blotted out . what this repentance was ; which the new covenant required as one of the conditions to be performed by all those who should receive the benefits of that covenant ; is plain in the scripture , to be not only a sorrow for sins past , but ( what is a natural consequence of such sorrow , if it be real ) a turning from them , into a new and contrary life . and so they are joyned together , acts iii. . repent and turn about ; or , as we render it , be converted . and acts xxvi . repent and turn to god. and sometimes turning about is put alone , to signifie repentance , mat. xiii . . luke xxii . . which in other words is well expressed by newness of life . for it being certain that he who is really sorry for his sins , and abhors them , will turn from them , and forsake them ; either of these acts , which have so natural a connexion one with the other , may be , and is often put for both together . repentance is an hearty sorrow for our past misdeeds , and a sincere resolution and endeavour , to the utmost of our power , to conform all our actions to the law of god. so that repentance does not consist in one single act of sorrow ( though that being the first and leading act , gives denomination to the whole ) but in doing works meet for repentance , in a sincere obedience to the law of christ , the remainder of our lives . this was called for by iohn the baptist , the preacher of repentance , mat. iii. . bring forth fruits meet for repentance . and by st. paul here , acts xxvi . . repent and turn to god , and do works meet for repentance . there are works to follow belonging to repentance , as well as sorrow for what is past . these two , faith and repentance ; i. e. believing jesus to be the messiah , and a good life ; are the indispensible conditions of the new covenant . the reasonableness , or rather necessity of which , ( as the only conditions required in the covenant of grace , to be performed by all those who would obtain eternal life ) that we may the better comprehend , we must a little look back to what was said in the beginning . adam being the son of god ; and so st. luke calls him , chap. iii. . had this part also of the likeness and image of his father , viz. that he was immortal . but adam transgressing the command given him by his heavenly father , incurred the penalty , forfeited that state of immortality , and became mortal . after this , adam begot children : but they were in his own likeness , after his own image ; mortal , like their father . god nevertheless , out of his infinite mercy , willing to bestow eternal life on mortal men , sends jesus christ into the world ; who being conceived in the womb of a virgin ( that had not known man ) by the immediate power of god , was properly the son of god ; according to what the angel declared to his mother , luke i. - . the holy ghost shall come upon thee , and the power of the highest shall over shadow thee : therefore also that holy thing which shall be born of thee , shall be called the son of god. so that being the son of god , he was , like his father , immortal . as he tells us , iohn v. . as the father hath life in himself , so hath be given to the son to have life in himself . and that immortality is a part of that image , wherein these ( who were the immediate sons of god , so as to have no other father ) were made like their father , appears probable , not only from the places in genesis concerning adam , above taken notice of , but seems to me also to be intimated in some expressions concerning iesus , the son of god. in the new testament , col. i. . he is called the image of the invivisible god. invisible seems put in , to obviate any gross imagination , that he ( as images use to do ) represented god in any corporeal or visible resemblance . and there is farther subjoyned , to lead us into the meaning of it , the first-born of every creature ; which is farther explained , v. . where he is termed the first-born from the dead : thereby making out , and shewing himself to be the image of the invisible god ; that death hath no power over him : but being the son of god , and not having forfeited that son-ship by any trangression , was the heir of eternal life ; as adam should have been , had he continued in his filial duty . in the same sense the apostle seems to use the word image in other places , viz. rom. viii . . whom he did foreknow , he also did predestinate to be conformed to the image of his son , that he might be the first-born among many brethren . this image , to which they were conformed , seems to be immortality and eternal life . for 't is remarkable that in both these places st. paul speaks of the resurrection ; and that christ was the first-born among many brethren ; he being by birth the son of god , and the others only by adoption , as we see in this same chapter , v. - . ye have received the spirit of adoption , whereby we cry , abba , father : the spirit it self bearing witness with our spirits that we are the children of god. and if children , then heirs ; and ioynt-heirs with christ : if so be that we suffer with him , that we may also be glorified together . and hence we see that our saviour vouchsafes to call those , who at the day of judgment are through him entring into eternal life , his brethren ; mat. xxv . . in as much as ye have done it unto one of the least of these my brethren . and may we not in this find a reason why god so frequently in the new testament , and so seldom , if at all , in the old , is mentioned under the single title of the father ? and therefore our saviour says , mat. xi . no man knoweth the father save the son , and he to whomsoever the son will reveal him . god has now a son again in the world , the first-born of many brethren , who all now , by the spirit of adoption , can say , abba , father . and we by adoption , being for his sake made his brethren , and the sons of god , come to share in that inheritance , which was his natural right ; he being by birth the son of god : which inheritance is eternal life . and again , v. . we groan within our selves , waiting for the adoption , to wit , the redemption of our body ; whereby is plainly meant the change of these frail mortal bodies , into the spiritual immortal bodies at the resurrection ; when this mortal shall have put on immortality , cor. xv. . which in that chapter , v. - . he farther expresses thus : so also is the resurrection of the dead . it is sown in corruption , it is raised in incorruption : it is sown in dishonour , it is raised in glory : it is sown in weakness , it is raised in power : it is sown a natural body , it is raised a spiritual body , &c. to which he subjoyns , v. . as we have born the image of the earthy , ( i. e. as we have been mortal , like earthy adam our father , from whom we are descended , when he was turned out of paradise ) we shall also bear the image of the heavenly ; into whose sonship and inheritance being adopted , we shall , at the resurrection , receive that adoption we expect , even the redemption of our bodies ; and after his image , which is the image of the father , become immortal . hear what he says himself , luke xx. , . they who shall be accounted worthy to obtain that world , and the resurrection from the dead , neither marry , nor are given in marriage . neither can they die any more ; for they are equal unto the angels , and are the sons of god , being the sons of the resurrection . and he that shall read st. paul's arguing , acts xiii . , . will find that the great evidence that jesus was the son of god , was his resurrection . then the image of his father appeared in him , when he visibly entred into the state of immortality . for thus the apostle reasons ; we preach to you , how that the promise which was made to our fathers , god hath fulfilled the same unto us , in that he hath raised up iesus again ; as it is also written in the second psalm , thou art my son , this day have i begotten thee . this may serve a little to explain the immortality of the sons of god , who are in this like their father , made after his image and likeness . but that our saviour was so , he himself farther declares , iohn x. . where speaking of his life , he says , no one taketh it from me , but i lay it down of my self : i have power to lay it down , and i have power to take it up again . which he could not have had , if he had been a mortal man , the son of a man , of the seed of adam ; or else had by any transgression forfeited his life . for the wages of sin is death : and he that hath incurred death for his own transgression , cannot lay down his life for another , as our saviour professes he did . for he was the just one , acts vii . . and xii . . who knew no sin . cor. v. . who did no sin , neither was guile found in his mouth . and thus , as by man came death , so by man came the resurrection of the dead . for as in adam all die , so in christ shall all be made alive . for this laying down his life for others , our saviour tells us , iohn x. . therefore does my father love me , because i lay down my life , that i might take it again . and this his obedience and suffering was rewarded with a kingdom ; which , he tells us , luke xxii . his father had appointed unto him ; and which , 't is evident out of the epistle to the hebrews , chap. xii . . he had a regard to in his sufferings : who for the joy that was set before him , endured the cross , despising the shame , and is set down at the right hand of the throne of god. which kingdom given him upon this account of his obedience , suffering , and death , he himself takes notice of , in these words , iohn xvii . - . iesus lift up his eyes to heaven , and said , father , the hour is come , glorifie thy son , that thy son also may glorifie thee . as thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him . and this is life eternal , that they may know thee the only true god , and iesus the messiah , whom thou hast sent . i have glorified thee on earth : i have finished the work which thou gavest me to do . and st. paul , in his epistle to the philippians , chap. ii. - . he humbled himself , and became obedient unto death , even the death of the cross. wherefore god also hath highly exalted him , and given him a name that is above every name : that at the name of iesus every knee should bow , of things in heaven , and things in earth , and things under the earth ; and that every tongue should confess that iesus christ is lord. thus god , we see , designed his son christ iesus a kingdom , an everlasting kingdom in heaven . but though as in adam all die , so in christ all shall be made alive ; and all men shall return to life again at the last day ; yet all men having sinned , and thereby come short of the glory of god , as st. paul assures us , rom. iii. . ( i.e. not attaining to the heavenly kingdom of the messiah , which is often called the glory of god ; as may be seen , rom. v. . & xv. . & ii. . mat. xvi . . mark viii . . for no one who is unrighteous , i. e. comes short of perfect righteousness , shall be admitted into the eternal life of that kingdom ; as is declared , cor. vi. . the unrighteous shall not inherit the kingdom of god ; ) and death , the wages of sin , being the portion of all those who had transgressed the righteous law of god ; the son of god would in vain have come into the world , to lay the foundations of a kingdom , and gather together a select people out of the world , if , ( they being found guilty at their appearance before the judgment-seat of the righteous judge of all men at the last day ) instead of entrance into eternal life in the kingdom he had prepared for them , they should receive death , the just reward of sin , which every one of them was guilty of . this second death would have left him no subjects ; and instead of those ten thousand times ten thousand , and thousands of thousands , there would not have been one left him to sing praises unto his name , saying , blessing , and honour and glory , and power , be unto him that sitteth on the throne , and unto the lamb for ever and ever . god therefore , out of his mercy to mankind , and for the erecting of the kingdom of his son , and furnishing it with subjects out of every kindred , and tongue , and people , and nation , proposed to the children of men , that as many of them as would believe iesus his son ( whom he sent into the world ) to be the messiah , the promised deliverer ; and would receive him for their king and ruler ; should have all their past sins , disobedience , and rebellion forgiven them : and if for the future they lived in a sincere obedience to his law , to the utmost of their power ; the sins of humane frailty for the time to come , as well as all those of their past lives , should , for his son's sake , because they gave themselves up to him to be his subjects , be forgiven them : and so their faith , which made them be baptized into his name ; ( i.e. enroll themselves in the kingdom of iesus the messiah , and profess themselves his subjects , and consequently live by the laws of his kingdom ) should be accounted to them for righteousness ; i.e. should supply the defects of a scanty obedience in the sight of god ; who counting this faith to them for righteousness , or compleat obedience , did thus justifie , or make them just , and thereby capable of eternal life . now , that this is the faith for which god of his free grace justifies sinful man ; ( for 't is god alone that justifieth , rom. viii . . rom. iii. . ) we have already shewed ; by observing through all the history of our saviour and the apostles , recorded in the evangelists , and in the acts , what he and his apostles preached and proposed to be believed . we shall shew now , that besides believing him to be the messiah their king , it was farther required , that those who would have the priviledge , advantages , and deliverance of his kingdom , should enter themselves into it ; and by baptism being made denizons , and solemnly incorporated into that kingdom , live as became subjects obedient to the laws of it . for if they believed him to be the messiah their king , but would not obey his laws , and would not have him to reign over them , they were but greater rebels ; and god would not justifie them for a faith that did but increase their guilt , and oppose diametrically the kingdom and design of the messiah ; who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works , titus ii. . and therefore st. paul tells the galatians , that that which availeth is faith ; but faith working by love. and that faith without works , i.e. the works of sincere obedience to the law and will of christ , is not sufficient for our justification , st. iames shews at large , chap. ii. neither indeed could it be otherwise ; for life , eternal life being the reward of justice or righteousness only , appointed by the righteous god ( who is of purer eyes than to behold iniquity ) to those only who had no taint or infection of sin upon them , it is impossible that he should justifie those who had no regard to justice at all , whatever they believed . this would have been to encourage iniquity , contrary to the purity of his nature ; and to have condemned that eternal law of right , which is holy , just , and good ; of which no one precept or rule is abrogated or repealed ; nor indeed can be ; whilst god is an holy , just , and righteous god , and man a rational creature . the duties of that law arising from the constitution of his very nature , are of eternal obligation ; nor can it be taken away or dispensed with , without changing the nature of things , overturning the measures of right and wrong , and thereby introducing and authorizing irregularity , confusion , and disorder in the world. which was not the end for which christ came into the world ; but on the contrary , to reform the corrupt state of degenerate man ; and out of those who would mend their lives , and bring forth fruit meet for repentance , erect a new kingdom . this is the law of that kingdom , as well as of all mankind ; and that law by which all men shall be judged at the last day . only those who have believed iesus to be the messiah , and have taken him to be their king , with a sincere endeavour after righteousness , in obeying his law , shall have their past sins not imputed to them ; and shall have that faith taken instead of obedience ; where frailty and weakness made them transgress , and sin prevailed after conversion in those who hunger and thirst after righteousness ( or perfect obedience ) and do not allow themselves in acts of disobedience and rebellion , against the laws of that kingdom they are entred into . he did not expect , 't is true , a perfect obedience void of all slips and falls : he knew our make , and the weakness of our constitutions too well , and was sent with a supply for that defect . besides , perfect obedience was the righteousness of the law of works ; and then the reward would be of debt , and not of grace ; and to such there was no need of faith to be imputed to them for righteousness . they stood upon their own legs , were just already , and needed no allowance to be made them for believing jesus to be the messiah , taking him for their king , and becoming his subjects . but whether christ does not require obedience , sincere obedience , is evident from the laws he himself pronounces ( unless he can be supposed to give and inculcate laws only to have them disobeyed ) and from the sentence he will pass when he comes to judge . the faith required was , to believe iesus to be the messiah , the anointed ; who had been promised by god to the world. amongst the iews ( to whom the promises and prophesies of the messiah were more immediately delivered ) anointing was used to three sorts of persons , at their inauguration ; whereby they were set apart to three great offices ; viz. of priests , prophets , and kings . though these three offices be in holy writ attributed to our saviour , yet i do not remember that he any where assumes to himself the title of a priest , or mentions any thing relating to his priesthood : nor does he speak of his being a prophet but very sparingly , and once or twice , as it were , by the by : but the gospel , or the good news of the kingdom of the messiah , is what he preaches every where , and makes it his great business to publish to the world. this he did , not only as most agreeable to the expectation of the iews , who looked for their messiah , chiefly as coming in power to be their king and deliverer ; but as it best answered the chief end of his coming , which was to be a king , and as such to be received by those who would be his subjects in the kingdom which he came to erect . and though he took not directly on himself the title of king till he was in custody , and in the hands of pilate ; yet 't is plain , king , and king of israel , were the familiar and received titles of the messiah . see iohn i. . luke xix . . compared with mat. xxi . . and mark xi . . iohn xii . . mat. xxi . . luke xxiii . . compared with mat. xxvii . . and iohn xviii . - . mark xv. . compared with mat. xxvii . . mat. xxvii . . what those were to do , who believed him to be the messiah , and received him for their king , that they might be admitted to be partakers with him of this kingdom in glory , we shall best know by the laws he gives them , and requires them to obey ; and by the sentence which he himself will give , when , sitting on his throne , they shall all appear at his tribunal , to receive every one his doom from the mouth of this righteous judge of all men. what he proposed to his followers to be believed , we have already seen ; by examining his , and his apostles preaching , step by step , all through the history of the four evangelists , and the acts of the apostles . the same method will best and plainest shew us , whether he required of those who believed him to be the messiah , any thing besides that faith , and what it was . for he being a king , we shall see by his commands what he expects from his subjects : for if he did not expect obedience to them , his commands would be but meer mockery ; and if there were no punishment for the transgressors of them , his laws would not be the laws of a king , that had authority to command , and power to chastise the disobedient ; but empty talk , without force , and without influence . we shall therefore from his injunctions ( if any such there be ) see what he has made necessary to be performed , by all those who shall be received into eternal life in his kingdom prepared in the heavens . and in this we cannot be deceived . what we have from his own mouth , especially if repeated over and over again , in different places and expressions , will be past doubt and controversie . i shall pass by all that is said by st. iohn baptist , or any other , before our saviour's entry upon his ministry and publick promulgation of the laws of his kingdom . he began his preaching with a command to repent ; as st. matt. tells us . iv. . from that time iesus began to preach ; saying , repent , for the kingdom of heaven is at hand . and luke v. . he tells the scribes and pharisees , i came not to call the righteous ; those who were truly so , needed no help , they had a right to the tree of life , but sinners to repentance . in this sermon , as he calls it , in the mount , luke vi. and matt. v , &c. he commands they should be exemplary in good works . let your light so shine amongst men , that they may see your good works , and glorify your father which is in heaven , matt. v. . and that they might know what he came for , and what he expected of them , he tells them , v. - . think not that i am come to dissolve or loosen the law , or the prophets : i am not come to dissolve , or loosen , but to make it full , or compleat ; by giving it you in its true and strict-sense . here we see he confirms , and at once reinforces all the moral precepts in the old testament . for verily i say to you , till heaven and earth pass , one jot or one tittle , shall in no wise pass from the law , till all be done . whosoever therefore shall break one of these least commandments , and shall teach men so , he shall be called the least , ( i. e. as it is interpreted ) shall not be at all , in the kingdom of heaven . v. . i say unto you , that except your righteousness , i. e. your performance of the eternal law of right , shall exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven : and then he goes on to make good what he said , v. . viz. that he was come to compleat the law , viz. by giving its full and clear sense , free from the corrupt and loosning glosses of the scribes and pharisees , v. - . he tells them , that not only murder , but causeless anger , and so much as words of contempt , were forbidden . he commands them to be reconciled and kind towards their adversaires ; and that upon pain of condemnation . in the following part of his sermon , which is to be read luke vi. and more at large , matt. v , vi , vii . he not only forbids actual uncleanness , but all irregular desires , upon pain of hell-fire ; causless divorces ; swearing in conversation , as well as forswearing in judgment ; revenge ; retaliation ; ostentation of charity , of devotion , and of fasting ; repetitions in prayer ; covetousness ; worldly care ; censoriousness : and on the other side , commands loving our enemies ; doing good to those that hate us ; blessing those that curse us ; praying for those that despightfully use us ; patience , and meekness under injuries ; forgiveness ; liberality , compassion : and closes all his particular injunctions , with this general golden rule , matt. vii . . all things whatsoever ye would have that men should do to you , do ye even so to them : for this is the law and the prophets . and to shew how much he is in earnest , and expects obedience to these laws ; he tells them luke vi. . that if they obey , great shall be their reward ; they shall be called , the sons of the highest . and to all this , in the conclusion , he adds this solemn sanction ; why call ye me lord , lord , and do not the things that i say ? 't is in vain for you to take me for the messiah your king , unless you obey me . not every one who calls me lord , lord , shall enter into the kingdom of heaven , or be sons of god ; but he that does the will of my father which is in heaven . to such disobedient subjects , though they have prophesied and done miracles in my name , i shall say at the day of judgment ; depart from me ye workers of iniquity , i know you not . when matt. xii . he was told , that his mother and brethren sought to speak with him , v. . stretching out his hands to his disciples , he said , be hold my mother and my brethren ; for whosoever shall do the will of my father , who is in heaven , he is my brother , and sister , and mother . they could not be children of the adoption , and fellow heirs with him of eternal life , who did not do the will of his heavenly father . matt. xv. and mark. vi. the pharisees finding fault , that his disciples eat with unclean hands , he makes this declaration to his apostles : do ye not perceive , that whatsoever from without entreth into a man , cannot defile him ; because it enters not into his heart , but his belly . that which cometh out of the man , that defileth the man : for from within , out of the heart of men , proceed evil thoughts , adulteries , fornicati-murders , thefts , false witnesses , covetousness , wickedness , deceit , laciviousness , an evil eye , blasphemy , pride , foolishness . all these ill things come from within , and defile a man. he commands self-denial , and the exposing our selves to suffering and danger , rather than to deny or disown him : and this upon pain of loosing our souls ; which are of more worth than all the world. this we may read , matt. xvi . - . and the parallel places , matt. viii . and luke ix . the apostles disputing amongst them , who should be greatest in the kingdom of the messiah , matt. xviii . . he thus determines the controversy : mark. ix . . if any one will be first , let him be last of all , and servant of all ; and setting a child before them adds , matt. xviii . . verily i say unto you , vnless ye turn , and become as children , ye shall not enter into the kingdom of heaven . mat. xviii . . if thy brother shall trespass against thee , go and tell him his fault between thee and him alone : if he shall hear thee , thou hast gained thy brother . but if he will not hear thee , then take with thee one or two more , that in the mouth of two or three witnesses every word may be established . and if he shall neglect to hear them , tell it to the church : but if he neglect to hear the church , let him be unto thee as an heathen and publican . v. . peter said , lord , how often shall my brother sin against me , and i forgive him ? till seven times ? iesus said unto him , i say not unto thee , till seven times ; but until seventy times seven . and then ends the parable of the servant , who being himself forgiven , was rigorous to his fellow-servant , with these words ; v. . and his lord was worth , and delivered him to the tormentors , till he should pay all that was due unto him . so likewise shall my heavenly father do also unto you , if you from your hearts forgive not every one his brother their trespasses . luke x . to the lawyer , asking him , what shall i do to inherit eternal life ? he said , what is written in the law ? how readest thou ? he answered , thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy strength , and with all thy mind ; and thy neighbour as thy self . jesus said , this do , and thou shalt live . and when the lawyer , upon our saviour's parable of the good samaritan , was forced to confess , that he that shewed mercy , was his neighbour ; jesus dismissed him with this charge , v. . go , and do thou likewise . luke xi . . give alms of such things as ye have : behold , all things are clean unto you . luke xii . . take heed , and beware of covetousness . v. . be not sollicitous what ye shall eat , or what ye shall drink , nor what ye shall put on ; be not fearful , or apprehensive of want , for it is your father's pleasure to give you a kingdom . sell that you have , and give alms : and provide your selves bags that wax not old , and treasure in the heavens that faileth not : for where your treasure is , there will your heart be also . let your loyns be girded , and your lights burning ; and ye your selves like unto men that wait for the lord , when he will return . blessed are those servants , whom the lord when he cometh , shall find watching . blessed is that servant , whom the lord having made ruler of his houshold , to give them their portion of meat in due season , the lord , when he cometh , shall find so doing . of a truth i say unto you , that he will make him a ruler over all that he hath . but if that servant say in his heart , my lord delayeth his coming ; and shall begin to beat the men-servants , and maidens , and to eat and drink , and to be drunken : the lord of that servant will come in a day when he looketh not for him , and at an hour when he is not aware , and will cut him in sunder , and will appoint him his portion with vnbelievers . and that servant who knew his lord's will , and prepared not himself , neither did according to his will , shall be beaten with many stripes . for he that knew not , and did commit things worthy of stripes , shall be beaten with few stripes . for unto whomsoever much is given , of him shall be much required : and to whom men have committed much , of him they will ask the more . luke xiv . . whosoever exalteth himself , shall be abased : and he that humbleth himself , shall be exalted . v. . when thou makest a dinner or supper , call not thy friends , or thy brethren , neither thy kinsmen , nor thy neighbours ; lest they also bid thee again , and a recompence be made thee . but when thou makest a feast , call the poor and maimed , the lame , and the blind ; and thou shalt be blessed : for they cannot recompence thee : for thou shalt be recompenced at the resurrection of the iust. v. . so likewise , whosoever he be of you , that is not ready to forego all that he hath , he cannot be my disciple . luke xvi . . i say unto you , make to your selves friends of the mammon of vnrighteousness ; that when ye fail they may receive you into everlasting habitations . if ye have not been faithful in the unrighteous mammon , who will commit to your trust the true riches ? and if ye have not been faithful in that which is another mans , who shall give you that which is your own ? luke xvii . . if thy brother trespass against thee , rebuke him ; and if he repent , forgive him . and if he trespass against thee seven times in a day , and seven times in a day turn again to thee , saying , i repent ; thou shalt forgive him . luke xviii . . he spoke a parable to them , to this end , that men ought always to pray , and not to faint . v. . one comes to him , and asks him , saying , master , what shall i do to inherit eternal life ? iesus said to him , if thou wilt enter into life , keep the commandments . he says , which ? iesus said , thou knowest the commandments : thou shalt not kill ; thou shalt not commit adultery ; thou shalt not steal ; thou shalt not bear false witness ; defraud not ; honour thy father , and thy mother ; and thou shalt love thy neighbour as thy self . he said , all these have i observed from my youth . iesus hearing this , loved him ; and said unto him , yet lackest thou one thing : sell all that thou hast , and give it to the poor , and thou shalt have treasure in heaven ; and come , follow me . to understand this right , we must take notice , that this young man asks our saviour , what he must do , to be admitted effectually into the kingdom of the messiah ? the jews believed , that when the messiah came , those of their nation that received him , should not die ; but that they , with those who being dead should then be raised again by him , should enjoy eternal life with him . our saviour , in answer to this demand , tells the young man , that to obtain the eternal life of the kingdom of the messiah , he must keep the commandments . and then enumerating several of the precepts of the law , the young man says , he had observed these from his childhood . for which , the text tells us , jesus loved him . but our saviour , to try whether in earnest he believed him to be the messiah , and resolved to take him to be his king , and to obey him as such , bids him give all he has to the poor , and come , and follow him ; and he should have treasure in heaven . this i look on to be the meaning of the place . this , of selling all he had , and giving it to the poor , not being a standing law of his kingdom ; but a probationary command to this young man ; to try whether he truly believed him to be the messiah , and was ready to obey his commands , and relinquish all to follow him , when he his prince required it . and therefore we see , luke xix . . where our saviour takes notice of the jews not receiving him as the messiah , he expresses it thou ; we will not have this man to reign over us . 't is not enough to believe him to be the messiah , unless we also obey his laws , and take him to be our king , to reign over us . mat. xxii . - . he that had not on the wedding-garment , though he accepted of the invitation , and came to the wedding , was cast into utter darkness . by the wedding-garment , 't is evident good works are meant here . that wedding-garment of fine linnen , clean and white , which we are told , rev. xix . . is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous acts of the saints : or , as st. paul calls it , ephes. iv. . the walking worthy of the vocation wherewith we are called . this appears from the parable it self : the kingdom of heaven , says our saviour , v. . is like unto a king , who made a marriage for his son. and here he distinguishes those who were invited , into three sorts . . those who were invited , and came not ; i.e. those who had the gospel , the good news of the kingdom of god proposed to them , but believed not . . those who came , but had not on a wedding-garment ; i.e. believed iesus to be the messiah , but were not new clad ( as i may so say ) with a true repentance , and amendment of life ; nor adorned with those vertues , which the apostle , col. iii. requires to be put on . . those who were invited , did come , and had on the wedding-garment ; i.e. heard the gospel , believed iesus to be the messiah , and sincerely obeyed his laws . these three sorts are plainly designed here ; whereof the last only were the blessed , who were to enjoy the kingdom prepared for them . mat. xxiii . be not ye called rabbi : for one is your master , even the messiah , and ye all are brethren . and call no man your father upon the earth : for one is your father which is in heaven . neither be ye called masters : for one is your master , even the messiah . but he that is greatest amongst you , shall be your servant . and whosoever shall exalt himself , shall be abased ; and he that shall humble himself , shall be exalted . luke xxi . . take beed to your selves , lest your hearts be at any time over-charged with surfeiting and drunkenness , and cares of this life . luke xxii . . he said unto them , the kings of the gentiles exercise lordship over them ; and they that exercise authority upon them , are called benefactors . but ye shall not be so . but he that is greatest amongst you , let him be as the younger ; and he that is chief , as he that doth serve . john xiii . . a new commandment i give unto you , that ye love one another ; as i have loved you , that ye also love one another . by this shall all men know that ye are my disciples , if ye love one another . this command , of loving one another , is repeated again , chap. xv. . & . john xiv . . if ye love me , keep my commandments . v. . he that hath my commandments , and keepeth them , he it is that loveth me : and he that loveth me , shall be loved of my father , and i will love him , and manifest my self to him . v. . if a man loveth me , he will keep my words . v. . he that loveth me not , keepeth not my sayings . john xv. . in this is my father glorified , that ye bear much fruit ; so shall ye be my disciples . v. . ye are my friends , if ye do whatsoever i command you . thus we see our saviour not only confirmed the moral law ; and clearing it from the corrupt glosses of the scribes and pharisees , shewed the strictness as well as obligation of its injunctions ; but moreover , upon occasion , requires the obedience of his disciples to several of the commands he afresh lays upon them ; with the enforcement of unspeakable rewards and punishments in another world , according to their obedience , or disobedience . there is not , i think , any of the duties of morality , which he has not some where or other , by himself and his apostles , inculcated over and over again to his followers in express terms . and is it for nothing , that he is so instant with them to bring forth fruit ? does he their king command , and is it an indifferent thing ? or will their happiness or misery not at all depend upon it , whether they obey or no ? they were required to believe him to be the messiah ; which faith is of grace promised to be reckoned to them for the compleating of their righteousness , wherein it was defective : but righteousness , or obedience to the law of god , was their great business ; which if they could have attained by their own performances , there would have been no need of this gracious allowance , in reward of their faith : but eternal life , after the resurrection , had been their due by a former covenant , even that of works ; the rule whereof was never abolished , though the rigour were abated . the duties enjoyned in it were duties still . their obligations had never ceased ; nor a wilful neglect of them was ever dispensed with . but their past transgressions were pardoned , to those who received iesus , the promised messiah , for their king ; and their future slips covered , if renouncing their former iniquities , they entred into his kingdom , and continued his subjects , with a steady resolution and endeavour to obey his laws . this righteousness therefore , a compleat obedience and freedom from sin , are still sincerely to be endeavoured after . and 't is no where promised , that those who persist in a wilful disobedience to his laws , shall be received into the eternal bliss of his kingdom , how much soever they believe in him . a sincere obedience , how can any one doubt to be , or scruple to call , a condition of the new covenant , as well as faith ; whoever read our saviour's sermon in the mount , to omit all the rest ? can any thing be more express than these words of our lord ? mat. vi. . if you forgive men their trespasses , your heavenly father will also forgive you : but if ye forgive not men their trespasses , neither will your father forgive your trespasses . and ioh. xiii . . if ye know these things , happy are ye if ye do them . this is so indispensible a condition of the new covenant , that believing without it will not do , nor be accepted ; if our saviour knew the terms on which he would admit men into life . why call ye me lord , lord , says he , luke vi. . and do not the things which i say ? it is not enough to believe him to be the messiah , the lord , without obeying him . for that these he speaks to here , were believers , is evident , from the parallel place , matt. vii . - . where it is thus recorded : not every one who says lord , lord , shall enter into the kingdom of heaven ; but he that doth the will of my father , which is in heaven . no rebels , or refractory disobedient , shall be admitted there ; though they have so far believed in jesus , as to be able to do miracles in his name ; as is plain out of the following words . many will say to me in that day , have we not prophesied in thy name , and in thy name have cast out devils ; and in thy name have done many wonderful works ? and then will i profess unto them , i never knew you , depart from me ye workers of iniquity . this part of the new covenant , the apostles also , in their preaching the gospel of the messiah , ordinarily joined with the doctrine of faith. st. peter in his first sermon , acts ii. when they were pricked in heart , and asked , what shall we do ? says , v. . repent , and be baptized , every one of you , in the name of iesus christ , for the remission of sins . the same he says to them again in his next speech , acts iv. . vnto you first , god having raised up his son iesus , sent him to bless you . how was this done ? in tvrning away every one from yovr iniqvities . the same doctrine they preach to the high priest and rulers , acts v. . the god of our fathers raised up iesus , whom ye slew and hanged on a tree . him hath god exalted with his right hand , to be a prince and a saviour for to give repentance to israel , and forgiveness of sins ; and we are witnesses of these things , and so is also the holy ghost , whom god hath given to them that obey him . acts xvii . . paul tells the athenians , that now under the gospel , god commandeth all men every where to repent . acts xx. . st. paul in his last conference with the elders of ephesus , professes to have taught them the whole doctrine necessary to salvation . i have , says he , kept back nothing that was profitable unto you ; but have shewed you , and have taught you publickly , and from house to house ; testifying both to the iews and to the greeks : and then gives an account what his preaching had been , viz. repentance towards god , and faith towards our lord iesus the messiah . this was the sum and substance of the gospel which st. paul preached ; and was all that he knew necessary to salvation ; viz. repentance , and believing iesus to be the messiah : and so takes his last farewel of them , whom he should never see again , v. . in these words . and now brethren , i commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance among all them that are sanctified . there is an inheritance conveyed by the word and covenant of grace ; but it is only to those who are sanctified . acts. xxiv . . when felix sent for paul , that he and his wife drusilla might hear him , concerning the faith in christ ; paul reasoned of righteousness , or justice , and temperance ; the duties we owe to others , and to our selves ; and of the judgment to come ; till he made felix to tremble . whereby it appears , that temperance and iustice were fundamental parts of the religion that paul professed , and were contained in the faith which he preached . and if we find the duties of the moral law not pressed by him every where ; we must remember , that most of his sermons left upon record , were preached in their synagogues to the jews , who acknowledged their obedience due to all the precepts of the law : and would have taken it amiss to have been suspected , not to have been more zealous for the law than he . and therefore it was with reason that his discourses were directed chiefly to what they yet wanted , and were averse to ; the knowledge and imbracing of jesus their promised messiah . but what his preaching generally was , if we will believe him himself , we may see acts xxvi . where giving an account to king agrippa of his life and doctrine , he tells him , v. . i shewed unto them of damascus , and at ierusalem , and throughout all the coasts of iudea , and then to the gentiles , that they should repent and turn to god , and do works meet for repentance . thus we see , by the preaching of our saviour and his apostles , that he required of those who believed him to be the messiah , and received him for their lord and deliverer , that they should live by his laws : and that ( though in consideration of their becoming his subjects , by faith in him , whereby they believed and took him to be the messiah , their former sins should be forgiven ) yet he would own none to be his , nor receive them as true denizons of the new ierusalem , into the inheritance of eternal life ; but leave them to the condemnation of the unrighteous ; who renounced not their former miscarriages , and lived in a sincere obedience to his commands . what he expects from his followers , he has sufficiently declared as a legislator . and that they may not be deceived , by mistaking the doctrine of faith , grace , free-grace , and the pardon and forgiveness of sins and salvation by him , ( which was the great end of his coming ) he more than once declares to them ; for what omissions and miscarriages he shall judge and condemn to death , even those who have owned him , and done miracles in his name ; when he comes at last to render to every one according to what he hath done in the flesh ; sitting upon his great and glorious tribunal , at the end of the world. the first place where we find our saviour to have mentioned the day of judgment , is ioh. v. , . in these words ; the hour is coming , in which all that are in their graves shall hear his [ i. e. the son of god's ] voice , and shall come forth ; they that have done good unto the resurrection of life ; and they that have done evil , unto the resurrection of damnation . that which puts the distinction , if we will believe our saviour , is the having done good or evil . and he gives a reason of the necessity of his judging or condemning those who have done evil , in the following words ; v. . i can of my own self do nothing . as i hear i judge ; and my iudgment is just : because i seek not my own will , but the will of my father who hath sent me . he could not judge of himself ; he had but a delegated power of judging from the father , whose will he obeyed in it , and who was of purer eyes than to admit any unjust person into the kingdom of heaven . matt. vii . , . speaking again of that day , he tells what his sentence will be , depart from me ye workers of iniquity . faith in the penitent and sincerely obedient , supplies the defect of their performances ; and so by grace they are made just. but we may observe ; none are sentenced or punished for unbelief ; but only for their misdeeds . they are workers of iniquity on whom the sentence is pronounced . matt. xiii . . at the end of the world , the son of man shall send forth his angels ; and they shall gather out of his kingdom all scandals , and them which do iniqvity ; and cast them into a furnace of fire ; there shall be wailing and gnashing of teeth . and again , v. . the angels shall sever the wicked from among the ivst ; and shall cast them into the furnace of fire . matt. xvi . . for the son of man shall come in the glory of his father , with his angels : and then be shall reward every man according to his works . luke xiii . . then shall ye begin to say ; we have eaten and drunk in thy presence , and thou hast taught in our streets . but he shall say , i tell you , i know you not ; depart from me ye workers of iniquity . matt. xxv . - . when the son of man shall come in his glory ; and before him shall be gathered all nations ; he shall set the sheep on his right hand , and the goats on his left : then shall the king say to them on his right hand , come ye blessed of my father , inherit the kingdom prepared for you , from the foundation of the world ; for , i was an hungred , and ye gave me meat ; i was thirsty , and ye gave me drink ; i was a stranger , and ye took me in ; naked , and ye cloathed me ; i was sick , and ye visited me ; i was in prison , and ye came unto me . then shall the righteous answer him , saying , lord , when saw we thee an hungred , and fed thee ? &c. and the king shall answer , and say unto them ; verily , i say unto you , in as much as ye have done it unto one of the least of these my brethren , ye have done it unto me . then shall he say unto them on the left hand , depart from me , ye cursed , into everlasting fire , prepared for the devil and his angels . for i was an hungred , and ye gave me no meat ; i was thirsty , and ye gave me no drink ; i was a stranger , and ye took me not in ; naked , and ye cloathed me not ; sick and in prison , and ye visited me not . in so much that ye did it not to one of these , ye did it not to me . and these shall go into everlasting punishment : but the righteous into life eternal . these , i think , are all the places where our saviour mentions the last judgment ; or describes his way of proceeding in that great day : wherein , as we have observed , it is remarkable , that every where the sentence follows , doing or not doing ; without any mention of believing , or not believing . not that any to whom the gospel hath been preached , shall be saved , without believing iesus to be the messiah : for all being sinners , and transgressors of the law , and so unjust ; are all liable to condemnation ; unless they believe , and so through grace are justified by god for this faith , which shall be accounted to them for righteousness . but the rest wanting this cover , this allowance for their transgressions , must answer for all their actions : and being found transgressors of the law , shall by the letter , and sanction of that law , be condemned , for not having paid a full obedience to that law : and not for want of faith. that is not the guilt , on which the punishment is laid ; though it be the want of faith , which lays open their guilt uncovered ; and exposes them to the sentence of the law , against all that are unrighteous . the common objection here , is ; if all sinners shall be condemned , but such as have a gracious allowance made them ; and so are justified by god , for believing iesus to be the messiah , and so taking him for their king , whom they are resolved to obey , to the utmost of their power ; what shall become of all mankind , who lived before our saviour's time ; who never heard of his name ; and consequently could not believe in him ? to this , the answer is so obvious and natural , that one would wonder , how any reasonable man should think it worth the urging . no body was , or can be , required to believe what was never proposed to him , to believe . before the fulness of time , which god from the council of his own wisdom had appointed to send his son in ; he had at several times , and in rent manners , promised to the people of israel , an extraordinary person to come ; who , raised from amongst themselves , should be their ruler and deliverer . the time ; and other circumstances of his birth , life , and person ; he had in sundry prophesies so particularly described , and so plainly foretold , that he was well known , and expected by the jews ; under the name of the messiah , or anointed , given him in some of these prophesies . all then that was required before his appearing in the world , was to believe what god had revealed ; and to rely with a full assurance on god for the performance of his promise ; and to believe , that in due time he would send them the messiah ; this anointed king ; this promised saviour , and deliverer ; according to his word . this faith in the promises of god ; this relying and acquiescing in his word and faithfulness ; the almighty takes well at our hands , as a great mark of homage , paid by us poor frail creatures , to his goodness and truth , as well as to his power and wisdom ; and accepts it as an acknowledgment of his peculiar providence , and benignity to us . and therefore our saviour tells us , iohn xii . . he that believes on me , believes not on me ; but on him that sent me . the works of nature shew his wisdom and power : but 't is his peculiar care of mankind , most eminently discovered in his promises to them , that shews his bounty and goodness ; and consequently engages their hearts in love and affection to him . this oblation of an heart , fixed with dependance and affection on him , is the most acceptable tribute we can pay him ; the foundation of true devotion ; and life of all religion . what a value he puts on this depending on his word , and resting satisfied in his promises , we have an example in abraham ; whose faith was counted to him for righteousness ; as we have before remarked out of rom. iv. and his relying firmly on the promise of god , without any doubt of its performance ; gave him the name , of the father of the faithful ; and gained him so much favour with the almighty , that he was called the friend of god : the highest and most glorious title can be bestowed on a creature . the thing promised was no more , but a son by his wife sarah ; and a numerous posterity by him , which should possess the land of canaan . these were but temporal blessings ; and ( except the birth of a son ) very remote ; such as he should never live to see , nor in his own person have the benefit of . but because he questioned not the performance of it ; but rested fully satisfied in the goodness , truth , and faithfulness of god who had promised ; it was counted to him for righteousness . let us see how st. paul expresses it ; rom. iv. - . who , against hope , believed in hope , that he might become the father of many nations ; according to that which was spoken , so shall thy seed be . and being not weak in his faith , he considered not his own body now dead , when he was above an hundred years old ; neither yet the deadness of sarah 's womb. he staggered not at the promise of god through unbelief , but was strong in faith , giving glory to god ; and being fully perswaded , that what he had promised , he was able to perform . and therefore , it was imputed to him for righteousness . st. paul having here emphatically described the strength and firmness of abraham's faith , informs us ; that he thereby gave glory to god ; and therefore it was accounted to him for righteousness . this is the way that god deals with poor frail mortals . he is graciously pleased to take it well of them ; and give it the place of righteousness , and a kind of merit in his sight ; if they believe his promises , and have a steadfast relying on his veracity and goodness . st. paul heb. xi . . tells us ; without faith it is impossible to please god : but at the same time tells us what faith that is . for , says he , he that cometh to god , must believe that he is ; and that he is a rewarder of them that diligently seek him . he must be perswaded of god's mercy and good will to those , who seek to obey him ; and rest assured of his rewarding those who rely on him , for whatever , either by the light of nature , or particular promises , he has revealed to them of his tender mercies ; and taught them to expect from his bounty . this description of faith ( that we might not mistake what he means by that faith , without which we cannot please god , and which recommended the saints of old ) st. paul places in the middle of the list of those who were eminent for their faith ; and whom he sets as patterns to the converted hebrews , under persecution ; to encourage them to persist in their confidence of deliverance by the coming of iesus christ ; and in their belief of the promises they now had under the gospel : not to draw back from the hope that was set before them ; nor apostatize from the profession of the christian religion . this is plain from v. - . of the precedent chapter : cast not away therefore your confidence , which hath great recompence of reward . for ye have great need of persisting , or perseverance ; ( for so the greek word signifies here , which our translation renders patience . vid. luke viii . . ) that after ye have done the will of god , ye might receive the promise . for yet a little while , and he that shall come will come , and will not tarry . now the just shall live by faith. but if any man draw back , my soul shall have no pleasure in him . the examples of faith , which st. paul enumerates and proposes in the following words , chap. xi . plainly shew , that the faith whereby those believers of old pleased god , was nothing but a steadfast relyance on the goodness and faithfulness of god , for those good things , which either the light of nature , or particular promises , had given them grounds to hope for . of what avail this faith was with god , we may see , v. . by faith abel offered unto god a more excellent sacrifice than cain ; by which he obtained witness that he was righteous . v. . by faith enoch was translated , that he should not see death : for before his translation he had this testimony , that be pleased god. v. . noah , being warned of god of things not seen as yet ; being wary , by faith prepared an ark , to the saving of his house ; by the which be condemned the world , and became heir of the righteousness which is by faith. and what it was that god so graciously accepted and rewarded , we are told , v. . through faith also sarah her self received strength to conceive seed , and was delivered of a child ; when she was past age . how she came to obtain this grace from god , the apostle tells us ; because she judged him faithful who had promised . those therefore who pleased god , and were accepted by him before the coming of christ , did it only by believing the promises , and relying on the goodness of god , as far as he had revealed it to them . for the apostle , in the following words , tells us , v. . these all died in faith , not having received ( the accomplishment of ) the promises ; but having seen them afar off : and were perswaded of them , and embraced them . this was all that was required of them ; to be perswaded of , and embrace the promises which they had . they could be perswaded of no more than was proposed to them ; embrace no more than was revealed ; according to the promises they had received , and the dispensations they were under . and if the faith of things seen afar off ; if their trusting in god for the promises he then gave them ; if a belief of the messiah to come ; were sufficient to render those who lived in the ages before christ , acceptable to god , and righteous before him ; i desire those who tell us , that god will not , ( nay , some go so far as to say ) cannot accept any who do not believe every article of their particular creeds and systems ; to consider , why god , out of his infinite mercy , cannot as well justifie man now for believing iesus of nazareth to be the promised messiah , the king and deliverer ; as those heretofore , who believed only that god would , according to his promise , in due time send the messiah , to be a king and deliverer . there is another difficulty often to be met with , which seems to have something of more weight in it : and that is , that though the faith of those before christ ; ( believing that god would send the messiah , to be a prince , and a saviour to his people , as he had promised ; ) and the faith of those since his time , ( believing iesus to be that messiah , promised and sent by god ) shall be accounted to them for righteousness , yet what shall become of all the rest of mankind ; who having never heard of the promise or news of a saviour , not a word of a messiah to be sent , or that was come , have had no thought or belief concerning him ? to this i answer ; that god will require of every man , according to what a man hath , and not according to what he hath not . he will not expect the improvement of ten talents , where he gave but one ; nor require any one should believe a promise , of which he has never heard . the apostle's reasoning , rom. x. . is very just : how shall they believe in him , of whom they have not heard ? but though there be many , who being strangers to the common-wealth of israel , were also strangers to the oracles of god committed to that people ; many , to whom the promise of the messiah never came , and so were never in a capacity to believe or reject that revelation ; yet god had , by the light of reason , revealed to all mankind , who would make use of that light , that he was good and merciful . the same spark of the divine nature and knowledge in man , which making him a man , shewed him the law he was under as a man ; shewed him also the way of attoning the merciful , kind , compassionate author and father of him and his being , when he had transgressed that law. he that made use of this candle of the lord , so far as to find what was his duty ; could not miss to find also the way to reconciliation and forgiveness , when he had failed of his duty : though if he used not his reason this way ; if he put out , or neglected this light ; he might , perhaps , see neither . the law is the eternal , immutable standard of right . and a part of that law is , that a man should forgive , not only his children , but his enemies ; upon their repentance , asking pardon , and amendment . and therefore he could not doubt that the author of this law , and god of patience and consolation , who is rich in mercy , would forgive his frail off-spring ; if they acknowledged their faults , disapproved the iniquity of their transgressions , beg'd his pardon , and resolved in earnest for the future to conform their actions to this rule , which they owned to be just and right . this way of reconciliation , this hope of attonement , the light of nature revealed to them . and the revelation of the gospel having said nothing to the contrary , leaves them to stand and fall to their own father and master , whose goodness and mercy is over all his works . i know some are forward to urge that place of the acts , chap. iv. as contrary to this . the words , v. . & . stand thus : be it known unto you all , and to all the people of israel , that by the name of iesus christ of nazareth , whom ye crucified , whom god raised from the dead , even by him doth this man , [ i. e. the lame man restored by peter ] stand here before you whole . this is the stone which is set at nought by you builders , which is become the head of the corner . neither is there salvation in any other : for there is none other name under heaven given among men , in which we must be saved . which , in short , is ; that iesus is the only true messiah ; neither is there any other person but he given to be a mediator between god and man , in whose name we may ask and hope for salvation . it will here possibly be asked , quorsum perditio hoec ? what need was there of a saviour ? what advantage have we by iesus christ ? it is enough to justifie the fitness of any thing to be done , by resolving it into the wisdom of god , who has done it ; whereof our narrow understandings , and short views may utterly incapacitate us to judge . we know little of this visible , and nothing at all of the state of that intellectual world ; wherein are infinite numbers and degrees of spirits out of the reach of our ken or guess ; and therefore know not what transactions there were between god and our saviour , in reference to his kingdom . we know not what need there was to set up a head and a chieftain , in opposition to the prince of this world , the prince of the power of the air , &c. whereof there are more than obscure intimations in scripture . and we shall take too much upon us , if we shall call god's wisdom or providence to account , and pertly condemn for needless , all that that our weak , and perhaps biaffed vnderstandings , cannot account for . though this general answer be reply enough to the forementioned demand , and such as a rational man , or fair searcher after truth , will acquiesce in ; yet in this particular case , the wisdom and goodness of god has shewn it self so visibly to common apprehensions , that it hath furnished us abundantly wherewithal to satisfie the curious and inquisitive ; who will not take a blessing , unless they be instructed what need they had of it , and why it was bestowed upon them . the great and many advantages we receive by the coming of iesus the messiah , will shew that it was not without need , that he was sent into the world. the evidence of our saviour's mission from heaven is so great , in the multitude of miracles he did before all sorts of people ; ( which the divine providence and wisdom has so ordered , that they never were , nor could be denied by any of the enemies and opposers of christianity , ) that what he delivered cannot but be received as the oracles of god , and unquestionable verity . though the works of nature , in every part of them , sufficiently evidence a deity ; yet the world made so little use of their reason , that they saw him not ; where even by the impressions of himself he was easie to be found . sense and lust blinded their minds in some ; and a careless inadvertency in others ; and fearful apprehensions in most ( who either believed there were , or could not but suspect there might be , superiour unknown beings ) gave them up into the hands of their priests , to fill their heads with false notions of the deity , and their worship with foolish rites , as they pleased : and what dread or craft once began , devotion soon made sacred , and religion immutable . in this state of darkness and ignorance of the true god , vice and superstition held the world. nor could any help be had or hoped for from reason ; which could not be heard , and was judged to have nothing to do in the case : the priests every where , to secure their empire , having excluded reason from having any thing to do in religion . and in the croud of wrong notions , and invented rites , the world had almost lost the sight of the one only true god. the rational and thinking part of mankind , 't is true , when they sought after him , found the one , supream , invisible god : but if they acknowledged and worshipped him , it was only in their own minds . they kept this truth locked up in their own breast as a secret , nor ever durst venture it amongst the people ; much less amongst the priests , those wary guardians of their own creeds and profitable inventions . hence we see that reason , speaking never so clearly to the wise and vertuous , had never authority enough to prevail on the multitude ; and to perswade the societies of men , that there was but one god , that alone was to be owned and worshipped . the belief and worship of one god , was the national religion of the israelites alone : and if we will consider it , it was introduced and supported amongst that people by revelation . they were in goshen , and had light ; whilst the rest of the world were in almost egyptian darkness , without god in the world. there was no part of mankind , who had quicker parts , or improved them more ; that had a greater light of reason , or followed it farther in all sorts of speculations , than the athenians : and yet we find but one socrates amongst them , that opposed and laughed at their polytheism , and wrong opinions of the deity ; and we see how they rewarded him for it . whatsoever plato , and the soberest of the philosophers thought of the nature and being of the one god , they were fain , in their outward professions and worship , to go with the herd , and keep to the religion established by law ; which what it was , and how it had disposed the mind of these knowing , and quick-sighted grecians , st. paul tells us , acts xvii . - . ye men of athens , says he , i perceive that in all things ye are too superstitious . for as i passed by , and beheld your devotions , i found an altar with this inscription , to the vnknown god. whom therefore ye ignorantly worship , him declare i unto you . god that made the world , and all things therein , seeing that he is lord of heaven and earth , dwelleth not in temples made with hands : neither is worshipped with mens hands , as though he needed nay thing , seeing he giveth unto all life , and breath , and all things ; and hath made of one blood all the nations of men , for to dwell on the face of the earth ; and hath determined the times before appointed , and the bounds of their habitations ; that they should seek the lord , if haply they might feel him out , and find him , though he be not far from every one of us . here he tells the athenians , that they , and the rest of the world ( given up to superstition ) whatever light there was in the works of creation and providence , to lead them to the true god , yet they few of them found him . he was every where near them ; yet they were but like people groping and feeling for something in the dark , and did not see him with a full clear day-light ; but thought the godhead like to gold , and silver , and stone , graven by art and man's device . in this state of darkness and error , in reference to the true god , our saviour found the world. but the clear revelation he brought with him , dissipated this darkness ; made the one invisible true god known to the world : and that with such evidence and energy , that polytheism and idolatry hath no where been able to withstand it . but where ever the preaching of the truth he delivered , and the light of the gospel hath come , those mists have been dispelled . and in effect we see that since our saviour's time , the belief of one god has prevailed and spread it self over the face of the earth . for even to the light that the messiah brought into the world with him , we must ascribe the owning , and profession of one god , which the mahumetan religion had derived and borrowed from it . so that in this sense it is certainly and manifestly true of our saviour , what st. iohn says of him ; i iohn iii. . for this purpose the son of god was manifested , that he might destroy the works of the devil . this light the world needed , and this light it received from him : that there is but one god , and he eternal ; invisible ; not like to any visible objects , nor to be represented by them . if it be asked , whether the revelation to the patriarchs by moses , did not teach this , and why that was not enough ? the answer is obvious ; that however clearly the knowledge of one invisible god , maker of heaven and earth , was revealed to them ; yet that revelation was shut up in a little corner of the world ; amongst a people by that very law , which they received with it , excluded from a commerce and communication with the rest of mankind . the gentile world in our saviour's time , and several ages before , could have no attestation of the miracles , on which the hebrews built their faith , but from the iews themselves ; a people not known to the greatest part of mankind ; contemned and thought vilely of by those nations that did know them ; and therefore very unfit and unable to propagate the doctrine of one god in the world , and diffuse it through the nations of the earth , by the strength and force of that ancient revelation , upon which they had received it . but our saviour , when he came , threw down this wall of partition ; and did not confine his miracles or message to the land of canaan , or the worshippers at ierusalem . but he himself preached at samaria , and did miracles in the borders of tyre and sydon , and before multitudes of people gathered from all quarters . and after his resurrection , sent his apostles amongst the nations , accompanied with miracles ; which were done in all parts so frequently , and before so many witnesses of all sorts , in broad day-light , that , as i have often observed , the enemies of christianity have never dared to deny them ; no , not iulian himself : who neither wanted skill nor power to enquire into the truth ; nor would have failed to have proclaimed and exposed it , if he could have detected any falshood in the history of the gospel ; or found the least ground to question the matter of fact published of christ , and his apostles . the number and evidence of the miracles done by our saviour and his followers , by the power and force of truth , bore down this mighty and accomplished emperour , and all his parts , in his own dominions . he durst not deny so plain matter of fact ; which being granted , the truth of our saviour's doctrine and mission unavoidably follows ; notwithstanding whatsoever artful suggestions his wit could invent , or malice should offer , to the contrary . . next to the knowledge of one god ; maker of all things ; a clear knowledge of their duty was wanting to mankind . this part of knowledge , though cultivated with some care , by some of the heathen philosophers ; yet got little footing among the people . all men indeed , under pain of displeasing the gods , were to frequent the temples : every one went to their sacrifices and services : but the priests made it not their business to teach them virtue . if they were diligent in their observations and ceremonies ; punctual in their feasts and solemnities , and the tricks of religion ; the holy tribe assured them , the gods were pleased ; and they looked no farther . few went to the schools of the philosophers , to be instructed in their duties ; and to know what was good and evil in their actions . the priests sold the better pennyworths , and therefore had all the customs . lustrations and processions were much easier than a clean conscience , and a steady course of virtue ; and an expiatory sacrifice , that attoned for the want of it , was much more convenient , than a strict and holy life . no wonder then , that religion was every where distinguished from , and preferred to virtue ; and that it was dangerous heresy and prophaneness to think the contrary . so much virtue as was necessary to hold societies together ; and to contribute to the quiet of governments ; the civil laws of commonwealths taught , and forced upon men that lived under magistrates . but these laws , being for the most part made by such who had no other aims but their own power , reached no farther than those things , that would serve to tie men together in subjection ; or at most , were directly to conduce to the prosperity and temporal happiness of any people . but natural religion in its full extent , was no where , that i know , taken care of by the force of natural reason . it should seem by the little that has hitherto been done in it ; that 't is too hard a thing for unassisted reason , to establish morality in all its parts upon its true foundations ; with a clear and convincing light . and 't is at least a surer and shorter way , to the apprehensions of the vulgar , and mass of mankind ; that one manifestly sent from god , and coming with visible authority from him , should as a king and law-maker tell them their duties ; and require their obedience ; than leave it to the long , and sometimes intricate deductions of reason , to be made out to them : which the greatest part of mankind have neither leisure to weigh ; nor , for want of education and use , skill to judge of . we see how unsuccessful in this , the attempts of philosophers were before our saviour's time . how short their several systems came of the perfection of a true and compleat morality is very visible . and if , since that , the christian philosophers have much outdone them ; yet we may observe , that the first knowledge of the truths they have added , are owing to revelation : though as soon as they are heard and considered , they are found to be agreeable to reason ; and such as can by no means be contradicted . every one may observe a great many truths which he receives at first from others , and readily assents to , as consonant to reason ; which he would have found it hard , and perhaps beyond his strength to have discovered himself . native and original truth , is not so easily wrought out of the mine , as we who have it delivered , ready dug and fashon'd into our hands , are apt to imagine . and how often at fifty or threescore years old are thinking men told , what they wonder how they could miss thinking of ? which yet their own contemplations did not , and possibly never would have helped them to . experience shews that the knowledge of morality , by meer natural light , ( how agreeable soever it be to it ) makes but a flow progress , and little advance in the world. and the reason of it is not hard to be found ; in men's necessities , passions , vices , and mistaken interests , which turn their thoughts another way . and the designing leaders , as well as following herd , find it not to their purpose to imploy much of their meditations this way . or whatever else was the cause , 't is plain in fact ; humane reason unassisted , failed men in its great and proper business of morality . it never from unquestionable principles , by clear deductions , made out an entire body of the law of nature . and he that shall collect all the moral rules of the philosophers , and compare them with those contained in the new testament , will find them to come short of the morality delivered by our saviour , and taught by his apostles ; a college made up for the most part of ignorant , but inspired fishermen . though yet , if any one should think , that out of the sayings of the wise heathens , before our saviour's time , there might be a collection made of all those rules of morality , which are to be found in the christian religion ; yet this would not at all hinder , but that the world nevertheless stood as much in need of our saviour , and the morality delivered by him . let it be granted ( though not true ) that all the moral precepts of the gospel were known by some body or other , amongst mankind , before . but where or how , or of what use , is not considered . suppose they may be picked up here and there ; some from solon and bias in greece ; others from tully in italy : and to compleat the work , let confutius , as far as china , be consulted ; and anacarsis the scythian contribute his share . what will all this do , to give the world a compleat morality ; that may be to mankind , the unquestionable rule of life and manners ? i will not here urge the impossibility of collecting from men , so far distant from one another , in time , and place , and languages . i will suppose there was a stobeus in those times , who had gathered the moral sayings , from all the sages of the world. what would this amount to , towards being a steady rule ; a certain transcript of a law that we are under ? did the saying of aristippus , or confutius , give it an authority ? was zeno a lawgiver to mankind ? if not , what he or any other philosopher delivered , was but a saying of his . mankind might hearken to it , or reject it , as they pleased ; or as it suited their interest , passions , principles or humours . they were under no obligation : the opinion of this or that philosopher , was of no authority . and if it were , you must take all he said under the same character . all his dictates must go for law , certain and true ; or none of them . and then , if you will take any of the moral sayings of epicurus ( many whereof seneca quotes , with esteem and approbation ) for precepts of the law of nature ; you must take all the rest of his doctrine for such too ; or else his authority ceases : and so no more is to be received from him , or any of the sages of old , for parts of the law of nature , as carrying with it an obligation to be obeyed , but what they prove to be so . but such a body of ethicks , proved to be the law of nature , from principles of reason , and reaching all the duties of life ; i think no body will say the world had before our saviour's time . 't is not enough , that there were up and down scattered sayings of wise men , conformable to right reason . the law of nature , was the law of convenience too : and 't is no wonder , that those men of parts , and studious of virtue ; ( who had occasion to think on any particular part of it , ) should by meditation light on the right , even from the observable convenience and beauty of it ; without making out its obligation from the true principles of the law of nature , and foundations of morality . but these incoherent apohtegms of philosophers , and wise men ; however excellent in themselves , and well intended by them ; could never make a morality , whereof the world could be convinced , and with certainty depend on . whatsoever should thus be universally useful , as a standard to which men should conform their manners , must have its authority either from reason or revelation . 't is not every writer of morals , or compiler of it from others , that can thereby be erected into a law-giver to mankind ; and a dictator of rules , which are therefore valid , because they are to be found in his books ; under the authority of this or that philosopher . he that any one will pretend to set up in this kind , and have his rules pass for authentique directions ; must shew , that either he builds his doctrine upon principles of reason , self-evident in themselves ; or that he deduces all the parts of it from thence , by clear and evident demonstration : or must shew his commission from heaven ; that he comes with authority from god , to deliver his will and commands to the world. in the former way , no body that i know before our saviour's time , ever did ; or went about to give us a morality . 't is true there is a law of nature . but who is there that ever did , or undertook to give it us all entire , as a law ; no more , nor no less , than what was contained in , and had the obligation of that law ? who , ever made out all the parts of it ; put them together ; and shewed the world their obligation ? where was there any such code , that mankind might have recourse to , as their unerring rule , before our saviour's time ? if there was not , 't is plain , there was need of one to give us such a morality ; such a law , which might be the sure guide of those who had a desire to go right ; and if they had a mind , need not mistake their duty ; but might be certain when they had performed , when failed in it . such a law of morality , jesus christ hath given us in the new testament ; but by the later of these ways , by revelation . we have from him a full and sufficient rule for our direction ; and conformable to that of reason . but the truth and obligation of its precepts ; hath its force , and is put past doubt to us , by the evidence of his mission . he was sent by god : his miracles shew it ; and the authority of god in his precepts cannot be questioned . here morality has a sure standard , that revelation vouches , and reason cannot gainsay , nor question ; but both together witness to come from god the great law-maker . and such an one as this out of the new testament , i think the world never had , nor can any one say is any where else to be found . let me ask any one , who is forward to think that the doctrine of morality was full and clear in the world , at our saviour's birth ; whether would he have directed brutus and cassius , ( both men of parts and virtue , the one whereof believed , and the other disbelieved a future being ) to be satisfied in the rules and obligations of all the parts of their duties ; if they should have asked him where they might find the law , they were to live by , and by which they should be charged or acquitted , as guilty or innocent ? if to the sayings of the wise , and the declarations of philosophers ; he sends them into a wild wood of uncertainty , to an endless maze ; from which they should never get out : if to the religions of the world , yet worse : and if to their own reason , he refers them to that which had some light and certainty ; but yet had hitherto failed all mankind in a perfect rule ; and we see , resolved not the doubts that had risen amongst the studious and thinking philosophers ; nor had yet been able to convince the civilized parts of the world , that they had not given , nor could without a crime , take away the lives of their children , by exposing them . if any one shall think to excuse humane nature , by laying blame on men's negligence , that they did not carry morality to an higher pitch ; and make it out entire in every part , with that clearness of demonstration which some think it capable of ; he helps not the matter . be the cause what it will , our saviour found mankind under a corruption of manners and principles , which ages after ages had prevailed , and must be confessed was not in a way or tendency to be mended . the rules of morality were in different countries and sects , different . and natural reason no where had , nor was like to cure the defects and errors in them . those just measures of right and wrong , which necessity had any where introduced , the civil laws prescribed , or philosophy recommended ; stood not on their true foundations . they were looked on as bonds of society , and conveniencies of common life , and laudable practises . but where was it that their obligation was throughly known and allowed , and they received as precepts of a law ; of the highest law , the law of nature ? that could not be , without a clear knowledge and acknowledgment of the law-maker , and the great rewards and punishments , for those that would or would not obey him . but the religion of the heathens , as was before observed ; little concerned it self in their morals . the priests that delivered the oracles of heaven , and pretended to speak from the gods ; spoke little of virtue and a good life . and on the other side , the philosophers who spoke from reason , made not much mention of the deity in their ethicks . they depended on reason and her oracles ; which contain nothing but truth . but yet some parts of that truth lye too deep for our natural powers easily to reach , and make plain and visible to mankind , without some light from above to direct them . when truths are once known to us , though by tradition , we are apt to be favourable to our own parts ; and ascribe to our own understandings the discovery of what , in truth , we borrowed from others ; or , at least , finding we can prove what at first we learnt from others , we are forward to conclude it an obvious truth , which , if we had sought , we could not have missed . nothing seems hard to our understandings , that is once known ; and because what we see we see with our own eyes , we are apt to over-look or forget the help we had from others , who first shewed and pointed it out to us , as if we were not at all beholden to them for that knowledge ; which being of truths we now are satisfied of , we conclude our own faculties would have lead us into without any assistance ; and that we know them , as they did , by the strength and perspicuity of our own minds , only they had the luck to be before us . thus the whole stock of human knowledge is claimed by every one , as his private possession , as soon as he ( profiting by others discoveries ) has got it into his own mind ; and so it is : but not properly by his own single industry , nor of his own acquisition . he studies , 't is true , and takes pains to make a progress in what others have delivered ; but their pains were of another sort , who first brought those truths to light , which he afterwards derives from them . he that travels the roads now , applauds his own strength and legs , that have carried him so far in such a scantling of time ; and ascribes all to his own vigor , little considering how much he ows to their pains , who cleared the woods , drained the bogs , built the bridges , and made the ways passable ; without which he might have toiled much with little progress . a great many things we have been bred up in the belief of from our cradles , ( and are notions grown familiar , and as it were natural to us , under the gospel , ) we take for unquestionable obvious truths , and easily demonstrable ; without considering how long we might have been in doubt or ignorance of them , had revelation been silent . and many are beholden to revelation , who do not acknowlede it . 't is no diminishing to revelation , that reason gives its suffrage too to the truths revelation has discovered . but 't is our mistake to think , that because reason confirms them to us , we had the first certain knowledge of them from thence , and in that clear evidence we now possess them . the contrary is manifest , in the defective morality of the gentils before our saviour's time ; and the want of reformation in the principles and measures of it , as well as practice . philosophy seemed to have spent its strength , and done its utmost ; or if it should have gone farther , as we see it did not , and from undenyable principles given us ethicks in a science like mathematicks in every part demonstrable , this yet would not have been so effectual to man in this imperfect state , nor proper for the cure. the bulk of mankind have not leisure nor capacity for demonstration ; nor can carry a train of proofs ; which in that way they must always depend upon for conviction , and cannot be required to assent till they see the demonstration . wherever they stick , the teachers are always put upon proof , and must clear the doubt by a thread of coherent deductions from the first principle , how long , or how intricate soever that be . and you may as soon hope to have all the day-labourers and tradesmen , the spinsters and dairy maids perfect mathematicians , as to have them perfect in ethicks this way . hearing plain commands , is the sure and only course to bring them to obedience and practice . the greatest part cannot know , and therefore they must believe . and i ask , whether one coming from heaven in the power of god , in full and clear evidence and demonstration of miracles , giving plain and direct rules of morality and obedience , be not likelier to enlighten the bulk of mankind , and set them right in their duties , and bring them to do them , than by reasoning with them from general notions and principles of humane reason ? and were all the duties of humane life clearly demonstrated ; yet i conclude , when well considered , that method of teaching men their duties , would be thought proper only for a few , who had much leisure , improved understandings , and were used to abstract reasonings . but the instruction of the people were best still to be left to the precepts and principles of the gospel . the healing of the sick , the restoring sight to the blind by a word , the raising , and being raised from the dead , are matters of fact , which they can without difficulty conceive ; and that he who does such things , must do them by the assistance of a divine power . these things lye level to the ordinariest apprehension ; he that can distinguish between sick and well , lame and sound , dead and alive , is capable of this doctrine . to one who is once perswaded that jesus christ was sent by god to be a king , and a saviour of those who do believe in him ; all his commands become principles : there needs no other proof for the truth of what he says , but that he said it . and then there needs no more but to read the inspired books , to be instructed : all the duties of morality lye there clear , and plain , and easy to be understood . and here i appeal , whether this be not the surest , the safest , and most effectual way of teaching : especially if we add this farther consideration ; that as it suits the lowest capacities of reasonable creatures , so it reaches and satisfies , nay , enlightens the highest . and the most elevated understandings cannot but submit to the authority of this doctrine as divine ; which coming from the mouths of a company of illiterate men , hath not only the attestation of miracles , but reason to confirm it ; since they delivered no precepts but such , as though reason of it self had not clearly made out , yet it could not but assent to when thus discovered ; and think itself indebted for the discovery . the credit and authority our saviour and his apostles had over the minds of men , by the miracles they did ; tempted them not to mix ( as we find in that of all the sects of philosophers , and other religions ) any conceits ; any wrong rules ; any thing tending to their own by-interest , or that of a party ; in their morality . no tang of prepossession or phansy ; no footsteps of pride or vanity , ostentation or ambition , appears to have a hand in it . it is all pure , all sincere ; nothing too much , nothing wanting : but such a compleat rule of life , as the wisest men must acknowledge , tends entirely to the good of mankind : and that all would be happy , if all would practise it . . the outward forms of worshipping the deity , wanted a reformation . stately buildings , costly ornaments , peculiar and uncouth habits , and a numerous huddle of pompous , phantastical , cumbersome ceremonies , every where attended divine worship . this , as it had the peculiar name , so it was thought the principal part , if not the whole of religion . nor could this possibly be amended whilst the jewish ritual stood ; and there was so much of it mixed with the worship of the true god. to this also our saviour , with the knowledge of the infinite invisible supream spirit , brought a remedy ; in a plain , spiritual , and suitable worship . iesus says to the woman of samaria , the hour cometh , when ye shall neither in this mountain , nor yet at jerusalem , worship the father . but the true worshippers , shall worship the father , both in spirit and in truth ; for the father seeketh such to worship . to be worshipped in spirit and in truth ; with application of mind and sincerity of heart , was what god henceforth only required . magnificent temples , and confinement to certain places , were now no longer necessary for his worship ; which by a pure heart might be performed any where . the splendor and distinction of habits , and pomp of ceremonies , and all outside performances , might now be spared . god who was a spirit , and made known to be so , required none of those ; but the spirit only : and that in publick assemblies , ( where some actions must lie open to the view of the world ) all that could appear and be seen , should be done decently , and in order , and to edification . decency , order , and edification , were to regulate all their publick acts of worship ; and beyond what these required , the outward appearance , ( which was of little value in the eyes of god ) was not to go . having shut out indecency and confusions out of their assemblies , they need not be solicitous about useless ceremonies . praises and prayer , humbly offered up to the deity , was the worship he now demanded ; and in these every one was to look after his own heart , and know that it was that alone which god had regard to , and accepted . . another great advantage received by our saviour , is the great incouragement he brought to a virtuous and pious life : great enough to surmount the difficulties and obstacles that lie in the way to it ; and reward the pains and hardships of those , who stuck firm to their duties , and suffered for the testimony of a good conscience . the portion of the righteous has been in all ages taken notice of , to be pretty scanty in this world. virtue and prosperity , do not often accompany one another ; and therefore virtue seldom had many followers . and 't is no wonder she prevailed not much in a state , where the inconveniencies that attended her were visible , and at hand ; and the rewards doubtful , and at a distance . mankind , who are and must be allowed to pursue their happiness ; nay , cannot be hindred ; could not but think themselves excused from a strict observation of rules , which appeared so little to consist with their chief end , happiness ; whilst they kept them from the enjoyments of this life ; and they had little evidence and security of another . 't is true , they might have argued the other way , and concluded ; that , because the good were most of them ill treated here . there was another place where they should meet with better usage : but 't is plain , they did not . their thoughts of another life were at best obscure : and their expectations uncertain . of manes , and ghosts , and the shades of departed men , there was some talk ; but little certain , and less minded . they had the names of styx and acheron ; of elisian fields , and seats of the blessed : but they had them generally from their poets ▪ mixed with their fables . and so they looked more like the inventions of wit and ornaments of poetry , than the serious perswasions of the grave and the sober . they came to them bundled up amongst their tales ; and for tales they took them . and that which rendred them more suspected , and less useful to virtue , was , that the philosophers seldom set on their rules on men's minds and practises , by consideration of another life . the chief of their arguments were from the excellency of virtue : and the highest they generally went , was the exalting of humane nature . whose perfection lay in virtue . and if the priest at any time talked of the ghosts below , and a life after this , it was only to keep men to their superstitious and idolatrous rites ; whereby the use of this doctrine was lost to the credulous multitude ; and its belief to the quicker sighted , who suspected it presently of priest-craft . before our saviour's time , the doctrine of a future state , though it were not wholly hid , yet it was not clearly known in the world. 't was an imperfect view of reason ; or , perhaps the decay'd remains of an ancient tradition ; which rather seemed to float on mens phansies , than sink deep into their hearts . it was something , they knew not what , between being and not being . something in man they imagined might scape the grave : but a a perfect compleat life of an eternal duration , after this ; was what entred little into their thoughts , and less into their perswasions . and they were so far from being clear herein , that we see no nation of the world publickly professed it , and built upon it : no religion taught it : and 't was no where made an article of faith , and principle of religion till jesus christ came ; of whom it is truly said , that he at his appearing brought light and immortality to light . and that not only in the clear revelation of it ; and in instances shewn of men raised from the dead ; but he has given us an unquestionable assurance and pledge of it , in his own resurrection and ascention into heaven . how hath this one truth changed the nature of things in the world ? and given the advantage to piety over all that could tempt or deter men from it . the philosophers indeed shewed the beauty of virtue : they set her off so as drew mens eyes and approbation to her : but leaving her unendowed , very few were willing to espouse her . the generality could not refuse her their esteem and commendation ; but still turned their backs on her and forsook her , as a match not for their turn . but now there being put into the scales , on her side , an exceeding and immortal weight of glory ; interest is come about to her ; and virtue now is visibly the most enriching purchase , and by much the best bergain . that she is the perfection and excellency of our nature ; that she is her self a reward , and will recommend our names to future ages , is not all that can now be said for her . 't is not strange that the learned heathens satisfied not many with such airy commendations . it has another relish and efficacy , to perswade men that if they live well here , they shall be happy hereafter . open their eyes upon the endless unspeakable joys of another life ; and their hearts will find something solid and powerful to move them . the view of heaven and hell , will cast a slight upon the short pleasures and pains of this present state ; and give attractions and encouragements to virtue , which reason , and interest , and the care of our selves , cannot but allow and prefer . upon this foundation , and upon this only , morality stands firm , and may defy all competition . this makes it more than a name ; a substantial good , worth all our aims and endeavours ; and thus the gospel of jesus christ has delivered it to us . . to these i must add one advantage more we have by jesus christ , and that is the promise of assistance . if we do what we can , he will give us his spirit to help us to do what , and how we should . 't will be idle for us , who know not how our own spirits move and act us , to ask in what manner the spirit of god shall work upon us . the wisdom that accompanies that spirit , knows better than we how we are made , and how to work upon us . if a wise man knows how to prevail on his child , to bring him to what he desires ; can we suspect , that the spirit and wisdom of god should fail in it ; though we perceive or comprehend not the ways of his operation ? christ has promised it , who is faithful and just ; and we cannot doubt of the performance . 't is not requisite on this occasion , for the inhancing of this benefit , to enlarge on the frailty of our minds , and weakness of our constitutions ; how liable to mistakes , how apt to go astray , and how easily to be turned out of the paths of virtue . if any one needs go beyond himself , and the testimony of his own conscience in this point ; if he feels not his own errors and passions always tempting , and often prevailing , against the strict rules of his duty ; he need but look abroad into any age of the world to be convinced . to a man under the difficulties of his nature , beset with temptations , and hedged in with prevailing custom ; 't is no small encouragement to set himself seriously on the courses of virtue , and practise of true religion , that he is from a sure hand , and an almighty arm , promised assistance to support and carry him through . there remains yet something to be said to those who will be ready to object , if the belief of jesus of nazareth to be the messiah , together with those concomitant articles of his resurrection , rule , and coming again to judge the world , be all the faith required as necessary to justification , to what purpose were the epistles written ; i say , if the belief of those many doctrines contained in them , be not also necessary to salvation ? and if what is there delivered , a christian may believe or disbelieve , and yet nevertheless be a member of christ's church , and one of the faithful ? to this i answer , that the epistles were written upon several occasions : and he that will read them as he ought , must observe what 't is in them is principally aimed at ; find what is the argument in hand , and how managed ; if he will understand them right , and profit by them . the observing of this will best help us to the true meaning and mind of the writer : for that is the truth which is to be received and believed ; and not scattered sentences in scripture-language , accommodated to our notions and prejudices . we must look into the drift of the discourse , observe the coherence and connexion of the parts , and see how it is consistent with it self , and other parts of scripture ; if we will conceive it right . we must not cull out , as best suits our system , here and there a period or a verse ; as if they were all distinct and independent aphorisms ; and make these the fundamental articles of the christian faith , and necessary to salvation , unless god has made them so . there be many truths in the bible , which a good christian may be wholly ignorant of , and so not believe ; which , perhaps , some lay great stress on , and call fundamental articles , because they are the distinguishing points of their communion . the epistles , most of them , carry on a thread of argument , which in the stile they are writ , cannot every where be observed without great attention . and to consider the texts , as they stand and bear a part in that , is to view them in their due light , and the way to get the true sense of them . they were writ to those who were in the faith , and true christians already : and so could not be designed to teach them the fundamental articles and points necessary to salvation . the epistle to the romans was writ to all that were at rome beloved of god , called to be saints , whose faith was spoken of through the world , chap. . , . to whom st. paul's first epistle to the corinthians was , he shews , chap i. . . &c. vnto the church of god which is at corinth , to them that are sanctified in christ iesus , called to be saints ; with all them that in every place call upon the name of iesus christ our lord , both theirs and ours . i thank my god always on your behalf , for the grace of god which is given you by iesus christ ; that in every thing ye are enriched by him in all utterance , and in all knowledge : even as the testimony of christ was confirmed in you . so that ye come behind in no gift ; waiting for the coming of the lord iesus christ. and so likewise the second was , to the church of god at corinth , with all the saints in achaia , chap. i. . his next is to the churches of galatia . that to the ephesians was , to the saints that were at ephesus , and to the faithful in christ iesus . so likewise , to the saints and faithful brethren in christ at colosse , who had faith in christ iesus , and love to the saints . to the church of the thessalonians . to timothy his son in the faith. to titus his own son after the common faith. to philemon his dearly beloved , and fellow-labourer . and the author to the hebrews calls those he writes to , holy brethren , partakers of the heavenly calling , chap. iii. . from whence it is evident , that all those whom st. paul writ to , were brethren , saints , faithful in the church , and so christians already ; and therefore wanted not the fundamental articles of the christian religion ; without a belief of which they could not be saved : nor can it be supposed , that the sending of such fundamentals was the reason of the apostle's writing to any of them . to such also st. peter writes , as is plain from the first chapter of each of his epistles . nor is it hard to observe the like in st. iames and st. iohn's epistles . and st. iude directs his thus : to them that are sanctified by god the father , and preserved in iesus christ , and called . the epistles therefore being all written to those who were already believers and christians , the occasion and end of writing them , could not be to instruct them in that which was necessary to make them christians . this 't is plain they knew and believed already ; or else they could not have been christians and believers . and they were writ upon particular occasions ; and without those occasions had not been writ ; and so cannot be thought necessary to salvation : though they resolving doubts , and reforming mistakes , are of great advantage to our knowledge and practice . i do not deny , but the great doctrines of the christian faith are dropt here and there , and scattered up and down in most of them . but 't is not in the epistles we are to learn what are the fundamental articles of faith , where they are promiscuously , and without distinction mixed with other truths in discourses that were ( though for edification indeed , yet ) only occasional . we shall find and discern those great and necessary points best in the preaching of our saviour and the aples , to those who were yet strangers , and ignorant of the faith , to bring them in , and convert them to it . and what that was , we have seen already out of the history of the evangelists , and the acts ; where they are plainly laid down , so that no body can mistake them . the epistles to particular churches , besides the main argument of each of them , ( which was some present concernment of that particular church to which they severally were address'd ) do in many places explan the fundamentals of the christian religion ; and that wisely ; by proper accommodations to the apprehensions of those they were writ to , the better to make them imbibe the christian doctrine , and the more easily to comprehend the method , reasons , and grounds of the great work of salvation . thus we see in the epistle to the romans , adoption ( a custom well known amongst those of rome ) is much made use of , to explain to them the grace and favour of god , in giving them eternal life ; to help them to conceive how they became the children of god , and to assure them of a share in the kingdom of heaven , as heirs to an inheritance . whereas the setting out , and confirming the christian faith to the hebrews , in the epistle to them , is by allusions and arguments , from the ceremonies , sacrifices , and oeconomy of the jews , and reference to the records of the old testament . and as for the general epistles , they , we may see , regard the state , and exigencies , and some peculiarities of those times . these holy writers , inspired from above , writ nothing but truth ; and in most places very weighty truths to us now ; for the expounding , clearing , and confirming of the christian doctrine , and establishing those in it who had embraced it . but yet every sentence of theirs must not be taken up , and looked on as a fundamental article necessary to salvation ; without an explicit belief whereof , no body could be a member of christ's church here , nor be admitted into his eternal kingdom hereafter . if all , or most of the truths declared in the epistles , were to be received and believed as fundamental articles , what then became of those christians who were fallen asleep ? ( as st. paul witnesses in his first to the corinthians , many were ) before these things in the epistles were revealed to them ? most of the epistles not being written till above twenty years after our saviour's ascension , and some after thirty . but farther , therefore , to those who will be ready to say , may those truths delivered in the epistles , which are not contained in the preaching of our saviour and his apostles , and are therefore by this account not necessary to salvation , be believed , or disbelieved without any danger ? may a christian safely question or doubt of them ? to this i answer , that the law of faith , being a covenant of free grace , god alone can appoint what shall be necessarily believed by every one whom he will justifie . what is the faith which he will accept and account for righteousness , depends wholly on his good pleasure . for 't is of grace , and not of right , that this faith is accepted . and therefore he alone can set the measures of it : and what he has so appointed and declared , is alone necessary . no body can add to these fundamental articles of faith ; nor make any other necessary , but what god himself hath made and declared to be so . and what these are , which god requires of those who will enter into , and receive the benefits of the new covenant , has already been shewn . an explicit belief of these , is absolutely required of all those to whom the gospel of jesus christ is preached , and salvation through his name proposed . the other parts of divine revelation are objects of faith , and are so to be received . they are truths whereof none that is once known to be such , may or ought to be disbelieved . for to acknowledge any proposition to be of divine revelation and authority , and yet to deny or disbelieve it , is to offend against this fundamental article and ground of faith , that god is true . but yet a great many of the truths revealed in the gospel , every one does , and must confess , a man may be ignorant of ; nay , disbelieve , without danger to his salvation : as is evident in those , who allowing the authority , differ in the interpretation and meaning o several texts of scripture , not thought fundamental : in all which 't is plain the contending parties , on one side or tother , are ignorant of , nay , disbelieve the truths delivered in holy writ ; unless contrarieties and contradictions can be contained in the same words , and divine revelation can mean contrary to it self . though all divine revelation requires the obedience of faith ; yet every truth of inspired scriptures is not one of those , that by the law of faith is required to be explicitly believed to justification . what those are , we have seen by what our saviour and his apostles proposed to , and required in those whom they converted to the faith. those are fundamentals ; which 't is not enough not to disbelieve : every one is required actually to assent to them . but any other proposition contained in the scripture , which god has not thus made a necessary part of the law of faith , ( without an actual assent to which he will not allow any one to be a believer ) a man may be ignorant of , without hazarding his salvation by a defect in his faith. he believes all that god has made necessary for him to believe , and assent to : and as for the rest of divine truths , there is nothing more required of him , but that he receive all the parts of divine revelation , with a docility and disposition prepared to imbrace , and assent to all truths coming from god ; and submit his mind to whatsoever shall appear to him to bear that character . where he , upon fair endeavours , understands it not ; how can he avoid being ignorant ? and where he cannot put several texts , and make them consist together ; what remedy ? he must either interpret one by the other , or suspend his opinion . he that thinks that more is , or can be required , of poor frail man in matters of faith , will do well to consider what absurdities he will run into . god out of the infiniteness of his mercy , has dealt with man as a compassionate and tender father . he gave him reason , and with it a law : that could not be otherwise than what reason should dictate ; unless we should think , that a reasonable creature , should have an unreasonable law. but considering the frailty of man , apt to run into corruption and misery , he promised a deliverer , whom in his good time he sent ; and then declared to all mankind , that whoever would believe him to be the saviour promised , and take him now raised from the dead , and constituted the lord and judge of all men , to be their king and ruler , should be saved . this is a plain intelligible proposition ; and and the all-merciful god seems herein to have consulted the poor of this world , and the bulk of mankind . these are articles that the labouring and illiterate man may comprehend . this is a religion suited to vulgar capacities ; and the state of mankind in this world , destined to labour and travel . the writers and wranglers in religion fill it with niceties , and dress it up with notions ; which they make necessary and fundamental parts of it ; as if there were no way into the church , but through the academy or lyceum . the bulk of mankind have not leisure for learning and logick , and superfine distinctions of the schools . where the hand is used to the plough , and the spade , the head is seldom elevated to sublime notions , or exercised in mysterious reasonings . 't is well if men of that rank ( to say nothing of the other sex ) can comprehend plain propositions , and a short reasoning about things familiar to their minds , and nearly allied to their daily experience . go beyond this , and you amaze the greatest part of mankind : and may as well talk arabick to a poor day labourer , as the notions and language that the books and disputes of religion are filled with ; and as soon you will be understood . the dissenting congregations are supposed by their teachers to be more accurately instructed in matters of faith , and better to understand the christian religion , than the vulgar conformists , who are charged with great ignorance ; how truly i will not here determine . but i ask them to tell me seriously , whether half their people have leisure to study ? nay , whether one in ten of those who come to their meetings in the country , if they had time to study them , do or can understand , the controversies at this time so warmly managed amongst them , about justification , the subject of this present treatise . i have talked with some of their teachers , who confess themselves not to understand the difference in debate between them . and yet the points they stand on , are reckoned of so great weight , so material , so fundamental in religion , that they divide communion and separate upon them . had god intended that none but the learned scribe , the disputer or wise of this world , should be christians , or be saved , thus religion should have been prepared for them ; filled with speculations and niceties , obscure terms , and abstract notions . but men of that expectation , men furnished with such acquisitions , the apostle tells us , i cor. i. are rather shut out from the simplicity of the gospel ; to make way for those poor , ignorant , illiterate , who heard and believed promises of a deliverer ; and believed jesus to be him ; who could conceive a man dead and made alive again , and believe that he should at the end of the world , come again , and pass sentence on all men , according to their deeds . that the poor had the gospel preached to them ; christ makes a mark as well as business of his mission . mat. xi . . and if the poor had the gospel preached to them , it was , without doubt , such a gospel , as the poor could understand , plain and intelligible : and so it was , as we have seen , in the preachings of christ and his apostles . finis . printed for a. & j. churchil , in pater-noster-row . a view of universal history from the creation to . wherein the most remarkable persons and things in the known kingdoms and countries of the world are set down in several columns , by way of synchronism , according to their proper centuries and years . in copper plates . by f. talents , a. m. a compleat journal of both houses of parliament throughout the whole reign of q. elizabeth . by sir symonds dewes , knight . fol. notitia monastica : or , a history of all the religious houses in england and wales , &c. vo . by tho. tanner . the resurrection of the ( same ) body , asserted from the tradition of the heathens , the ancient jews , and the primitive church . with an answer to the objections brought against it . by humph. hody , d. d. octavo . bishop wilkins of prayer and preaching , enlarged by the bp. of norwich and dr. williams . octavo . the gentleman's religion , with grounds and reasons of it . . by a private gentleman . dr. patrick's new version of all the psalms of david . . to be sung in churches . notes, typically marginal, from the original text notes for div a -e gen. iii. - . five letters concerning the inspiration of the holy scriptures translated out of french. défense des sentimens de quelques théologiens de hollande sur l'histoire critique du vieux testament contre la réponse du prieur de bolleville. english. selections le clerc, jean, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) five letters concerning the inspiration of the holy scriptures translated out of french. défense des sentimens de quelques théologiens de hollande sur l'histoire critique du vieux testament contre la réponse du prieur de bolleville. english. selections le clerc, jean, - . locke, john, - . le clerc, jean, - . sentimens de quelques théologiens de hollande sur l'histoire critique du vieux testament, composée par le p. richard simon. english. selections. p. s.n.], [s.l. : . selections from two separate titles, défense des sentimens de quelques théologiens de hollande sur l'histoire critique du vieux testament, and sentimens de quelques théologiens written by jean le clerc. translation attributed to john locke. cf. halkett & laing ( nd ed.). title page is missing in the filmed copy. beginning-page photographed from bodleian library copy and inserted at the end. errata: p. . reproduction of original in yale university library. marginal notes. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng simon, richard, - . -- histoire critique du vieux testament. bible -- inspiration. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion advertisement : by the translator , to the reader . for the better understanding of these five letters , it seems necessary in a few words to explain the occasion and subject of them . they are not , in french , one distinct volume , as they are here made in english ; but a part of two larger volumes written in an epistolary form. the first entituled , the thoughts or reflections of some divines in holland , upon father simon 's critical history of the old testament . the second , a defence of those thoughts , in answer to the prior of bolleville ; who is supposed to be also the same mr. simon , disguised under a borrowed name . the general design that mr. simon drives at in the critical history of the old testament , as well as in that of the new ( which are now both of them published in english ) is to represent the many difficulties that are amongst the learned concerning the text of the scriptures , and thereby to infer the necessity of receiving the roman doctrine of oral tradition . this design raised him many antagonists amongst the protestants beyond the seas ▪ who have opposed him in their writings , each according to his different genius or principles . the book first above mentioned was one of the earliest of that kind ; and it 's anonymous author appears second to none , either in critical learning , or solid iudgment . but it is not necessary to my purpose in this place to insist upon his particular differences with mr. simon in points of criticism . this only in general , is needful to be observed ; that though on the one side he sufficiently overthrows the pretended necessity of oral tradition ; and on the other side , ingenuously acknowledges all the difficulties that are amongst the learned about the text of the scriptures ; yet he does not thereupon leave the iudgment of his reader in suspence about so weighty a matter ; but propounds a middle way , which he conceives proper to settle in mens minds a just esteem of the scriptures , upon a solid foundation . the scheme or system of this middle way , he says , he received from his friend mr. n. and therefore he gives it not in his own , but in his friend's words . it is comprized in the eleventh and twelfth letters of his foresaid book . and because that is a distinct subject of it self , and of more consequence to the generality of christians , than those nice disputes of criticism , with which he is obliged , in following mr. simon , to fill up the rest of that volume , i have therefore thought fit to translate those two letters into english. they are the two first of these five ; and are the ground and occasion of the rest . the publishing of that volume of letters produced an answer from mr. simon , or the prior of bolleville , as he calls himself ; and further gave opportunity to the author to learn from several hands , whatsoever was objected most materially by others against the fore-mentioned scheme , which he had published in his friend's words . this afforded him occasion , in replying to the prior of bolleville , to insert a further explanation and defence of that scheme , from the hand of the author ; as also to justifie himself for having published it ; and in the last place to remove the great popular objection arising from a iealousy , lest that system of mr. n's should prejudice the foundation of the christian religion . i say , it prompted him to answer that objection , by giving a solid demonstration of the truth of our religion , without interessing it in this controversy . this is done in the ninth , tenth , and eleventh letters of his second book , entituled , a defence , &c. and they are the three last of these following five . i have translated them all , that the reader may at once have a full view , both of mr. n's opinions concerning the holy scriptures , in the fore-mentioned system ; of the objections that have been made against it ; of the answers he gives to those objections ; and of the vse that may be made of all , in setling the christian religion upon a basis not to be shaken by the difficulties about the scripture , which the learned are forced to acknowledg to be insuperable . this is all that i think needful to premonish the reader upon this subject . only if in the perusal of the two first of these letters , any one should be apt to condemn me for publishing things of this nice concernment in our language , i intreat him to suspend his censare , till he have read the rest ; and as he goes along , to apply unto me the author's apology . our case is the same , and i think , he has said all that is needful upon it . in a word , we live in an age of so much light , that it is not only now ( as at all times ) unbecoming the dignity of such sacred truths , as the christian religion teaches us , to build them upon unsound principles , or defend them by sophistical arguments ; but it is also vain to attempt it , because impossible to execute . the doctrine of implicit faith has lost its vogue . every man will judg for himself , in matters that concern himself so nearly as these do . and nothing is now admitted for truth , that is not built upon the foundation of solid reason . let not therefore any simple-hearted pious persons be scandalized at these disquisitions . they are not calculated for their vse . but they are absolutely needful for many others , who are more curious , and less religious . and that they may be in some measure useful to the propagation and advancement of true religion amongst such , is the strong hope , and hearty desire of the translator . the first letter . you are desirous , sir , that i should inform you more particularly about the thoughts of mr. n. concerning the inspiration of the sacred writers ; and you ask me if our friends do not suspect him to be tainted with deism ? he that gave me the essay , which i send you , told me nothing of his other opinions , nor of his manner of life : and for his thoughts concerning that divine inspiration , which the sacred pen-men received from god , it is conceived that from thence he cannot be concluded to be a deist . it is presumed on the contrary , without entring into the examination of what he says , that he believes by this method he better answers the objections , which the deists and atheists have used to make against the stile of holy scriptures : and it appears by this essay , that he is far from being of their opinions . we ought not always to measure , or judg of the extent of any man's thoughts , in reference to religion , by the manner of his explaining or defending them ; as if all those who do not defend well their religion , were men of ill design , that only seemingly defend , in order to destroy it . 't is said that the impious vannini designed to shew there is no god , in making as if he would prove there is one . but it does not follow from thence , that all others do the same , who defend , or oppose , weakly any opinion . otherwise we must believe many writers both catholicks and protestants , who injudiciously oppose the opinions of their adversaries , and as ill defend their own , to be guilty of ill design . if a man would make an exact catalogue of all the catholick authors , who have made impertinent answers to the protestants , and have used as impertinent objections against them , it would amount to several volumes in folio ; and the number of protestant authors , who have succeeded no better , would be little less . nevertheless , i do not believe there is any body so unjust , as to pretend , that the generality of those authors , on both sides , have been cheats , who maintained what they did not believe , or opposed what they did . you sir , have too much knowledg of the frame and constitution of man's mind , to be ignorant , that it is capable of believing in good earnest the most ridiculous things in the world ; and , which is yet more astonishing , of giving its assent at the same time to two things directly opposite . if you should , on purpose , invent the most ridiculous religion imaginable , there would be people found in asia , whose opinions would not appear more rational . you have read mr. bernier's travels , and the history of the bramins . what do you think of the heathens of the great mogul's country , and of those famous indian philosophers ? do you think there is none among them , that believes the monstrous principles of their theology ? for my part i am perswaded there are very few that see the absurdity of it . you will say perhaps , that those nations are under a blindness , which is next to down-right . foolishness ; and that the europeans are not to be judged of by indians . but are there not , in your opinion , some even among the christians , who believe things absurd , and against all sort of appearance ? the protestants at least do pass that censure upon many of the roman catholic doctrines , as transubstantiation , the infallibility of the pope , or council , &c. and the catholicks are not wanting to make like reproaches to protestants . the catholicks believe , that many units make more than a single one ; and do so much believe it , that he would pass for a fool amongst them , as well as amongst other christians , that would undertake to deny it ; and nevertheless they believe that a million of humane bodies , separate from one another , make but one. this is a visible contradiction : yet you know this is their opinion concerning the body of christ. there are some that assuredly believe , that god is not the author of sin , &c. who at the same time assert , that he created man with a design to let him fall into sin ; as a means to make his justice eminent , in punishing the greatest part ; and his mercy , in pardoning some few . it is evident , that to say god ordered sin should be , on purpose to accomplish thereby his ends , is to make him the author of it . but this is the frailty of man's mind ; he sees not these contradictions , because he has been so long accustomed to shut his eyes , when they are presented to him . a man may then not only defend an ill opinion that he believes , but also believe things absurd , and even contrary to one another , without being aware . and that 's the reason our friends suspect not mr. n. to be a deist , though some may think his opinions favour those that are so called . but that you may be able to judg , i send you here an abridgment of what he says ; which one of my friends imparted to me a while ago . there are , says mr. n. three sorts of things in holy writ , prophecies , histories , and doctrines , which are not ascribed to particular revelation . to begin with the first ; god made himself known to the prophets after several manners ; but it seems as if they might be reduced to these three . they had visions by day or by night ; they heard voices ; or they were inwardly inspired . it is not our business here to examine these things in themselves . we only enquire after what manner they have written that which they learnt by these visions , bythese voices , or by these inspirations . prophecies have been written by god's express command ; by the prophets themselves , or by others . for we cannot tell whether the prophets themselves have always written , or dictated them ; or whether their disciples have collected and written them as exactly as their memory would serve . however it be , we cannot doubt but god made known to the prophets that which we find in their books , and that we ought to believe st. peter , when he says , prophecy came not in old time by the will of man , but holy men of god spake as they were moved by the holy ghost . to tell us that which appeared to them in visions , whether it be they themselves that writ it , or others that heard them tell it ; there needed nothing but a good memory . a man has no need of inspiration to relate faithfully what he has seen , especially when the impression it made upon him was strong ; as commonly happen'd to those to whom god sent any vision . hence it is observed , that every prophet has his particular stile ; by which it appears that they related what they had seen , as they used to relate other things . their stile was the same when they spake by the order of god , with that which they us'd in their ordinary discourse . the same judgment is to be made concerning the recital of the words they heard . there needed no more but a good memory to retain them . but we cannot be assured that they have always recited exactly the very words they heard , and not sometimes thought it sufficient only to tell us the sense . when god told them the name of some person , it was necessary they should retain the syllables of that name ; as when god ordered isaiah to foretel that cyrus should give the jews liberty to return into palestine , it behoved isaiah to remember those two syllables , co-res . but there is no likelihood , that in the rest of his discourse isaiah has related word for word what he heard . the diversity of stile does moreover prove , that the prophets expressed after their own manner the sense of what they heard . there is , for example , much difference between the stiles of isaiah and amos. isaiah's manner of writing is high and lofty . on the contrary , that of amos is low and vulgar ; and we find in it divers popular expressions , and many proverbs , which sufficiently testify that this prophet , who was a shepherd , expressed after his own way what god had said to him . this is the opinion of st. ierom , in the preface of his commentary on this prophet . * the prophet amos , saith he , was skilled in knowledg , not in language ; for the same holy spirit spoke in him that spoke by all the prophets . this doctrine attributes clearly the expression to the prophets , and the thing it self to the holy spirit ; which appears also by the remark he makes on chap. iii. saying , † we told you that he uses the terms of his own profession ; and because a shepherd knows nothing more terrible than a lion ; he compares the anger of god to lions . st. ierom should have said , according to the common opinion , that god made use , in speaking to amos , of popular terms , and suitable to his profession , whereas he attributes plainly to the prophet the choice of the terms in which the prophecy is expressed . * that words were dictated by god to the prophets , ( says a late learned critick ) as it cannot be denied to have been done sometimes , so it does not seem to have been done always : and hence it is , that according to the variety of the times , and the speakers , the phrase of the prophets is also different . but it is commonly alledged , that the prophets recite the same words they heard ; because they introduce god himself , speaking , thus saith the lord , &c. that is no proof . for it is the custom , both of the hebrews and greeks , to bring in always those , whose sense they relate , as speaking in their own persons ; though in doing so , they tye not themselves to their words . i will give you a plain example thereof . it is the different manner in which the decalogue is set down in exodus and in deuteronomy ; although god is said to speak personally in both places . god says in exodus , remember the sabbath day , &c. in deuteronomy , keep the sabbath-day , &c. it is in exodus , to keep it holy . six days shalt thou labour , &c. in deuteronomy , to keep it holy , as the lord thy god commanded thee . six days shalt thou labour , &c. it is in exodus , nor thy cattel &c. in deuteronomy , nor thine ox , nor thine ass , nor any of thy cattel , &c. and this commandment ends thus , that thy man-servant , and thy maid-servant , may rest as well as thou ; and remember that thou wast a servant in the land of egypt , and that the lord thy god brought thee out thence , thrô a mighty hand , and a stretched-out-arm ; therefore the lord thy god commanded thee to keep the sabbath day . in exodus , the reason of keeping the sabbath , is taken from the creation of the world in six days , without any mention of slaves , or of the slavery of egypt . there are some other differences in that which follows , but not considerable . however it appears by this , that either moses in deuteronomy , or the author of the book of exodus , did not tie themselves scrupulously to exact words , as the jews now a-days do ; altho both these authors bring in god speaking personally . grotius has hereupon made this judicious remark . * it is to be observed , says he , that the words set down in this place in exodus , were pronounced by an angel in the name of god ; but those which are in deuteronomy , are the words of moses repeating the same things ; and that with so great liberty , that sometimes he transposes words ; changes some for others of the same signification ; omits some as sufficiently known by those gone before ; and adds others by way of interpretation . the like liberty of changing words is obvious to a careful reader in other places of sacred writ , as gen. xvii . . compared with . gen. xxiv . . compar'd with exod. xi . . compar'd with xii . . exod. xxxii . , &c. compar'd with deut. ix . , &c. now this shews , that we should not catch at words in holy writ , as some of the iews do , who fancy that those words in exodus , and those in deuteronomy were pronounc'd in one and the same moment of time . they fancy also that where there is transposition , and changing the order of what was said first , what last ; that the last importing the same sense were also said first . there are in the holy histories so many miracles , that we ought not to invent new ones without necessity , and such as are of no use . if you require yet another convincing proof , that this manner of speaking personally , does not denote that they are the proper words of him that is introduc'd speaking after this manner , you have no more to do but to look into the gospels , where the evangelists always make our saviour to speak personally , and yet recite not the same words that he made use of . for , beside that christ spoke syriac or chaldee , there is oft great difference between their recitals . the holy spirit never tied it self up to words , as many of our divines do now a-days . he only prompted the holy pen-men to give us the true sense of the words that god made use of to make the prophets understand his will ; and it is only in respect to the sense , and to the things , that the apostles assure us that they were inspired from god. the third sort of prophecy , or manner by which god made known his will , was by inward inspiration , without vision , and without voice . hereof two different sorts may be conceiv'd . for either god might inspire prophecies or predictions word for word , as the prophets should pronounce them : as when there was occasion to tell some name , unknown before to the prophet : or he might inspire only the sense , which they might express afterwards in their own way : as most commonly it happen'd : the first occasion being very rare . it seems to me , that when any one does apprehend a sense distinctly , it is not difficult for him to express it faithfully . and we ought to suppose , that the prophets full of the thoughts wherewith god inspir'd them , had a very clear and distinct idea thereof : which will be easily understood , if we consider , that the things wherewith god inspir'd them were easy to be conceiv'd , and proportion'd to the understanding of all the world ; at least as to the literal sense . it happened also sometimes , that without inspiring either words or sense , god drew from the mouth of some persons , prophecies which those who spoke them understood otherwise , and did not think them to be prophecies . he cast them into certain circumstances , and involv'd them in certain events , which made them say things that were true predictions , without their knowing them to be so . such was caiaphas's prediction , when he says , that it was better that one man should die for the people , than that the whole nation should perish . now he said not that of himself , says st. iohn , but being high priest that year , he prophesied . to speak properly , god inspir'd him not those words , but the nature of the business they were about in the sanhedrim drew them from him . they were afraid that jesus would draw all the people to him , and enterprise something against the roman authority , which would not then fail to send a puissant army into palestine , and totally waste it . caiaphas thereupon urges a very common politic maxim , that is were better to destroy one man , though he were innocent , than to expose the whole state to utter desolation . in caiaphas's sense there is nothing of prophetic or inspir'd . but in the gospel-sense , that which caiaphas said , signifi'd more than he intended , and contained a true prophecy . it 's very likely that more predictions of this nature may be found in the old testament . for example : david says of himself and of his enemies divers things , without thinking of prophesying , which contain nevertheless predictions of that which ought to happen to christ and his enemies . he says psal. xli . . he that ate of my bread hath lift up his heel against me : he meant surely some of those who were risen against him in asolom's conspiracy , as achitophel or some other , and he speaks plainly of a thing happened to himself . it is this very thing that inspires him , if one may so say , these words ; which betoken what should befal jesus christ by the treachery of one of his disciples , as appears by iohn xiii . . the author of the lxix th , and cix th psalms , whether it were david , or some other , did not probably think of fore-telling what should one day befal a disciple of the messiah , when he curs'd his enemies : and yet st. peter in the acts applies some words of these psalms to iudas . there needs no great sharpsightedness to see that the author pretended not to speak of iudas , and that he was not immediately inspir'd by the good and merciful spirit of god , when he said , set thou a wicked man over him , and let satan stand at his right-hand : when he shall be judged let him be condemned , and let his prayer become sin : let his days be few , and let another take his office : let his children be fatherless , and his wife a widow : let his children continually be vagabonds and beg ; let them seek their bread also out of their desolate places : let the extortioner catch all that he hath , and let the stranger spoil his labour : let there be none to extend mercy unto him ; neither let there be any to favour his fatherless children : let his posterity be cut off , and in the generation following let their name be blotted out : let the iniquity of his fathers be remembred with the lord ; and let not the sin of his mother be blotted out , &c. it is plain that these are the words of a man full of excessive choler , and of an extream desire to be revenged . now the law of moses permitted not , any more than the gospel , to with ill , or do it , to children , in revenge of the injury received from their parents . yet some famous divines have put in the title of this psalm , that david , as a type of jesus christ , being driven on by a singular zeal , prays that vengeance may be executed on his enemies . and where do they find that jesus christ does curse his enemies at that rate ? have they forgotten the words that proceeded from his dying mouth , in favour of the wickedest race that ever was ? those that crucified him , were they not the greatest enemies he had , and the most obstinate adversaries of the gospel ? and , far from making the imprecations against them that they deserved , did not he pray to his father to forgive them ? has he not ordered us to imitate him , and to pray for those that persecute us ? i cannot understand how it can be said , that david , as a type of iesus christ , made such horrible imprecations against his enemies . i confess , i understand not christian religion , if it permit the pronouncing such curses , and the wishing to be revenged after so cruel a manner , as does the author of this psalm , and those of divers others , in which we find such like imprecations ; as that of psal. cxxxvii . o daughter of babylon , who art to be destroyed , happy shall he be that rewardeth thee as thou hast served us : happy shall he be that taketh and dasheth thy little ones against the stones ! god forbid that we should desire to dash out the brains of infidel's children ! yet nevertheless we see that all these psalms are indifferently sung in protestant churches , without taking notice that they are not all equally inspir'd . and i remember that asking a divine , how we could sing psalms full of such imprecations ? he answered me slightly , that it was lawful to use them against the enemies of the church , and that for his part he made that application to them , when he sung these psalms . thus you see what the jewish opinion of the inspiration of words , and of the divinity of each verse of the scripture produces . we may conceive another sort of prophecies , which consisted not in foretelling things to come , but in explaining the scripture , and in composing readily hymns to the honour of god. there are some examples of these hymns in the new testament , as that of the blessed virgin mary , and some others . it seems as if there went only piety and zeal to the composing them . at least it is very conceivable , that a pious , zealous man may easily now a days praise god in that manner , without any preparation . a good part of the psalms seems to have been thus compos'd , as also divers other songs which are in the old testament . the psalms where the verses , or the pauses , begin with the letters of the hebrew alphabet , seem to have been compos'd at more leisure . for this regularity shews that there was meditation and pains used , as is in acrosticks . see psal. cxix . and the lamentations of ieremy . so we see too , that in this sort of works , the holy writers do not speak in the name of god , nor begin their discourse with , thus saith the lord. yet we may say that the authors of these pious songs were full of the holy spirit , when they compos'd them ; that is to say , it was a spirit of piety that carry'd them to take pains in those compositions ; and in that sense we may say that they were inspir'd by god , though not so immediately as predictions . the spirit of god is often taken for the spirit of holiness , that is to say , for a disposition of spirit conformable to the commandments of god ; as many learned men have observed . i will now remark briefly in what manner the sacred histories have been written : and then , in treating of doctrines , i will speak of that sort of prophecy that consists in explaining the holy scripture . it is certain that those who took pains in the histories of the old and new testament , were pious persons ; who had not writ those histories , but out of a principle of piety . it was not to satisfy our curiosity that they undertook those works ; but to show us the care that the providence of god hath always taken of good people , and the punishments it inflicts upon the wicked ; to give us examples of piety and vertue ; and lastly , to inform us of certain matters of fact , upon which our faith is founded , and of the precepts which god had given to jews and christians , by the ministry of his prophets , apostles , angels themselves , and even of his own son. we ought also to believe that they have given us the truth of the history to the best of their knowledg , without adding or substracting any thing out of design to deceive us . and as they were very well informed of the principal matters of fact which they relate , having themselves seen them , or taken them out of good records , we may be consident that for the main of the history they tell us nothing that is not exactly true . these qualifications alone are sufficient to oblige us to give credit to them . an historian that is honest , and well inform'd of that which he relates , is worthy of credit : and if you add thereto , that he has also suffer'd death in maintaining the truth of his history , as the apostles did , who were put to death for maintaining that they had seen and heard , that which the gospel tells us of jesus christ ; then not only that history will be worthy of credit , but they who shall refuse to believe it , can pass for no other than fools or obstinate persons . in this manner we may be fully assur'd of the truth of the history of the new testament ; that is to say , that there was a jesus who did divers miracles , who was rais'd from the dead , & ascended up into heaven , and who taught the doctrine which we find in the gospels . and this jesus having born witness to the history of the jews , we cannot doubt its truth , at least as to the principal matters . this can not be call'd in question , without absolutely renouncing christianity . but people believe commonly two things which seem to me groundless ; unless they ground them upon jewish tradition , a principle , as is well known , extreamly uncertain . they believe , first , that the sacred historians were inspir'd with the things themselves : and next , that they were inspir'd also with the terms in which they have express'd them . in a word , that the holy history was dictated word for word by the holy spirit , and that the authors , whose names it bears , were no other than secretaries of that spirit , who writ exactly as it dictated . as to what concerns the inspiration of historical matters of fact , i observe , first , that they suppose it without bringing any positive proof , and that consequently a man may with good reason reject their supposition . they say only that if it were not so , we could not be perfectly certain of the truth of the history . but , beside that a consequence cannot undeniably prove a fact ; and that it may happen that one cannot disprove a consequence , although that which is pretended to be prov'd thereby be not true ; i affirm that it is false , that we cannot be perfectly certain of the main substance of a history unless we suppose it inspir'd . we are , for example , perfectly certain that iulius caesar was kill'd in the senate by a conspiracy , whereof brutus and cassius were the chiefs ; without believing that they who have inform'd us hereof were inspir'd . there are such like matters in the histories of all nations , which we cannot doubt of , without being guilty of folly and opiniatrety ; and yet without supposing that these histories were writ by divine inspiration . in the second place , this opinion supposes without necessity a miracle , of which the scripture it self says nothing . to relate faithfully a matter of fact , which a man has seen and well observed , requires no inspiration . the apostles had no need of inspiration to tell what they had seen , and what they had heard christ say . there needs nothing for that but memory and honesty . neither had those authors who writ only the things that came to pass before their time , as the author of the books of chronicles , any more need of inspiration for copying of good records . and as for those who made the records , there was no more requisite , than that they should be well inform'd of what they set down , either by their eyes , or by their ears , or by faithful witnesses . it will be said , perhaps , that according to this opinion , the faith which we build upon the scripture will be no other than a faith purely human , because it will be grounded only upon human testimonies . to this i answer , that neither do we know , any more than by a human faith , that the book which we call the gospel of st. matthew is truly his . it is nothing but the uniform consent of christians , since the beginning of christianity to this day , that makes us believe it ; which in truth is no more than a testimony purely human. we do not believe it because we are assur'd of it by an oracle from heaven , which has told us that this book is truly that apostle's ; but on the same account that we believe that the eneid is truly virgil's , and the iliad homer's . but that which they here call human faith is of as great certainty , as the demonstrations of geometry . and even divine faith it self , as they call it , is built upon this certainty . for , in truth , we do not believe in jesus christ , but because we are perswaded that the history we have of him is true . and how do we know that this history is true ? because eye-witnesses have written it , and have suffer'd death to maintain the truth of their testimonies . and how are we certain that these were eye-witnesses , and that they suffer'd death rather than deny what they said ? by history ; that is to say , by the testimony of men , who affirm it to us constantly from the time of the establishment of the christian religion to the age we live in . so that human faith is found to be the ground of divine faith. but we need not fear that this foundation is not solid enough . for without ceasing to be a man , and reasoning no more than a brute , it cannot be disputed ; as has been made appear by many learned men , who have written of the truth of christian religion . in the third place ; the common opinion is contrary to the testimony even of the sacred writers . st. luke begins his gospel after this manner . for asmuch as many have taken in hand to set forth in order a declaration of those things , which are most surely believed among us , even as they delivered them unto us , who from the beginning were eye-witnesses , and ministers of the word : it seemed good to me also , having had perfect vnderstanding of all things from the very first , to write unto thee in order ▪ most excellent theophilus , that thou mightest know the certainty of those things wherein thou hast been instructed . you may observe in these words a confirmation of what i have been saying , and a full proof that st. luke learn'd not that which he told us by inspiration , but by information from those who knew it exactly . now if you allow st. luke to have so faithfully related to us the life and discourses of jesus ( without having been particularly inspir'd ) that we ought to receive what he tells us with an entire belief in his fidelity ; you ought not to make any difficulty to grant the same concerning the other historians of the scripture . if any of them ought to be inspir'd , certainly they were the evangelists . and if you will have another example of a histoory written without inspiration , you have but to read the books of kings , and of the chronicles , being extracts out of publick registers , and out of particular writings of divers prophets , to whom the authors at every turn refer the reader . lastly , it is very plain that the historians of the scripture were not inspir'd ; by the contradictions that are found in several circumstances of their histories . the evangelists agree perfectly among themselves in what concerns the main of the history of jesus christ , but there are some circumstances wherein they disagree ; a clear proof that every particular was not inspir'd . for although the circumstances wherein they differ are things of small consequence , yet if the holy spirit had dictated all to them , as is pretended , they would perfectly agree in every thing ; these circumstances being as well known to god as the main of the history . for example ; st. matthew says , that judas , repenting that he had delivered our lord to the iews , threw the mony into the temple ; that going away he hang'd himself ; and that the priests , having gathered up the mony , bought therewith a field . st. luke in the acts brings in peter saying , that judas , after having purchased a field with the reward of iniquity , falling headlong , burst asunder in the midst , insomuch that his bowels gushed out . here is a manifest contradiction , which the learned in vain endeavour to reconcile . and there are many other such like but this , you will say , lessens very much the authority of the evangelists . for if they could be deceiv'd in any thing , who will secure us that they were not deceiv'd in every thing ? i answer to that in the words of grotius ; * even this it self ought to free these writers from all suspicion of deceit , for those who testify falshoods , use so to agree their stories , that there may not so much as seem to be any difference . but if because of any small disagreement , although it could not be reconcil'd , whole books should lose their credit , then no book , especially of history , would deserve to be believed ; whereas the authority of polibius , and halicarnassensis , and livy , and plutarch , in whom such things are found , as to the main stands firm among us . st. chrysostom also in his first homily on st. matthew , very plainly assures us , that god permitted the apostles to fall into these little contrarieties ; that we might see that they were not agreed to feign a history at pleasure ; and that we might more readily believe them in the main of the history . when a man has seen most of the things which he relates , in those he can hardly be deceiv'd . but he may be easily deceiv'd in some circumstances of things which he has not seen we might yet add a fifth proof , which grotius affords us , in his notes on that part of his treatise of the verity of the christian religion , which i lately cited . it is , that the evangelists , in setting down a certain time , do not determine it exactly ; because they did not know it so precisely that they could set down the number of days or months . see luke i. . iii. . iohn ii. . vi. , . xix . . you find in those places , about a certain time ; or , about a certain number : which shews evidently , that the history was not dictated immediately by the holy spirit , who knew exactly the number and the time that was in question . it is clear then , in my judgment , that the things were not inspir'd ; nor by consequence the words ; which are less considerable than the things . it is not certain terms that are the rule of our faith ; but a certain sense . and it is little matter what words we make use of , provided we go not astray from the doctrine which god has reveal'd . those who read the originals , are in no better way of being sav'd , than those that can read only the translations . for there is no translation so false , but that taken in gross , it expresses clearly enough that which is necessary to salvation . otherwise it would be necessary that all christians had learn'd hebrew and greek , which is altogether impossible ; and we should exclude from salvation , almost all those who have made profession of the christian religion in our western parts , from the time of the apostles , to the age we live in that providence also which has preserved us these holy books , to lead us in the way to salvation , so many ages after the death of those that writ them , has preserv'd inviolably nothing but the sense . it has suffer'd men to put in synonimous words one for another ; and not hinder'd the slipping in of a great many varieties , little considerable as to the sense , but remarkable as to the words and order . there is in st. matthew , for example , more than a thousand divers readings in less than eleven hundred verses ; but whereof there is not perhaps fifty , that can make any change in the sense ; and that change too is but in things of little importance to piety . if god had thought it necessary , for the good of his church , to inspire into the sacred historians the terms which they ought to use , he would undoubtedly have taken more care to preserve them . it is plain therefore that he design'd principally to preserve the sense . thus then neither the words , nor the things , have been inspir'd into those who have given us the sacred history ; altho in the main that history is very true in the principal facts . it may be , that in certain circumstances , little considerable , there may be some fault ; as appears sufficiently by the contradictory passages . it is ture , that some have strain'd themselves to reconcile those passages , as i have already observ'd ; but it is after so violent and constrain'd a fashion ; and there are such divers opinions about these reconciliations ; that if we examine the thing never so little , without prejudice , we shall find that the learned trouble themselves to no purpose ; and that they would do much better to confess ingenuously , that there are some contradictions in things of small importance . nay further , i know some that believe we ought not to receive all the jewish histories , without distinction , for true histories . they pertend we ought to except the book of esther . and it is true , that if assuerus , of whom the book of esther speaks , be ochus that raign'd after artaxerxes mnemon , this book would have been written at such a time as there was no prophet in israel . but altho mr. cappel pretend that achasueros is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his conjecture is not unquestionable . they pretend also , that this history has all the characters of a history made at pleasure . i shall not examine that at present . but however it be , it is no heresy to reject a book of the iewish canon ; as neither is it to reject one of our own . at least , the protestants have not call'd a lutheran an heretick , for having said that the epistle of st. iames is an * epistle of straw ; no more than they have many of the learned , for not receiving the second epistle of st. peter , which a famous critic stiles , † a fiction of some ancient christian misimploying his leasure-time . the iewish sanhedrim may easily have received into their canon books that had no divine authority . to come now to the doctrines which are in the holy scriptures , and not there attributed to a partcular revelation ; i will begin with examining those which are in the writings of the apostles , after which i will pass to those of the old testament . it is commonly believed , that the apostles , as well as the prophets , were inspir'd both as to words and things . yet with this difference , that the prophets were not always inspir'd , but only when god gave them order to speak to the people in his name . whereas the apostles were always inspir'd , without being ravisht into extasies , as the prophets were before their prophesying . this opinion is founded upon the promise that christ made his apostles to send them the holy spirit , which he performed on the day of pentecost . the words of christ are , iohn xvi . . when he , the spirit of truth , shall come , he will guide you into all truth . he says also elsewhere to his apostles ; when they bring you into the synagogues , and unto magistrates , and powers , take ye no thought how or what thing ye shall answer , or what ye shall say , for the holy ghost shall teach you in the same hour what ye ought to say , luk. xii . . these are two the most formal passages that can be quoted in this matter . it is requisite that we examine them with some attention , to see if they prove that which they are produc'd for ; viz. that the apostles were honour'd with a continual presence of the holy ghost , who dictated to them all that they said in matter of religion ; insomuch that all their words ought to be considered as oracles . to begin with the latter ; i observe first , that he does not promise a perpetual inspiration , but only upon certain occasions ; viz. when the apostles should be brought before the tribunals of judges . so that if there were nothing else in it , this passage would not at all favour the common opinion . but there is more in it : for it wholly destroys it . if jesus christ had resolv'd to give his apostles the holy spirit to inspire them perpetually , he would not have told them singly , that they should not troble themselves for what they had to say before the judges , because then the spirit should speak in them . but he would have said that they need not fear that at any time they should want words , because the holy spirit should accompany them without ceasing , as well before the powers of the world , as when they should speak to the people . if a man had a design to supply another with mony for all his expences ; would he say to him , do not trouble your self to get mony for the journies you are to take , for you shall then be supplied ? he would rather say to him , doubtless , that he should not fear to want mony , because he should be suppli'd constantly for all his occasions . a man promises not for a particular occasion , that which he intends to give alike at all times . and when a man makes a particular promise , it is a plain sign that he intends to perform it but upon certain occasions . in the second place ; as i acknowledg that the apostles may have had prophetick inspirations on certain occasions , and that in effect they have had them ; so i confess that i find my self tempted to believe , that by these words , the holy ghost shall teach you in that hour what ye ought to say : or as st. matthew has expressed it , it is not ye that speak , it is the spirit of your heavenly father that speaks in you ; i am , i say , tempted to believe , that by these words christ meant only to say this ; viz. the spirit of courage and holiness , which the gospel produces in your hearts , will teach ye what ye ought to say . that is to say , that the apostles had no more to do , but to believe in the gospel , to be assur'd that the disposition of spirit which that heavenly doctrine would give them , would never let them want words ; not even when they were to defend themselves before the tribunals of the greatest powers . that which inclines me to this explication of christ's words , is , that in comparing this promise with the event , it seems not to have been performed in any other sense than that which i have now observ'd ; and that neither ought it to be interpreted so strictly , as if on these occasions a word might not slip from the apostles , that were not conformable to the spirit of the gospel . st. luke tell us , acts xxiii . that st. paul having been brought before the sanhedrim , began to speak after this manner ; men and brethren , i have liv'd in all good conscience before god until this day . here is nothing yet that one might not say without inspiration ; as neither is there any thing but what is conformable to the gospel . but what follows is a sign of passion , wherewith neither the spirit of prophecy , nor the patient spirit of the gospel inspired st. paul. at that words , says st. luke , ananias the high priest commanded them that stood by , to smite him on the mouth . the apostle , provok'd by this unjustice , answers him angrily , god shall smite thee , thou whited wall. for sittest thou to judg me according to the law , and commandest thou me to be smitten contrary to the law ? and they that stood by , says st. luke , said to paul , revilest thou god's high priest ? then said paul , i wist not brethren that he was the high priest : for it is written , thou shalt not speak evil of the ruler of thy people . it is plain , me-thinks , that if the spirit of prophecy had inspir'd st. paul with the beginning of this discourse ; it did not so neither with the answer he made the high priest ; nor with the excuse he made use of afterward when they told him he was the high priest that he spoke to . he gave sentence against himself by his answer , supposing that he had known him who order'd him to be smitten . and as for the excuse , it is plain it is not very good ; because the gospel allows not to revile any man ; whether he be a magistrate , or a private man. iesus christ , says st. peter , has suffered for us , leaving us an example that we should follow his steps ; who when he was reviled , reviled not again ; when he suffered , threatned not , but committed himself to him that judgeth righteously . neither do i believe that the spirit of prophecy inspir'd st. paul with what he said afterward : at least there is no body but could have said as much , without inspiration . now st. paul knowing , says the historian , that the one part were sadduces , and the other pharisees , cried out in the council , men and brethren , i am a pharisee , the son of a pharisee : of the hope and resurrection of the dead , i am called in question . this expression also of st. luke , ( paul knowing ) makes it evident that his speech was an effect of his prudence , rather than of prophetic inspiration . i am not the first that has made such-like observations . st. ierom in his dialogue against the pelagians , lib. . brings in atticus , who bears the part of an orthodox doctor , speaking of st. paul ; * do you think st. paul , at that time when he writ , ( the cloak which i left at troas , when thou comest bring with thee , and the books , but especially the parchments ) did think of the heavenly mysteries , and not of those things which are useful to humane life , and necessary to the body , & c ? the apostle is struck by an officer , and he falls foul upon the high priest that commanded him to be smitten : god shall smite thee thou whited wall. where is that patience of our saviour , who as a lamb led to the slaughter open'd not his mouth , but answered mildly to him that struck him ? if i have spoken ill , convince me of the ill ; but if well , why do you strike me ? we do not detract from the apostle , but we declare the glory of our lord ; who suffering in the flesh , overcame the difficulties and weaknesses of the flesh. not to mention what he says in another place . alexander the copper-smith did me much evil ; the lord , the righteous iudg , will reward him in that day . it is true , st. ierom elsewhere disapproves a part of that which here he makes his orthodox doctor speak ; but it is plain , at least , that one might speak it without being guilty of heresy . lastly ; when we examine the discourses which we have of christ's disciples before divers judges , we may easily perceive that they speak with much piety and courage ; but it seems not that they say any thing which one might not as well say without inspiration . if we read the histories of those that have been put to death for religion in the last ages , we shall find many that were not prophets , making excellent . discourses at their trials , without being prepar'd before-hand . st. stephen was full of the gospel-spirit , when he made the harangue we read acts vii . it seems nevertheless , that he therein mix'd divers circumstances of history , which were nothing to the purpose of the matter he spoke about ; and which neither can tolerably be reconcil'd with the history of the old testament . and indeed very learned men have been of opinion , that st. stephen's memory fail'd him . mr. cappel in his spicilegium on vers. . says : * it is certain that in this place we should read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it might not be said abraham , but his grandchild jacob bought this monument . or we may say , that stephen , by the fault of his memory , confounded two facts that were somewhat alike , to wit , the purchase made by abraham , whereof gen. xxiii . with that made by jacob , gen. xxxiii . . however , it is no ways incongruous , that by the holy spirit , or the spirit of god , we should understand the spirit of holiness and constancy , which the gospel gives ; or such a disposition of mind , as is an effect of our faith. we know it is a manner of speaking common in the old and new testament ; and that the hebrews call the spirit of iealousy , the spirit of stupidity , the spirit of fear , the spirit of courage , the spirit of meekness , &c. the different dispositions of mind , that render a man jealous , stupid , fearful , couragious , meek , &c. the criticks have observ'd this long ago . but i must needs desire you once again to take notice , that when i say the disciples of christ had not prophetic inspirations , for answering before the tribunal of judges , to the accusations brought against them ; i do not mean thereby that it never so fell out ; but only that ordinarily they spoke without particular inspiration . i conceive indeed , that if one of them had appeared before a judg , whose language he naturally understood not , it would have been necessary that god should have dictated to him the proper words he was to make use of . and i doubt not but god has often done even that , in favour of such of the apostles as have preach'd the gospel to barbarous nations beyond the limits of the roman empire , and perhaps too sometimes amongst the romans and greeks . however it be , it seems to me that if what i have been saying be consider'd , it must be granted that the passages of st. luke and st. matthew , where christ promises his spirit to his disciples , are not strong enough to render the common opinion indisputable . this , sir , is about half the writing which was given me concerning the thoughts of mr. n. on this subject . it is too long to make an end of transcribing it at present . but you shall have the rest by the next post : upon condition you will promise me to peruse it carefully , and give me your sense of it . it were extreamly to be wished , that some able and judicious person would undertake to handle this matter thorowly , in opposition to our author , but without heat and passion . this opinion is maintain'd by so many proofs , and arguments that seem so strong ; that tho i know it may be render'd very odious , and that very malicious consequences may be drawn from it ; yet i must confess i do not know by what principles it can be overthrown . and that which gives this author yet more advantage , is , that this matter has been so little handled , that all the writings upon the scripture to this day afford us scarce any light therein . a man must fetch all out of his own stock , to answer him . and it is no small trouble to have one's mind continually exercised in clearing up the difficulties of a subject so little known , and giving clear principles in so obscure a matter . i would be glad , sir , that there were any in your province , or elsewhere , that would undertake to clear it : for i know none of my friends here that will ingage in it . if you could prevail with some learned and moderate divine to take that task in hand , without railing as divines too often do , when they know not how to answer their antagonist , you would infinitely oblige those who have read this little writing . i am , &c. the second letter . i am not surpriz'd , sir , at your desire to see the latter part of that writing , whereof i sent you the former by last post , before your are willing to give me your judgment on it . a matter so important and so delicate requires to be considered with much attentiveness . we must lay aside then once again the examination of the critical history , to resume it next post. for i cannot transcribe the rest of the writing of mr. n. and entertain you at the same time upon any other subject . mr. — whom you mention , is well qualified to instruct his flock in matters of piety , but has not , i doubt , learning sufficient , nor parts strong enough to master the difficulties that attend the answering directly , and by positive arguments , a writing which some other very able divines dare not meddle with . it were better , in my judgment , not to answer at all than to answer ill ; and to seek only to defame an author whom one cannot confute . i should be the more troubled to see that done , by how much i understand that the author is a very pious man , and one who assuredly believes not the evil consequences , which some men , ( too ready to judg of their neighbours ) may draw from his notions . i fear that he you speak of would content himself in gathering together a great number of those odious consequences , and would think that he had thereby sufficiently refuted the opinion , without considering , that tho a man cannot disingage a doctrine from the absurd consequences that by some may be link'd to it , it does not therefore follow that the doctrine is false . it should first be made appear that the arguments brought for an opinion are not solid ; and after that one may come to the consequences . otherwise while the arguments that prove an opinion subsist in full force , all the consequences that may be deriv'd from it cannot overthrow it . nevertheless if you believe him capable to acquit himself of this undertaking , you may perswade him to it when you think fit . but put him in mind at the same time , that it is the part of an honest man , and of one that would bestow his pains to some good purpose , to do it with all the moderation and meekness imaginable . st. ierom commends nepotien , * that he used to hear willingly , answer modestly , allow truth , not sharply confute error , and teach rather than conquer whom he disputed with . and it were to be wished that our divines now adays would make it their business to deserve so good an elogy ; whereas it seems that they strive only to attain to the name of great railers , and value not peoples having an ill opinion of their manners , provided that they pass for men of parts . i speak not this as if i suspected that mr. — resembles one of those divines i find fault with ; but because i believe a man cannot be too much caution'd against so general a defect . but these moralities would carry me too far , if i should give my self the liberty to pursue them . it is better that i keep my word with you , and give you the following part of that writing . and here it is . let us now examine that passage of st. iohn , when the spirit of truth shall come , he will lead you into all truth . interpreters observe that we must not understand by all truths , any others than those which the apostles were ignorant of , and which it was needful for them to know , that they might be able to acquit themselves as they ought to do of their charge . they receiv'd not the holy spirit to learn , for example , that there was a god ; nor to be instructed in the mathematicks . they knew already this first truth , and of the other they had no need . the generality of interpreters believe that these words denote a perpetual assistance of the holy spirit , that made the apostles absolutely infallible . to know whether they are in the right or no , we must examine the accomplishment of the promise ; and if it appear that it agrees not with this explanation of our saviour's words , we must seek another sense , and try to discover wherein the infallibility of the apostles consists . we find a story acts xv . whereby it appears manifestly that the apostles did not pass in their own time for persons , whose every word was an oracle , as they are now reputed to have done . some jews converted to the christian religion , not being able to shake off their ancient opinion concerning ceremonies , would have had the gentiles circumcis'd . st. paul , and st. barnabas were against this : but their authority was not sufficient to put to silence the judaizing christians . altho st. paul was as much an apostle , as those whom our lord had chosen while he was on earth , yet they would not believe him . the church at ierusalem must be consulted . further also , the apostles and elders of the church , being assembl'd to examine and determine this affair , dispute a great while before they agree upon it ; and it was not till after they had heard st. peter , st. paul , st. barnahas , and st. iames , that the assembly came to a resolution . if they had been fill'd with the spirit of infallibility , such as is conceiv'd now adays , they would have been all at first of one mind ; and there would have needed no more to be done , but to charge one of them to give out the oracle in the name of the whole assembly . there happen'd likewise , before that , another thing related by st. luke , acts x. which makes it also very evident , that the holy ghost which the apostles receiv'd the day of pentecost , had not taught them all they ought to know , ( so far was it from rendring them at first dash infallible ) and that they were not then consider'd as persons out of danger of falling into error , as they have been since accounted . st. peter needed a vision , as appears by the story of cornelius the centurion , to learn that he ought not to scruple preaching the gospel to the gentiles ; although christ had order'd his apostles before his ascending into heaven , to preach the gospel unto all creatures ; whereby he clearly enough denoted the gentiles as well as the iews . st. peter after having obey'd the express order which he receiv'd from god , to preach the gospel to cornelius , was no sooner returned to ierusalem , but the faithful ones of the circumcision , not dreaming that his apostleship render'd him infallible , dispute with him ; and tell him , after a manner that shows that the infallibility which we now attribute to him , was to them unknown , thou wentest unto men uncircumcis'd , and didst eat with them . many years , as it seems after that , peter being at antioch , had not the courage to maintain openly that the jews might eat with the gentiles without scruple . for before that certain persons came from james , he did eat with the gentiles : but when they were come he withdrew , and separated himself , fearing them which were of the circumcision : and the other iews dissembled likewise with him , insomuch that st. paul observing , that they walked not uprightly , was obliged to tell peter before them all , if thou being a iew livest after the manner of gentiles , and not as do the iews , why compellest thou the gentiles to live as do the iews ? it is said that st. peter . was guilty of a fault only in his conduct , and not in his doctrine ; that he believ'd and maintain'd the same with st. paul , but that on this occasion he dissembled his opinion ; and that he did not otherways constrain the gentiles to live as the iews , but in abstaining to eat with them . the gentiles , say they , seeing that st. peter did not eat with them because they were uncircumcis'd , did , by reason of this his conduct , believe themselves oblig'd to be circumcis'd , and consequently to observe the other ceremonies of the law. they believ'd that it was a sin to continue uncircumcis'd , because st. peter forbore to live familiarly with them on that account ; and on the contrary that it was a duty to observe the circumcision . so that it was by his conduct only that st. peter forc'd them to live as iews . and indeed it is true that by efficaciously engaging one to do a thing , after what manner soever it be , we are said to force one to do it . see gen. xix . . luke xxiv . . i believe really that this is the best explanation . but it proves clearly that the metaphysical infallibility which is attributed to the apostles is not of apostolick tradition . for , in truth , to dissemble a true doctrine when they ought to preach it , and to ingage people in an error by their conduct , is visibly a human weakness , and which becomes not those who are look'd upon as the simple instruments of the holy spirit speaking by their mouths . st. peter's conduct gave the gentiles to understand , as well as if he had told it them , that they must observe the circumcision ; and to give them to understand it by forbearing to eat with them , was almost the same thing as to tell it them by word of mouth . nay more , it is not unlikely that st. peter believed that this dissimulation was lawful , as well as st. barnabas , and the other iews who had followed his example ; otherwise it is not credible that so pious men , who were the first ministers of the gospel , would have done it . and so we must confess that they were guilty of some weakness even in doctrine , although they recanted it soon , nor was it of great importance . there is also a great difference observable in the manner of christ's speaking ( he that had received the spirit without measure ) and that in which the apostles express themselves ; whereas according to the common opinion it ought to be the same . if the same spirit had render'd them infallible , they had right to declare to the world the doctrine of salvation with the same power , and to speak as authoritatively as jesus christ. but we see the contrary in their writings . christ spoke as one having authority . you have heard it was said of old , &c. but i say unto you , &c. the apostles , on the contrary , declare that they say nothing of themselves , and refer all to the prophets , and to jesus christ : acts xxvi . . cor. xi . . and that which is yet more considerable is , that they distinguish manifestly that which they say themselves from that which christ had said . and unto the married , i command , yet not i , but the lord , &c. but to the rest speak i , not the lord , &c. so st. paul speaks , cor. vii . , . which he would not have done , had he been aware that his auditors had believ'd his words as infallible as the words of christ. methinks these are convincing proofs that the apostles had not a perpetual inspiration , which might give their words an indisputable authority . i do not deny but they had many immediate inspirations , and divers heavenly visions ; as appears by the acts , by the revelations , and by divers other places of scripture ; nay , i am so fully perswaded they had , that i think him no good christian who doubts of it . but the question here is concerning an uniform , constant and ordinary inspiration , as it is commonly explained in the divinity-schools . it may be you will say there are divers arguments for this sort of inspiration as strong as those i have brought to shew the contrary . the apostles began their letter acts xv . after this manner , it has seemed good to the holy ghost and to us . by which it appears , say some , that they were fill'd with the spirit of infallibility , which dictated to them what they ought to say , i desire first , that those who say so , reconcile this supposition with the dispute that was among the apostles , before they came to this conclusion . in the second place : it is not likely that if the holy ghost had possess'd them in such a manner , that they had been only simple instruments by which he express'd his will they should not have plac'd themselves in equal rank with the him ; but should have said simply , it has appear'd good to the holy ghost , who speaks by us . what prophet ever said , it seem'd good to god and to me ? in the third place : suppose there be here , as the critics say , a figure by which is express'd one and the same thing by two words ; and that this manner of speaking amounts to no more but this , it has seemed good to us who are full of the holy ghost ; the perpetual inspiration about which i am now arguing cannot be hence concluded . the apostles and all the church of ierusalem were animated by the spirit of the gospel , without being continually full of the spirit of prophecy . if it were otherwise , we should be forced to say that the whole church of ierusalem , not only the apostles , but also the elders of the church , and all those who were assembled , were perpetually accompanied with a spirit of infallibility ; which no body ever yet said , nor is it at all likely . in the fourth place ; the conclusion of the letter they write , seems extreamly weak for the conclusion of a positive law. from which you shall do well to keep your selves . a prophet under the old testament would have said , from which keep your selves ; for so saith the lord , whose commandments you cannot slight without your own destruction , &c. some may also here object the spirit of miracles and tongues , which the apostles received the day of pentecost . but the effusion of that miraculous spirit did not necessarily render all those that receiv'd it infallible in doctrine . otherwise all the christians of that time had been infallible . the church of corinth had receiv'd the holy ghost , as appears by the epistles st. paul directs to it ; and so should not have needed that apostle's instructions , because it had a great number of infallible persons within it self : but it appears , on the contrary , that it needed his instructions , not only to correct its vices , but also to resolve its doubts , and even to rectify its errors . thus then the spirit of miracles not being accompanied with infallibility ▪ it connot be concluded , because the apostles receiv'd that spirit the day of pentecost , that they became as gods , and that they were out of all danger of ever falling into the least error . but what signify then these words ; when the spirit of truth shall come , he will lead you into all truth ? this spirit of truth is it not the miraculous spirit which the apostles receiv'd . i have already observ'd that these words cannot be understood rigorously , as if the apostles had known all sciences . i must add further , that there is something extreamly figurative in them ; as appears by the following words ; for he shall not speak of himself , but what soever he shall hear , that he shall speak ; and he shall shew ye things to come . he shall glorify me , for he shall receive of mine , and shall shew it unto you . all things that the father hath are mine ; therefore said i that he shall take of mine , and shew it unto you . what opinion soever a man may be of concerning the holy spirit , it is plain that these words cannot be taken properly , as if the holy spirit had heard from god , or jesus christ , that with which he ought to inspire the apostles . the most simple sense , and most conformable to the accomplishment of this promise , which can be given to these words , is , to my thinking , this . i should explain many things to you more clearly than i have done , but you are not yet in condition to receive them as you should . when you shall have received the spirit of miracles , he will teach you the rest that you ought to know ; either by visions , or by making you call to mind that which i have told you ; so that he will make you apprehend the sense , and will teach you what you ought to do afterwards . to speak properly , he will tell you nothing new ; he will but recal into your memory , to make you better understand it , the doctrine of my father ; which is the same that i have taught you ; and which i may also call my doctrine , because my father has charg'd me to preach it , as the only doctor of his church . the holy spirit led the apostles into all truths ; and took that which was christ's , without ever speaking of himself ; in making them call to mind that which they had forgotten ; and in making them understand on divers occasions , or even by extraordinary revelations , that which christ had said to them , but which they then understood not . this is plainly that which christ teaches us in these words ; these things have i spoken unto you , being yet present with you . but the comforter , which is the holy ghost , whom the father will send in my name , he shall teach you all things , and bring all things to your remembrance , whatsoever i have said unto you , iohn xiv . these last words apparently explain the foregoing , he shall teach you all things . in effect , there is nothing in the doctrine of the apostles , which christ had not told them ; and in leaving them , he gave them no other order for the preaching of the gospel , but to teach all people to observe all those things which he had commanded them . and the apostles observe in several places , that it was not till after they had received the holy spirit , that they remember'd , and understood divers things which christ had told them when he was here below . these things understood not the disciples at the first , says st. ioh. xii . . but when iesus was enter'd into his glory , then remember'd they that these things were written of him . see the same evangelist , ii. . and acts xi . . this is , in my opinion , the sense of christ's words ; at least i find nothing among the interpreters , that answers so well to the event ; which thorowly convinces me that . christ must have meant some such thing . for when all 's done , whatsoever may be said , the promise ought to be understood by its correspondency with the accomplishment , and there is no better interpreter of prophecies than their execution . this being so , the infallibility of the apostles , according to my judgment , consisted in this . they knew clearly the general principles of the jewish religion , which had been taught them from their cradle ; they had heard christ often tell what the gospel added to judaism ; or if you will , christ had explain'd to them more clearly the will of god , and had shown them the errors of the pharisees ; he had instructed them concerning the messiah , and had made appear to them by many proofs , that himself was he ; god had rais'd him from the dead , and they had convers'd with him after his resurrection ; and in the last place , they had seen him ascend into heaven , from whence he assur'd them he would come one day to judg the quick and the dead . they preach'd faithfully that which they had heard , that which they had seen with their eyes , that which they had observ'd with attention , and that which they had touch'd with their hands . they could declare , without any mistake , what they had seen ; they could preach what they had heard . for the doctrine of jesus christ was compris'd in a few articles , plain enough to be understood , and consequently easy to be remembered . thus they related infallibly what they had seen and heard ; and therein it is that their infallibility consisted . perhaps also the spirit of miracles which christ sent them , strengthned their memories , and open'd their minds after a manner we comprehend not . but it is certain , as i have made it appear , that this spirit directed them not in so miraculous a manner , as to make it necessary for us to regard all they said or writ with the same respect as the words of jesus christ , the only master , and the only infallible doctor that ever was amongst men. he was the only mystical ark , in which the godhead dwelt bodily , from whence proceeded nothing but oracles . some may ask , perhaps ▪ whether it might not so happen that the apostles might abandon the truth of the gospel , and preach a false doctrine ; and if it might be so , how we can be assur'd that they were not deceivers ? i confess , that though it was very unlikely , that after having receiv'd so many illuminations and graces , they should fall into apostacy ; yet it was not absolutely impossible . but in that case god would not have approv'd by miracles the doctrine they taught ; and thereby it is that we may know they were no seducers . there crept in , during their time , many false prophets among the christians ; but they were presently discover'd because they could not maintain by miracles , a doctrine contrary to that of the apostles , which was confirm'd by an infinity of wonders . god made appear , by those prodigies , that the apostles declar'd nothing but what was conformable to his will , nor any thing that could be hurtful to piety ; for it is impossible that god would favour a doctrine which should turn men from holiness . but we must not believe neither , as i have already observ'd , that because god wrought miracles in favour of any person , it therefore follows that all things pronounced by that person , were immediately inspir'd , and ought to be receiv'd as the infallible decisions of him that never errs . provided that person maintained the substance of the gospel , and said nothing but what conduced to piety , god would not cease to bear witness to his doctrine , although all his reasonings were not demonstrations . god would not that this mark of his approbation should be interpreted , as if he had thereby declared that he would have all the words of those that had miraculous gifts receiv'd as oracles . to be fully convinc'd hereof we need but read the first epistle to the corinthians . i must nevertheless ingenuously confess , that there is mention made in this epistle of some miraculous gifts , which seem to have been pure inspirations ; and which ought to make the speakers attended unto , as if they were the simple interpreters of the holy spirit . the spirit , says st. paul , cor. vii . . gives to one the word of wisdom , to another the word of knowledg . it seems as if he meant thereby the gift of prophesying ; that is to say , of instructing others in piety ; of which he says many things in the xivth chapter of the same epistle . this seems contrary to what i have been saying concerning the inspiration of the apostles , and i confess i cannot see how , according to my notion , this difficulty can be clearly solv'd . i might say that this gift of prophecy was perhaps no other than a disposition of mind , which god infus'd sometimes into those on whom he bestow'd it , by which they became fit to instruct ; although he inspir'd them not extraordinarily with that which they were to say ; which is so much the more likely , by how much this gift was preserv'd and increas'd by study and reading ; as appears by those words of st. paul to timothy . first epist. chap. iv. , &c. vntil i come , give thy self to reading , to exhortation , to instruction : neglect not the grace which is in thee , which was given thee by prophecy , through the imposition of the presbytery : meditate on these things , be always imployed , to the end they improvement may be known of all men. now it is plain that the gifts which are owing to an actual and immediate inspiration of the holy spirit , such as curing diseases , &c. could not be increas'd by application of mind , as not depending upon man in any sort . the most assiduous study cannot contribute any thing to prophetick , or immediate revelations . this conjecture seems probable enough . and indeed i see no other way of explaining what st. paul says to timothy . but without determining any thing concerning the gift of prophecy , it appears plainly by what st. paul says , cor. xiv . that it consisted not in an immediate revelation of the holy spirit , that forced the prophets to speak . he there gives them this advice ; let the prophets speak two or three , and let another judg ; but if any thing be revealed to one of those that sits by , let the first hold his peace : for ye may all prophesy one by one , to the end that all may learn , and all may be comforted : and the spirits of the prophets are subject to the prophets . the prophets whom the holy spirit had inspir'd immediately with what they ought to say , had no need of this advice . nay it had even been ridiculous . because the holy spirit inspiring them with what they had to say , would have inspired them likewise as to the occasion and the place , and would not have put many persons on speaking at one time in the same place , nor so as to interrupt others who spake by his inspiration . moreover st. paul would have the prophets judg one another , and that the spirits of the prophets be subject to the prophets ; which cannot be understood of prophets immediately inspir'd , who are subject to none but god , and who are to give account to none but him . the prophets of the old testament spoke as long as god inspir'd them ; after which they held their peace , without needing any advertisement ; because they easily perceiv'd when the inspiration ceas'd . it seems to me that we may now conclude , that there never was any body but our saviour , who had a constant and perpetual inspiration , and all whose words we ought to receive as oracles . as he alone amongst men was incapable of sinning , so it was he alone whom god indow'd with an absolute infallibility . the same light which perpetually inlighten'd his mind , regulated also the motions of his affections : otherwise it would be difficult to conceive how he could chuse but be subject to error , if he had been subject to sin. there is so great a correspondence between the mind and the affections , that it is not almost possible there should be any irregularity in the one , without a disorder in the other . but that you may not believe i am the first author of this opinion , and that it is a desire to appear singular , or an affectation of novelty that has ingag'd me in this notion , i must also let you see that some great men have been of the same mind before me . st. ierom makes this observation upon the fifth chapter of the prophet micah , in speaking of this passage ; and thou bethlehem ephratah , though thou be little among the thousands of judah , &c. which st. matthew cites otherwise than it is either in the hebrew or septuagint . * there are , says he , that affirm there is the like error in almost all the testimonies that are taken out of the old testament ; that either the order is chang'd , or the words , and that sometimes the sense it self differs ; the apostles or evangelists not transcribing the testimonies out of the book , but trusting to their memory which sometimes fail'd them . it is true , st. ierom says not that he approves this opinion , but he makes it appear elsewhere that he is not very far from it . in his letter to pammachius ( de optimo genere interpretandi ) of the best way of interpreting ; he gathers together many examples of the new testament , by which he shews that the apostles tie themselves more to the sense than to the words ; and maintains , with good reason , that we should not play the criticks on them for it , nor even for the places where they have mistaken names . after having compar'd the quotation matth. xxvii . . with the original , he adds ; † one may accuse the apostle of falsity in that he agrees neither with the hebrew nor with the septuagint ; and which is more , that he is mistaken in the name , putting jeremy for zachary . he seems indeed elsewhere to disapprove that opinion ; but it is usual with him to accommodate himself to the common opinion , and yet not omit to give his own ; without being concern'd whether he contradicted himself or no. when he speaks as others do , you must not conclude presently that he is of the same opinion with them , because it may be he speaks so by way of condescension ; whereas when he says the contrary , it seems rather that he speaks his own thoughts . you need but read what he says of the dissimulation which he attributes to st. peter and st. paul ( in his commentary upon the second chapter of the epistle to the galatians , and in his answer to st. austin ) to see that he believ'd that st. paul by a prudence purely human ( which he calls a dispensation ) made shew of believing that st. peter was in the wrong ; insomuch that when st. paul says that st. peter was to be reprov'd , because he walked not uprightly according to the truth of the gospel ; it was not that he believ'd so , but only to hinder the converted gentiles from imitating that apostle . i say not that st. ierom was herein in the right ; but at least it hereby appears that he believ'd not that the apostles were mov'd by a perpetual inspiration to write what they did . we may joyn with st. ierom , origen , ( from whom he had this opinion concerning the dispensation that he attributes to these two apostles ) and divers greek fathers , who also followed origen ; as st. ierom writing to st. austin observes , in the apology he makes for this part of his commentary . thus you see that the most able interpreters of scripture , that christian antiquity has had , have been of the same opinion with me . i may also say that the most learned criticks of these last ages have believ'd the same thing , since erasmus and grotius have publickly maintain'd it ; those two great men , who are beyond dispute in the first rank amongst the moderns that have concern'd themselves in writing on the bible . ( — quorum se pectore tota vetustas condidit , & major collestis viribus exit . ) erasmus upon the second chapter of st. matthew says thus , * st. jerom abhors the imputation of falshood to the apostles , not that of slips of memory . nor is the authority of the scripture forthwith questionable because they differ in words or sense , as long as the main of the matter treated of , and that whereon our salvation depends , is clear . for as that divine spirit , that govern'd the mind of the apostles , suffered them to be ignorant of some things , to make mistakes , and to err ( either in iudgment or affection ) without any damage to the gospel ; nay it improves that failing to the help of our faith ; so it is not unlikely that it so influenced the faculty of their memory that though something after the manner of men might scape them , yet that should not only not derogate from the credit of the holy scripture , but might even gain credit to it , with those who otherwise might be apt to slander it as written by confederacy . of this sort is that of putting one name for another , which jerom confesses to be somewhere done ; or of relating things out of order , &c. christ only is stiled the truth , he alone was free from all error . he says also upon acts x. * neither do i think it necessary to attribute every thing that was in the apostles to a miracle . they were men , some things they were ignorant of , in some they were mistaken . he maintains likewise the same opinion at large in his epistles , ( lib. . ep. . ) against eckius , who had blam'd him in a letter he had written to him ; and he thus concludes all that matter , † christ suffer'd his own to err , even after they had receiv'd the comforter ; but without danger of apostatizing from the fundamentals of the christian faith ; even as at this day we confess the church may err witthout that danger . and to conclude ; how do you know , whether christ would not that this compleat praise should be kept only for himself , who stiles himself alone the truth ? as he alone was without spot or blemish of sin , according to the opinion of the antients , so perhaps he only was beyond all exception true . nothing could be said more formally upon this subject . but grotius who speaks not so plainly , is not wanting for all that to explain himself sufficiently ; giving us to understand that all that the apostles said was not , in his opinion , immediately inspir'd . * paul , says he in his appendix to his commentary concerning anti-christ , in two places , thess. iv. . and cor. xv. . speaking of the resurection , divides those that are to rise again into two kinds ; those who are already dead , and those who shall be alive at that time : but of this last number he makes himself one , using this pronoun we : and in that to the corinthians , we that shall be alive ; as much as to say , he made account that the resurrection would happen within the time of his life ; speaking herein not dogmatically , but conjecturally ; as he does also concerning his iourney into spain , rom. xv. . and frequently in other places . as not the prophets , so neither had the apostles constant revelations in all things . and the things in which they had not receiv'd revelation , of those they speak conjecturally as other men. we have examples thereof sam. xvi . . sam. vii . . the ablest divine among the arminians was also of this opinion , as you may see by consulting the place in the margent ; but to ease you of seeking it , if you are not at leisure , or want convenience , i will transcribe some of the words . † it is not absurd to grant ( says he ) that the holy spirit may have left the writers of the sacred books to the common condition of mankind , and to their own frailty , in relating those things that belonged to the circumstance of a fact , for which a due knowledg , and memory was sufficient ; even altho that was subject to failing . he says also a little lower ; * it is better , and would perhaps cause less scandal , to acknowledg freely and willingly a light failing of memory ( that so we may not seem to favour things wrested and absurd ) rather than to make use of absurd interpretations in excuse of lighter failings . otherwise the suspicion of a failing is not only not avoided , but it is increased ; and because the fault is not acknowledged , it seems as if truth were not in good earnest sought by us , but that obstinacy were for some reason or other made use of ; which ought to be look'd upon as the greatest reproach imaginable to professors of the christian religion . he shows afterwards , that it follows not , because the apostles might be deceived in things of small importance , that therefore they could fall into any considerable error for want of memory . and the principal reason he gives is , for that the fundamental doctrines depend not on a circumstance , which they could forget ; nor have they any thing in them obscure , or hard to be retain'd ; which is so true , says he , that i make no difficulty to affirm , that if any one says there is a sense in the scripture necessary to salvation , which appears at first contrary to reason , we ought thereby to judg he attributes to the scripture a sense it has not . and this is what i believe , and am convinc'd of by reading the sacred books . i confess that the most part of divines now a days are of a contrary opinion . but as i pretend not to oblige any body to approve my judgment by the authority of those i have quoted , so neither do i hold my self obliged to submit to the authority of a crowd of learned men , who do but say the same thing one after another , without ever examining or bringing reasons for it . we must however observe here two things of very great importance , which are not ordinarily reflected on : the first is , that in one controversy which we have with the roman church , our divines do all agree , that we ought not to have so much regard to words as things ; for , upon supposition that in the apocryphal books there is nothing contrary to piety , they say that the controversy about them is not considerable . now if there be no danger in believing expressions to be divine that have nothing in them but human , when the doctrines therein contain'd are not contrary to the reveal'd truth ; what danger can there be in believing that any truths which we acknowledg to be divine , are express'd in terms not divinely inspir'd ? the same reason that makes us believe there is no danger in the one , perswades us also there is none in the other . it is because we are not sav'd by the words , but by the things . the other thing observable is , that we receive amongst the canonical books of the new testament , writings whose authors are not well known ; which we could not do , if we thought it necessary , in receiving a book as canonical , to be assur'd that every word was inspir'd ; since to be assur'd thereof we sought to have evident proofs that it was a man inspir'd by god who was the author of that book . for example , it is not known who writ the epistle to the hebrews , whether it were an apostle , or some disciple of the apostles ; so that we cannot know whether the words of that epistle were inspir'd or not . but for all that , it is receiv'd ; because it is certain it was written in the apostles time , and because it contains nothing that is not perfectly conformable to their doctrine . thus it is generally thought of little importance , whether the words be divinely inspir'd or no , provided the things they express be true . so that one may say , that in truth divines are generally very favourable to the opinion i maintain , although themselves are not aware of it . i do not think it necessary to insist much in proving that god has not always dictated to the apostles the very words that they used ; since it is evident that he did not always dictate to them the things . not that i make any doubt but he has often reveal'd to them the things , and even inspir'd them with the very words , as in the prophecies where there was need to remember divers names , and when they spoke strange languages . tho it may nevertheless be suppos'd , that ( as to what concerns the gift of tongues ) god dispos'd at once the brains of them that receiv'd it , in such a manner that they could without trouble joyn certain sounds to certain ideas ; just as they would have done if they had been us'd to it from their infancy ; and that afterwards he left them at liberty to make use of those new languages according as they should think fit . and thus those that learn'd , by inspiration the language of the medes , for example , had their brains dispos'd in the same manner as they would have had if they had learn'd that language from their infancy , and could make use of it as easily as their mother-tongue . at least it is evident that some who had receiv'd this miraculous gift did sometimes abuse it ; which they would not have done , if they never had spoken those languages but by present immediate inspiration . see cor. xiv . but without determining that point , i believe , with erasmus , that the apostles learn'd not the greek they us'd by inspiration ; because if it were so , they would have spoke it like the native grecians ; whereas they mix'd with it a world of hebraisms , as the french that speak latin do gallicisms . see erasmus upon acts x. not that i believe , neither , that they had learn'd the greek language by the commerce they had with the greeks during the functions of their charge , as erasmus thought probable : it is more likely they had learn'd it from their infancy . for st. paul who was born in cilicia , where they spoke nothing but greek , undoubtedly had learn'd it young ; but he corrupted it afterwards by his long dwelling in iudaea ; where besides the greek , they spake a broken chaldee , whose dialect mixing with the greek render'd it obscure and difficult , such as is the stile of that apostle . the others that were born in iudaea had learn'd it also from their infancy , as it was commonly there spoken ; that is to say , extreamly corrupted by the ancient language of the country , which was still spoken there , as appears by divers places of the new testament . this the same erasmus has well observ'd in the places already cited : * when i excuse the apostles , says he in his letter to eckius , who learn'd their greek not out of demosthenes his orations , but out of the discourse of the common people , i deny not their gift of tongues ; nor does it thence follow that they might not learn greek by common converse . assuredly they learn'd the syriac by common converse . why might they not in like manner learn the greek ? for ( by means of alexander , the great , and the roman empire ) aegypt , and the greater part of syria , and all the lesser asia , nay almost all the east , as jerom says , spoke greek . and i cannot think that the holy spirit made them to forget what they had formerly learn'd . the greek language then was spoken in iudaea , together with the ancient language which the jews brought from babylon , that is to say the chaldean ; but corrupted in process of time , as the french and flemish are spoke together now adays in flanders . and as the french they now speak in flanders is full of the flemish dialect , and of terms unknown in france , so the greek of iudaea vvas heretofore full of chaldaisms , and of barbarous ways of speaking , which undoubtedly grated the grecian's ears . the history of the acts of the apostles , that tells us in several places that hebrew or chaldean was spoken in iudaea , tells us also that they us'd another language , which could be no other than greek . st. luke observes acts xxii . that st. paul haranguing the jews , began to speak to them in hebrew , and that when they understood him speak to them in the hebrew language , they hearken'd to him with the greater silence ; which gives us to understand that he might have spoke to the people in another language ; for otherwise there had been no ground to observe that they listn'd more attentively , when they perceiv'd he spake hebrew ; seeing that in speaking any other language but hebrew they could not have understood him . it appears then that greek was spoken in iudaea , and it is likely pilat spoke greek to our lord , and that our lord answer'd him in the same . the people only preferr'd the language of the country before the greek ; which was not so ancient , and which they had not learn'd but by force , because of the kings of syria that tyranniz'd over them ; and so they spoke it not exactly . it is true , there were iews that spoke greek very purely ; but they were such as were born in countries where only greek was spoken , as philo ; or they had acquir'd a habit of speaking good greek by reading or studying , as iosephus . so at this day there are walloons that speak french very well , ( altho the generality of that people speak it extreamly ill ) because they have taken much pains to correct in themselves the faults which others commit , they have apply'd themselves to reading , or they have travell'd in france . these jews born in the countries where nothing but greek was spoken , understood not the ancient hebrew , nor the hebrew then spoken in iudaea . they made use in their synagogues of the version of the septuagint , and because they spoke nothing but greek , they were call'd the hellenist iews . salmasius in his book of the hellenist tongue , against heinsius , shows that these jews spoke very good greek ; and that it is very absurd in some learned men to imagine there was an hellenish tongue ; as if the hebrews that knew not their own language , had a particular one different from that of the places where they dwelt ; and that this language was that of the septuagint and of the new testament . if a name were to be given to this corrupted greek , it should rather be call'd hebraistic ; because it is full of hebraisms , or chaldaisms . but as the language of the walloons , or of some of the provinces of france , cannot pass for a particular language , being nothing but a corrupted french , so neither ought the barbarous greek of iudaea to pass for a language by it self , different from the greek language . it is no wonder then if the apostles , who had liv'd a good part of their lives in iudaea , or who were born there , and had not apply'd themselves to learn perfectly the greek tongue , nor to speak it in purity , use it so improperly in their writings . st. paul himself , born in a town that spoke nothing but greek , had so corrupted his speech by his long dwelling in iudaea , that he confesses , he was ignorant in the language , cor. xi . . as sufficiently appears by all his epistles , the greek whereof is very different from that of iosephus . and therefore the greek fathers have complain'd of the obscurity of his stile , of the barbarous phrases that are therein , and of apparent confusion in the order of his discourses ; and those who very readily understood plato and demosthenes , were oblig'd , as erasums judiciously observes , to take great pains to understand st. paul. we need but compare his stile with that of some greek author , to find that this apostle apply'd himself not much to the greek eloquence . it is plain then that the holy spirit inspir'd not the apostles with the expressions they were to use . if it had been so , st. paul could not have said , he was ignorant in the language . he should have said , that the holy spirit inspir'd him with a language such as was that of the people . and all the greek fathers would have blasphemed against the holy spirit , when they observ'd the little eloquence of st. paul : for according to this supposition , that would not have proceeded from st. paul , but from the holy spirit . if any one doubt of this , he need but read erasmus , in the places i have cited . it is true , that a famous protestant divine has undertaken to confute him , in his annotations upon the th chapter of the acts ; but he does nothing but declame , as he is us'd to do , against an author more learned and more judicious than himself , without bringing any solid reason . we must now speak a word of some books of the old testament , that contain neither history nor prophecy ; such are the books of proverbs , ecclesiastes , the song of solomon , and iob ; which last is apparently a dramatic piece , whereof nothing but the subject is true ; as are the tragedies of the greek poets . there is no proof that what is contained in the proverbs was inspir'd to solomon by god , after a prophetic manner . they are moral sentences , which a good man might well pronounce , without inspiration ; as are those contain'd in ecclesiastious . there are very many of them that are but vulgar proverbs , which carry indeed a good sense , but have nothing in them of divine . there are a great many directions about oeconomy , which women and country-people every-where know without revelation . see chap. xxiv . . and xxvii . . and the description of a vertuous woman at the latter end of the book . the name of prophet is very liberally bestow'd on agur the son of iakeh , for some moralities that are found under his name : prov. xxx . whereas i dare be bold to say better things might have been said without the spirit of prophecy . three things , says he , for example , are too marvellouss for me , and even four which i know not ; the way of an eagle in the air , the way of a serpent on a rock , the way of a ship in the midst of the sea , and the way of a man with a maid . one must have a mean opinion of the spirit of prophecy , to believe that it dictated such things as these . and indeed neither does the author pretend to that eminency ; but says modestly concerning himself , that he is more brutish than any man , and has not the vnderstanding of a man. but there is particularly one precept of good husbandry , that is often repeated , which our merchants now adays know , as well as the israelites that liv'd in solomon's time . it is that which expresly forbids them to be surety for any body , chap. vi. . xvii . . xx. . xxii . . xxvii . . it is true by the rules of good husbandry a man should never be surety , but there happens oftentimes cases wherein charity ought to be preferr'd before good husbandry ; as appears by the parable of the samaritan , who became surety for the expence of the jew , that was found hurt on the road. there is , methinks , no great need that god should send prophets to teach men good husbandry ; on the contrary it was very necessary that christ should preach liberality . some learned men have believ'd that ecclesiastes is a dialogue ; where a pious man disputes with an impious one who is of the opinion of the sadduces . and in effect there are things directly oppos'd one to another , which it cannot be suppos'd the same person speaks . the epicurean conclusion ( to eat , drink and be merry , because a man has nothing else ) which is up and down in many places of this book , is altogether contrary to that conclusion at the end of the work ; fear god , and keep his commandments , &c. but it is extreamly difficult to distinguish the persons , or to find out exactly in the name of what person the author speaks in every passage . however it be , there appears in it nothing of prophetic ; and there is little likelihood that the spirit of god would set out , with so great strength , the arguments of sadduces , or perhaps of worse men , to answer them but in two or three words . read the beginning of the ninth chapter , and make reflection on these words : the living know that they shall die ; but the dead know not any thing , neither have they any more a reward ; for the memory of them is forgotten . also their love and their hatred , and their envy is now perish'd ; neither have they any more a portion for ever in any thing that is done under the sun. go thy way , eat thy bread with ioy , and drink thy wine with a merry heart ; for god now accepteth thy works . grotius is of opinion that this book was not writ by solomon himself , but that it is a work compos'd under his name , by one that had been in caldea ; because there are divers caldean words in it . if this conjecture be true , as is not impossible , then this book will be nothing but a piece of wit and fancy , compos'd by some of those that had been in the captivity . and i know one who has studied much the criticks of the holy scripture , that suspects the author of this book to have been of the opinion that the sadduces were of afterwards , about the immortality of the soul and the world to come . it seems to him that this author says nothing which a true sadduce might not say . but for my part , i think it best to determine nothing herein . it is commonly believ'd that the song of solomon is a mysterious book , describing the mutual love between christ and his church . but there is no proof of it neither in the old nor new testament , nor in the book it self . all that can be said is , that the jews explain this book allegorically of god , of moses , and of the jewish church . but a man need but read their allegories , to see that they are the visions of rabbins , having no foundation but in the fanciful extravagance of their brains ; which frame of mind our divines have so much inherited from them , that they give themselves wholly up to find mysteries in every thing . nay it must be confess'd that some of them have in that out-done the rabbins ; and that there is nothing so chimerical in the chaldee paraphrast , as in the commentaries of those who pretend this book ought to be explained by revelations ; and that in it are to be found all the wars about religion of this past age , in germany , the interim , the league of smalcald , the peace of passau , &c. there being then no proof of the mysteries that are pretended to be in this book ; if we judg by the book it self , we shall find it to be an idyle , or eglogue , where solomon brings himself in as a shepherd , and one of his wives ( perhaps pharaoh's daughter , as the learned think ) as a shepherdess ; that the stile is the same with that of the pastoral poems of the greeks and latins , saving that it is more rough and dithyrambic , acccording to the genius of the hebrew poetry . you may compare the similitudes solomon makes use of in the fourth chapter with those ovid uses in the pastoral song he makes polyphemus sing , in the xiiith book of his metamorphosis . the book of iob is also a piece that has nothing in it of prophetic . the critics , who have any thing of a nice judgment , agree that it is a sort of tragi-comedy . it is likely there was such an one as iob ( since the prophet ezekiel speaks of him ) and that he met with great afflictions , which afforded subject to some jew of the captivity to exercise his wit upon . there are in this book , as well as in ecclesiastes , many chaldean words , which show that it was compos'd either in chaldea , or after the return from the captivity . divines agree that god inspir'd not iob's friends with what the author makes them say ; and this book being written in verse , seems to be a work of meditation , wherein the author would make his parts appear . neither iob , nor his friends could talk in that manner , extempore . the design of the work is to show , that providence oft-times afflicts good people , not to punish them for any particular sin , as if they had deserv'd those afflictions more than others , but simply to try them , and give them occasion to exercise their vertue . this is without doubt a truth , but there is no need of being a prophet to know it . and on the other side there is one very remarkable fault in this book . the author brings in iob complaining chap. iii. with bitterness , and extream impatience , unworthy , not only of a pious man , who had the knowledg of the true god , but even of a pagan that had any wisdom . let the day perish in which i was born , and the night wherein it was said , a man-child in born , &c. this manner of cursing the day of his birth with so much passion becomes not a pious man , such as iob , to what extremity soever he might be reduc'd . it is to be guilty of great indecorum , to put into a good man's mouth so passionate words ; as well as those that are in chap. x. i will say unto god , do not condemn me ; shew me wherefore thou contendest with me . becomes it thee to oppress ? &c. after such expressions as these , which are very like blasphemies , god finds , says the author , that his servant job has spoke the thing that is right before him , and is angry with his friends for believing that iob was afflicted for his sins . it appears , methinks , hereby clearly enough , that there was no inspiration in this book , no more than in the three foregoing . not but that these books are useful , and may be read with profit and edification , as well as antiquity read those which we at present call apochrypha . nay it may be allow'd that they which compos'd them had the spirit of god ; that is to say , were full of piety ; and that they writ them with a prospect of leading those that should read them into the ways of piety . but it may be objected , that these books being in the jews canon ought to be acknowledg'd for divinely inspir'd , rather than the apocryphas that never were in it . i answer to that ; first , that no clear reason is brought to convince us , that those who made the canon , or catalogue of their books , were infallible , or had any inspiration , whereby to distinguish inspir'd books from those which were not . this collection is commonly attributed to esdras and the great sanhedrim of his time , amongst whom they say were zacchary , haggai and malachy . but many learned men believe not this story , because no proof is brought for it , except a very uncertain jewish tradition . there is much more likelihood that this collection which we have is the remainder of the ancient books of the jews , which divers particular men at first gathered together , and of which afterwards public use was made in the synagogues ; whereas in the time of nehemiah ( as appears by the book that bears his name ) they read publickly only the book of the law. in the second place , if you will stand to the jews canon , it is plainly on my side . they divide the scripture into three parts ; of which the first contains the books of the law ; the second the books they call the prophets ; and the third contain others which they call chetoubim , or simply writings ; that is to say , the psalms , the proverbs , iob , daniel , esdras , nehemiah , the chronicles , and those which they call the five little books , the song of solomon , ruth , the lamentations , ecclesiastes , and esther . they believ'd that these books ( which they call'd chetoubim ) were not inspir'd as the other ; and therefore they made them a separate part of scripture , distinct from the two former which they believed to be inspir'd . this division is very ancient , having been in use in the time of our lord , luke xxiv . . and iosephus owns it in his first book against appion ; which makes me believe that this opinion of the jews is grounded upon the judgment , that those who collected the books of their canon made of them . it is certain daniel is truly a prophet , as well as isaiah ; but it is likely they have rank'd his book among the chetoubim , only because it was brought out of caldea after the collection was made ; and perhaps because , being written in chaldean , it was in part translated into hebrew by some others , as some of the learned have conjectur'd . for the other writings which make up this division of the scripture , being but histories , or books of morality , or songs , they had reason to determine that there was nothing of prophetic in them ; at least not of the same kind of prophecy with that of isaiah , and others who are properly call'd prophets . it is true indeed there are some predictions in the book of psalms , but they are not of that sort of predictions that proceed from inspiration or revelation , as were those of isaiah . david never says , thus saith the lord ; nor is it said in his history that in his time he passed for a prophet . it only happen'd that in speaking of his own person , he spoke things that agreed not so much to himself as to the messiah , of whom he was ( unknown to himself ) the type . but i have already handl'd this sort of prophecy . it may be said perhaps , that christ has acknowledg'd for divinely inspir'd all the books of the old testament , and that for that reason alone , all christians ought to be of that belief . but there is not any passage in the gospel , where christ tells us that all the books of the old testament were inspir'd by god , both as to the words and things . he approves them only in gross , without descending to particulars , and examining every book by it self . it was sufficient that there were divers prophecies in the old testament , the authority whereof was receiv'd among the jews , that pointed at him . our saviour never undertook to make a critical treatise upon the sacred books , nor to clear the historical differences in them . his design was not to make us able critics , but good men ; and to bring us to render to god the obedience due to him . he omitted nothing that might instruct us in our duty , but he never trouble himself to correct certain errors of small importance , which might be among the jews . and if we must take all the words of christ , when he speaks of the scripture , in a strict sense ; as if he acknowledg'd the books he cites to be all inspir'd even to the least syllable , and the others on the contrary to be excluded out of the number of the sacred books ; we must reject many of those that are commonly reputed inspir'd . neither he nor his apostles ever cite the works of solomon , or the book of iob ; except that st. iames praises the patience of iob , which , to speak properly , is not to cite the book but the history . and if we must conclude from thence that all these books have been wrongfully put into the jews canon , the common opinion would be found contrary to the authority of christ and of his apostles . these books then that we have spoken of are not necessarily to be accounted divine for being in the canon , or catalogue of the books of the jews ; which jesus christ never call'd in question : and there is no reason to interpret the word canonical as if it signified inspir'd of god. the jews put in their collection all the fragments they had remaining of their ancient books ; they left out none , because they had no others . it was all their library , the rest having been lost in the captivity , or before , or after ; for the story sets not down the time of that fatal loss . they pretended not at first that this collection consisted of no other but what was divinely inspir'd . but in process of time as there were therein many writings that were truly prophetic , and as these were the only books that had escap'd the general loss which had involv'd the rest , they began to be look'd on with more respect than they had been at first ; and at length it came to be believ'd that all these books , that were in the ancient catalogue , were truly divine . and whereas before that time ▪ men apply'd themselves to the observation of what was most considerable in the law , without making many commentaries ; from thence forwards they grew nice about the words ; would take every thing in a strict-sense ; and by seeking for mysteries where there were none , they abandon'd the most essential part of the jewish religion . they made the knowledg of religion to consist in the study of a thousand vain subtilties , and piety to consist in the scrupulous observations of ceremonial laws , according as the doctors interpreted them . this the pharisees did in our lord's time , and it is also that which the divines among the christians , both ancient and modern , have imitated since the death of the apostles . in their time men apply'd themselves to learn their doctrine , without subtilizing about their expressions ; and this they did upon the assurance they had that those holy men taught faithfully what they had learn'd from christ. since then , it has been the practice to dispute about their words , and to strain to the utmost divers of their expressions , which were not over exact ; from whence many factions have been begot amongst christians , who have fall'n foul one upon another about the meaning of some such particular expressions of the apostles , and have neglected at the same time to obey the precepts of jesus christ ; that is to say , they have abandon'd the inward substance of religion , to busy themselves about the outside . men have thought it an honour to be stil'd that which they call zealous orthodox , to be firmly link'd to a certain party , to load others with calumnies , and to damn by an absolute authority the rest of mankind ; but have taken no care to demonstrate the sincertity and fervor of their piety , by an exact observation of the gospel morals ; which has come to pass by reason that orthodoxy agrees very well with our passions , whereas the severe morals of the gospel are incompatible with our way of living . thus much by the by , to let you see that this great zeal which men have for the letter of the scripture , is but a cloak they make use of , to hide the little esteem they have for the religion it self of jesus christ ; which consists not in criticisms , or controversies , but in keeping god's commandments . but it will be ask'd then , what authority we allow the holy scripture , and what use is to be made of it according to these principles ? to answer hereto , i begin with the new testament , which is the principal foundation of our faith. in the first place then , jesus christ in whom were hidden all the treasures of wisdom and knowledg , and whom god had expresly commanded us to hear , was absolutely infallible . we must believe without questioning it whatever he says ; because he says it , and because god hath testified that he speaks nothing but truth . in the second place , since we have nothing writ by christ himself , we ought to believe what his apostles have said concerning his life and doctrine ; because god has given testimony to them by the miracles he inabl'd them to do ; and because they seal'd the truth of their deposition with their blood. they tell us what they had seen and heard , so that it was impossible they should be deceiv'd in the substance of the history and doctrine . it may be that in some circumstance of small importance they do not relate things exactly as they happen'd , and that therein they do not agree together . but they all agree in the historical facts whereon the faith we have in jesus christ , is grounded ; his birth of a virgin , his miracles , his death , his resurrection , and his ascension into heaven ; though there may be some difference among them in some circumstance , which is nothing to the substance of the history . it is not necessary for the foundation of our faith , as i have already observ'd , that they should agree exactly in all things to the least tittle ; and the trouble the learned have given themselves to reconcile these sort of contradictions is of no use . it were better to own ingenuously that there are some , than to strain the sense of their writings , to make them agree one with another ; which instead of converting libertins , does but excite their railery and confirms them in their impiety . as to what concerns the doctrine of jesus christ , there is not the least contradiction among the evangelists ; although it be express'd in different terms , and they relate it on divers occasions . we must observe therefore that they relate only the sense , and keep not exactly the same order that christ kept in preaching it ; so neither ought we to insist rigorously upon their expressions , as if they made use of some words rather than others , to insinuate certain niceties which are ordinarily attributed to them , without any probable ground ; nor ought we to lay such stress upon the order they make use of in their writings , as to colour thereby certain inferences , which are not otherwise obvious in the sense of our saviour's words . if a man observe never so little , he will find that they use every where popular expressions ; that they have not aim'd at any elegancy in their stile ; and that they have been very far from speaking with such exactness , as philosophers or geometricians use in their writings . we ought not then to insist too much , as commonly men do , upon the manner of their expressing the doctrine of christ. we should only indeavour to understand the genius of the language they use , and to stick to the substance of things essential ; which are express'd in so many places , and after so many ways , that it is not difficult to frame to our selves an idea thereof , clear enough to instruct us perfectly in our duty . in the third place , as for the epistles of the new testament , they do not only afford us the same considerations with those we have last mention'd , in respect of their stile , but there are also two things further to be observ'd and distinguish'd in them . we find there the same doctrines we have in the evangelists , and those the apostles assure us often they learn'd from christ. but there are others things , which the apostles speak of their own heads , or which they draw by divers consequences from the old. testament . the first of these are to be believ'd on the same account as the gospels ; that is to say , because of the authority of jesus christ , who preach'd them to the jews . the second are to be receiv'd , because they contain nothing but what is very conformable to the doctrine of christ , or what is founded upon right reason . the apostles will not have us believe them upon their own word . they distinguish in that their authority from the authority of christ. see cor. vii . , , . but as they apply'd themselves cerefully to mind doctrines tending to edification ( which are few in number ) and never ingag'd in too nice inquiries ; they have told us nothing that is not conformable to the spirit of the gospel ( with which they were fill'd ) and which right reason will not easily admit . it is to be observ'd , that having no extraordinary inspiration for writing their epistles , they insert in them divers things that concern their designs , or their particular affairs ; where we ought by no means to seek for or expect any thing mysterious . such are the salutations found at the end of their epistles ; the order st. paul gives timothy to take mark along with him in his return , to bring the cloak he had left at troas with carpus , the books , and above all the parchments ; the counsel he gives him to drink a little wine for his stomachs sake , and because of his weaknesses ; and other such like things . see st. ierom's preface to his commentary upon the epistle to philemon . in the fourth place , there are divers prophecies scatter'd in these epistles ; and the apocalipse is wholly prophetic . now we ought to give credit to these revelations ; because it is god that imparted them immediately to the apostles . and it is easy to distinguish them from other things , which the apostles give out only as their own conjectures ; of which you have some examples in the words of grotius , which i cited concerning the inspiration of the pen-men of the new testament . thus then , according to my hypothesis , the authority of the scripture continues in full force . for you see i maintain that we are oblig'd to believe the substance of the history of the new testament ; and generally all the doctrines of jesus christ ; all that was inspir'd to the apostles ; and also whatsoever they have said of themselves , so far as it is conformable to our saviour's doctrine , and to right reason . it is plain that nothing farther is necessarily to be believ'd , in order to our salvation . and it seems also evident to me that those new opinions , brought into the christian religion since the death of the apostles , which i have here refuted , being altogether imaginary and ungrounded , instead of bringing any advantage to the christian religion , are really very prejudicial to it . an inspiration is attributed to the apostles to which they never pretended , and whereof there is not the least mark left in their writings . hereupon it happens that very many persons who have strength enough of understanding to deny assent to a thing for which there is no good proof brought ( though preach'd with never so much gravity ) ; it happens , i say , that these persons reject all the christian religion ; because they do not distinguish true christianity from those dreams of fanciful divines . it is easy to guess , after this , what we ought to think of the authority of the books of the old testament . the prophecies that are in it ought to be believ'd , because christ has authoriz'd them . the substance of the history ought also to be believed for the same reason ; notwithstanding any uncertainty there may be in some inconsiderable circumstances ; as it appears there is still some uncertainty , by divers contradictions which the divines with all their subtilty have not been able to reconcile , after puzling about it above three thousand years . the doctrines that are in it ought also to be receiv'd , so far as they are conformable to those of the gospel ; or , if you will , let us say that the true meaning of the law is to be learn'd from christ. no conclusion is to be drawn from those books that appear to be only pieces of wit and fancy , or wherein nothing but human is to be found , such as the song of solomon , ecclesiastes , &c. lastly , we ought not to strain too far the sense of particular expressions , as do the jews ; because , if we except a very few places , the expressions are the same with those which the sacred writers were wont to make use of in explaining their other thoughts ; that is to say , they have worded both the jewish history , and the revelations they had from heaven , after their own ordinary manner of expressing themselves . these , sir , are the thoughts of mr. n. concerning the inspiration of the sacred pen-men . i am told he draws from these principles three consequences . the first is , that by admitting this hypothesis we may terminate many great disputes among christians , which have risen from the false subtilty of divines interpreting too mysteriously the expressions of the holy scripture , as if every syllable had been dictated by god. the second is , that whereas by sticking too close to the letter of the scripture , the essence of religion comes to be neglected ; as if god required no more of us at present but to believe that the holy scripture is divinely inspir'd ; instead , i say , of this practice , it will be found necessary to apply our selves wholly to the obeying christ's precepts , which is the only thing god indispensably requires from us . the third consequence is , that hereby at one blow will be solv'd an infinite number of difficulties , which libertines are wont to alledg against the holy scripture , and which it is not possible to solve by the ordinary principles . their mouths will be stopp'd , says mr. n. and it wil no longer avail them to object against christians the contradictions which are found in the scriptures ; the lowness of the stile of the sacred writers ; the little order observ'd to be in many of their discourses ; and whatsoever else they have been us'd to say against our divines , who have in vain puzled themselves to answer them . by imposing nothing upon these men as necessary to be believ'd , but the truth of what is most essential in the histories of the old and new testament , and the divinity of our saviour's doctrine , ( in which there is nothing that is not conformable to right reason ) they will be brought ( says he ) to acknowledg that christian religion is really descended from heaven ; and will be easily inclin'd to embrace that which hitherto they have obstinately rejected , because it was grounded on suppositions repugnant to that light of reason by which they are guided . i shall not undertake , sir , to examine these consequences , nor the principles from whence they are drawn . i promis'd you only a bare account of the thoughts of mr. n. and i hope you will use means that some divine , verss'd in these matters , may satisfy us both upon this subject , better than i my self am able to do . i am , &c. the third letter . you have seen , sir , to how little purpose it is that mr. simon indeavours to defend his particular opinions , as well as those which are common to him with all other roman-catholic doctors . you shall see now that he is no happier in going about to play the critic on two letters , in which he was not concern'd . it appears evidently that nothing but the itch he hath of carping at other mens writings has made him undertake to examine those letters . for he embraces the greatest part of the opinions which the author there maintains . and i doubt not but those who have judg'd the opinions of mr. n. too bold , will be as much scandaliz'd at those of the pious prior of bolleville . that incomparable critic maintains at first dash , as boldly as if he were assur'd of it by revelation , that he that is call'd mr. n. is noel aubert de versé ; which i have told you already is nothing but a dream of mr. simon ; 's who thinks he may lawfully say any thing that comes in his head , and believes that by boldly affirming it he shall make his reader be of his mind . that is a secret of his rhetoric , which he puts in practice as soon as ever he finds himself puzl'd , or when he imagines he may thereby worst his antagonist . but by ill fortune he has us'd it so long , that his art being plainly discover'd , can no more deceive any body . by saying whatever came in his mind , although in truth he did not believe it , he has so grosly contradicted himself , that he has now lost all credit with men of worth. i need therefore return no other answer to the beginning of our author's xiith chap. than by saying , that i am sorry his choler does so much blind him , as to make him affirm a falshood as boldly as the clearest truth . i pray god , as i have often done , to cure him of a passion that discomposes him in so deplorable a manner ; and which may in time render him incapable of serving the public , as he might do , if he considered a little more on what he thinks fit to publish . i will not spend my labour singly upon his remarks ; for i write not this to satisfy him . in the ill humour he is , nothing is so fit to settle his mind as time. i will therefore but touch on them as i go along , when the nature of what i have to say leads me to it . neither is it my design to defend the opinions of mr. n. concerning the inspiration of the sacred writers . tho i said it was hard to answer his proofs fully , i said not that i was convinc'd . on the contrary , i propos'd them to the learned , that i might provoke them to examine the matter carefully , and might draw from their observations some further light than my own meditations could furnish me with . but as mens intentions are not interpreted always so favourably as they ought to be , i find my self oblig'd ( that i may satisfy the scruples of some pious persons , and repel the calumnies of some divines who have more zeal than knowledg ) to answer four sorts of reflections that are made upon the treatise concerning inspiration . i. some learned men , who approve the opinions of mr. n. conceive nevertheless that they ought not to have been publish'd ; because in their judgments it is not fit that all truths should indifferently be communicated to all people . there are , say they , certain things , which though good in themselves , may easily be apply'd to ill uses ; and it is better that the public should be depriv'd of the advantage it might draw from the knowledg of such truths , than be visibly expos'd to the danger of abusing them so lamentably as it would be apt to do . ii. others , who are of the same mind , in approving the opinions of mr. n. believe that since he was willing those his thoughts should be publish'd , he ought to have express'd them more distinctly ; and above all to have propos'd in the first place , the state of the question between him and the generality of divines . these gentlemen think that if he had done as they say , he had prevented a great many calumnies which are grounded upon nothing but the obscurity that is observ'd to be in some places of his writing . iii. some of those who look upon the opinion of mr. n. as false doctrine , cannot indure that i should have said , it appears not by what principle it can be overthrown . they say that nothing is more easy . and to let you see they are in the right , they make divers answers to the arguments of mr. n. and propose some objections , which they believe sufficient to refute all he has said . iv. lastly , the most hot , and the least reasonable of these objectors affirm , that the opinions of our friend lead directly to deism ; and stick not to accuse him of favouring that abominable opinion . you see , sir , to what heads i am oblig'd to make answer , being of opinion ( as i am ) that it was convenient to publish that writing concerning inspiration . to begin with the first : i acknowledg , sir , that what they say is true . i grant that all sorts of truths are not fit to be spoken at all times , and on all occasions . it is undoubtedly a very ill thing to publish any truth not necessary to be known , how certain soever it may be , when we are assur'd , that those who shall read or understand it will infallibly be so scandaliz'd at it , that the knowledg thereof will produce more hurt than good . on such occasions , christian prudence indispensably obliges us to the contrary . the question is not then , whether the maxim of these gentlemen be true or not . in that we are agreed . but my opinion was , that this writing of mr. n. would do infinitely more good than hurt ; and i dare yet maintain , that in the times wherin we live , it is very fit that such matters as these be throughly examin'd , without concealing from the public any of the difficulties that attend them . you know , sir , that most of the sciences being arriv'd in this our age to a greater degree of perfection than formerly ; though from thence it might be expected , that such improvements should have render'd christians so much the more wise and more judicious ; yet on the contrary , libertinism and impiety have prevail'd more scandalously than ever . the libertines of former ages profess'd their opinions only in some extravagant sallies of wit , or debauchery ; and oppos'd the christian religion only by some insipid railleries , which could have no weight with any persons of sound judgment and unbiass'd affections . but the libertines of our times make use of their philosophy and criticism , to overthrow the most sacred and most solid doctrines of our religion . divers impious books have been publish'd not only in latin , but also in french , in english , and in dutch ; which many unlearned persons read with much greediness . abundance of people are fond of spinoza's opinions ; because they have read his books in french , in english , and in dutch , though they never study'd philosophy nor criticism . we are in times wherein every body pretends to depth of learning , freedom of thought , and strength of judgment ; and this reputation is easily acquir'd by reading those books . but that which renders this yet more deplorable , is that it is not a disease of youth , that men grow out of as they advance in years . they whose minds are once tainted with these unhappy opinions do very seldom get quit of them . this is undoubtedly a great mischief , and to which those who are any ways able to bring remedy are oblig'd to do it . it has been endeavoured to overthrow the authority of the holy scriptures , by making appear that the stile of the sacred writers was not inspir'd , and that they did not receive every thing they said from immediate inspiration . and in effect it has happen'd that many people have hereupon believ'd , that the authority of the scripture was intirely ruin'd ; and imagining that the reasons brought by spinoza to prove this opinion were unanswerable , they have fall'n into deism or into atheism . what remedy , sir , for this ? for my part , i confess , i see but one of these three . either a way must be found to burn all the copies of these impious books , that have corrupted so many men , and to blot out of mens memory the arguments of these libertines ; or else there must solid demonstration be made of the falsity of the arguments they make use of to maintain their opinions ; or , lastly , in granting to them that the sacred pen-men were not inspir'd , neither as to the stile , nor as to those things which they might know otherwise than by revelation , it must be yet demonstrated that the authority of the scriptures ought not for all that to be esteemed less considerable . it is plain that the first of these three is absolutely impossible ; and that , tho an inquisition should now be settl'd in france , in england , and in holland , it would already be too late . there is then no other means left to cure this libertinism that is spread so wide , but one of the two last propos'd remedies . for my part i could wish with all my heart that some body would try the second ; and would make it evident that god has inspir'd the sacred authors , not only with the matter they have spoken about , but also with the very expressions . but since no body has yet done , nor that i know undertaken to do it , why should it be ill taken that mr. n. has made use of the third method , or that i have publish'd his writing ? it is true , there are some who believe that it were better to hold ones peace in a matter so delicate , than to run the hazard of giving scandal to others , by contradicting the opinions which they think most reasonable . this indeed would be very well , if libertines also forbore writing , or if no body read their books . but since it is otherwise , such silence is not at all seasonable . if any weak minds take offence without reason at what is offer'd , there are an hundred others that may be brought off from their inclination to libertinism , by the same reasons which those are offended at . if indeed we ought always to be afraid of saying any thing that is not generally approv'd , we should quickly be oblig'd not only to keep silence , but also to suppress many things which are both useful and necessary to salvation . there is no doctrine in the gospel , how holy soever , which some sect of christians has not perverted and misused . nay the same is yet done daily . all the difficulty then lies in knowing , whether the treating concerning this question of the inspiration of the authors of the bible will occasion more good or hurt ? in it self the thing is good , even by the concession of those that argue against it ; and there is nothing but the weakness of some mens minds that can render it dangerous . thus then the good or evil of this disquisition depends wholly upon the event ; which therefore these gentlemen ought to suffer us to expect , before we acknowledg that we have done ill in publishing this writing of mr. n. we must add to this , that mr. n. is not the first that has spoken , as he does , of the inspiration of the sacred writers . we see many proofs of it in his dissertation . and besides the places which he has cited out of some books of grotius , there are others infinitely more strong and more express in those against rivet . now after having thus answer'd those that would have had this writing suppress'd ; it is necessary to give some satisfaction to those also who complain that the author has not express'd his opinion with sufficient clearness . i have therefore desir'd mr. n. to explain it to me himself , if it were possible in few words , and more distinctly ; in order to remove those injurious suspicions that may have risen from any obscurity in his writing , concerning his faith and his piety . and these are the heads to which he has reduc'd his opinion , and wherein he agrees with us . in the first place , says he , i believe that no prophet , either of the old or new testament , has said any thing in the name of god , or as by his order , which god had not effectually order'd him to say ; nor has undertaken to foretel any thing , which god had not indeed truly reveal'd to him ; and that this cannot be doubted of without great impiety . i have said it expresly in many places of my treatise . in the second place , i believe , that there is no matter of fact , of an importance , related in the history of the old or new testament , which in effect is not true . and that tho there may be some slight circumstances , wherein some of the historians were mistaken ; yet we ought nevertheless to look upon that history in general as the truest and most holy history that ever was publish'd amongst men. i am perswaded that those who writ it were very well inform'd of all they relate , and that they had not the least intention to deceive us ; insomuch that it was impossible they should fall into any considerable error ; as neither can we do , in believing what they have said . and , that there may be no equivocation ; by a matter of importance i mean all the commandments that the sacred historians assure us were given to the jews by god ; all the miracles that are found in the history of the scripture ; all the principal events in that history ; and generally all the matters of fact on which our faith is grounded . in the third place , i believe , with all christians , that all the doctrines propos'd by the authors of the scriptures to jews and christians to be believ'd , are really and truly divine doctrines , although it may be suppos'd that they did not immediately learn them from heaven ; i am as much perswaded as any man , that there is no sort of reasoning made use of in the dogmatical places of the holy scripture ( where the prophets and apostles instruct us concerning the promises or the will of god ) that can lead us into error , or into the belief of any thing that is false , or contrary to piety . i believe in the fourth place , that jesus christ was absolutely infallible , as well as free from all sin , because of the godhead that was always united to him , and which perpetually inspir'd him : insomuch that all that he taught is as certain as if god himself had pronounc'd it . i have explain'd this clearly in my writing . in the last place , i believe that god has often dictated to the prophets and to the apostles the very words which they should use . of this i have also given some examples . in these things i agree with all christian divines . and i believe further , as well as they , that these five heads of our belief may be undeniably prov'd against libertines and atheists , by the authority of jesus christ and his apostles ; to whom god has born testimony by an infinite number of miracles , which are more clearly demonstrable to have been really done , than any fact whatsoever of all ancient history . for example , it may be prov'd by positive testimonies of matters of fact , that jesus christ did really rise again from the dead , and that the apostles had the gift of miracles , more clearly than it can be prov'd that ever there was a roman emperor call'd trajan . if any one conceive that this kind of evidence is not sufficient to convince us of the truth of these facts , or that the resurrection of jesus christ , and the miracles of his apostles , do not sufficiently prove ( without any thing further ) that they were not deceivers ; i confess i understand not what further proofs can be given of these things ; unless god should raise in our days a prophet that should do the same miracles over again before our eyes . it may be there are some who believe that the holy spirit gives them inward assurance of the truth of the gospel , and who imagine that this inward testimony is a more convincing proof than all those i have spoken of . but as there are not many that have this belief , and as those that have it cannot make use of that pretended inward testimony to convince another , who does not himself feel it ; we may , without troubling our selves further with them , leave them to enjoy that chimerical satisfaction which their meer imagination affords them . the authority of the holy scriptures being thus settl'd , i will now shew you wherein it seems to me that the generality of divines are deceiv'd , and in what i am not of their opinion . they affirm that all that is in the sacred books , histories , prophecies , &c. has been immediately inspir'd both as to the matter and words : that all the books in the jews catalogue ought to be reckon'd amongst the inspir'd books : that when the apostles preach'd the gospel , they were so inspir'd that they could not be deceiv'd , not even in a thing of no consequence at all ; and that they knew at the very first , without any exercise either of reason or memory , what they were to say . on the contrary my opinion is , that it is only in prophecies , and some other places , as in the sermons of jesus christ , and where god himself is introduc'd speaking , that the matter or things have been immediately reveal'd to those who spoke them : that the stile , for the most part , was left to the liberty of those who spoke or writ : that there are some books that are not inspir'd , neither as to the matter nor words , as iob , ecclesiastes , &c. that there are some passages which passion dictated to those that writ them , as many curses in the psalms : that the sacred historians might commit , and have actually committed some light faults , which are of no moment : that the apostles in preaching the gospel , or in writing their works , were not ordinarily inspir'd , neither as to the matter , nor the words ; but that they had recourse to their memory and judgment , in declaring what jesus christ had taught them , or framing arguments , or drawing consequences from thence : that the apostles while they liv'd were only look'd upon as faithful witnesses of what they had seen and heard , and as persons well instructed in the christian religion , whereof no part was unknown to them , or conceal'd by them from their disciples ; but not as men that preach'd and taught by perpetual inspiration . i believe indeed that they were not deceiv'd in any point of doctrine , and that it was very unlikely they should be so ; because christian religion is easy , and compris'd in a few articles : that they pretended not to enter into deep argumentations , and to draw conseqrences remote from their principles : and that they never undertook to treat of nice and controversial matters , as is plain by reading of their writings : or , if it happen'd sometimes that they were mistaken in any thing , as it seems to have happen'd to st. peter and to st. barnabas , it has been in things of small consequence , and they soon perceiv'd their error , as did these two apostles . this sort of infallibility is easy to be conceiv'd ; if it be consider'd that a man of sense and integrity , who is well instructed in his religion , and who does not much enter into argumentations and drawing of inferences , can hardly err , so long as he continues in that temper , and observes that conduct . this is the sum of what i have said in my writing concerning the inspiration of the sacred pen-men ; and it is herein precisely that i differ from the common opinion of divines . you see how much these principles are contrary to those of the deists , who reject all sort of inspiration , and who look upon the holy scripture as a work full of falsities , and wherein there is nothing but what is purely human . the divines that have accus'd me of deism on account of this writing , certainly either never took the pains to read it , or did not understand it ; for i cannot believe that they would accuse me of so detestable an opinion out of pure malice , and against their own consciences . they were undoubtedly in some measure mis-led by a false zeal , that render'd them little attentive to what they read , or made them suspect that the author had not discover'd all that he had in his mind . it is an ill custom that some peevish and ill-natur'd persons have , to judg of other mens opinions rather by the suspicions which their own deprav'd imaginations suggest to them , than by those mens expressions and actions ; which are the only evidence that ought to be regarded on these occasions . a man ought to be judged by what he says , and not by what he says not , nor by what is injuriously imputed to him without any proof . and if this ought always to be the rule of our carriage one towards another , there is more particular reason that it should be so when a man protests ( as i do at present ) that he is not of any other opinion than what he expresly sets down ; and that he disowns the ill consequences which are pretended to be drawn from his discourses , and which to him seem not to be deducible from them . by this explanation of mr. n's principles , which i receiv'd from himself , you may see , sir , that he is very far from those impious opinions which some too hot-headed divines have charg'd him with . candid and equitable readers had no need of this explanation , in which i see nothing but what is plainly enough set down in his first writing . but as equity is a vertue seldom practis'd in theological controversies , he thought it necessary to give these further explications , to those who persisted still in suspecting him to believe things which he abhors . we shall see hereafter if any ill consequence can be drawn from his opinion . but before i come to that , i will transcribe here what he further adds to that which you have already seen . in reading , says he , the prior of bolleville's answer to the thoughts of some holland divines , i observ'd that mr. simon accuses me of having taken part of what i have said out grotius his book , call'd votum pro pace ecclesiasticâ . i should be well pleas'd that my reader believ'd it . i could not then be accus'd , as i am by some , of innovation . it is true , i have read that book ; but it being long ago , that passage of grotius was not in my mind ; otherwise i should not have fail'd to have cited it , as i have cited others of the same author that are less express . i think it therefore not amiss to take advantage of this advertisement , and now to set down that passage , together with another taken out of his defence of the vow for peace , titl'd , discussio apologetici rivetiani . grotius had said in a work wherein he defends his observations upon the consultation of cassander against rivet , that this last divine was very much deceiv'd in believing that all the books of the old testament , that are in the hebrew canon , were dictated by the holy ghost ; that esdras in the opinion of all the iews was not a prophet , nor had the holy spirit ; that his books , and the collection he made of the more ancient books , had been approv'd by the great synagogue , in which indeed there were some prophets ; although the iews hold that there was a doubt concerning the book of ecclesiastes , &c. rivet liked not this opinion of grotius , and indeavoured to prove the contrary , by scripture , and by some jewish authors . grotius replied to him in these terms , in his vow for peace . * i said indeed that the books in the hebrew canon were not all dictated by the holy spirit ; but i do not deny that they were written with a pious intention of mind . and this was the determination of the great synagogue , whose iudgment in this matter the iews submit to . for there was no need that the histories should be dictated by the holy spirit . it was sufficient that the writer had a good memory , for the things he had seen ; or that he were careful in transcribing the ancient records . the word holy spirit is also ambiguous ; for either it signifies , as i have taken it , a certain divine inspiration which both the ordinary prophets had , and sometimes david and daniel ; or it signifies a pious motion or faculty stirring a man up to utter useful precepts relating to human life , or political or civil matters . thus maimonides interprets the word holy spirit , where he treats of those historical and moral writings . if luke had written by the dictating of the holy spirit , he would have fetch'd his authority from thence , as the prophets do , rather than from witnesses , whose credit he follows , &c. * rivet was mightily scandalized , or at least seem'd to be so , at an answer so contradictory to the common opinions . but ‖ grotius explain'd himself yet more clearly and strongly in his refutation of rivet 's apology . † grotius , says he , himself , willingly acknowledges , that the prophets , who were commanded by god to write or speak , did write and spoke by inspiration from him : his opinion is also the same as to the apocalyse , and the predictions made by the apostles : he esteems it the highest impiety to make any doubt that all that was said by iesus christ was said by god himself . concerning the historical writings , and the moral sentences of the hebrews , he is of another opinion : he thinks it sufficient to believe that they were written out of a pious intention , and with great ingenuity , and concerning matters of highest importance , &c. neither esdras nor luke were prophets ; but grave and prudent men , who neither were minded to deceive , nor would suffer themselves to be deceived . did luke say , the word of the lord came to luke , and the lord said to him , write , as the prophets us'd to say ? nothing like it . what then ? for as much as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us : ( he says not that by command , but by the example of others , he was induced to write ) : even as they delivered them to us , who from the beginning were eye-witnesses , and ministers of the word ; ( viz. mary the mother of our lord , other of his kinsmen , the apostles , the seventy disciples , and the saints that had been rais'd again by iesus , many witnesses of his resurrection : ) it seemed good to me also , having had perfect understanding of all things from the very first , &c. vnderstanding , how acquir'd ? from eye-witnesses , not by revelation . to write , not things dictated , but in order . the prophets then had another sort of impulse than luke ; whose good design nevertheless may be ascrib'd to the holy spirit . after the death of grotius there came out a third answer of rivert's , wherein he strives to defend the common opinion against his famous antagonist . it appears plainly by the manner of his answering , that he believ'd that the holy spirit had dictated the scripture word for word ; and this opinion is known to be the common opinion of protestants ; who on all occasions call the sacred writers , amanuenses of the holy spirit . nay even catholick authors , gregory de valence , bellarmin , tolet , and estius , cited by rivet , seem to have been of the same opinion . cornelius à lapide , whom mr. simon cites , holds the same concerning the law and the prophets ; though he confesses it was not necessary that god should dictate the words , when it was only matter of history , or of moral precepts , which might be known otherways . so that it may be reasonably suppos'd that the greatest part of christian divines now adays are of the opinion of verbal inspiration , if we may so call it ; since there are very few that say the contrary ; and those who do , say it only of some books , as cornelius à lapide . every body knows that not only in sermons , but also in divinity-lectures , upon any part of scripture , some men strangely wire-draw the words of the scripture ; and seek after reasons why the holy spirit , as they speak , makes use of one expression rather than another . the same thing they do also in commentaries : which would be altogether absurd if my supposition were admitted , that the stile of the scriptures is for the most part human and even careless enough . but this is because they commonly take the opinion of the jews for granted ; who have a proverb or general maxim concerning the books of the law ( in which they believe all to be inspir'd , even to a single letter ) that there is not a letter in the law , whereon there depends not great mountains . i am very glad , however , that mr. simon declares himself openly of the same opinion with me , concerning the stile of the sacred writers . i wish all protestants would do the same . we should then soon be free from many disputes that are grounded upon nothing but grammatical subtilties . we should then perceive , that we ought not rigorously to insist upon a great many expressions in the utmost extent of their signification , as if the sacred pen-men had spoken with the same exactness , as do geometricians . we should then understand that no doctrines , which we esteem important , ought to be grounded barely upon certain manners of speaking ; which we cannot be sure were exact ; because the sacred writers , not affecting exactness of stile , may have used that manner of expression without any design . such is the doctrine of the antecedent imputation of the sin of adam , which is founded upon the comparison st. paul makes ( chap. v. of the epistle to the romans ) between the grace that came by jesus christ , and the sin that entred into the world by adam . men stretch this comparison with too much rigor , not considering that st. paul's stile is the stile of one that observes little exactness in his expressions , although in the main his arguments are admirable ; and that the laying too great stress upon the turn of his phrases may expose us to the hazard of falling into gross error . the general design that he proposes to himself ought only to be stuck to ; without insisting particularly upon every term , and every distinct period ; which taken separately and strictly , may oft-times prove contrary to what he drives at . those who are a little conversant in the disputes amongst protestants , will easily see the importance of this remark . the ingenuous acknowledgment of what there is of human in the sacred writings , would render the truth of our religion more conspicuous to the eyes of the incredulous ; whereas it is hid from them , by clothing it in certain notions which common sense makes them reject , and from among which they are not able to pick out the heavenly truths . men fancy that for the establishment of religion it is requisite to maintain every thing , or any thing , that ( if true ) would be an invincible proof of it . they cast therefore about in their own minds for such foundations as they conceive would make it most stable . with this their brain becomes so heated , that in the end they rashly assert that these are the real foundations of religion ; and that if these be taken away , religion will fall to the ground and be destroy'd . thus some romish doctors have fancy'd that men , for the most part , not being capable to examine religion themselves , it was necessary that god should settle a way whereby they might find it , without examination ; viz. by the way of authority . and from thence they have concluded , that to deny there is an authority in the world to which people ought intirely to submit , is to overthrow religion . but to these gentlemen it is answer'd , that it is absurd in them to fancy that god will not preserve the true religion amongst men , unless it be in the way that they have imagin'd . the same may be answer'd to our protestant divines , who believe the inspiration of every word ; viz. that they are deceived in believing that the truth of christian religion is founded upon that opinion . we ought not to reckon every thing among the principles of our religion , that unto us seems proper to strengthen it ; nor to trouble our selves in examining after what manner we would have establish'd it , had the thing depended upon us ; or in asserting how god ought to have done it . but we ought to consider things in themselves as they really are , and learn what has been the will of god , by what he has done ; not conclude that he has done this or the other thing , because we fancy he ought to have will'd it . libertines who see that to uphold the truth of christian religion , men bring long metaphysical arguments ( which often prove nothing , but that , according to the suppositions they have thought fit to make , it ought to be so ) believe presently that christian religion has no better foundation , and so reject it ; as much perhaps through the fault of those divines who argue in that manner , as their own . but if things were represented to them as they are in themselves , without going about to force them to allow that which is not prov'd , they would submit to our reasons ; and we should not need to teach them any thing but what religion injoins them , after having convinc'd them of its truth . this is , sir , what mr. n. has writ to me , upon the desire that was intimated of his giving some further explication of his thoughts . i hope it will be found sufficient to convince those who may have mistaken his sense , and who on that account have charg'd him with opinions which he never had , that he is very far from being guilty of what he is so uncharitably accus'd of . i will send you , by the next , the answers which he makes to divers objections that have been propos'd to him . the fourth letter . i believe , sir , there is no condition in the world more deplorable , than theirs that publish any thing in print ; if it be so that they are bound to satisfy all those that censure them . some persons have taken it ill that it should be said , it was hard to confute the opinions of mr. n. they hold it very easy , and that there needs no great ability to do it . but they either undertake it not ; or if they make any objection , they show that they understand nothing of the matter ; as the prior of bolleville , who seems to understand neither what mr. n. has said , nor what himself objects . others confess that it is a very difficult matter ; and pretend that therefore a man ought not to trouble himself with it ; nor raise scruples in weak heads which the strongest would find it a difficulty to remove . to satisfy the first , it would be requisite to show , that the objections propos'd are not strong enough to refute mr. n's opinions : and that is the very thing that will infallibly offend the others , who would have nothing said on that subject . if the advice of these last be taken , the first will undoubtedly say that we were much in the wrong , to say that it was very hard to confute an opinion , which they have easily overthrown . they will be apt even to say that it is not without design that we have made use of weak arguments , and their crazy fancies will set no bounds to their suspicions ; according to the custom of too many divines , who glory in a shew of diving into other mens thoughts . what is to be done in this case ? one of the two must unavoidably be displeas'd . i will not then be afraid , sir , to communicate to you the answers of mr. n. to some objections . such as have not read the explanations which i sent you a while ago , with sufficient attention , may perhaps by our friend's answers better apprehend his true meaning . objection . to say that the prophets have often express'd themselves in their prophecies , after the same manner that they were wont to do on other occasions , and that they were not constantly inspir'd by god with all their expressions , is to lessen the authority of the prophecies . answer . they that make this objection could not say any thing that can give more advantage to the profane . for it is as clear as day , that the stile of the prophets varies according to the diversity of their genius ; as has been observ'd , and as is agreed by the most able interpreters . mr. simon proves it himself , pag. . of his answer , and makes appear that what the prophets said was not the less god's word . but i cannot forbear to observe that our divines are even more scrupulous than the jews . for these believe the inspiration of words only in the pentateuch ; whereas they believe it throughout all the old testament . * the prophecy of moses , says manasseth ben. israel , after many other rabbins , was in every respect more honourable , and more excellent , than the prophecies of all the other prophets . for to them , whensoever they receiv'd the prophecy , the sense only , or the substance of the matter to be foretold was reveal'd ; but they declar'd to the people this thing or matter in their own words . and for that reason they made use of this form of speaking ; and the lord said unto me ; as if they would say , these things which we say to you , although we express them in our words , contain the sense which we have receiv'd from god , &c. many christian divines have said the same things of all the prophets in general ; as mr. huet in his demonstration ; who plainly affirms , that the things are to be attributed to the holy spirit , but the words and the language to the prophets . he says also elsewhere , that prophetic extasy does ordinarily produce a † hard , rough and broken stile . many others have held the same thing , without being thought guilty of heterodoxy . objection . it has been said , that david says many things of himself , and of his enemies , not thinking to prophesy ; which contain notwithstanding predictions of what was to happen to jesus christ and his enemies ; as what he says psal. xli . . lxix . . cix . . places which christ and his apostles apply to iudas . nevertheless st. peter , after citing some words of psal. xvi . where david speaks of himself in the first person , thou wilt not leave my soul in hell , nor suffer thy holy one to see corruption , &c. adds , that this cannot be understood of david , since he was dead and rotten many years ago ; but that as he was a prophet , and knew that god had sworn with an oath to him , that of the fruit of his loins he would raise up christ to sit upon his throne ; he seeing this before-hand , spake of the resurrection of christ , when he said , that his soul , &c. by which it appears that david , speaking in the first person , knew nevertheless that he spoke not concerning himself . answer . i did not say , that david never prophesy'd , in speaking of himself as of a type of the messiah ; or that he understood not that in the properest and highest sense of his words he spake concerning the messiah , though what he said had also some relation to himself . i make no question but there are in the psalms divers prophecies of this nature . it is plain , david could not say of himself , unless in a very metaphorical sense , that god would not leave his soul in hell , nor suffer his holy one to see corruption , although the rest of the psalm may be suitable enough to him . objection . the curses in the cixth psalm are imputed to a human passion ; yet st. peter teaches us , acts i. . that it is a prophecy . it seems the better way therefore to take all those curses for simple predictions , and not for imprecations , and so to translate in the future tense ; thou shalt set a wicked man over him , and his adversary shall , &c. answer . this might be a prophecy , of that sort which we said were sometimes pronounc'd without their being aware who pronounc'd it ; of which we brought some examples : which sort of prophecy is not inconsistent with a violent passion ; as appears by the example of caiaphas . but indeed these expressions cannot be translated in the future tense , without extream violence to the text ; and accordingly the ancient interpreters , as well as modern , have made use of the imperative or optative mood : nor ought it to seem strange that we think there was in this an excess of passion , since it is impossible to explain any other way those words of psalm cxxxvii . happy shall he be that taketh and dasheth thy little ones against the stones , &c. let any one compare the words of psal. cix . with those which a heathen poet puts into the mouth of a desperate woman . vivat , per urbes erret ignotas egens , exul , pavens , invisus , incerti laris , — quoque non aliud queam pejus precari , liberos similes patri , similesque matri . in fine , if it were necessary to render all these words in the future tense , to avoid making the psalmist pronounce such curses , there are a great many other places where the version would need to be reform'd , and where we should be oblig'd to strain the text ; as may easily be perceiv'd in turning over the book of psalms . objection . it has been said , that inspiration seems not absolutely necessary to the composing of pious hymns ; and concluded from thence that it ought not to be said that all such hymns were immediately inspir'd . the same sort of argument has been applied also afterwards to divers other places of scripture . but it no ways follows , because inspiration was not absolutely necessary , that therefore there was none . answer . my argument proves not directly that there was no inspiration on these occasions , but only that there was nothing in the thing it self to induce us to believe that there was any ; and consequently , that such inspiration is suppos'd without any necessity . when a thing may be done by the ordinary course of nature , we ought not to have recourse to miracles . hence i conclude , that there ought to be no recourse to inspiration , when there is nothing in a book to make us believe it was inspir'd ; and when all that is in it might have been said without inspiration ; unless we have some positive proof that he who compos'd it was inspir'd . now i maintain that there is no proof of this nature , sufficient to perswade us that all the books of the scripture were inspir'd in the same manner that they are commonly said to have been . objection . it has been inferr'd from the evident marks of meditation , and pains taking , which appear in several places of the scripture ( as those where the verses begin with all the letters of the alphabet in order ) that those places have not been inspir'd . but it does not appear that inspiration excludes all sort of meditation and pains-taking , as mr. simon has observ'd , &c. resp. p. , &c. answer . i acknowledg that it cannot from thence be concluded that the matter was not inspir'd ; nor was this argument made use of , but only against those who hold the inspiration of the very words ; that is to say , principally , against the generality of protestant divines . there is certainly little likelihood that the spirit of god would inspire such things as those . but the consequence i have drawn from thence is only this , that the stile not being inspir'd , we cannot be sure that the things are ; unless the characters of inspiration appear in those things themselves , or that we have otherwise some positive proof of it . objection . what has been said concerning the inspiration of the sacred historians is not enough : there ought to have been added also , as mr. simon has it , that god directed the pen of the sacred historians in such a manner , that they could not fall into error . they were men that wrote ; and the spirit that directed them depriv'd them not of their reason , nor their memory , to inspire them with matters of fact , which they themselves knew perfectly : but it determin'd them in general to write of some matters , rather than others , though they knew both alike well . resp. p. . answer . this may be granted ; provided that by directing the pen of the sacred historians be only understood the determining them in general to write of some matters rather than others , though they knew both alike well . mr. simon fights here with his own shadow : for no body deny'd that . on the contrary , it was said that the sacred historians have writ of no matter , whereof they were not well instructed : and this in opposition to those who pretend that the historians of the bible were inspir'd with the matters , in the same manner as if they could not have known them any other way . but these people would condemn mr. simon as well as me . objection . it is suppos'd , without any reason , that there are sometimes real contradictions amongst the sacred historians , whereas they are but seeming ones . the learned have reconcil'd them all , not excepting that about the death of iudas , which is cited as an example of a manifest contradiction . answer . to answer this objection fully , it would be requisite not only to quote the places , where 't is believ'd there is some little contradiction ; but also all the explications which many learned men have given of those places , whereby to show that there is not any of those explications that clears the difficulty . but to do this would require a book for every place ; for there is so great variety of opinions upon these passages , that there may be reckon'd up ten or twelve interpretations of one single place . one learned man has made a volume in quarto , of an hundred and ninety two pages , upon that single place concerning the death of iudas . but if the most of these interpretations be consider'd without prepossession , they will be found to be very much strain'd . words are never wanting . and it is no easy matter to silence a man of an indifferent capacity , who undertakes to defend an opinion that cannot be demonstratively disprov'd . let me therefore , on this occasion , intreat the reader to examine some of those places , that have given the learned the most trouble ; and then let him ask himself whether he would admit of those reconcilements that he finds in the commentators , if the question concern'd other authors than those of the bible . assuredly he would reject them ; and would say that it were better to confess that there is some contrariety in small things , than to render the whole history doubtful , by persisting obstinately in defence of things of no consequence . if this were done in what concerns the death of iudas , which is brought for an example , i am well assur'd there is no opinion would appear more reasonable than that of salmasius , in his third letter to bartholin concerning the cross. * it is manifest , says he , that it was usual with the evangelists not to take much heed of minute circumstances , when they were in the right , as to the principal history : nor do i see how otherwise that wherein matthew and luke differ , concerning the death of judas , can be reconcil'd . objection . whereas it is doubted , whether it were well done to admit the history of esther in the hebrew canon , because there are some circumstances in it which seem to be pure invention ; ought not those circumstances to have been cited ? and supposing they were such ; may it not be said , with mr. simon ( pag. . of his answer ) that the book might be a parable , and not the less canonical for that ? answer . i might save my self the labour of answering this objection , because i have affirmed nothing in this matter . on the contrary , i said that i would not examine the opinion of those who believe the history of esther to be a feigned history . neither will i make my self at present a party in the dispute . but since it is desir'd , i will barely recite the reasons for which some reject this book . in the , first place ; mordecai and esther , whom the author represents as pious persons , and particulaly favour'd by heaven , agree to do a thing forbidden by the law. it is where mordecai counsels esther to indeavour to please ahasuerus , which she consents to ; though moses had expresly forbidden them to make alliance with the heathens . in the second place ; all the circumstances of this story are very observable . esther pleases the king , who proclaims her queen of the medes and persians , but does not oblige her to tell him from what extraction she is sprung . mordecai discovers a conspiracy against ahasuerus , and advertises him of it by the means of the queen , without receiving nevertheless any recompence ; only the conspirators were hang'd , and the whole matter recorded . haman grows in great favour at court , insomuch that all the world bowed and reverenced him . mordecai thinks not fit to do it . haman cannot bear his neglect ; and having learn'd that he is a jew , resolves to make the whole jewish nation perish for his sake . he offers king ahasuerus ten thousand talents , if he will consent to that nation 's destruction . the king presently consents ( without taking the money ) and gives haman his ring ; who makes use of it in sealing the letters , wherein it is order'd to lay violent hands on all the jews , not sparing women nor little children . messengers are dispatch'd to carry theses letters all over the kingdom , and the edict is publish'd at shushan . esther , who had not yet told what extraction she was of , is inform'd that mordecai was at the king's gate all in sackcloath . she sends him raiment ; which he refuses , and expects a second message before he tells what makes him so sad . esther having learn'd the matter , is afraid to appear before the king ; because it was fobidden by the laws of the kingdom , unless the king by reaching out his scepter of gold dispensed with it ; but being blam'd by mordecai , she resolves to run the hazerd , after a fast of three days observ'd by her self , her ladies of honour , and all the jews in shushan . esther appears before the king. he sees her , and reaches out his scepter of gold that she might come near him . she invites the king and haman to a banquet in her apartment . they go , and the king at the banquet asks the queen what she would have him grant her . she invites ahasuerus and haman again the next day . haman puff'd up with his good fortune , boasts of his happiness to his wife and all his friends ; but complains at the same time extreamly of mordecai the jew for not doing him reverence . his wife advises him to cause a gibbet to be made fifty foot high , and to speak unto the king on the morrow that mordecai might be hanged thereon . haman goes to bed thereupon , secure that the next day he should be reveng'd of the insolence of the jew . but the king , who could not sleep that night , causes the records of state to be read to him , where he finds the good office that jew had done him ; for which , on inquiry he was told that no reward had been given him . haman comes to court early in the morning , to speak to the king that mordecai might be hang'd . but he is no sooner in the presence , than the king calls to him , and asks him what should be done to the man whom the king would extreamly honour . haman , who fancy'd it was himself that the king was minded so to honour , answers in a way that tended to the advantage of the person that was to be honoured . immediately the king commands him ( what a thunderbolt for an ambitious and revengeful person ! ) to go do it to mordecai the jew . he retires home in confusion , to bewail his misfortune with his friends ; who tell him plainly that the jew will be too hard for him . presently the king's chamberlains come to call him to the banquet in the queen's apartment . at the banquet esther tells the king there was a design to destroy her and her people . the king in a passion asks who it was design'd it ; and being told it was haman , he goes out in wrath into the garden . haman , on the other side , stays with the queen , and throws himself upon her bed , indeavouring to pacify , her wrath. the king returns while he was in that rosture , and believes haman was about to force the queen . haman is seiz'd upon to be put to death , and the gibbet being found ready sitted for mordecai , haman by the king's order is hanged upon it . mordecai succeeds in the place of haman ; and by esther's means obtains another edict , whereby the jews are permitted to take arms , and defend themselves against those that should fall upon them . the day mention'd in the edict being come , the jews kill all those that went about to destroy them . they slay five hundred in shushan . and the like leave being given them the next day , they kill three hundred more , besides haman's ten sons who were hang'd by the king's order . now upon the consideration of all these circumstances , it is observ'd by some , that if vnity of time and place had been observ'd in this story , there would have been nothing wanting to have made it a good tragi-comedy . for my part i determine nothing upon the point . but this i can say , that in all likelihood mr. simon had not read of a long time this book , when he writ the th page of his answer ; where he says , that though it should be suppos'd that the books of esther , judith , and tobit are not true histories , yet it does not follow therefore that they ought to be left out of the catalogue of canonical books : and that he has observ'd in his critical history , after st. jerom , that the parabolical stile has always been in esteem amongst the eastern people , and that a book whether it contain a true history , or a plain parable , or a history mix'd with parables , is not therefore the less true or less canonical . if the histories contain'd in these books are not true , they are certainly not parables , but romances . the bare reading them is sufficient to show that those who writ them publish'd them not for books of morality , but only as surprizing and wonderful stories . to say nothing of iudith and tobit , it is plain by the original which the author of the book of esther gives to the feast of purim , that he compos'd that book with design to make it look like a true history . see the ixth chap. v. . to the end . the original of a feast uses not to be founded upon a parable ; and such a history as that of esther is not wont to be mix'd with parables . mr. simon says well , that there are parables in the new testament so well circumstantiated , that one would take them for true histories . but we must not have read either the book of esther , or the new testament , to be perswaded that there is any resemblance betwixt the history of that book , and the parables of our saviour . the parable most like to a history is that of dives and lazarus , but there is nothing in it like the history of esther . see ioseph . antiq. lib. . cap. . objection . the prudence and reason of the apostles is often spoken of , * as if the use they made thereof were inconsistent with the inspiration attributed to them ; but these things may well agree together , as mr. simon observes . answer . if mr. simon understood what he would say , when he speaks of reconciling human prudence with inspiration , he believes undoubtedly the same thing that i do , concerning the inspiration of the apostles . we agree that the terms were not inspir'd . the question is only about the things . the inspiration of the things consists , either in presenting to the mind general principles , from whence they that are inspir'd , according as they have occasion afterward , draw consequences ; or in furnishing it with arguments ready fram'd . if god furnish'd the minds of the apostles with arguments ready fram'd , they made no use of their reason , having nothing to do but to declare what the holy spirit had inspir'd them with ; as the prophets were only to express the sense of what god had said to them . and this is that which every body calls properly inspiration . but if it be suppos'd that god presented to the minds of the apostles only general principles , of which by their own reasoning they made necessary and fit application , upon emergent occasions ; they were in that case no more inspir'd than those , who having carefully read the holy scripture , have the ideas thereof so present in their minds , that they never fail to make use of it when it is necessary . in this last supposition reason indeed is made use of ; but in the other it is not . now it appears that mr. simon is not of the opinion that excludes the use of reason . and therefore i say it is probable that he is of the same opinion with me , though he know it not . for i deny not but god might have presented to the minds of the apostles , either by supernatural or natural ways , the general ideas of which they should stand in need , to defend themselves at their trials . i only deny that god always inspir'd them with all the arguments they made use of on those occasions . mr. simon adds , that to say that the spirit of courage and holiness , which the gospel produces in our hearts , dictated to the apostles what they should say , is to destroy intirely the inward grace which god did spread abroad in the hearts of his apostles , and which he yet daily spreads abroad in the hearts of the faithful . but what does he mean by this inward grace , which is common to the apostles and the faithful ? is it not the spirit of the gospel ? at least the faithful have nothing else in common with the apostles . now if the apostles by virtue of this promise , it is not you that speak , it is the spirit of your father that speaks in you , have receiv'd ( as mr. simon gives us to understand ) only the inward grace which god spreads abroad daily in the hearts of the faithful , the inspirations of the apostles were not different from those of the faithful now a days . objection . whereas it is said , that the apostles spoke many things at their trials which might have been spoken without inspiration , and from thence is inferr'd that it is not necessary to believe that they were inspir'd with those things ; this way of arguing may be apply'd to the prophets , whom nevertheless we acknowledg to have been truly inspir'd . mr. simon resp. . answer . mr. simon , who sees nothing in books but what his passion shows him , might have taken notice that i said , that the prophets teach us they are inspir'd , when they say thus saith the lord , &c. there are two ways to know if a thing be inspir'd . the first consists in observing if those who say this or that thing , maintain that they had it from god by an extraordinary revelation , whereof they give undeniable proofs , as did the prophets . the second is when the thing it self declar'd shows it to be so . when the first way fails , we must have recourse to the second ; and where they both fail , we have no reason to believe there is any inspiration . now this is that which appears in many discourses of the apostles , where they do not say that god has taught them by extraordinary revelation that which they publish ; and where the matter it self shows that there was no need of his doing it . it does not therefore follow , that those who acknowledge the inspiration of the prophets are obliged to acknowledg the like of all other sacred writers ; because there are convincing reasons which oblige us to believe that the prophets speak truth , when they say thus saith the lord ; &c. and no reason to believe that the apostles were extraordinarily inspir'd , when they say it not ; and when their discourses have in them no mark of such like inspiration . if we reflect upon this difference between prophecies , and discourses which have nothing of prophetic in them , we shall take heed of applying to this subject a loose maxim , and which is good for nothing ; viz. that is happens most frequently that those who distinguish and divide matters , with design to make use of part and reject the other , do give great advantage to their adversaries . on the contrary , it scarce ever happens , that in handling a compounded subject there can be made such general rules as may be equally apply'd to all the parts of it . parts of different nature must of necessity be differently handled . objection . it has been said , that by the holy spirit , or the spirit of god , may be understood the spirit of holiness and of constancy , which the gospel inspires ; or such a disposition of mind as is an effect of our faith. but the general reasons there made use of , which are grounded only upon equivocal words , can prove nothing but generals : they must be apply'd , and particular enquiry made , whether the holy spirit has any other signification in scripture or no. mr. simon resp. pag. . answer . when a passage is to be answer'd wherein there is an equivocal word , upon which an objection is founded , it is sufficient to show that such a word may be understood in another sense , than that in which it has been taken . there is no need of examining all the other significations that it may have . it suffices to show that the signification then given it is agreeable to the ordinary use of the language , and suitable to the subject there treated of . it was mr. simon 's part therefore to show that where it is said of st. stephen , ( on occasion of whom the observation was made ) that they could not resist the wisdom and spirit by which he spoke ; i say it was his part to show that by the word sprit any thing ought to be understood but the spirit of the gospel ; that is to say , a disposition of mind conformable to the precepts of jesus christ. he ought to have shown that this word in this place ought necessarily to be understood in another sense . but mr. simon seldom gives himself the trouble to read the places of scripture that are cited ; as appears in the same page , where he says that st. paul told the high priest with a just indignation , god shall smite thee thou whited wall ; and where he compares the words of st. paul to those of jesus christ , when he calls herod fox ; and to the reproaches that the prophets make to the kings of israel . but he should have shown us in what place jesus christ and the prophets confess'd they were to blame in doing so , as st. paul confesses he was . god has power to censure princes : but it belongs not to subjects to do it , when they think sit . so st. paul had no right to abuse the high priest , on his own head : though those who had receiv'd express order from god to make such like reproaches to princes , cannot be blam'd for it . but mr. simon , who probably never thought of all this , is not aware of this difference ; and argues always on , without understanding what he finds fault with . obiection . the promise which jesus christ made his apostles , that the holy spirit should teach them what they should say when they came before the iudges , seems to have been explain'd as a general promise for all that they should say ; whereas it only relates to what they should say for the defence of the gospel . luc. chap. . ver . . answer . the promise is express'd in general terms , and must relate to that which the apostles should be oblig'd to say as well for the defence of their own persons , as for that of the gospel . for it was of the greatest importance that these first ministers of jesus christ should then say nothing unworthy of the doctrine of which they were the heraulds . but if this promise must not be taken in so large a sense , in relation to the discourses which the apostles should make before judges ; neither ought it to be so taken in relation to their preaching of the gospel . my design was only to shew , that since the words could not be taken in the whole extent of their signification , it could not from thence be necessarily inferr'd that the apostles had then a prophetic inspiration , objection . the promise ( iohn . ) that when the spirit of truth shall come , it shall lead you into all truth , ought not to be understood so , as if it were intirely accomplish'd the day of pentecost ; but as a thing that should be accomplish'd according to the occasions and necessities that the apostles should be in , of knowing some further truths . but it seems as if mr. n. suppos'd that this promise is ordinarily understood , as if it ought to have been accomplish'd all at once . answer . the reason of my insisting upon that was to make appear that this promise , though conceiv'd in so general terms , ought necessarily to receive some qualification ; and consequently that it ought not to be understood , like an axiom of geometry , in the utmost signification of its terms . now that being once granted , it cannot be made appear that this promise relates to a prophetic inspiration . there is a passage very like this in the first epistle of st. iohn , chap. . ver . . but the anointing which ye have received of him , abideth in you : and ye need not that any man teach you : but , as the same anointing teacheth you of all things , and is truth , and is no lie : and even as it hath taught you , ye shall abide in him . it is apparent that this cannot be understood strictly , since st. iohn speaks to all the christians to whom he writ . objection . whereas it has been affirmed that the apostles did not agree ( acts . ) till after they had disputed a great while ; it is not said in that chapter , that the apostles disputed ; but only that when there had been much disputing , peter rose up , &c. answer . two things were considered in this history . the first is , the opinion that men had of the apostles , viz. that they were not look'd upon as persons infallible , whensoever they began to speak of the gospel ; since they were not believ'd just at their first speaking . the second is , the conduct of the apostles on this occasion , which is express'd in these terms : the apostles and elders came together for to consider of this matter . and when there had been much disputing , peter rose up , and said , &c. the common opinion is , that when the debate was about doctrinal matters , the truth was immediately presented to the minds of the apostles , without any need of meditation . this is undoubtedly true as to the things that jesus christ had taught them clearly : and they needed no extraordinary inspiration to call them to mind . but this principle is extended by some to all the functions of their charge . now ask if that were so , what need was there that the apostles should not only meet , but also talk a long while together ? the first that had spoke would have sound all the rest of the same mind , and there would have been no more to do but for him to pronounce upon the question , according to their general , though tacit , agreement . it cannot be said there was no conference amongst the apostles and elders concerning this doctrine ; since st. luke , after having said that the apostles and elders came together , immediately adds , that there was much disputing , and that peter rose up and said , &c. neither can the principle of mr. simon be here made use of , who says that the apostles might not determine any thing by their own authority , but by the common consent of all the church , and that therefore it was that they assembl'd , and expos'd in publick their reasons for not imposing jewish ceremonies upon the gentiles . if the apostles were as much inspir'd as the jewish prophets of the old testament , it is ridiculous to say that they ought to determine nothing by their own authority , but by the consent of all the church . they had no more to do but to declare what the holy spirit had reveal'd to them , as did the prophets ; who met not together to confer about their prophecies before the pronouncing of them ; but pronounc'd them as soon as god had commanded them , without staying for any body's consent . and herein they acted not by their private authority , but by the authority that god gave them , in commanding them to speak to the people . no more would the apostles have acted by their own private authority , in following the motions of the holy spirit . but mr. simon has fancy'd a very particular sort of inspiration in the apostles . he says it was necessary they should declare that they determin'd nothing , which was not conformable to the holy scriptures , and to the doctrine which they had receiv'd from their master , and that for that reason it was necessary to deliberate thereupon in assemblies ; in which their opinions happen'd to be sometimes divided . a man must be very acute , that can comprehend how men inspir'd after a prophetic manner could be of different opinions . but mr. simon clears this difficulty wonderfully in the following words . we ought not ( says he ) to be surpriz'd at this diversity of opinions , since every one grounded his particular one upon inspiration . now this is that which should have hinder'd them from being of different opinions ; since assuredly god inspires not several opinions about one and the same thing . it is all one as if one should say that we ought not to be surpriz'd , that of two prophets , one should say a thing shall happen , and the other that it shall not happen , because they both ground their predictions upon inspiration . and indeed mr. simon corrects himself , after a fashion , by adding ; or rather upon the authority of the scriptures , and the light which they had receiv'd from religion . if he understands by the inspiration of the apostles , nothing but the light which they had receiv'd from religion , why does he make all this ado ; since herein we agree with him ? he ought to tell us whether or no , when the apostles spoke by inspiration , they did any thing , but express , in their own way , the reasonings which god had put ready fram'd into their minds . if that be so , how can we conceive that their opinions should not be one and the same ? and if he inspir'd them not with the reasonings they used , then we cannot attribute prophetic inspiration to them ; since it is therein that prophetic inspiration consists . it is very absurd therefore to believe , that all the reasonings the apostles us'd in preaching the gospel , and all those we read in their books , were inspir'd . for it is therein that the inspiration of the apostles is ordinarily conceiv'd to consist . this is that uniform , constant , and ordinary inspiration which mr. simon comprehends not , because he never thought well upon it . nor indeed does he know what opinion he is of sometimes he speaks like the generality of divines , sometimes again he openly contradicts them , as may be seen by the words i have cited . he must study a little better this matter , if he will have us answer him : for it is very likely that for the most part he understands not himself . i will give but one example more of it . ( it is that which he says concerning the author of ecclesiastes ▪ p. . ) for we need but read his words , to find that the prior of bolleville minds not what he says . the author , says he , of this work did not design only to perswade men to pass their time in pleasure . — to which may be added , that declamation being the proper character of a preacher , it is no wonder to see him despise all the ordinary business and imployments of the world , and to prefer an easy commodious life before all the troubles that attend a contrary practice : for which he is not to be censur'd as if he were an epicure , after the manner that mr. n. here understands the opinions of the epicureans . he would have done well to have told us of what sort of epicurism the author of the ecclesiastes may be accus'd . objection . it is a great piece of boldness to judg four books of the old testament ( three that bear the name of solomon , and that of iob ) as unworthy to be in the hebrew canon . that liberty of censuring would weaken the principles of our religion . for every one by the same rule may say that such or such a book is not canonical , according to his own fancy . answer . although we may reject some books of the old testament , it does not follow that we may do the same by all of them . neither does it follow , because many ancient and modern divines have thought it would have been better not to have joined , with the writings of the apostles , certain books that are now in the canon of the new testament , that therefore we may reject all the books of the apostles . there are books that are indisputably of those authors whose name they bear ; and there are others which have been questionable , and are so still amongst the learned ; as the epistle to the hebrews , that of st. iames , the second of st. peter , the two last of st. iohn , and that of st. iude. these doubts hinder us not from agreeing about the gospels , and st. paul's epistles ; nor from proving clearly that they are the books of those whose name they bear . i know not why we may not doubt of some of the books of the old testament , as well as of some of those of the new ; and why ill consequences should be drawn from their opinions who doubt of some of the former , when none is drawn from theirs that reject the latter . the canon of the books of the new testament ought to be of much greater importance with us than that of the old. it is a mistake that we ought to receive all or reject all . it is not true that we ought to receive all . it is less true that we ought to reject all . but there is a mean betwixt these two extreams . objection . but what will be said to these words of st. paul , tim. iii. . all scripture is of divine inspiration ? for they ought to be read in the vulgar translation , according to the greek , and also according to the ancient vulgar , omnis scriptura divinitùs inspirata & utilis ; whereas mr. n. reads them , omnis scriptura divinitùs inspirata utilis est . the verb est is not in the greek , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies et , is before utilis . if this verb be to be supply'd ( because it is often wanting in the hebrew and the syriac , and consequently in the greek of the new testament ) it ought to be done in this manner , omnis scriptura divinitùs inspirata est & utilis . answer . mr. simon 's decrees are not without appeal . we maintain , against him , that this passage may very well be thus translated ; all scripture that is divinely inspir'd is also profitable for instruction , for reproof , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. so the vulgar translates it ; which mr. simon improperly corrects , and which the gentlemen of port-royal have judiciously follow'd . st. paul's design favours this version . he tells timothy , that the holy scriptures are able to make him wise unto salvation : to which he adds , that all scripture given by inspiration of god is profitable for doctrine , for reproof , for instruction in righteousness ; that the man of god may be perfect , &c. these words are a sort of explanation of those foregoing , where st. paul sets down after what manner the holy scriptures may instruct to salvation . there is a tacit opposition here between holy writ and certain prophane studies ; as will easily appear , if we go back a little higher to find the thred of st. paul's discourse , and observe the occasion of his saying , that all writ divinely inspir'd is profitable , &c. st. paul describes in the * beginning of the chapter a sort of wicked people , whom in the th verse he orders timothy to avoid . the characters he marks them by suit very well to the gnostics . but it matters not of whom he speaks . it suffices that we observe that they were persons who boasted of teaching their hearers many things ; witness those * women they had seduc'd , which were always learning , and never arriv'd to the knowledg of the truth . † but the apostle foretels their seducement should not long continue . ‖ he represents to timothy that he had fully known his doctrine , his manner of life , and the persecutions he had suffer'd ; in order to strengthen him by his example . * he declares that the good shall always be persecuted , and that there shall still be seducers , and persons seduced . † but thou , continues he , be stedfast in the things thou hast learn'd , and hast been assured of , knowing from whom thou hast learn'd them , and that from a child thou hast known the holy scriptures , which are able to make thee wise unto salvation through faith in iesus christ. he opposes plainly the study of the holy scriptures to the study of fabulous doctrines ; which some impostors then taught , and whereof he complains in many places of his two epistles to timothy ( ep. ch. . v. . ch. . v. . ep. ch. . v. . ) and as here he orders his dear disciple to continue firm in those things he had learn'd , and which he had been assur'd of ; he likewise ends his first epistle with this exhortation , o timothy , keep that which is committed to thy trust , avoiding profane and vain bablings , and opposition of science falsly so called ; which some professing , have err'd concerning the faith. and thus when he adds , that all scripture given by inspiration , &c. it is as if he had said to timothy , that he ought to keep close , as he had done hitherto , to the study of the old testament ; which would instruct him sufficiently in the way to salvation , by joining thereunto faith in jesus christ : because all scripture inspir'd by god , as is a great part of the old testament , is profitable for instruction : whereas if he apply'd himself to the false science that some impostors then boasted of , he would cultivate doctrines that would be proper for nothing , but to raise disputes , instead of edifying ; as he had else-where told him . by this it is evident , that all this reasoning of st. paul does in no wise suppose that all the scripture of the old testament is inspir'd ; and that the apostle pretends thereby only to intimate that the inspir'd writings ( without fixing the number of them ) are more profitable than those that some persons at that time boasted of . rivet had objected this passage to grotius , against the opinion of that incomparable critic concerning the inspiration of the sacred books . let us see how grotius answers him . * the place , says he , ( tim. chap. . v. . ) has another signification than d. rivet thinks : for st. paul says not , all writing is divinely inspir'd . ( for how many are the writings of human invention ? ) nor does he mean that all that is inspir'd is divinely inspir'd . that would be trifling . but this is his meaning : all scripture that is divinely inspir'd ( that is the word of prophecy , as st. peter stiles it , ep. chap. . v. . ) is not only useful in its own time , to show god's praescience , and to give authority to the prophets : but is moreover at all times profitable : because it contains many standing rules , reproofs of vices , incitements to righteousness , &c. this sense was rightly observ'd by the syriac interpreter who thus renders it ; in the scripture , which is written by the spirit , there is profit in respect of doctirne , &c. this passage then of st. paul proves nothing against me ; let mr. simon say what he pleases . he seems not to understand christian religion throughly enough , to treat of these matters . these , sir , are the principal objetions that have been made to mr. n. against his essay concerning the inspiration of the sacred pen-men . you may judg whether he has solv'd the difficulties propos'd or no. for my part i will not judg of that question . but this i dare boldly say ; that mr. simon is not the man that will run him down ; and that the answers you have now read , are plausible enough to puzzle an abler man than he . i am , &c. the fifth letter . i am perswaded , sir , that the two last letters i writ you , will have fully satisfied those among your friends , who wish'd that the writing about inspiration had been suppress'd , or who desir'd some explanation of the author's opinion , or even who believ'd they were in the wrong that said it was hard to confute it . we must now try to give some satisfaction to those who have said that this opinion leads to deism , and that our friend was infected with the detestable opinions of the deists . now i having openly maintain'd the contrary , he has impos'd upon me the task of justifying him in this particular . and i think i can evidently demonstrate , that they who have brought this accusation against our friend , have therein violated that which is most sacred in christian religion ; and that while they endeavour to maintain it by a zeal , not only wanting knowledg , but also void of charity , they have not sufficiently reflected upon the true proofs of the divinity of our religion , and upon the method us'd by many of those who have undertaken to desend it against atheists and infidels . but i confess to you i dare not promise to my self ever to satisfy intirely this sort of people ; because they are such as fancy they know every thing . they have given over all study ; they examine nothing ; and they think they should do a thing unworthy of their character , if they should confess they had condemn'd any one wrongfully , and if they abated never so little of the heat of their zeal . this zeal , or rather blind passion , which is made up of choler , and animated by superstition , pride and envy , discomposes them so violently , and with so little intermission , that it is very hard to find a moment wherein they are fit to hear quietly the justifications of those , whom they have too rashly condemned . it is not amiss however to tell them our reasons . if they themselves will not hear them , yet perhaps these reasons may prevent some other persons of more ingenuous dispositions from forming such rash judgments , as the vehement declamations of these implacable zealots would otherwise move them to . two things ought here to be distinguish'd : the person , and the opinions . a man may have opinions , the consequences whereof are very evil and very dangerous , without being aware of these consequences , how necessarily soever they may seem unto others to follow from them . i have made this plain in the beginning of my first letter on this subject . it ought not then to be concluded , because a man embraces a certain opinion , that therefore he admits all the consequences . this truth is own'd by every one ; but little made use of by any , when they pass judgment upon those that are opposite to their party . nevertheless , none that are equitable can refuse to allow this justification of our friend ; i mean that protesting , as he does , an utter abhorrence of those impious consequences , which in his judgment are unduly wrested from his opinions , he himself ( at least ) ought to be absolv'd , although his doctrine be condemned . natural equity obliges us to believe that a man is perswaded of a thing when he affirms it , and when we have no evident signs of his design to deceive us . this also is a rule in morality generally agreed upon , but of which as little use is made as of the foregoing one . but let men do what they will ; it must be acknowledg'd that those who refuse to believe our friend , when he affirms that he is perfectly convinc'd of the truth of the christian religion , do violate the charity , and the equity , which we ought to have naturally one for another ; seeing they have no evident sign to convince them that this protestation of his is hypocritical . the truth is , these zealots , who judg amiss of his piety , ground their rash judgment but upon very light suspicions . they believe that our friend has discover'd but part of his opinions concerning the inspiration of the holy writers , for fear of too much thwarting the public , and losing altogether his reputation . but he , on the other side , protests that he has laid open the very bottom of his thoughts , without any reserve ; and without hiding any thing , which he thought might contribute to discover the whole extent of his opinion in this matter . this is all he can do to repel so unjust a suspicion . if they who frame a rash judgment upon so ill-grounded suspicions , met with the like usage , none of them would be found innocent . it might always be said , when they maintain any thing from whence an ill consequence may be drawn ( and from what may not that be done ? ) that they speak not all they think , for fear of being cry'd down , and losing their pensions . the zeal , for example , of which they are so proud , might pass for an effect of an artificial policy ; by which they endeavour to render themselves masters of the peoples minds ; in order to satisfy their ambition , and oppress their enemies . in a word , they should not make one step , which might not be interpreted maliciously , and made look odiously . but it behoves us and them to remember that precept of our saviour , founded upon the plain light of nature , do not to another that which ye would not should be done to you . if the heat of an indiscreet zeal keep them from observing this precept , yet nothing shall make us trangress it . i conclude then that our friend cannot be ill thought of , without wronging the universal rules of equity and charity ; and in this case those rules will be the more enormously broken , by how much the impiety which our friend is accus'd of is more detestable . rash judgments and ill-grounded suspicions are always crimes , although the matter they relate to be of small importance : but when the concern is not only the reputation of a person , but also his life , and which is yet more , his salvation , they become still more hainous . to affirm that a man is of an opinion such as is that of the deists , without having evident proofs of it , is to say that a man is an enemy of god and men ; that he is in a state wherein he can expect nothing but the anger of heaven ; wherein he merits even to be no longer suffer'd upon earth ; and it argues that these calumniators , after having made him lose his good name , would if they could deprive him also of his life . let any reasonable man judg , if , without certain and convincing proofs , a man may pronounce so terrible a sentence against his neighbour , and not be guilty of the greatest injustice imaginable . it seems to me , sir , that this is so plain i need dwell no longer upon it . the person of our friend then being justified against these rash suspicions ; we will now show that the truth of the christian religion may be undeniably prov'd , without taking any side about the doctrine of inspiration ; and consequently without supposing the common opinion . this i intend to do ; after i have first observ'd that several great men , and who have pass'd for good christians , have held this opinion without losing the reputation they had of piety . there is not a man of worth and honour among the protestants , who will dare to say that erasmus and grotius were libertines ; and yet both of them defended openly this same opinion . but because there are some divines who esteem none but those that have been of the society they live in , i will repeat some reremarkable words of a divine famous amongst the presbyterians in england , and even amongst those on this side the water . it is mr. richard baxter , who speaks thus in an english book translated not long since into dutch , and intituled , the saints everlasting rest. . though all scripture be of divine authority : yet he who believeth but some one book , that containeth the substance of the doctrine of salvation , may be sav'd : much more they that have doubted but of some particular books . . they that take the scripture to be but the writings of godly honest men , and so to be only a means of making known christ , having a gradual precedency to the writings of other godly men : and do believe in christ upon those strong grounds which are drawn from his doctrine , miracles , &c. rather than upon the testimony of the writing , it being purely infallible and divine , may yet have a divine and saving faith. . much more those that believe the whole writing to be of divine inspiration where it handleth the substance , but doubt whether god infallibly guided them in every circumstance . and in the next page . . the circumstantials are many of them divine , yet so as they have in them something humane , as the bringing of st. paul 's cloke and the parchments , and ( as it seems ) his counsel about marriage , &c. . much more is there something human in the method and phrase , which is not so immediately divine as the doctrine . . yet is there nothing sinfully humane , and therefore nothing false in all . . but all innocent imperfection here is in the method and phrase , which of we deny , we must renounce most of our logick and rhetorick . nothing can be more expresly said for the justification of our friend . those who have a value for mr. baxter , must forgo their esteem of him , or else not condemn so lightly those who in his judgment may have a saving faith , together with some opinions different from those commonly receiv'd . it may likewise be observ'd , that many of those who have writ of the truth of the christian religion , have prov'd it without supposing the particular inspiration of the historians of the new testament to be such as it is ordinarily taken to be ; as grotius , whose book has been alike esteem'd by all parties . which shows that our belief is not founded upon this supposition ; and that consequently one may be a good christian without admitting it . but it is better to represent this by an example , which will give you a more lively impression of what i aim at . i will therefore now indeavour , in as few words as is possible , to give you the idea of a method that seems to me very strong , and very proper to convince a libertine of the truth of our religion , without once mentioning any thing of particular inspiration . i do not pretend thereby to condemn all other methods that may be used to the like purpose ; but it seems to me that this is the simplest of all , and subject to the fewest difficulties . you will allow me , sir , this small digression ; which may perhaps not be unuseful , in a time when there are every where so many that doubt of the truth of the christian religion . the first , and the greatest objection the libertines make us is , that our judgments are pre-possess'd , which hinders us from being undeceiv'd . we say the same of them ; and maintain that it is nothing but sensual inclinations that raise those difficulties in their minds , which would vanish if they examin'd them without passion . it is not just that either they or we should take for granted our pre-possessions , as principles demonstrated , or which need not be demonstrated . let us then act on both sides as if we had not yet espous'd any party , and let us urge nothing that is not founded upon principles which both sides acknowledg . it is agreed that there are certain characters by which we may be assur'd whether a thing has been done or no , and by which we may distinguish the truth or falshood of a history . if we do not agree in that , we are pyrrhoniens ; or , to give it a better name , altogether senseless : for none but a mad-man can doubt of the truth of all the histories in the world. but farther , we must also agree in another thing , which is no less certain . it is , that there are certain matters of fact , the truth whereof is better conceiv'd than it can be prov'd ; and which are of such a nature , that unless a man be in a proper disposition of mind he can hardly be induc'd to believe them . for example , if any one should tell us here that the inquisition of spain and italy has approv'd the works of calvin , and allow'd the people to read them in spanish and italian ; although it is impossible for us to believe it , and that we are firmly perswaded of the contrary , we should not be able to convince a person who should be obstinate in maintaining it , until we had given him evident proofs thereof . in like manner , if there were false witnesses ready to swear that one of our friends , ( whose vertue had been well known to us for divers years , and who but just then was gone out of our company ) went then immediately in cold blood to assassinate a person unknown to him , for no other reason but only to make an anatomical dissection of his body ; it is certain we should not believe them , although it might not be in our power to prove judicially the contrary . it is easy to imagine a thousand examples of such like truths , which we apprehend better than we can prove . that being suppos'd , if we come to the christian religion , there occurs at the very first a difficulty in discerning what are the doctrines of this religion : for christians have great controversies among themselves about their belief . there would be no end of going about to examine all these controversies . let us therefore suspend our judgment thereupon , and see first wherein all christians are agreed . they all agree , for example , that most of the books of the new testament are the writings of those authors whose name they bear , and who writ them more than sixteen hundred years ago ; that the history therein is true , and that we ought to obey the commandments therein contain'd . this obedience may be reduc'd to these general heads ; a rendering to god the service due to him ; a trusting in his promises ; and a keeping his commandments , in what concerns both our selves and our neighbour . but this supposes a belief of all those scriptural truths without which a man cannot perfom his duty ; as that there is a god , absolutely perfect , who has sent jesus christ into the world to draw men from their sins , and guide them to eternal salvation ; that this jesus has been rais'd from the dead , and that he now reigns in heaven , &c. all christians agree in all this . let us suspend still our jugdment concerning doctrines , and speak yet only of the practical part of our religion . it cannot be deny'd but that if all men liv'd according to the precepts of the gospel ; and that , out of the hope of another life , they betook themselves with care to adore the creator of the universe , to live always in temperance , and sobriety , and to do constantly to their neighbour as they desire their neighbour should do to them ; it cannot be deny'd , i say , but this manner of living would be very agreeable and very advantagious to human society . we should not then hear any words spoken that could cause us trouble , or that would kindle divisions in religion . there would be no sickness through intemperance , no vexation , nor any quarrel occasion'd by debauchery . the doing wrong to ones neighbour , and the suffering any inconvenience through the inhumanity or malice of men would be things unknown : men would help one another in all their needs , with all the fervency and earnestness that could be desir'd : if by mistake any of them had been the occasion of inconvenience to one another , they would mutually pardon one another , and repair that damage by all sorts of services . the love of honours , or of riches , would trouble no man's mind , nor cause any envy or discord . in a word , the mind being in a perfect tranquillity , the body as healthful as feeble nature will admit , and both mind and body enjoying the innocent pleasures which the gospel allows , this amiable life would not be quitted but for the enjoyment of another , freed from all the inevitable inconveniences entail'd by nature upon the inhabitants of this earth . all that have any idea of the rules of morality taught by jesus christ , must necessarily agree in this truth ; that by generally observing them , men would be exceedingly happy . but it may perhaps be ask'd , where is there in the world a society in which , men live conformably to these rules of morality ? that is not the question . it is sufficient for our present purpose that there are at this time many nations that make profession of it , though they live not up to the practice . let us enquire whether these nations invented those rules , or receiv'd them from their predecessors ? they all tell us they are not the inventers ; and it may well be judg'd , by their way of living , that they say true : for it is not probable they should have invented the precepts of the gospel , and yet live so contrary to them . inventions always savour something of the temper of the spirit of the inventors . but we have no need of arguments to convince us of this : we may examine from age to age the authors that are left us , beginning at our own , and going backwards to that wherein christian religion was first spoken of , to see who they were that brought it into the world. we shall readily find , by reading those authors , that it is more than thirteen hundred years since the roman emperors being become christians , christianity has flourish'd in a great part of europe , asia , and africa . since that time we may be convinced , by a very great number of christian authors , that profession has been constantly made of believing that the morality taught us in the gospel came from heaven . if we go yet further backwards , we shall find that even under the pagan emperors there was a great multitude of christians that profess'd the same doctrine . we have many christian authors , of those times , who assure us of it . but , without staying to reckon up needlesly authors sufficiently known , let us examine in what age christianity began first to be spoken of . all christians agree that it was under the reign of tiberius ; and if we consult heathen authors , we shall see that before that time it was altogether unknown . tacitus , who was born towards the end of the reign of claudius , or about the beginning of that of nero , says that nero , after having set rome on fire in divers places , and thereby destroy'd the city , accus'd the christians of it , and made them suffer horrible punishments . upon that occasion he speaks of the beginning of christianity in these terms . the author of this sect ( says he ) was christ , who in the reign of tiberius was put to death by pontius pilate governour of judaea . this dangerous superstition , continues he , in speaking of the christian religion , though nipp'd in the bud , broke out a fresh , and spread not only through judaea , where the mischief first began , but came even into rome it self , where all things shameful and abominable are brought , and find persons ready to join with and uphold them . presently as many as confess'd they were christians , were seiz'd on , and soon after a great many more were discover'd , but were not found guilty of the fire , though they were the objects of the public hatred , &c. you see here the testimony of a heathen author , who being born in the beginning of christianity , and very well vers'd in the passages of his time , assures us of two things then publickly notorious . the one , that the authors of the christian religion had liv'd in iudaea in the reign of tiberius , and had been punish'd during the government of pontius pilate . the other , that after his death , in few years , the embracers of his doctrine were extreamly multiply'd . suetonius also tells us , that in the time of the emperor claudius , the christians were banish'd out of rome ; which shows that there were then a great number of them in that capital city . we find also by the testimony of another author , contemporary to tacitus , that the christians at that time made profession of the same morals they teach now a-days . pliny being proconsul of bithynia , about threescore and ten years after pontius pilate had been governour of iudaea , by trajan's order sought out the christians within his province , and inform'd himself with all the care imaginable concerning their opinions : hereupon he writes a letter to trajan , which letter is still preserv'd . i was inform'd , says he , that all their crime , or error , consisted only in that they us'd to assemble themselves upon a certain night , and to sing together a hymn to christ , as to a god : that they all oblig'd themselves by oath not to any crime ; but on the contrary , that they would not commit felony , robbery , or adultery ; and that they would deceive no man , nor break a trust : this done , they dispers'd and return'd again after sometime to eat together , which they did in common , and without any harm : but that they had given over doing it upon my proclamation , wherein , according to your orders , i had forbidden all sorts of conventicles . this made me believe that i could not get out the truth better than by putting to the rack two women servants , whom they call diaconesses ; but i discover'd nothing but a strange and excessive superstition . they that understand the latin tongue , will not wonder that tacitus and pliny make use of the word superstition . the romans gave that name to all sorts of religious worship that were not establish'd by public authority . two such witnesses as these cannot be excepted against ; seeing it is evident they had no favour for christians , and were perhaps the most able men of their time ; but especially if we consider that they treat of matters of fact , which they themselves had either seen , or which were known by all men , as was the death of jesus christ under pontius pilate . the writings that we have of christians living between the times of pilate and those of tacitus or trajan , attest the same truths : they date the beginning of christianity from the same christ that pilate put to death , and they preach to us precisely the same morals . we must then necessarily allow that there was in iudaea , during the reign of tiberius , a person that laid the foundation of the christian religion , and had many disciples . let us now examine some of his first disciples , and see what sort of people they were . let us read the epistle which clement , bishop of rome , writ to the christians of corinth , forty years after the death of iesus christ , and in the beginning of the raign of vespasian . there appears in this epistle a spirit of peace , of charity , of humility , and many lively and pathetical exhortations to the observation of the gospel-morals . he reproves severely those that had not observ'd them , but commends those that had . in the beginning of that epistle , he says among other things , that the christians of corinth had labour'd day and night for their brethren ( to the end that the number of the elect might be sav'd ) in applying themselves to works of mercy , and of a good conscience ; that they had been sincere , without malice , and without remembring the ill that any of them might formerly have done to one another ; that all division and schism was abhorr'd by them ; that they were afflicted for their neighbour's failings ; that they look'd upon his necessities as their own ; that they never repented them of well-doing , but were always ready to do all sorts of good works ; that in their conversation , full of vertue , and worthy of veneration , they did all things in the fear of god , whose commandments were writ in their hearts . he adds afterwards , that he had known may christians , who , to redeem others out of slavery , had put themselves in chains ; that many having sold themselves for slaves , had maintain'd others out of the price of their own liberty . the masters of this clement were the first disciples of iesus of nazareth , who was the first teacher of christianity ; and he gives testimony of their great piety . indeed if we read their writings , we find nothing in them but what speaks a profound veneration of the deity , an extream tenderness towards all men , and an extraordinary strictness in all that concerns the government of a man's self . let us chuse which we will of them , we shall find nothing in their works but what tends to piety . if some of their writings have been question'd , let us take those concerning which there never was any question ; or , without looking further , the gospel according to st. luke , and the first epistle of st. paul to the corinthians , which are cited by clement , and we shall perceive every where the same morals which they endeavour to implant in the hearts of their disciples . i suppose all along that the reader has some knowledg of the precepts of the gospel , and has given some attention to what i said at the beginning ; and then i dare boldly say , that unless he have lost all sense , he will acknowledg that there is nothing more reasonable that the morals of the gospel ; and that it were to be wish'd that all the world observ'd them . the apostles then in exhorting their hearers to live after a manner so reasonable , and so profitable to human society , requir'd nothing of them contrary to reason , or to the true interests of all mankind . and this puts me in mind of the saying of a person , that once had no great opinion of the truth of our religion . when the morals , which the disciples of jesus christ preach'd throughout the world , were thus livelily describ'd to him , he could not but fall into these words , which the evidence of the thing drew from him , i wish all the world had believ'd them . this doctrine of the apostles ought undoubtedly to make all those who love human society , and their own advantages , to listen to it . but it may here be objected that perhaps the apostles preach'd not this doctrine , but in design to insinuate themselves into the minds of the people ; and afterwards , upon pretext of piety , to get from them whatsoever they had a mind to . but to answer that objection , in the first place i observe , and suppose it will be granted me , that this suspicion has no foundation in the doctrine which they preach'd . for that condemns the love of honours , of riches , and of pleasures . there cannot so much as one single passage of their works be alledg'd that favours ambition , covetousness , or concupiscence . this being so , this suspicion can be grounded but upon one of these two things ; either that the apostles could hope to make some advantage of this their doctrine , when it should be receiv'd ; or that they actually made it , when they preach'd it . i understand here by advantage a good out-ballancing all the inconveniences that the apostles underwent in preaching the gospel , or at least such a one as they esteem'd in that degree . it is not probable , if they were deceivers , but that they propos'd an advantage to themselves greater than the pains they took : otherwise they might justly be look'd upon as fools , which they cannot ( without great impertinence ) be suppos'd to have been by any that read their writings . now the apostles could not hope to make any advantage of their doctrine , unless it were receiv'd by the generality of those amongst whom they preach'd it . for without that , they would have been expos'd to perpetual persecution . none but fools could expect to live quietly amongst people vehemently prepossest with opinions directly contrary to those they resolv'd to profess and teach ; people that believed themselves oblig'd for the interest of the state , and of religion , to take away both the estates and lives of those that oppos'd their superstition . such were the romans , the greeks , and the iews , in the times of the apostles . they must then have hoped that their preaching would take such effect as would draw after them the greatest part of the world. but that was impossible to be hop'd for , by any that had never so little knowledg of the disposition of the heart of man. and the apostles , who had a great share of this knowledg , as appears by their writings , could less than others imagine such a thing . the iews were so passionately wedded to their ceremonies , that there was not the least likelihood of succeeding with them . the romans and greeks were so over head and ears in pleasures , so covetous , so ambitious , that the small number amongst them who had not lost all thought of vertue , speak of the manners of that age with horror and detestation . the histories of both those people ( if we judg of them by the ideas of the gospel ) present us , in the events of those times , with a picture of the most horrible corruption that ever was . and can it then be imagin'd that the apostles should hope to draw to their opinions the generality of those that liv'd in such times ? how could they promise themselves , that people so blinded by their passions , and so harden'd in their crimes , would ever relent ? no , they tell us plainly ( after their master ) that they hoped not to make the gospel be receiv'd by any great number of persons , in comparison of those that would remain in unbelief . but if yet it be suppos'd that the simplicity of the apostles might have incourag'd them to hope for the conversion of the greatest part of the roman empire , experience however would at length have undeceiv'd them ; since after having preach'd many years they were forc'd to acknowledg they had gain'd very few . history shows us clearly , that for some ages after the beginning of christianity there were much fewer christians in the roman empire than heathens . thus then we see that the apostles were necessarily exposed to cruel persecutions all their lives ; scorn'd , and hated alike by jews and gentiles , they could have no recompence any way proportionable to their labours . and so they tell us plainly , that they expected nothing but afflictions in this life ; and that it was all they hoped for from men of this world , in recompence of what they undertook in preaching unto them a doctrine so reasonable as are the gospel-morals . nor were they deceiv'd ; for after having suffer'd great torments , they in the end lost their lives in an ignominious manner , by the hands of executioners , asserting to the last the truth of the doctrine they had preach'd . it was by great injustice and malice , says clement , whom we cited before , that peter underwent not one or two , but many pains ; and after having thereby born testimony to the truth , went to the place of glory that was due to him . it was through the like malice of men that paul receiv'd the reward of his patience ; having been seven times put in chains , whipp'd and ston'd ; having been the herauld of the gospel in the east and in the west , and having render'd his faith illustrious ; having preach'd iustice to all the earth , and being arriv'd at the utmost part of the west , after having born testimony to the truth before the principal rulers there , he departed out of this world. this event of the preaching of the apostles , absolutely overthrows the second ground whereon men might build suspicions of their sincerity , viz. that they had made an advantage by their preaching equivalent to the troubles and dangers they were subject to . if they were esteem'd by a small number of persons of mean condition , that hinder'd them not from being despis'd by all the rest of mankind , jews and gentiles ; from being ill treated and persecuted ; from suffering extream poverty ; and at last from dying upon scaffolds and grosses ; as we have seen by what clement says , and as all their disciples unanimously affirm . one of the apostles themselves also tells us the same thing in one of his epistles : even to this present hour ( says he ) we hunger and thirst , and are naked and buffeted , and have no certain dwelling-place ; and labour , working with our own hands . and again if in this life only we have hope in christ , we are of all men most miserable . there is no body surely that has common sense , who to obtain the esteem of a small number of people , without power and without reputation , would suffer so great troubles , become the horror of mankind , be us'd as the worst of men , and as those that were condem'd to the amphitheatres , be made a spectacle to the people . a man may be tickl'd with the itch of glory , when he fancies to himself that most of those among whom he lives will applaud that which he is doing : but it never came into the mind of any man to expose himself to long sufferings , and at last to a cruel and ignominious death , to the end only to be esteem'd by a very few contemptible people , and in the mean while to be look'd upon as a wicked and as a mad man , by the greatest part of those with whom he liv'd . the truth of these matters of fact cannot be deny'd : that they preach'd the doctrine which we read in their writings ( and whereof the christians still make profession ) in the reigns of tiberius , and some of the following emperors : that they liv'd in great trouble , and under many afflictions : and that at last they dy'd miserably , in maintaining the doctrine they had for divers years publish'd . we have seen these truths attested by heathens , as well as by their own disciples . if we would suppose that the apostles liv'd after a voluptuous manner , and contrary to the morals they preach'd , we must be oblig'd to deny their having undergone those sufferings which are attested by their disciples ; the first whereof , in imitation of their masters , as they themselves say , offer'd themselves couragiously to very many afflictions , without making any advantage thereof in this life . to these men , says clement , speaking of st. peter and st. paul , who liv'd after a divine manner , there joyn'd themselves a great number of the elect , who having suffer'd many punishments and torments , have left us a fair example . nay , supposing their living so voluptuously , we must also suppose an absurdity that is inconsistent even with common sense ; viz. that they preaching that men ought to undergo much suffering for religion , exhorting the people to all sorts of vertue , and yet living themselves at their ease ( without taking care to practise the precepts they gave to others , except only so far as might serve to deceive the world ) did nevertheless make a great number of disciples , not only sincere imitators of their master's pretended vertues , but who also dy'd for a doctrine , for which those that had taught them it refus'd to suffer any thing . it is conceiveable enough that seduc'd persons may be as thoroughly perswaded of a falshood , as others are of the most evident truths ; and may consequently , in maintenance of a falshood , do all that the most resolute men would do in justification of truths of the greatest importance . but it cannot be conceiv'd , that persons prepossess'd from their infancy with opinions contrary to those of the apostles , would let themselves be so miserably seduc'd , that after having embrac'd their doctrine , they would suffer for it the most cruel punishments , whilst they saw that their masters would not undergo any at all for it . now we see , by the passage of tacitus which we cited , that at the beginning of christianity a great number of people declared themselves christians , tho they saw that the bare public profession of that religion would expose them to the punishments due to incendiaries , and to nero's fury . the reason of this must necessarily be that some of the first preachers of the gospel , as their disciples assure us , gave examples to others . without that it is impossible to conceive they could draw so many after them , and especially so many who endur'd such horrible torments for the religion they learn'd from them . from all this i draw no other consequence than that the apostles were sincere persons , who believed their own doctrine ; as were also those who by their example dy'd for it . they must have been truly perswaded of the thing , that would suffer so many inconveniences , fatigues , and punishments as they suffer'd , rather that abandon it . now the apostles having been indisputably sincere persons , we must confess that if ever there were any in the world whose vertue deserved esteem , they certainly deserv'd it from all men. no design could be conceiv'd more profitable to mankind than theirs , as has been shown in treating of the morals they preach'd . none could go about to bring that design to pass with more earnestness and zeal than they did , who sacrific'd to it their fortunes , their preferments , their honours , their pleasures , their repose and their lives . they compass'd sea and land under a thousand dangers , attempted a thousand difficulties , suffer'd inconveniences and pains unexpressible . they expos'd themselves to most mens scorn , malice and cruelty . and to what end ? to perswade the same men to live one with another after a manner so conformable to reason , so advantagious to socity , so pleasant , so sweet , that , except the soveraign happiness to be injoy'd in the life that never ends , nothing can be imagin'd preferable to it . i ask now , if ( being perswaded of the probity and sincerity of the apostles , and otherwise satisfied by their discourses that they were not at all out of their wits ) we could deny credit to their testimony , if they had said they had seen with their own eyes certain matters of fact , which they related with many circumstances ; and that they had heard with their own ears discourses full of sense and wisdom , which they repeated from beginning to end . let every man ask himself , if he would refuse to believe one of his friends , whom he knew to be sincere and judicious , if he assur'd him positively that he had heard such and such a thing . would one suspect for a lie the testimony of a rational man , and one who gave good signs of sincerity , when he affirm'd that he had been present at the execution of one of his friends , had seen him die , and had heard him say many things which he very distinctly remember'd ? i confess they that know not the sincerity or judgment of a person , may make a doubt of the truth of what they hear him say ; but if once they are perswaded of his integrity and understanding , it is impossible they should refuse to believe him . every man may be convinc'd of this by his own experience , and may , as i have already observ'd , frame a thousand particular examples to himself of what i have been saying . now the apostles tell us they liv'd some years with jesus of nazareth , from whom they learn'd all their doctrine ; that they saw him crucified , such a day , of such a month , of such a year ; that they saw him die upon the cross , and after that buried in a sepulchre , hewn out of a rock for the family of a jewish counsellor call'd ioseph of arimathea , who begged the body of jesus from pilate , and who , after having put it into the sepulchre , roul'd a great stone to the door ; that they saw the roman souldiers keep guard about the sepulchre , and that the chief of the jews had carefully seal'd it up , for fear any should take away the body . can we , being perswaded as we ought to be of the sincerity and wisdom of the apostles , refuse to believe them in these things ? certainly we must have lost all sense , to believe that persons of wisdom and integrity would prevaricate , in affirming a thing of this nature with so many circumstances . the same judgment must be made concerning the discourses of jesus christ , which they relate to us after a manner so lively , and so circumstantiated , that we could not relate them better , if we came directly from hearing them . it is more clear than day , to those who are perswaded that the apostles had but common sense and sincerity , that they really spoke truth in all these particulars . that being so , why should we not believe the same apostles , when they assure us that they have often seen their master , in a moment , cure many incurable diseases ; restore the dead to life ; raise himself , after having lain more than thirty hours in the sepulchre ; eat and drink with them afterwards , for several days ; and at last ascend , in their presence , in a cloud to heaven ? i perceive indeed that many persons who would not have question'd the testimony of the apostles if they had said nothing of the miracles , resurrection , and ascension of jesus christ , do , for that reason only , doubt of it . they would have easily believed that in iudaea , during the government of pontius pilate , there had been a man named jesus , who taught the morals we read now in the gospels ; that the jewish priests through envy and malice put him to death ; but that his disciples refrained not from teaching his precepts , and that the most afrightful torments hinder'd them not from publishing them . they would praise all christ's doctrine , as the most excellent philosophy that ever was known to have been taught amongst men , and the best principles that can be thought on to oblige them to live well one with another . but they reject all this , and believe that the apostles were impostors , only because they speak of miracles , which they say they saw their master do . let us consider a little why these men do so . there are but two ways whereby the falshood of a matter of fact may be known . the first is , when it is known that the witnesses who relate it are deceiv'd , or have a design to deceive , though otherwise what they relate seem very possible . the second is , when by clear and evident proofs we know that the fact in question is in it self absolutely impossible . that the apostles design'd not to deceive us has been made appear ; nor can it be said that they were themselves constantly deceiv'd in all the miracles of jesus christ which they relate . if the question were about a small number of miracles , that could not without difficulty be examin'd , this suspicion might with some probability be started : but they relate so many , and of so many different sorts , that if what they say be not true , it must of necessity be that they have gone about to deceive us . for example , they could not be mistaken in christ's ascension into heaven , which they have constantly affirm'd , and of which the christians from the very beginning have made one of the chief articles of their faith. those who , as pliny reports , sung hymns to jesus christ as to a god , believ'd without doubt that christ was ascended into heaven . and indeed i cannot but think that any who will take the pains to read only the gospel of st. luke , and the first epistle of st. paul to the corinthians ( where are related the circumstances of many of the miracles of christ , and particularly of his resurrection , and after that of his appearing divers times unto the disciples ) must certainly agree that those who spoke after that manner were not seduced ; and that if what they say be not true , of necessity they must have design'd to deceive those to whom they related these matters . now it has been shown demonstratively that the apostles were very sincere persons . and those who 〈◊〉 to admit their testimonies do not tax them of having been deceived ; nor do they undertake to oppose directly the reasons , by which we prove their sincerity . they content themselves in making objections upon the nature of miracles ; and so reduce themselves to the second way of knowing the falshood of a matter of fact , which consists in showing that the thing related is in it self absolutely impossible . i cannot ingage my self here in the examination of their reasons ; neither is it necessary . it is sufficient to observe in general , that all the arguments , with which spinoza and those that follow his opinions do dispute against miracles , are not comparable in evidence and force to the principles we have establish'd . these men endeavour to show that the extraordinary effects of the divine power , which we call miracles , may be the necessary consequences of some of the laws of nature , to us unknown ; and that they are no more to be made use of as proofs in this matter , than those which occur daily in the ordinary course of nature . they bring also some metaphysical arguments , to show that every thing comes to pass necessarily . but all this overthrows not the direct proofs which we have brought of the truth of these events , and which are infinitly more clear than their reasons , which no body can understand , as perhaps neither do they themselves . but there is no danger that they should perswade any man that the resurrection of a dead body , or the ascension of jesus christ into heaven , could happen as naturally as the birth of a man into the world. as long as the direct proofs of the truth of those matters of fact hold good , no man will be perswaded that the miracles which the apostles relate are natural effects of certain laws of nature , unknown to men : because it will presently be ask'd , why then are no more of these effects produced ? how could jesus christ know that after he was buried , he should rise again and ascend into heaven ? and how came it to pass , at that instant that he commanded a lame or a paralytic man to go , &c. that the laws of nature ( unknown to us ) were prepared and ready to cause the lame or paralytic man to walk . it is plain then that the philosophical difficulties alledg'd against the testimony of the apostles , are not of so great force as the arguments we have brought to confirm it ; nor can they rake place , so long as a man is perswaded of the sincerity of the first disciples of jesus christ. and the truth is , that those who make these objections do take this course , only because they cannot possibly alledg any thing against the matters of fact , which we have prov'd . they indeavour to confound the minds of their admirers by obscure metaphysical arguments , and suppositions , which they cannot prove , and which they assert nevetheless to be common notions . this being so , it cannot be doubted that christ jesus was extraordinarily favoured by god : and as it cannot be suppos'd , with any colour of reason , that god would work miracles in favour of an impostor , it must necessarily be acknowledged that he was a teacher sent from heaven , to set men right that were gone astray ; and consequently , that his doctrine is true . but i will not insist upon this consequence , as well because it is evident in it self , as because many learned men already have thoroughly handled it . i will add only this reflection before i end ; viz. that we have no reason to suspect that jesus christ himself designed to deceive us : because all the reasons brought to prove the sincerity of the apostles are as strong in respect of him as of them . to be convinc'd of this , we need but apply to him , both as to his person and doctrine , all that has been said concerning the apostles . all the religion which he taught men , and which we find in the gospels , tends only to bring us to the observation of the most holy and most admirable morals that can possibly be imagin'd . and he could have no other interest in the establishment thereof than what we all have ; that is , the universal welfare of all men. thus then you see the christian religion establish'd after an invincible manner , without supposing any inspiration in the histories of our lord and his apostles . there remains nothing more to be added , but that to apprehend the truth of all our proofs , it is necessary only that we have the same disposition of mind towards the apostles , that we have towards any person whose sincerity is very well known to us , and whom we could not refuse to believe when he should assure us of a thing he had seen and heard , and in which it is morally impossible that he should be deceived . the chief thing then is , to be well assur'd of the integrity of the apostles , which is easy to be done in following the method we have described . otherwise , while we attend not to the reasons which give evidence thereunto , we shall never be sufficiently sensible of the strength of the other arguments , that may be brought to prove the divine original of our religion . i intreat you , sir , to examine what i have said exactly , and to let me know if i have been to blame in affirming that we may be perfectly assured of the truth of christianity , without believing the history of the new testament to be inspir'd . if i would have treated of this subject thoroughly , i must have compos'd a book , not writ a letter . but what i have said is sufficient to let you see , that our friend is not with any sort of justice to be suspected of irreligion , upon the account of his not believing the inspiration of the scriptures as it is commonly believed . i am , &c. finis . the chief errors of the press , which the reader is desired to correct , are in page . line for read it is not likely it is apparent . should would . with the him with him. should would . notes, typically marginal, from the original text notes for div a -e sentiments de quelques theologiens de hollande sur l' historie critique du vieux testament , composée par le p. richard simon . defense des sentimens , &c. contre la response du prieur de bolleville . notes for div a -e . of prophecies . pet. . . * amos propheta fuit imperitus sermone , sed non scientia : idem enim qui per omnes prophetas in eo spiritus sanctus loquebatur . † diximus illum artis suae usum sermonibus : & quia pastor gregum nibil terribilius leone cognoverat , iram domini leonibus comparat . * vt verba ae deo prophetis dictata sint , sicuti interum evenisse non est negandum , ita non videtur perpetuum . atque hinc factum est ut pro temporum atque loquentium varietate etiam sermo prophetarum differret . * sciendum est autem quae in exodo hoc loco habentur verba per angelum dei nomine prolata , quae vero sunt deuter . v. esse mosis eadem memoriter referentis , & quidem ea libertate , ut voces transponat interdum , quasdam cum idem significantibus commutet , omittat quaedam satis nota ex prioribus , addat alia interpretamenti vice . par mutandi verba libertas & aliis in locis sacrae scripturae non indiligentiejus lectori apparet . ut gen. xvii . . collato . gen. xxiv . . collato . exod. xi . . collato xii . . exod. xxxii . . & seq . collato deut. ix . . & seq . pertinet autem haec observatio eò ne in sacris literis simus vocularum aucupes , ut judaei quidam , qui & illa quae in exodo & quae in deuteronomio sunt verba pariter , uno eodemque puncto temporis prolata , simulque ubi transpositio est inverso ordine , quae prius fuerant dicta & posterius , posteriora eundem sensum continentia prius etiam dicta somniant . satis multa sunt in sacris historiis miracula , ut nova extra necessitatem , nulloque usui comminisci nihil sit opus . acts i. . ii. of the histories in the holy scripture . * imo hoc ipsum scriptores illos ab omni doli suspicione liberare debet ; com soleant illi qui falsa testantur , de compacto omnia ita narrare , ut ne in spciem quidem quicquam diversum , appareat : quod siex levi aliquâ discrepantiâ , etiam quae conciliari nequiret , totis libris fides decederct , jam nulli libro , praesertim historiarum , credendum esset ; cum tamen polybio & halicarnassensi , & livio & plutarcho , in quibus talia deprehenduntur , sua apud nos de rerum summa constet autoritas . * straminea epistola . † commentum veteris christiani otio suo abutentis . ios. scaliger . iii. of the doct. of the scriptures , and inspiration of the apostles . * putasne apostolum eo tempore quo scribebat ; lacernam sive penulam , quam reliqui troade veniens affer , ac libros & maximè membranas ; de coelestibus cogitasse misteriis & non de his quae in usu communis vitae vel corpori necessaria sunt , & c ? caeditur apostolus à ministro , & contra pontificem qui caedere imperaverat sententiam dirigit : percutiet te deus paries dealbate . ubi est illa patientia salvatoris qui quasi agnus ductus ad victimam non aperuit os suum , sed clementer loquitur verberanti ? si malè loquutus sum argue de malo , sin autem benè quid me caedis ? non apostolo detrahimus , sed gloriam domini praedicamus , qui in carne passus carnis injuriam superat & fragilitatem . ut taceam illud quod commemorat ; alexander aerarius multa mihi mala ostendit : reddet illi dominus in die illa justus judex . * certum est hoc loco legendū esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sub audiendumque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut hic dicatur non ipse abraham , sed ejus nepos jacob emisse monumentum illud ; vel dicendum est stephanum lapsu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duo similia facta confudisse , emtionem nempe ab abrahamo factam de qua gen. c. xxiii . cum eâ quae à jacobo facta est , de quâ gen. xxxiii . . notes for div a -e * quod soleret libenter audire , respondere verecundè , recta suscipere , prava non acriter confutare , disputantem contra se magis docere quam vincere . continuation of the writing of mr. n. concerning the inspiration of the apostles . * sunt qui asserunt in omnibus poenè testimoniis , quae de veteri testamento sumuntur , istiusmodi esse errorem ; ut aut ordo mutetur , aut verba , & interdum sensus quoque ipse diversus sit ; vel apostolis vel evangelistis non ex libro carpentibus testimonia , sed memoriae credentibus , quae nonnunquam fallitur . † accusent apostolum falsitatis quod nec cum hebraico , nec cum septuaginta congrauat translatoribus , & quod his majus est , erret in nomine , pro zacharia quippe jeremiam posuit . * falsitaris crimen abominatur hieronimus in evangelistis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , memoriae lapsum non item . neque enim continuo forte vacillet totius scripturae autoritas , sicubi varient vel in verbis vel in sensu , modo summa constet earum rerum de quib . agitur , & unde cardo pendet nostrae salutis . ut enim spiritus ille divinus , mentium apostolicarū moderator , passus est suos ignorare quaedam , & labi , errareque alicubi , judicio sive affectu , non solum nullo incommodo evangelii sed hunc etiam ipsum errorem vertit in adjumentum nostrae fider ; ita fieri potuit ut sic temperarit organum apostolicae memoriae ut etiamsi quid humano more fugisset , id non solum non deroget fidei divinae scripturae , verum etiam fidem arroget apud eos , qui alicqui de composito scriptum calumniari poterant . quod genus sit , si nomen pro nomine sit positum , id quod alicubi factum fatetur hieronimus , aut si quid non suo narretur ordine , &c. solus christus dictus est veritas , unus ille caruit omni errore . * neque vero necesse est , opinor , quicquid fuit in apostolis protinus tribuere miraculo . homines erant , quaedam ignorabant , in nonnullis errabant . † passus est errare suos christus etiam post acceptum paracletum ; at non usque ad fidei periculum : quemadmodum & hodie fatemur ecclesiam labi posse citra discrimen tamen pietatis ac fidei . denique qui scis an hanc laudem omnib . modis absolutam sibi servari voluit christus , qui se unum veritatem dixit ? ut unus ille absque naevo innocens , juxta veterum opinionem , ita fortassis unus citra omnem exceptionem verax . * paulus duobus in locis thess. iv. . & cor. xv. . de resurrectione agens , resurrecturos in duo dividit genera , in eos qui praemortui erant , & in eos qui vivent eo tempore ; his autem se accenset , utens pronomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & in illa ad corinthios , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum quod existimaret ad id usque tempus fieri posse ut resurrectio accideret intra illud spatium quo ipse erat victurus ; loquens hac in re non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut de itinere per hispaniam : rom. xv. . & alibi saepe . sicut prophetae , ita & apostoli non de omnib . habuere revelationem : in quib . revelationem non habent , aut nondum accepere , de iis loquuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo homines caeteri . exempla habemus , sam. xvi . . sam. vii . . episc. instit. theol. lib. . sect. . §. . p. . † nihil vetat ut concedamus spiritum dei sanctum reliquisse scriptores sacrorum librorum humanae conditioni , & fragilitati suae , in narrandis istis quae ad circumstantiam facti pertinebant , ad quae sufficiebat sensata notitia & memoria , quanquam ea lapsui erat obnoxia . * satius enim potiusque est , & calumnia minus obnoxium forte effet liberaliter lubenterque levem lapsum memoriae agnoscere , ne manifestè absurdis & contortis favere videamur , quam absurdâ nimis interpretatione uti ad lapsuum leviorum excusationem ; alioquin suspicio lapsus non niodo non tollitur , sed augetur ; & quia culpa non agnoscitur , non bonâ fide veritas à nobis quaeri sed pertinacia pro qualibet causâ indui videtur ; quod non potest , ac non debet videri christianae religionis professorib . esse quam probrosissimum . * dum excuso apostolos , qui graecitatem suam non ex orationib . demosthenis , sed ex vulgi colloquio didicerint , non nego donum linguarum ; neque tamen inde sequitur eos non potuisse graecè discere ex vulgi colloquio : certe syriace didicerant ex vulgi colloquio ; quidni potuerunt & graecè ? quandoquidem ob alexandrū victorem , & romanum imperium , aegyptus ac syriae maxima pars , totaque minor asia , imò totus fere oriens , ut loquitur hieronimus , graecè loqueretur . neque enim arbitror spiritum illum oblivione obliterasse quod antea didicerunt . notes for div a -e animadv . in animadv . rivet . p. . pdg. . * verè dixi non omnes libros qui sunt in hebraeo canone dictatos à spiritu sancto ; scriptos esse cum pio animi motu non nego ; & hoc est quod judicavit synagoga magna , cujus judicio in hac re stant hebraei . sed à spiritu sancto dictari historias nihil fuit opus : satis fuit scriptorem memoriâ valere circa res spectatas , aut diligentiâ in describendis veterum commentariis . vox quoque spiritus sanctiambigua est ; nam aut significat , quomodo ego accepi , afflatum divinum qualem habuere tum prophetae ordinarii , tum interdum david & daniel ; aut significat pium motum , sive facultatem impellentem ad loquendum salutaria vivendi praecepta , vel res politicas & civiles , quomodo vocem spiritus sancti interpretatur maimonides , ubi de scriptis illis aut historicis aut moralib . agit . si lucas divino afflatu dictante sua scripsisset , inde potius sibi sumpsisset autoritatem , ut prophetae faciunt , quam à testibus quorum fidem est sectus , &c. * apologet. §. , & . ‖ p. . † afflatu dei locutos quae locuti sunt , scripsisse quae scribere jussi sunt prophetus toto animo ag●●●● grotius : idem 〈◊〉 de apocalypsi & apostolorum praedictionibus . christi dicta omnia quin sint dei dicta dubitari nefas . de secriptis historicis & moralibus hebraeorum sententiis aliud putat . satis est quod pi●●animo scripta sint , & optima fide , & de rebus summis , &c. neque esdras , neque lucas prophetae sucre , sed viri graves , prudentes , qui nec fallere vellent , nec ●alli se sinerent . dixitne lucas , factum est ad lucam verbum domini , & dixit ei dominus scribe , ut solent prophetae ? nihil tale . quid ergo ? quoniam quidem multi conati sunt ordinare narrationem , quae nobis completae sunt , rerum . dicit se non praecepto sed aliorum exemplo adductum ut scriberet . sicut tradiderunt nobis qui ab initio ipsi viderunt , & ministri fuere sermonis , nempe maria mater : domini , cognati ejus alii , apostoli , discipuli septuagina , sancti & resuscitati à jesu , testes resurrectionis complures . visum est mihi assecuto omnia à principio , &c. quomodo assecuto ? ex ipsis testibus non ex revelatione . scribere non dictata sed diligenter ex ordine . longè ergo aliter acti prophetae , aliter lucas : cujus tamen pium con●lium spiritui sancto potest adscribi . grotianae discuss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sect. . §. , . notes for div a -e page . * prophetia mofis per omnia tanto dignior prastantiorque fuit caeterorum omnium prophetarum prophetiâ ; quod his quo tempore prophetiam accipiebant , tantummodo sensus , sive res prophetiâ comprehensa revelabatur : istam autem rem seu sensum propriis suis verbis populo enarrabant . atque eâ de causâ usurpabant hanc loquendi formulam : et loquutus dominus mihi : quasi dicerent , ea quae dicimus , licet verbis nostris exprimamus , sensum tamen habent quem à deo ipso accepimus . † scabrum salebrorum ac dissipatum . page . page . page . pag. , &c. page . j. gronovius de pernicie & casu judae . * constat evangelistis hunc morem fuisse ut minutias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglexerint , cum de principali historiâ sibi rationem veritatis scirent constare . nec video quomodo aliter id in quo dissident de morte judae , matthaeus & lucas , componi queat . p. . page . * page . page , . page . page , &c. page . page . ibid. * ver. , , , . * ver. , . † ver. , , ‖ ver. , . * ver. , . † v. . & fol. * locus tim. . . alium sensum habet quam putat d. rivetus . non enim hoc dicit paulus , omnis scriptura est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinitus inspirata ; quam multae enim sunt scripturae humani ingenii ? nec hoc vult omnem eam quae est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; id enim esset nugari : sed hoc vult , omnem scripturam quae à deo inspirata est ( id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermonem propheticum , ut loquitur petrus ep. ch . . v. . ) non in hoc tantum valuisse suo tempore , ut ostenderet dei praescientiam , & prophetis auctoritatem daret , verum semperesse utilem , quia simul multa continet documenta perpetua , vitiorum reprehensiones , excitamenta and justiam . hunc sensum recte vidit syrus , sic interpretans ; in scripturâ , quae per spiritum scripta est , utilitas est ad doctrinam , &c. notes for div a -e in o lond. . edit . . par . . ch . . sect. . pag. . an. l. . c. . in claud. c. . lib. . ep. . page . ed. ox. in o. cor. iv. . ib. xv. . ib. iv. . a common-place book to the holy bible or, the scriptures sufficiency practically demonstrated wherein whatsoever is contain'd in scripture, respecting doctrine, worship, or manners, is reduced to its proper head, weighty cases resolved, truths confirmed, difficult texts illustrated, and explained by others more plain. locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a common-place book to the holy bible or, the scriptures sufficiency practically demonstrated wherein whatsoever is contain'd in scripture, respecting doctrine, worship, or manners, is reduced to its proper head, weighty cases resolved, truths confirmed, difficult texts illustrated, and explained by others more plain. locke, john, - . [ ], , [ ] p. printed by edw. jones, for awnsham and john churchil ..., london : . reproduction of original in union theological seminary library, new york. attributed to john locke. cf. nuc pre- . pages - from huntington library copy spliced at end. advertisement: p. [ ]-[ ] at end. index: p. [ ]-[ ] at end. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -- indexes. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion a common-place book to the holy bible : or , the scriptures sufficiency practically demonstrated . wherein whatsoever is contain'd in scripture , respecting doctrine , worship , or manners , is reduced to its proper head : weighty cases resolved , truths confirmed , difficult texts illustrated , and explained by others more plain . tim. iii. . all scripture is given by the inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness . london , printed by edw. jones , for awnsham and john churchil , at the black swan in pater-noster row , . to the reader . that the holy scriptures are one of the greatest blessings which god bestows upon the sons of men , is generally acknowledged by all who know any thing of the value and worth of them . to shew their use and excellency , is beyond the author's present design or intendment ; 't is already done by one or other to good purpose every day . in them the lord hath dilucidly displayed that counsel of his will , that is of infinite concernment to us to understand , in order to our present being accepted of him here , and at last brought to the fullest enjoyment of himself in glory . t is wonderful to behold , how full and perfect this word is , with respect to this end ; what can man desire to know , which is necessary hereunto , that the light thereof discovers not ? what direction can he expect , by which he may be fortified against all enemies of his good , either within or without him , that is not there given ? what encouragements would he have which are not therein displayed before him ? and what cavils can be brought against any part of truth contained therein , to which they themselves yield not a full resolve ? ( one place of scripture so exactly clearing , expounding , and illustrating another ) yet ( to amazement ) it 's observed , that man ( who is so highly and principally concerned in it ) doth too too little value it ; he can weary himself in any secular affair , but diligently to search the scriptures ( according to our lord's advice ) is to him tedious and burthensom . few covet to be mighty in the scriptures ; though convinced , their great concern is inveloped in them : a spirit of self-fulness , pride , spiritual sloth , drowsiness , and deadness , lies at the bottom of this sinful neglect . to encourage , awaken persons to a more diligent thorow search of the mind of god herein , is a service no less profitable than seasonable at this day . and what greater external encouragement , than to make that facile and easie , which seemed inconquerably arduous and difficult ? this is the design of the ensuing treatise : nor is the author altogether without hopes ( wherein he hath the concurring judgment of several eminently learned and judicious divines , who have perused it ) but , by the blessing of god , it may have a singular tendency to the enlightning of some , and establishing of others in divine truths ( when uno intuitu they see the scriptures , upon which they are built ) and enabling them with ease to confute gainsayers . for here the several texts of holy scripture ( which lie scattered in the book of god ) are collected together , transcribed and placed ( in the order as they lie in the bible ) under several and particular heads . and where any subject is fallen on , and mentioned in the general head ( and sometimes also in a particular head ) there ( for the most part ) is to be found all that relate to that matter , immediately following under particular heads , or sub-divisions , to the end that the whole thereof may be met with together : or , at least , there are references to some others general or particular head , where it is placed more properly . and here note , christian reader , that thou hast not only the places positive to the subject there , but also such which are any ways argumentative , or enforcing ( whether by examples , the equity of the things , the nature of god , his approbation of promises to , or threatnings against it ) or any way illustrating or expounding of it , by whatsoever terms they are expressed : whereof a little use of this treatise will soon give thee a full evidence . but , to prevent prejudice and mistakes , and give thee some light in the way and method the author hath taken , he proposeth to thy observation these few things following . first . to prevent prejudice , do the author and thy self this right , not to make a judgment by the reading of one or two texts at the beginning of any head : for possibly they may not at the first blush seem to thee so pertinent to the matter , as others do which follow ; they may be only argumentative , and not positive : for the author so placed them on purpose , that they might run in order , as they lie in the bible , that the reader might go to any text of either testament , without turning backward and forward , and for other advantages ; and thence it happens sometimes , that the scriptures less to the purpose , first occur to thy view . likewise , pass not sentence upon any text thou shalt find under any head , as impertinent to the subject there , until thou hast seriously weighed the same : for possibly in so doing thou mayst discern something in that scripture , which thou never didst observe before , nor mightest have taken notice of , had not the head or subject there turned thy thoughts upon it . and then , the author doubteth not , but that the composure it self ( when judiciously considered ) will prevent this censure , that it 's a needless work , as having been done already by others : this being a thing of another nature than any yet extant , and will be helpful at another rate . for ( notwithstanding any other helps ) the finding out of apt scriptures for illustrating , confirming , and making use of any truth which may be upon the thoughts of any , have been , as it is , a difficult and laborious work ; and thence men oft-times use scriptures , either not apt , according to the intent of the holy ghost there ; or such , the genuine sense of which is doubted . and for the use of concordances herein , each man's memory must record the scriptures : for they must first occur to his thoughts , then his judgment must fix upon some word therein , under which the text is placed ; and 't is possible not hit the right term under which it is ; and oft-times look a long time ere he come to it , because of the multitude of words there used : and happily miss at last too , and be put upon searching under another term . but here thou mayst only turn to the subject thou enquirest after , and ( without any such steps ) find scriptures full and apt thereto ( by whatsoever terms or phrases they are expressed ) occur to your eye at an instant ; and almost ( if not altogether ) all the scripture affords to that subject ; and present thee with matter of enlargement , which possibly thou thoughtest not of . secondly , to give thee some light in the method , and to help thee in the use of this . st , take notice , that in chap. . [ of saints failings , ] the first texts are to prove each person his saintship ; then the next following , their failings : and this is done on purpose , that it might appear they are the failings of saints : and so proper to the head. dly , note also , that the words within a parenthesis beginning with [ or ] are the marginal readings . dly , some general heads have no particulars following , but the whole placed under that general head. this is so done , either because the texts which the scripture affords to that subject , are but few in the whole , and so easily run through ; or that the matters are so various , that almost every verse carries a distinct thing in it , yet still relating to the general head ; as that [ of the saints privileges ] each text almost a distinct privilege : so that [ of the character of saints ] and some other of like nature . and here to have descended to particular heads , would have been tedious and unnecessary ; for the words being there transcribed , the reader may presently inform himself in the whole , and in every particular . lastly , a little pains in observing the contents or table in the front of the book , which doth contain the general and particular heads therein , and also the references thereto , and directs to chapter and page where each lieth , will enable thee to discern more of the method and usefulness of the work , than can be well expressed in a short epistle . therefore this shall suffice , supposing the work it self will shew its own usefulness and advantage to the meditation about divine matters ; holding a man to one subject , and yielding variety of matter to enforce upon the mind , and leave impression there : when bare reading a chapter or two ( as some use to do as a task ) proves not effectual for that end ; and searching proves laborious ; and to many ( by reason of the difficulty of finding ) discouraging also . in this edition the errata of the former edition are corrected ; and the work is enlarged about a fourth part. advertisement . there is now printing , a new edition of the large cambridge concordance , in folio , with very great improvements ; to which edition , is added , the concordance to the aprocrypha , never before published ; to be sold by a. and j. churchil . the contents : or , a table of the several heads herein contained , and their subdivisions , in order as they lie , and directing to chapter and page . chap. i. of the scriptures , their authority , use and excellency . page . chap. ii. of god , page . his name and title . he is a spirit . ibid. his excellency , majesty , greatness , perfection , glory , soveraignty and absoluteness . ibid. see more in the duty of fearing god , c. p. ▪ he is invisible . he is incorruptible . ibid. he is the most strong , almighty , omnipotent god ; a rock ibid. he is omniscient , omnipresent . he is most wise . he is most holy. ibid. he is most just . ibid. he is compassionate , pitiful , and merciful . ● he is long-suffering and patient . ibid. he is gracious , good , kind , and bountiful . ibid. he is faithfulness and truth . he is unchangeable . ibid. he is infinite and unsearchable . ibid. he is eternal . he only is the true and living god. ibid. chap. iii. of the one god , father , son and spirit : or the trinity . see more of the christ's excellency , chap. page see more of the spirit , chap. page chap. iv. of man in his first estate wherein he was created , and his fall. page chap. v. of man's state by nature , since sin entred , page . . corrupt , unclean , and desperately wicked . see more of sin , chap. page . ignorant and sottishly opposing the true god , and adoring idols . see more of ignorance , chap. page . in servitude to sin and satan . . the sad fruit and end of such a state . ibid. see more of gods judgment against sinners , chap. page chap. vi. the case the law concludes men under , page . under sin and guilt . under the curse thereof . ibid. the deeds of the law , or sacrifices under it , cannot justifie or purge sin , but still leaves sinners under guilt , condemnation and wrath. chap. vii . of man's salvation and redemption ; how it came , and by what means , page . from god only , and no otherwise . who is he , and by whom this salvation is conveyed and wrought : jesus christ . the excellency of this saviour , his dignity and authority in his person and nature . his person and authority . his nature . see more in pardon and salvation , by christ alone . chap. page chap. viii . how christ wrought this salvation for sinners : what he was made , and what he did , in order to it , page . . he is mediator . . he took upon him the nature of man , and humbled himself . ibid. . he is made an high priest . . he offered himself to god as a sacrifice ; suffered for the sins of mankind , made peace through the shedding of his own blood , by which he entred into the holiest . . he fulfilled all righteousness of the law ; bore the curse , took away the hand-writing of ordinances , is our righteousness . see more of justification , chap. page . he sanctifieth us , is our sanctification . . he riseth from the dead . ibid. . he ascended into heaven : is our way to the father , our advocate and intercessor there . . he is made our king and head , to encounter and conquer our enemies : to rule for and in us . . he is our prophet and shepherd , to teach , guide , and feed us . . he is our all , in all things : our compleatness and perfection . chap. ix . god's free choice of his in christ jesus to eternal life , and calling of them according to his purpose and grace . page chap. x. pardon and remission of sins , reconciliation and peace with god ; justification and sanctification before god ; eternal life and salvation free through the grace of god , by the death , sacrifice , and sufferings of christ , without works , page . in general . . in particular pardon of sins . ibid. . reconciliation and peace with god. . justification and sanctification before god. . eternal life and salvation . see more in chap. of faith , page chap. xi . how men have the benefit of this salvation , or by what means it becomes theirs in particular , p. . by faith. of faith in its nature and objects , use benefits and advantages ; further then as before , relating to this salvation : . in its nature and objects . . in its use , benefits and advantages further . see more , trusting in god , chap. p. the effects or fruits by which faith is known to be true . also see fruits of the spirit , chap. page the dangerous state and issue of unbelief . chap. xii . characters of saints , good men , believers , appearing in word and deed , page . . that such may be known from others by their fruits . . the particular fruits of the spirit in them , or good things appearing , or necessary to be in such who are real saints . see more of the fruits of faith , chap. page of the fruits of the spirit , chap. page in duties , chap. chap. chap. chap. . in each duty in affliction , chap. page in duties to magistrates , chap. page chap. xiii . saints , believers , the children of god themselves may be overtaken with faults , are not altogether free from sinful dispositions and inclinations in this life ; that they may be corrected of god for them , page . . in general it is affirmed . . particular instances of the saints failings recorded , ibid. . that god will punish and correct his for sinning . see gods threatnings and judgments against sin and sinners , chap. page chap. xiv . of the priviledges of the saints , and their excellency above others : what god hath done , doth do , and will do , for and be unto them , more then others ; and what they can do with god , &c. page . see more in the next chap. of union and relation to christ , page see the advantages of faith , chap. page see their priviledges in afflictions , chap. page in times of common calamities , chap. page see the glory believers shall have , chap. page chap. xv , of the union and relations between christ and his church , and the mutual love and esteem of each other : and the manifestation thereof , page chap. xvi . of the duties of believers such as profess to be saints . first , towards god , page . . in general , to live to god only , not to self ; to be holy , fruitful , walk in the light , in an honest , heavenly and spiritual conversation , worthy of our high-calling : to glorifie god , and mind things above . . in particular : to love god , and the father , and our lord jesus christ . . as fruits of love to god and christ , to delight themselves in god , long for , pant after him , make their boast of glory , and rejoyce in god and christ , as their portion , all , and rest . and to obey and hearken to the laws and words of god and christ . . to delight in , long for , pant after , make their boast of glory and rejoyce in god and christ as their portion . . to obey and hearken to the laws and word of god , our lord jesus . see more of disobedience , page . worship god , and sanctifie him therein . see more in chap. page . and of idol , chap. page . to believe , imbrace , and be found in the practice of nothing in the things of god , and about his worship , but that which clearly ( according to precepts , rules and examples of scripture ) , appears to be christs mind , upon which we may in faith expect acceptance . . to pray to god. of prayer at large . see more in afflictions , chap. page common calamities , chap. page . to take especial notice of the acts of gods goodness and mercy : keep memorials thereof , celebrate his praises , extol him , stir up others so to do . . to fear god ; and none else , or other fear . the arguments thereto . page . not to fear any else , or other fear . . fear god. . to trust in god , and in none else , in all cases : the arguments thereto . . not in any else . . in god , as suitable object . see more of faith , chap. page . to look believingly unto , hope in , and patiently wait for god , his salvation in all cases : the arguments thereto . see more in the nature , and use of faith , chap. page . to walk humbly before god , abasing self , opposing all high thoughts . avoid boasting of self : the reasons . see more of submitting in affliction , chap. page see death , chap. page — duties of believers towards god , chap. . . to be moderate , meek , patient and quiet in all things : the encouragements thereto . see more duties to brethren , chap. page duties to all men , chap. page duties to persecutors , chap. page see words , chap. page . to take heed to our lips : that our words be not rash , but true , well-ordered , and savory , and seasonable . to acknowledge sin , depart from it , and watch against it , the arguments thereto . gods complaining of it , reasonings with sinners about it ; threatnings and judgments against sinners for it . . what sin is . . to acknowledge sin to god mourn for it : both our own and others . ibid. see more in affliction , chap. page in common calamities , chap. page in prayer , chap. page . to depart from sin , and all appearance of it : hate it , and avoid the occasions of it : the reasons . see duties in general , chap. page . gods reasonings , with complainings of , and threatnings and judgments against sinners for their several sins , disobedience and rebellions . see more of sin in man's nature , chap. page , . of gods correcting his for sin , chap. chap. page pardon of sin. chap. page . to own and profess the true god and our lord jesus christ , and his , before men boldly . to wait for christs second coming . . to own and confess the true god , and our lord jesus christ before men. see more of owning him in time of persecution , chap. page of perseverance , chap. page . to wait for the second coming of christ . see more his coming to judgment , chap. page . . to walk with god heartily , uprightly , sincerely , and to follow him fully and zealously : the reasons of it . ibid. see also hypocrites , &c. chap. . page . to stick fast to god , not to depart , abide in the faith and practice of what we know of his will , to the end : that the saints shall be kept . . to persevere and abide in faith and practice , &c. see more of holding fast in time of affliction , chap. page . that saints shall be kept , have power to stand . see more of god , upholding in afflictions , chap. page . to take heed , to observe and watch diligently over our selves with a holy jealousie and fear , lest we should apostatize and depart from god , his truths , and ways , into any error or sin : the reasons , our danger . see more of saints aptness to fall , chap. page of the tempers , methods , chap. page chap. xvii . second , duties of saints , believers , brethren in the lord , each to other , as such ; and as standing in that relation one to another , page . . to love each other : the kinds of it . . to sympathize with each other , in pity and compassion , help and comfort one another , bear one anothers burdens ; have mutual care of each other . see also this duty to afflicted ones , chap. page . . to honour and respect each other : and be kind and affectionate . see more walking humbly , chap. page . . not rashly and unadvisedly to take up a prejudice against any , believe reports , take offence , or be angry : but tenderly forgive , cover faults , and restore offenders in love. ibid. secondly , duties of saints , believers , brethren in the lord , each to other , as such ; and as standing in that relation one to another , chap. . page . . to live peaceably among themselves ; avoid whispering , tale-bearing , and whatsoever tends to divide or disturb peace . page . to rebuke , reprove , exhort , admonish and warn each other , &c. to take such rebuke , &c. well from each other . . to rebuke , exhort , &c. . to take such rebuke , &c. well . see more of church-discipline , chap. page . . to confess sins to , and pray for each other . . to be of one mind . . to walk wisely and charitably one towards another : and in things indifferent , to have respect to the weak , and to avoid offences . ibid. . to distribute and communicate to each others necessities : of giving to the poor , in general . see more in shewing mercy to all , chap. . page . of giving to enemies , chap. . page . of church-collections for the poor , chap. . page ▪ cha. xviii . duties of saints , believers , each to other , as they stand related to one another in the flesh , page . . husbands to wives , and wives to husbands . of marriage , women , &c. . parents to their children , and children to their parents . . masters to their servants , and servants to their masters . . magistrates to subjects , and subjects to magistrates . see magistrates , at large , chap. . page . chap. xix . . the duties of saints towards all men ; those who are without , unbelievers , enemies , pag. . . in the general . . in particular ; not to speak evil of them , or judge them . . be just , righteous , true and faithful to , and with them , in all things of trust and dealing . ibid. . to live at peace with them ; every one doing his own work , and not intermedling with others . . not to be discontented , angry , or revengeful against them ; but to behave themselves meekly , gently and patiently towards them ; bearing wrong . ibid. see more of meekness , chap. . page . . to pity them , shew them mercy , pray for them ; requite them good for evil , love for hatred . see more of doing good to persecutors , chap. . page . giving to the poor , chap. . page . . to behave themselves humbly and courteously towards all ; giving them due respect . ibid. . to avoid all unnecessary society and fellowship with wicked men. . of the duties of saints in times of affliction and persecution , both towards god : such as persecute , and such as are persecuted and afflicted . ibid. see afflictions and persecutions , at large , chap. . page . . their duties in times of common calamities . ibid. see common calamities , at large , chap. . page . . their duties towards the spirit . ibid. see duties towards the spirit , at large , chap. . page . . their duties towards their ministers , or pastors . ibid. see church-affairs , at large , chap. . page . . their duties in case of temptation by satan , and false-teachers , errours , &c. ibid. see satan's instruments , false-teachers , &c. in general , chap. . page . . their duties , in relation to the things of this world. ibid. see the things of this world , in general , chap. . page . chap. xx. how men come truly and spiritually to know the only true god , and jesus christ , whom he hath sent ; and the mystery of salvation by him , and expressed in the word . to believe , bring forth fruit , and persevere through difficulties , to eternal life , page . . a man , of himself , can do neither of these . . god in christ doth all freely , hath promised so to do . . in general . ibid. . in particular , to give knowledge of himself , &c. see more of knowledge , chap. . page . . to give faith , or enable to believe . . to enable them to subdue sin , bring forth fruit , profit , &c. ibid. . to give power to persevere in faith , &c. see more of perseverance , chap. . page . . god in christ doth command , encourage and invite by promises , to come to him for these , and cast our care upon him . chap. xxi . how god doth work and effect these things in the hearts and spirits of his elect , pag. . by his spirit , whom he promised . page of the spirit of god further ; his being given to , and dwelling in the saints ; working in them , and others : the nature and fruits thereof . saints duties towards the spirit , page . . of the spirit given to , and in the saints ; and what he did , and d●th . . the nature , working , and fruits of the spirit . . saints duties toward the spirit . page . . to follow him , and make use of him . . not to sin against , grieve , or quench the spirit . ibid. chap. xxii . of afflictions , troubles and persecutions , pag. . to whom they belong , or who may expect them , page . . common to all . . more especially to the saints , pag. . . the holy ghost affirms it . ibid. . that the saints have been so exercised , pag. . . from god more immediately . . from men , page . . wicked men , heathens . . from professors , men zealous of the law and traditions . . for what ends god doth correct his children , and suffer them to be persecuted , page . . to exercise and try their faith and obedience . . to humble and purge them . ibid. . to make them to remember god , and the things above ; look to , own , and close with them . . for god's own glory , and the furtherance of the gospel . ibid. . for the effecting of great good and advantage to those who are exercised with trouble , &c. . the considerations which should bear up , stay and comfort the spirits of the saints , in their afflictions , and under persecutions , page . . that god appoints them ; and that for such ends as before . . that such who are so exercised , are blessed and happy ; and so pronounced : 't is a seal of sonship , of god's choice love , and of their salvation . ibid. . that god well knows the design and ways of satan , and of all the adversaries of believers : and that they can do no more , nor proceed further against the saints , than what god permits . he turns about the purposes of adversaries . . that god orders and determines of the measure , manner , time and continuance of afflictions and persecutions ; and that according to our need. . that god doth sometimes make enemies and persecutors themselves to acknowledge the saints innocency when they suffer ; and will surely avenge them of their adversaries . ibid. . that god will comfort , uphold and preserve his , in all their troubles , and not lay more upon them than they can bear . see common calamities , chap. . page . . that the saints are near and dear to god , in christ ; so that he takes notice of their afflictions and persecutions ; and is said to be persecuted and afflicted in their persecutions , &c. for more , see union and relation between christ and his church , chap. . page . . that the greater the afflictions and distresses of the saints have been , the more wonderful have their deliverances been : and then hath salvation been nearest , when extremity hath been highest , and danger greatest . . that affliction and persecution shall be for the great good of saints . see more of the ends of god in afflicting , chap. . page . . that god will not always chide , nor suffer his to lie under affliction and persecutions ; they shall have an end : he will bring deliverance , and restore joy. . that afflictions and persecutions have been the lot of christ himself , and of the saints in all ages . — afflictions and persecuti●n , chap. . . the duties of the saints , and how they ought to behave themselves in trouble , both towards god , and man , pag. . . towards god , pag. . . to eye god in them , as being sent by him . page see also common calamities , chap. . page . . to submit to god with an humble , quiet and silent spirit under them . . to consess their sins , and justifie god. see more of confession of sin , chap. . page . . to hold fast to god , own the lord jesus , his people , and ways , in the midst of trouble and persecution . see perseverance , chap. . page . . to be chearful under afflictions , and rejoice to be counted worthy to suffer for christ. . to cry to the lord for help , support and salvation therein . ibid. see more of prayer , chap. . page . in common calamities , chap. . page . . not to fear , but believingly commit their case to god , and quietly wait for his salvation . see also trusting in , and waiting for god , chap. . page , . . duties of saints towards enemies and persecuters , in such a time , pag. . . to be patient , and quiet , and sober towards them ; not revenge , or return evil for evil , reviling for reviling ; but forgive them . . not to desire , or rejoice in the hurt of enemies , &c. . to pray for , and do good to persecuters and enemies . ib●d . . to use lawful and honest means for avoiding and easing of , and delivering themselves and others from afflictions and persecutions . ibid. . to look to the cause of our suffering , that it be for well-doing , for christ and a good conscience ; and not as busie-bodies in things unnecessary . . the duties of others , and how they ought to behave themselves towaras such who are afflicted and persecuted , page . to sympathize with them , visit , help , comfort , and pray for them : and take heed they add not to their trouble . ibid. chap. xxiii . of publick and common calamities and judgments ▪ pag. . . that they are of god's ordering : and none can keep them off . see also eying of god in affliction , chap. . page . . the privilege of the saints and servants of god in such a time. see more in saints privileges , in general , chap. . page . . the duties of saints in such a time. chap. xxiv . of magistrates and magistracy , page . . that magistracy is an ordinance of god : that by him are magistrates advanced to office. the titles given to them . . what they are in the sight of god , and considered as men. . what are the duties of magistrates : what they should not be ; and what they should be . ibid. . the duties of subjects to their magistrates , in respect both to their ▪ persons and decrees , page . . what they may not do : when , and wherein they may not obey them . . what they may and ought to do , in respect to their persons and decrees , page . . to submit to , and obey them in things lawful . ibid. . to give to them due honour and respect : not contemn their persons , or speak evil of them . . to pray for them . ibid. . to en●eavour to get good magistrates . ibid. . to discover treasons . ibid. . to be content with such magistrates which god hath set up , although they be not such as they should be . see also the kings of israel and judah , chap. . page chap. xxv . of an oath for testimony , confirmation , and ending of controversies , and upon other occasions . ibid. chap. xxvi . of preachers in general , gospel-ministers : what spirit they should be ; their duty and recompence , see more of church-officers , chap. . page . chap. xxvii . of the church of christ , under the several notions thereof , and the things belonging thereto : and as considered in several congregations , or particular churches thereof , page . the several acceptations of the church of christ , mentioned in scripture . . general or universal . . universal , visible . ibid. . particular visible churches of believers , who are joined together as one body , and usually meeting together in one place , for the participation of the same ordinances , and exercising duties as a church , and one to another as members thereof . ibid. . the dignity , privileges and blessings belonging to the church of jesus christ in general : in general , as such . also , see union and relation between christ and his church , chap. . page . . of the qualifications of the members of the churches ; what they should be . . of the propriety that particular churches had in their members , and of others joining themselves to them . . of letters commendatory , and the church's receiving of such who were commended to them by word or letter . ibid. . of the order of the churches in their assemblies and meetings : what they did there as their duty , and how they should order it in their constant worship . . of the gifts of prayer , prophecying , psalms , tongues , &c. which the members of churches received : how they did use them in the church-assemblies , and elsewhere for the edification and good one of another , and of others : the order how they should be used , directed : such gifts were to be desired for that end . ibid. . of other acts done in , and by these particular churches , in sending out messengers to other churches ; and upon occasion determining of controversies , writing and sending of epistles , and other affairs : of their meeting together in order thereunto , and to the receiving and hearing such epistles : the epistles directed to the churches . also , see church-discipline , page . . of the ending of controversies arising between the members of churches , to avoid going to law before others . . of the relief of the poor of their churches , and their contribution to the necessity of other churches , and the order of it . ibid. also , see distributing to the poor at large , chap. . page . . of the officers of the particular churches ; their power , duties and recompence : how they should be qualified for their office ; and of the churches duty to them . page . . of the officers power , duty , qualification and recompence . see more of gospel-ministers in general , chap. . page . . complaints of ; and threatnings against evil officers , or ministers of the church . . of the churches duties towards their ministers , and such others who labour amongst them . . of the elections and ordination of officers in churches . ibid. . of laying on of hands upon the several occasions , and to the several ends in scripture mentioned . . of the several ordinances of christ , to be observed in and by the churches of christ , and elsewhere , page . . prayers . see more in prayer at large , chap. . page . see praising at large , chap. . page . . reading , teaching , preaching of the word of god , prophesying . see more of ministers in general , chap. . page . and of gifts of church-members , page . . baptisms . . breaking of bread , or the lords supper . . discipline , church-censures , or removing of scandals , &c. see more of rebuking one another , chap. . page . chap. xxviii . of hypocrites and hypocrisie : the spirits and practices of such who are very format and earnest in and about the external parts of worship and profession , and in a shew for god , yet high in their opposition of christ , the truth of the gospel , and power of godliness in others . see more of their persecuting temper , chap. . page . the danger of hypocrisie , and of formality , and end of hypocrites . also , see sincerity , chap. . page . chap. xxix . of the conscience . chap. xxx . of the devil : of his subtilty , wiles and ways by himself ; and in and by his instruments , wicked men , false teachers , deceivers and seducers : the description of them , and what concerns the saints therein . . of satan , the devil himself , his subtilty , &c. see more , sinners bondage , chap. . pag. . . the instruments of satan , seducers , deceivers , &c. and the saints duties about it . chap. xxxi . of consideration , meditation , pondering upon , and serious weighing of the things of god , his word and works , our selves , &c. chap. xxxii . of the thoughts , mind and affections . page chap. xxxiii . of repentance in the general : wherein god cannot repent ; and wherein , or how he is said to repent : repentance in man , and of his turning to god from sin : and in such who have backs●idden from following of god , and otherwise , page . wherein god cannot repent , and wherein , or how he is said to repent . . repentance in man in general ; and of back-sliders returning , &c. ibid. also , see god's reasonings with sinners , chap. . page . chap. xxxiv . of death : the laying down of these tabernacles . page chap. xxxv . of the resurrection from the dead . page chap. xxxvi . of christ's second coming to the judgment , and rendring unto every man according to his deeds done in the body , whether good or bad . page also , see waiting for christ's coming , chap. . page . chap. xxxvii . of the glory prepared for the saints , and reserved to be given to them at the appearing of the lord jesus christ . page also , see the end of the wicked , chap. . page . chap. xxxviii . of knowledge and understanding in and about divine things , and of the want thereof ignorance about such things , and the evil thereof . page see more of the sottish nature of man , chap. . page . see also the giver of knowledge , chap. . page . chap. xxxix . of this present world , and the titles , honours , pleasures , and other things in this world : the use of them ; the snares and temptations in them ; and of the saints duties in relation to them . page chap. xl. of idolatry , setting up and worshi●ping strange gods , graven images , &c. page also , see worshipping the true god , chap. . page . chap. xli . of the angels ; their appearing to men ; what they are , and do . page chap. xlii . of the parable : and similitudes which christ spake . page chap. xliii . of the miracles and wonderful things which were done by christ and his apostles . page chap. xliv . of the kings of israel and judah ; how they came to their power and office. page also , see magistrates at large , chap. . page . chap. xlv . of sacrifices and altars , and calling upon the name of the lord before the giving of the law. page chap. xlvi . christianity a difficult thing ; or it 's hard to be a christian indeed . ibid. chap. xlvii . of time , or opportunity . page chap. xlviii . of the signs of the end of the world. page chap. xlix . encouragements to wait for , hope in , and cry to god , in a time when our case seems desperate ibid. chap. l. god takes notice of a little good in any . page chap. li. of vowes and promises to god. ibid. chap. lii . of blasphemies . page chap. liii . of israel's murmurings . page chap. liv. of diligence in our calling . page chap. lv. of voices , dreams and visions , by which god declared his mind of old . page chap. lvi . of the call and commission of the apostles equal , without superiority . page chap. lvii . of israel's return from the countries into which they are scattered . page chep . lviii . of the seventh day , and the laws about it . and the change of the first day of the week , page chap. lix . of usury . page chap. lx. of envy , hatred , emulation , discontent , strife . page chap. lxi . of murder ; the taking away of the life man. page chap. lxii . of adultery . page chap. lxiii . of drunkenness . page chap. lxiv . that great outward privileges , nor our own righteousness , will be security against judgment here or damnation hereafter , no cause of boasting . page chap. lxv . of words and deeds , neither true nor good , yet spoke and done to effect things designed , or prevent dangers . page chap. lxvi . of words and sayings expressive of choice only , not binding . page chap. lxvii . of sensible , sick , lost sinners , hungry thirsty souls ; longing ones , such whom christ came to seek , heal , satisfie and save . page chap. lxviii . of departed soul's ignorance of men and things here in this world. ibid. chap. lxix . of mary ( the mother of our lord , according to the flesh ) her having of children by joseph her husband . ibid. chap. i. of the scriptures , written word of god , the word of truth , their authority , use , end , and excellency , heb. . . chap. . , . prov. . . what nation so great , that hath statutes and judgments so righteous as all this law which i set before you this day ? deut. . . psal . . , . therefore shall ye lay up these words in your heart , and in your soul , and bind them for a sign upon your hand , that they may be as frontlets between your eyes . and you shall teach them your children , speaking of them when thou sittest in thine house , and when thou walkest by the way ; when thou lyest down , and when thou risest up . and thou shalt write them upon the dore-post of thy house , and upon thy gates , that your days may be multiplied , &c. deut. . , , . ch . . , , . thou shalt read the law before all israel in their hearing , &c. that they may hear , that they may learn , and fear the lord your god , and observe to do all the words of this law : and that their children , who have not known , may hear , and learn to fear the lord , &c. deut. . , , . ch . . , , . j●sh . . . when josiah heard it read , he rent his clothes , kings . , &c. ezra . . i have esteemed ( hid , or laid up ) the words of his mouth , more than my necessary food , ( or appointed portion , ) job . . the word of the lord is tryed , ( or refined , ) psal . . . psal . . . the law of the lord is perfect , converting the soul : the testimony of the lord is sure , making wise the simple : the statutes of the lord are right , rejoycing the heart : the commandment of the lord is pure , enlightning the eyes , &c. the judgments of the lord are true and righteous altogether , more to be desired than fine gold ; sweeter also than the honey , and the honey-combs , &c. moreover , by them is thy servant warned , psal . . , , , , . psal . . . psal . . . sam. . . lo , i come : in the volume of the book it is written of me , &c. psal , . . he established a testimony in jacob , and appointed a law in israel , which he commanded our fathers that they should make them known to their children , that the generation to come might know , the children who should be born should arise and declare to their children , that they might set their hope in god , and not forget the works of god , but keep his commandments , and might not be as their fathers , &c. psal . . , , , . because they rebelled against the words of god , and contemned the counsel of the most high ; therefore he brought down their heart , &c. psal . . . . luk. . . wherewithal shall a young man cleanse his ways ? by taking heed according to thy word , &c. thy word have i hid in my heart that , i might not sin against thee , &c. remember thy word unto thy servant , upon which thou caused me to hope , &c. i will speak of thy testimonies before kings : thy word hath quickned me , &c. unless thy law had been my delight , i had perished in my affliction , &c. thou , through thy commandments , hast made me wiser than mine enemies , &c. i have more understanding than all my teachers ; for thy testimonies are my meditation . i understand more than the ancients , &c. how sweet are thy words to my taste ! thy word is a lamp to my feet , &c. i hope in thy word : the entrance of thy words giveth light , it giveth understanding to the simple , psal . . , , , , , , , , , , , , . thou hast magnified thy word above all thy name , &c. all the kings of the earth shall praise thee , o lord : when they hear the words of thy mouth , psal . . , . he shewed his words to jacob , and his statutes and his judgments unto israel : he hath not dealt so with any nation . and as for his judgments , they have not known them , psal . . , . deut. . . whoso despiseth the word , shall be destroyed : but he who feareth the commandments , shall be rewarded , ( or in peace , ) prov. . , every word of god is pure , &c. prov. . . to the law , and to the testimony : if they speak not according to this word , it is because there is no light ( or morning ) in them , isa . . how beautiful upon the mountains are the feet of him who bringeth good-tidings , who publisheth peace , who bringeth good-tidings of good , who publisheth salvation , who faith unto zion , thy god reigneth , isa . . . as the rain cometh , &c. so shall my word be which goeth out of my mouth : it shall not return unto me void , but it shall accomplish that which i please , and it shall prosper in the thing whereto i sent it , isa . . , . to this man will i look , to him who is poor , &c. and trembleth at my word , &c. hear the word of the lord , ye who tremble at his word , &c. he shall &c. isa . . , . behold , the word of the lord , is to them a reproach : they have no delight in it . therefore i am full of the fury of the lord , &c. jer. . , . the wise men are ashamed , &c. lo they have rejected the word of the lord : and what wisdom is in them ? jer. . . luke . the prophet who hath a dream , let him tell a dream ; and he who hath my word , let him speak my word faithfully : what is the chaff to the wheat , faith the lord ? is not my word like as fire , saith the lord ; and like a hammer , which breaketh the rock in pieces ? jer. . , . i will shew thee that which is noted in the scriptures of truth , dan. . . because ephraim hath made many altars , &c. i have written unto him the great things of my law ; but they were counted as a strange thing , hos . . , . psal . . . behold , &c. i will send a famine , &c. not of bread , &c. but of hearing the word of the lord ; and they shall wander from sea to sea , &c. to seek the word o● the lord , and shall not find , amos. . . . do not my words do good to him who walketh uprightly , micah . . christ ( when the devil tempted him , ) said to him , it is written , man lives not by bread alone , &c. it is written again , thou shalt , &c. matt. . , , . whosoever heareth these sayings of mine , and doth them , i will liken him to a wise man , who buildeth his house upon a rock , &c. matt. . , . when the pharisees contended , christ said unto them , have ye not read what david did when he was an hungry : &c. or have ye not read in the law , how that on the sabbath-day ? &c. matt. . , , , . ch . . . have ye not read , that he who made them at the beginning , made them male and female , &c. what god hath joyned together , let no man , &c. matt. . , , . and he said , it is written , my house shall be called a house of prayer ; but ye have made it a den , &c. did ye never read in the scriptures , that the stone which the builders refused , the same is become the head of the corner , matt. . , , . luk. . . have not you read that which was spoken unto you by god , saying , i am , &c. matt. . , . luk. . , . all ye shall be offended , &c. for it is written , i will unite the shepherd , and the stock shall be scatterd abroad , &c. thinkest thou that i cannot now pray , &c. but how then shall the scriptures be fulfilled , that thus it must be ? &c. but all this was done , that the scriptures of the prophets might be fulfilled , matt. . , , , . luke . . ch . . , . jesus said , do ye not therefore err , because ye know not the scriptures , &c. mark . . heaven and earth shall pass away , but my words shall not pass away , mark . . luk. . . joh. . . they have moses and the prophets ; let them hear them , &c. if they hear not moses and the prophets , neither will they be persuaded , though one rose from the dead , luk. . , . when jesus taught his disciples , he said , o fools , and slow of heart to believe all that the prophets have spoken ! &c. and beginning at moses , &c. he expounded unto them in all the scriptures , the things concerning himself . &c. all things must be fulfilled which were written in the law of moses , and in the prophets , and in the psalms concerning me . then opened he their understandings , that they might understand the scriptures ; and he said unto them , thus it is written , and thus it behoved christ to suffer , &c. luke . , , , , . ch . . , . . ye have not his word abiding in you ; for whom he hath sent , ye believe not . search the scriptures , for in them ye think ye have eternal life , and they are they which testifie of me , &c. had ye believed moses , ye would have believed me ; for he wrote of me : but if ye believe not his writings , how shall ye believe my words ? john . , , , . ch . . . ch . . . christ said , it is written in the prophets , and they shall be all taught of god. every man therefore who hath heard and learned of the father , &c. joh. . . ch . . , . the word i have spoken , the same shall judge him in the last day , joh. . . i have given unto them the words which thou gavest me , and they have received them , &c. that the scriptures might be fulfilled . neither pray i for these alone , but for them also , who shall believe on me through their word , joh. . , , . matt. . , . these things are written , that ye might believe that jesus is the christ the son of god ; and that believing , ye might have life , joh. . . that scripture ought to be fulfilled which the holy ghost forespoke by the mouth of david , act. . , . when the apostles preached , they proved their doctrine by the scriptures ; but this is that which was spoken by the prophet , &c. and david , &c. act. . ch . . ch . . ch . . ch . . ch . . , . is it reason we should leave the word of god , and serve tables ? &c. act. . , , . ch . . . samaria had received the word of god , yet had not received the holy ghost . the eunuch reading the scripture , had philip sent to him to convert him by it , act. . , , , , , , , &c. luk. . . call for simon who shall tell thee words , whereby thou and all thy house shall be saved , act. . , . ch . . . sergius paulus desired to hear the word of god , &c. the whole city came together , to hear the word of god , &c. acts . , , , . acts . . those were more noble than those in thessalonica , in that they received the word with all readiness of mind , and searched the scriptures daily , whether those things were so , act. . . apollos , &c. mighty in the scriptures , &c. mightily convinced the jews , and that publickly : shewed by the scriptures , that jesus was christ , act. . , , . ch . . , . paul said , i wist not , brethren , that he was the high priest ; for it is written , thou shalt not speak evil of the ruler , &c. act. . . after the way they call heresie , so worship i , &c. believing all things which are written in the law , and the prophets , act. . . joh. . . saying ( saith paul ) none other things than those which the prophets and moses did say should come , act. . . there came many to paul , &c. to whom he expounded and testified the kingdom of god , persuading them concerning jesus , both out of the law of moses , and out of the prophets , from morning , &c. act. . . which he had promised , &c. by his prophets , in the holy scriptures , &c. the gospel of christ ; for it is the power of god to salvation , &c. rom. . , , &c. what advantage ? &c. much : because that unto them were committed the oracles of god. by the law is the knowledge of sin , rom. . , . ye have obeyed that form of doctrine whereinto ye were delivered , rom. . . i had not known sin , but by the law , &c. unless the law had said , thou , &c. rom. . . for the scripture saith , whosoever believeth on him , shall not be ashamed , &c. so then faith cometh by hearing , and hearing by the word of god , rom. . , . it is written , the reproaches , &c. for whatsoever things were written aforetime , were written for our learning ; that we , through patience , and comfort of the scriptures , might have hope , rom. . , . the mystery , which was kept secret since the world began ; but now is made manifest , and by the scriptures of the prophets , &c. made known , &c. rom. . , . ephes . . . ch . . , . the preaching of the cross , is , to them who perish , foolishness , &c. for it is written , i will destroy the wisdom of the wise , &c. cor. . , . which things we speak , not in the words which man's wisdom teacheth , but which the holy ghost teacheth ; comparing spiritual things , &c. cor. . , . when the apostle had mentioned many things israel did , &c. he faith , now all these things happened unto them for ensamples : and they are written for our admonition , upon whom the ends of the world are come , cor. . . rom. . , . ye keep the ordinances ( or traditions ) i as delivered them unto you , cor. . . i declare unto you the gospel which i preached , &c. by which also ye are saved , if ye keep in memory , &c. for i delivered unto you first of all that which i also received ; how that christ died for our sins , according to the scriptures ; that he was buried ; that he rose again the third day , according to the scriptures , cor. . , , , . we are not as many , who corrupt the word of god , ( or deal falsly with the word , ) cor. . . god , who commandeth the light to shine out of darkness , hath shined in our hearts , to give the light of the knowledge of the glory of god in the face of jesus , cor. . . ch . . . tim. . . there are some who would pervert the gospel , &c. but though we , or an angel from heaven , preach any other than that which we have preached unto you , let him be accursed : as we have said before , so say i now again ; if any man preach any other gospel unto you than that ye have received , let him be accursed . the gospel , &c. i neither received it of man , &c. but by the revelation of jesus , gal. . , , , , . the scripture foreseeing that god would , &c. the scripture hath concluded all under sin , gal. . , . jam. . . having your feet shod with the preparation of the gospel of peace , &c. and take , &c. the sword of the spirit , which is the word of god , ephes . . , . those things which ye have both learned and received , and heard and seen in me , do , and the god of peace shall be with you , philip. . . let the word of christ dwell in you richly , in all wisdom teaching and , &c. col. . . ye received the word of god , which ye heard of us ; ye received it not as the word of men , but ( as it is in truth ) the word of god , which effectually worketh also in you who believe , thes . . . as ye have received of us how ye ought to walk , and to please god , so ye would abound , &c. wherefore comfort ( or exhort ) one another with these words , thess . . , . hold the traditions ye have been taught , whether by word , or our epistle , thes . . . these things write i unto thee , &c. that thou mayest know how thou oughtest to behave thy felt in the house of god , &c. tim. . , . if thou put the brethren in remembrance of these things , thou shalt be a good minister of jesus , &c. tim. . . i charge thee before god , and the lord jesus christ , and the elect angels , that thou observe these things , without preferring one before another , &c. tim. . . ch . . , . if any men teach otherwise , and consent not to wholsom words , the words of our lord jesus , and to the doctrine which is according to godliness ; he is proud , ( or a fool , ) knowing nothing ; but doing about questions , and strifes of words , &c. tim. . , . tim. . , , , . hold fast the form of sound words , which thou hast heard of me , &c. tim. . . continue thou in the things which thou hast learned , and hast been assured of knowing of whom thou hast learned : and that , from a child , thou hast known the holy scriptures , which are able to make thee wise to salvation , &c. all scripture is given by inspiration of god , and is profitable for doctrine , &c. that the man of god may be perfect , throughly furnished unto all good works , tim. . , , , . preach the word , &c. for the time will come , they will not endure sound doctrine , &c. . tim. . , , . therefore ought we to give the more earnest heed to the things which we have heard , lest at any time we should let them slip : for , it the word spoken by angels was stedfast , &c. how shall we escape , if we neglect so great salvation , which at the first began to be spoken by the lord , was confirmed unto us by them who heard , god also bearing witness both with signs , &c. heb. . , , , . ch . . . wherefore , as the holy ghost saith , to day if ye will hear his voice , heb. . . the word of god is quick and powerful , and sharper than any two-edged sword ; piercing even to the dividing asunder of soul and spirit , &c. heb. . , . every one who useth milk , is unskilful in the word of righteousness , heb. . . begat he us with the word of truth , &c. be swift to hear , &c. the engrafted word , able to save , &c. jam. . , , . ephes . . . chap. . . tim. . . if you fulfil the royal law , according to the scripture , thou shalt love , &c. jam. . . being born again , not of corruptible seed , but , &c. by the word of god , which liveth and abideth for ever , &c. and this is the word which by the gospel is preached unto you , pet. . , . as new-born babes , desire the sincere milk of the word , that ye may grow thereby , pet. . . i will not be negligent to put you always in remembrance of these things , though ye know them , and be established in the present truth , &c. moreover , i will endeavour that you may be able , after my decease , to have these things always in remembrance : for we have , &c. we have also a more sure word of prophecy , whereunto ye do well that ye take heed , as unto a light which shineth in a dark place , &c. knowing this first , that no prophecy of the scripture is of any private ( or proper ) interpretation : for the prophecy came not in old ( or any ) time by the will of man ; but holy men of god spake as they were moved by the holy ghost , pet. . , , , , , , . this second epistle i write unto you , in both which i stir up your pure minds by way of remembrance , that ye may be mindful of the words which were spoken of before by the holy prophets , and of the commandment of us the apostles of the lord 〈◊〉 saviour , &c. paul also , according unto the wisdom given unto him , hath written unto you ; as also , in all his epistles , &c. in which are some things hard to be understood , which they who are unlearned , and unstable , wrest , as they do also other scriptures , to their own destruction , pet. . , , , . and these things write we unto you , that your joy may be full , joh. . . he who doth not abide in the doctrine of christ , hath not god , &c. if there come any unto you , and bring not this doctrine , receive him not into your house , neither bid him god-speed : for he who bids him god-speed , &c. joh. . , . it was needful for me to write to you , and exhort you , that you should earnestly contend for the faith which was once delivered unto the saints , &c. i will put you in remembrance , though ye once knew , &c. remember ye the words which were spoken before of the apostles of our lord jesus christ ; that they told you there should , &c. jud. vers . , , , . christ sent and signified by his angel unto his servant john , the things which must shortly come to pass , &c. blessed is he who readeth , and they who hear the words of this prophecy , and keep those things which are written therein , &c. write the things which thou hast seen , &c. rev. . , , , . you shall not add unto the word which i command you , neither diminish from it , deut. . . matth. . , , , . every word of god is pure , &c. add thou not unto his words , lest he reprove thee , and thou be found a lyar , prov. . , . i testifie , &c. if any man shall add unto these things , god shall add unto him the plagues which are written in this book . and if any man shall take away from the words of the book of this prophecy , god shall take away his part out of the book of life , &c. rev. . , . secret things belong to god ; revealed things to us and our children , that we may do all the words of this law , deut. . . pray for us , that the word of the lord may run , and be glorified , thes . . . see that ye refuse not him who speaketh : for , if they escaped not , who refused him who spake on earth ; much more shall not we escape , if we turn away from him who speaketh from heaven , heb. . . the parable of the good seed , sown in good and bad ground ; and the success thereof , matth. . , , , , &c. see preaching of the word , chap. . chap. ii of god. i. his names , and titles . in the beginning god created the heavens , &c. gen. . . and the lord god formed man , &c. gen. . . ch . . . ch . . . then began men to call upon the name of the lord , gen. . . and he was the priest of the most high god , &c. gen. . , , . the lord appeared unto abraham , and said , i am the almighty god , &c. gen. . . ch . . . rev. . . the name of the lord , the everlasting god , gen. . . the lord , the god of heaven , and the god of the earth , gen. . , . and god said unto moses , i am that i am , &c. thus shall you say , &c. i am hath sent me unto you , &c. the lord god of your fathers , the god of abraham , the god of isaac , and the god of jacob , hath sent me , &c. this is my name for ever ; and this is my memorial unto all generations , &c. the lord god of the hebrews , &c. exod. . , , . ch . . , . i appeared unto abraham , &c. by the name of god almighty ; but by my name jehovah was not known unto them , exod. . , . isa . . . chap. . . and the lord , &c. proclaimed the name of the lord , &c. the lord god , merciful and gracious , &c. the lord , whose name is jealous , is a jealous god , &c. exod. . , , . ch . . . the lord , the god of the spirits of all flesh , numb . . . ch . . . that thou mayest fear this glorious and fearful name , the lord thy god , deut. . . the lord god of gods , the lord god of gods , &c. josh . . . to sacrifice to the lord of hosts in shilo , &c. sam. . , . jer. . . the lord of hosts , the god of the armies of israel , &c. sam. . . isa . . . the god of israel said , the rock of israel spake to me , &c. sam. . . extol him who rideth upon the heavens , by his name jah , &c. psal . . . that men may know that thou , whose name alone is jehovah , the most high over all the earth , &c. psal . . . let them praise thy great and terrible name , holy , psal . . . holy and reverend is his name , psal . . . they have provoked the holy one of israel , isa . . . ezek. . . i am the lord , that is my name ; and my glory will i not give unto another , isa . . . jer. . . as for our redeemer , the lord of hosts is his name , the holy one of israel , isa . . . ch . . . jer. . . o the hope of israel , the saviour thereof , &c. jer. . . i will sanctifie my great name , &c. and the heathen shall know that i am the lord , ezek. . . so will i make my holy name known in the midst of my people israel : and the heathen shall know that i am the lord , the holy one of israel , ezek. . . the lord , the god of hosts is his name , amos . . ch . . . the lord hath sworn by the excellency of jacob , amos . . now the god of patience and consolation grant , &c. rom. . . . now the god of peace be with you all , &c. thes . . , . god is not the author of confusion , but of peace , cor. . . heb. . . god is light ; and in him is no darkness , joh. . . jam. . . god is love , joh. . , . and the lord god of the holy prophets sent ▪ &c. rev. . . ii. he is a spirit . god is a spirit , joh. . . iii. his excellency , majesty , greatness , perfection , glory and sovereignty , and absoluteness . he created the world , and all things in it , gen. . ch . . psal . . . psal . . psal . . , , &c. prov. . . and the fear of you , &c. shall be upon every beast , &c. into your hands are they delivered , &c. every moving thing that liveth shall be meat for you , &c. i have given you all things , &c. neither shall there be any more a flood to destroy the earth ▪ gen. . , , . when men endeavoured to prevent their being scattered , god scattered them by confounding their language , gen. . , , &c. and the lord said to abraham , &c. lift up thine eyes , &c. for all the land which thou seest , to thee will i give it , and to thy seed for ever , &c. gen. . , , , . exod. . . psal . . . cor. , , . the priest of the most high god , &c. the most high god , possessor of heaven and earth , gen. . , , , . psal . . . josh . . . who hath made man's mouth ? or who hath made the dumb , or deaf , or the seeing ? &c. have not i the lord ? exod. . . i am the lord , and i will bring you out from under the burthens of the egyptians , and i will rid you of their bondage , and i will redeem you with a stretched out arm , and with great judgment , &c. exod. . , . that thou mayest know that there is none like unto the lord our god , &c. i will sever , &c. to the end thou mayest know that i am the lord in the midst of the earth , exod. . , . ch . . , . ch . . . thy right hand , o lord , is become glorious in power , &c. hath dashed in pieces the enemy : and in the greatness of thine excellency thou hast overthrown , &c. with the blast of thy nostrils the waters were gathered , &c. who is like unto thee , o lord , amongst the gods , &c. glorious in holiness , fearful in praises , doing wonders , &c. the lord shall reign for ever and ever , exod. . , , , , , , , . psal . . . rev. . . i know that the lord is greater than all gods : for in the thing they dealt proudly , he was above them ; exod. . . and mount sinai was altogether on a smoke , because the lord descended , &c. and the whole mount quaked greatly , exod. . . ch . . , . and the glory of the lord abode upon mount sinai , &c. and the sight of the glory of the lord was like devouring fire on the top of the mount , &c. exod. . , . ezek. . . chap. . . chap. . . there will i meet with the children of israel , and they shall be sanctified by my glory , exod. . . i beseech thee , shew me thy glory , &c. thou canst not see my face : for there shall no man see me , and live , &c. and it shall come to pass , while my glory passeth by , that i will put thee in a clift , &c. exod. . , , , . i will do marvails , such as have not been done in all the earth , &c. and all the people , &c. shall see the work of the lord , for it is a terrible thing that i will do with thee , exod. . . the glory of the lord filled the tabernacle , exod. . , . levit. . . numb . . . chap. . . as truly as i live , all the earth shall be filled with the glory of the lord , because all those men who have seen my glory , and my miracles , &c. numb . . , . balaam said , &c. all that the lord speaketh , that i must do , numb . . . let the lord god of the spirits of all flesh set a man , numb . . . ch . . . o lord god , thou hast begun to shew thy servant thy greatness , and thy mighty hands : for what god is there in heaven , or in earth , that can do according to thy work , and according to thy might ? deut. . . the lord thy god is a consuming fire , a jealous god , &c. did ever people hear the voice of god , speaking out of the midst of the fire , as thou hast heard , and live , &c. the lord , he is god in heaven above , and upon the earth beneath ; there is none else , deut. . , , . ch . . , , . the lord thy god is among you , a mighty god , and terrible , deut. . . nehem. . . ch . . . the lord thy god , he who goeth before thee , is a consuming fire , &c. thine inheritance , which thou hast redeemed through thy greatness , &c. deut. . , . isa . . . behold , the heaven ; and the heaven of heavens , is the lord thy god's ; the earth also , with all that therein is , &c. for the lord your god is god of of gods , and lord of lords ; a great god , mighty and terrible ; who regardeth not persons , nor taketh rewards , deut. . , . josh . . . and know you , &c. the lord your god , his greatness , his mighty hand , and his stretched-out arm , and his miracles , and his acts which he did , &c. deut. . , . thou maist fear this glorious and fearful name , the lord thy god , deut. . . ascribe ye greatness unto our god , the rock ; his work is perfect , all his ways are judgment , &c. when the most high divided , &c. see now , that i , i am he , and there is no god with me ; i kill , and i make alive ; i wound , and i heal : neither is there any who can deliver out of my hands . for if i lift up my hand to heaven , &c. deut. . , , , , , , &c. there is none like unto the god of jesurun , who rideth upon the heavens in thy help , and in his excellency on the sky : the eternal god , thy refuge ; and underneath are everlasting arms , and he shall thrust out , &c. deut. . , . there is none besides thee ; neither is there any rock like our god , &c. the lord is a god of knowledge , and by him are actions weighed , &c. the lord killeth , and maketh alive ; he bringeth down to the grave , and bringeth up : the lord maketh poor , and maketh rich ; he bringeth low , and lifteth up : he raiseth up the poor , &c. so the pillars of the earth are the lord's , and he hath set the world upon them . he will keep the feet of his saints , &c. sam. . , , , , , , , , , , &c. job . , , , , . who is able to stand before this holy lord god ? sam. . . thou art great , o lord god : for none is like thee , neither is there any god beside thee , sam. . . chron. . . the earth shook and trembled , the foundations of heaven moved and shook , because he was wroth . there went up a smoke out of his nostrils ; and fire out of his mouth devoured , &c. sam. . , , , , . psal . . , , &c. the glory of the lord hath filled the house , king. . . thou art the god , thou alone , of all the kingdoms of the earth ; thou hast made heaven and earth , king. . . the heaven , and heaven of heavens cannot contain him , chron. . . ch . . . declare his glory , &c. for great is the lord , and greatly to be praised ; to be feared above all gods : for all the gods of the people are idols ; but the lord made the heavens . glory and honour are in his presence , strength and gladness in his place , &c. give unto the lord the glory due to his name , chron. . , , , , , &c. psal . . , . thine , o lord , is the greatness , and the glory , and the victory , and the majesty ; for all in heaven and earth is thine : thine the kingdom , o lord ; and thou art exalted above all . both riches and honour come of thee , and thou reignest over all , and in thine hand is power and might , and in thine hand to make great , and to give strength unto all , chron. . , . blessed be thy glorious name , who art exalted above all blessing and praises : thou , thou art lord alone ; thou hast made heaven , &c. and thou preservest them all , nehem. . , . the lord gave , and the lord hath taken away , job . . god , &c. who doeth great things , and unsearchable , without number : who giveth rain upon the earth , and sendeth waters upon the fields , to set up on high those who are low , &c. he disappointeth the devices of the crafty , so that their hands cannot perform , &c. job . , , , , , &c. canst thou by searching find out god ? canst thou find out the almighty to perfection ? &c. it he cut off , ( or make a change , ) and shut up , or gather together , then who can hinder him ? &c. job . , , , . ch . . , , , , &c. ch . . , . ch . . . psal . . . who knoweth not in all these , that the hand of the lord hath wrought this ; in whose hand is the soul of every living thing , and the breath of all mankind ? &c. with him is wisdom and strength , he hath counsel and understanding : behold , he breaketh down , and it cannot be built up again ; he shutteth up a man , and there can be no opening ; he withholdeth the waters , and they dry up , &c. he leadeth counsellors away spoiled , and maketh the judges fools ; he looseth the bonds of kings , &c. he leadeth princes away spoiled , and overthroweth the mighty , &c. job . , , , , , , , , , , , &c. shall not his excellency make you afraid ? and his dread fall upon you , job . . jer. . . job . . shall any teach god knowledge , seeing he judgeth those who are high , job . . he stretcheth out the north over the empty places , and hangeth the earth upon nothing ; he bindeth up the waters in his thick clouds , &c. he hath compassed the waters with bounds , until the day and night come to an end ; the pillars of heaven tremble and are astonished at his reproof . he divideth the sea , &c. by his spirit he hath garnished the heavens , &c. lo , these are parts of his ways : but how little a portion is heard of him ? but the thunder of his power , who can understand ? job . , , , , , , , . psal . . , , , , &c. jer. . . psal . . , , , &c. psal . . , . psal . . , , , &c. destruction from god was a terrour to me : and by reason of his highness , i could not endure , job . . isa . . . ch . . toto . god is greater than man : why dost thou strive against him ? for he giveth not account of any of his matters , job . , . ch . . . jer. . . job . . when he gives quietness , who can give trouble ? and when he hideth , who can behold him ? job . . he thundereth with the voice of his excellency , &c. god thundereth marvellously with his voice : great things doth he , which we cannot comprehend . for he faith to the snow , be thou on the earth : likewise to the small rain , &c. he sealeth up the hand of every man , that all men may know his works , &c. with god is terrible majesty , &c. job . , , , , , , &c. , . the lord said unto job , &c. where wast thou when i laid the foundations of the earth ? &c. who hath laid the measures thereof ? &c. job . toto . psal . . , , , , &c. who is able to stand before me ? who hath prevented me that i should repay ? whatsoever is under the whole heaven is mine , job . , . jer. . . psal . . , , , . the kings of the earth set themselves , &c. he that fitteth in heaven shall laugh : the lord shall have them in derision . then shall he speak unto him in his wrath , &c. yet have i set my king upon my holy hill sion , psal . . , , , , , . lord our god , how excellent is thy name in all the earth ? who hast set thy glory above the heavens , psal . . , . the lord is in his holy temple , the lord's throne is in heaven , psal . . . the heavens declare the glory of god , the firmament sheweth his handy-work , psal . . , . the kingdom is the lord's : and he is the governor among the nations , psal . . . psal . . , . who is the king of glory ? the lord of hosts , he is the king of glory , psal . . . the voice of the lord is upon the waters : the god of glory thundereth , the lord is upon many waters . the voice of the lord is powerful , ( ●x power : ) the voice of the lord is full of majesty : the voice of the lord breaketh the cedars , &c. the lord sitteth upon the floods : yea , the lord sitteth king for ever , psal . . , , , , , , . by the word of the lord were the heavens made , &c. he spake , and it was done : he commanded , and it stood fast . the lord bringeth the counsel of the heathen to nought ; he maketh the devices of the people of none effect : the counsel of the lord standeth for ever ; the thoughts of his heart to all generations , psal . . , , , , , . isa . . . psal . . , , , &c. zech. . . great is the lord , and greatly to be praised , psal . . . psal . . . verily , he is a god who judgeth in the earth , psal . . . let them know that god ruleth in jacob , unto the ends of the earth , selah , psal . . . isa . . . psal . . , . psal . . . he visiteth the earth , and watereth it , &c. enricheth it , &c. thou preparest them com , &c. psal . . , . . he that is our god , is the god of salvation ; and unto god the lord belong the issues from death , &c. to him who rideth upon the heaven of heavens , &c. his excellency is over israel , and his strength in the heavens . o god , thou art terrible out of thy holy places , &c. psal . . , , , . promotion cometh not from the east , &c. but god , the judge : he putteth down one , and setteth up another , psal . . , . in judah is god known , his name great in israel , &c. thou art more glorious and excellent than the mountains of prey , &c. at thy rebuke , o god of jacob , the chariot and horses are cast into a deep sleep . thou , thou art to be scared : and who may stand in thy sight when once thou art angry ? &c. he shall cut off the spirit of princes : he is terrible to the kings of the earth , &c. psal . . , , , , . nahum . , . who is so great a god as our god ? thou the god that doest wonders , &c. the waters saw thee , o god , &c. they were afraid ; the depths also were troubled , &c. psal . . , , . job . . god standeth in the congregation of the mighty : he judgeth among the gods , psal . . . that men may know that thou , whose name alone is jehovah , art the most high over all the earth , psal . . . psal . . . among the gods , none like unto thee , o lord ; neither is there any works like unto thy works . all nations whom thou hast made , shall come and worship before thee , &c. for thou art great , and doest wondrous things : thou art god alone , psal . . , , . psal . . . psal . . , , , , . who in the heaven can be compared unto the lord ? who among the sons of the mighty can be likened unto the lord ? god is greatly to be feared , &c. who is a strong lord , like unto thee , &c. psal . . , , , , . thou turnest man to destruction ; and sayest , return ye children of men , &c. psal . . , . job . . the lord reigneth ; he is cloathed with majesty , &c. the lord on high is mightier than the noise of many waters ; yea , than the mighty waves of the sea , psal . . , . psal . . . psal . . . psal . . , , , , &c. the lord is a great god , and a great king above all gods : in his hands are the deep places of the earth , &c. psal . . , , . psal . . . psal . . . psal . . , , &c. the lord made the heavens : honour and majesty are before him ; strength and beauty in his sanctuary , &c. psal . . , . fire goeth before him , and burneth up his enemies round about him , &c. the hills melt like wax at the presence of the lord , at the presence of the lord of the whole earth , &c. psal . . , , . psal . . . nahum . , . know ye , that the lord , he is god : he hath made us , and not we our selves . ( or , his we are ) psal . . . . the lord hath prepared his throne in the heavens , and his kingdom ruleth over all , psal . . . the lord is high above all nations , his glory above the heavens : who like unto the lord our god , who dwelleth on high ? &c. he raiseth the poor out of the dust , &c. that he may set him with princes , &c. he maketh the barren woman to keep house , &c. psal . . , , , , . our god is in the heavens ; he hath done whatsoever he pleased , &c. the heaven , the heavens are the lord's ; but the earth hath he given to the children of men , psal . . , . psal . . . i will speak of the glorious honour of thy majesty , and of thy wondrous works : and men shall speak of the might of thy terrible acts ; and i will declare thy greatness , &c. thy kingdom is an everlasting kingdom , and thy dominion throughout all generations , &c. psal . . , , . let them praise the name of the lord , for his name alone is excellent , his glory is above the earth and heaven , psal . . . the lot is cast into the lap , but the whole disposing thereof is of the lord , prov. . . there is no wisdom , nor understanding , nor counsel against the lord , prov. . . the building of babel , gen. . joseph's dream brought to pass , gen. from ch . . to ch . . i know that whatsoever god doeth , it shall be for ever ; nothing can be put to it , nor any thing taken from it : and god doth it , that men should fear before him , eccles . . . and they shall go into the holes of the rocks , and into the caves of the earth , for fear of the lord , and for the glory of his majesty , when he ariseth to shake terribly the earth , isa . . , , . job . , . holy , holy , holy , the lord of hosts ; the whole earth is full of thy glory . woe is me , &c. i have seen the king , the lord of hosts , isa . . . the lord of hosts hath purposed , and who shall disanul ? and his hand stretcheth out , who shall turn it back ? isa . . . great is the holy one of israel , in the midst of thee , isa . . . rev. . . let favour be shewed to the wicked , yet will he not , &c. behold the majesty of the lord , isa . . . the lord of hosts , wonderful in counsel , and excellent in working , isa . . . the lord god , &c. who hath measured the waters in the hollow of his hand , and meted out heaven with the span , and comprehended the dust of the earth in a measure , and weighed the mountains in scales , and the hills in a ballance . who hath directed the spirit of the lord ; or being his counsellor , hath taught him ? with whom took he counsel ? &c. behold , the nations are as the drop of a bucket , and are counted as the small dust of the ballance . behold , he taketh up the isles as a very little thing , &c. all nations before him are as nothing ; and they are counted to him less than nothing , and vanity . to whom then will ye liken god ? or what likeness will ye compare unto him ? &c. he who sitteth upon the circle of the earth , &c. that bringeth the princes to nothing , &c. to whom will ye liken me , or shall i be equal , saith the holy one ? lift up your eyes on high , and behold who hath created these things , isa . . , , , , , , , , , , , . ch . . . ch . . , , . jer. . . job . , , . yea , before the day was , i am he ; and there is none that can deliver out of my hand : i will work , and who shall let , &c. i the lord , your holy one , the creator of israel , your king , &c. who maketh a way in the sea , and a path in the mighty waters , &c. i have given jacob to the curse , and israel to reproaches , isa . . , , , . i the lord , who maketh all things , who stretcheth forth the heavens alone , who spreadeth abroad the earth by my self ; who frustrateth the tokens of the lyars , and maketh diviners mad ; who turneth wise men backward , and maketh their knowledge foolish , &c. who saith to the deep , be dry ; and i will dry , isa . . , , . rev. . . ch . . . i form light , and create darkness : i make peace , and create evil : i the lord do all these things , &c. woe to him who striveth with his maker : let the potsheard strive with the potsheards of the earth , &c. i have made the earth , and created man upon it : i , even my hands , have stretched out the heavens , &c. every knee shall bow to me ; every tongue shall swear , &c. isa . . , , , , . to whom will ye liken me ? &c. i am god , my counsel shall stand , i will do all my pleasure , isa . . , , . behold , at my rebuke i dry up the sea , &c. i cloath the heavens with blackness , &c. isa . . , . nahum . . my word shall accomplish what i please , and it shall prosper , isa . . . thus saith the high and lofty one , who inhabiteth eternity , whose name is holy ; i dwell in the high and holy place , &c. isa . . . thus saith the lord , the heaven is my throne , and the earth my foot-stool : where is the house ye build unto me ? and where is the place of my rest ? for all these things hath mine hand made , &c. isa . . , . chron. . . ch . . . hath a nation changed their gods , which are yet no gods ? but my people have changed their glory , &c. jer. . . the lord our god , who giveth rain , both the former and the latter in its season ; he reserveth unto us the appointed week of the harvest . jer. . . there is none like unto thee , o lord ; thou art great , and thy name is great in might . who would not fear thee , o king of nations ? for to thee doth it appertain ; forasmuch as among all the wise men of the nations , and in all their kingdoms , are none like unto thee , &c. at his wrath the earth shall tremble , and the nations , &c. he hath made the earth by his power , &c. the portion of jacob is not like them ; for he is the former of all things , jer. . , , , , , , . ch . . , , . job . . cannot i do with you as this potter , saith the lord ? behold , as the clay in the potter's hand , so are ye in my hand , o house of israel . at what instant i shall speak concerning a nation , and concerning a kingdom , to pluck up , aud to pull down , and to destroy , &c. jer. . , , , . thus saith the lord of hosts , &c. i have made the earth , the man and the beast that are upon the ground , by my great power , and by my out-stretched arm ; and have given it unto whom it seemeth meet unto me : and now have i given all these lands into the hand of nebuchadnezzar , &c. jer. . , , . &c. ch . . . the great , the mighty god , the lord of hosts is his name ; great in counsel , and mighty in works , &c. i the lord , the god of all flesh : is any thing too hard for me ? jer. . , , . who is like me ? who will appoint me the time ? ( or convince me in judgment ? ) who is that shepherd ? who will stand before me ? jer. . . behold , all souls are mine ; as the soul of the father , so also the soul of the son is mine . ezek. . . psal . . . behold , the glory of the god of israel , &c. and his voice was like a voice of many waters , and the earth shined with his glory , &c. the glory of the lord filled the house , ezek. . , , . ch . . . ch . . . wisdom and might are his ; and he changeth the times and the seasons : he removeth kings , and setteth up kings , &c. the god of heaven hath given thee a kingdom , power and glory , &c. and in the days of these kings shall the god of heaven set up a kingdom , which shall never be destroyed , &c. he is a god of gods , and lord of kings , dan. . , , , , , . ye servants of the most high god , come forth , &c. dan. . . mark . . luke . , , . his kingdom is an everlasting kingdom , and his dominion from generation to generation , &c. the most high ruleth in the kingdoms , and giveth it to whomsoever he will , and setteth up over it the basest of men , &c. the most high , &c. whose dominion is an everlasting dominion , &c. and all the inhabitants of the earth are reputed as nothing , and he doth according to his will in the army of heaven , and the inhabitants of the earth ; and none can stay his hand , or say unto him , what doest thou ? &c. those who walk in pride , he is able to abase , dan. . , , , , , , . jer. . . luke . . the god in whose hands thy breath is , and whose are all thy ways , hast thou not glorified , dan. . . thy god , he who formeth the mountains , and createth the wind , ( or spirit ) &c. amos . . the lord hath sworn by the excellency of jacob , amos . . who can stand before his indignation ? and who can abide in the fierceness of his anger , &c. nahum . . i am a great king , saith the lord of hosts ; and my name is dreadful among the heathen , m●l . . . thine is the kingdom , and the power , &c. ma● . . . pray ye therefore the lord of the harvest , that he will send sorth labourers into the harvest , matt. . . i thank thee , o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . even so , father ; for it seemed good in thy sight . all things are delivered to me of my father . with god all things are possible , matt. . . , . ch . . . luke . . the god of glory appeared unto our father abraham , &c. howbeit , the most high dwelleth not in temples made with hands ; as saith the prophet , heaven is my throne , &c. he looked up , &c. and saw the glory of god , and jesus standing , &c. acts . , , . turn from these vanities , unto the living god , who made heaven and earth , and the sea , and all things therein , &c. he gave us rain from heaven , and fruitful seasons , &c. acts . , . rev. . . god , who made the world , and all things therein , seeing that he is lord of heaven and earth , dwelleth not in temples made with hands , neither is worshipped with men's hands , as though he needed any thing ; seeing he giveth to all , life and breath , and all things ; and hath made of one blood all nations of men , to dwell on the face of the earth ; and hath determined the times before-appointed , and the bounds of their habitations , &c. for in him we live , and move , and have our being , &c. acts . , , , , . psal . . , , . for the invisible things of him , &c. are clearly seen , &c. his eternal power and godhead , &c. they glorified him not as god , &c. and changed the glory of the incorruptible god , rom. . , , . for of him , and through him , and to him are all things , &c. rom. . , . who worketh all things according to the counsel of his own will , &c. the god of our lord jesus , the father of glory , ephes . . , . who shall be punished with everlasting destruction , from the presence of the lord , and from the glory of his power , when he shall come to be glorified in his saints , thes . . , . god who quickeneth all things , &c. who is the blessed , and only potentate ; the king of kings , and lord of lords : who only hath immortality ; dwelling in the light , which no man can approach unto ; whom no man hath seen , nor can see ; to whom be honour and power everlasting , tim. . , , . ephes . . . who being the brightness of his glory , &c. sate down on the right hand of the majesty on high , heb. . . ch . . . he who buildeth all things , is god , heb. . . it is a fearful thing to fall into the hands of the living god , heb. . . for our god is a consuming fire , heb. . . there is one law-giver , who is able to save , and to destroy , james . . the god of all grace , who hath called us unto h●s eternal glory , &c. pet. . . jude , ver . . there came such a voice to him , from the excellent glory , &c. pet. . . thou hast created all things ; and for thy pleasure they are and were created , rev. . . the city had no need of the sun , &c. for the glory of god did lighten it , &c. rev. . . iv. he is invisible . and he said , thou canst not see my face ; for there shall no man see my face , and live , exod. . . lo , he goeth-by me , and i see him not ; he passeth on also , but i perceive him not , job . . ch . . , . no man hath seen god at any time , &c. john . . john . . ye have neither heard his voice at any time , nor seen his shape , john . . not that any man hath seen the father , save he which is of god , he hath seen the father , &c. john . . the invisible things of him , even his eternal power and godhead , rom. . . who is the image of the invisible god , col. . . who , &c. dwelling in the light , which no man can approach unto , whom no man hath seen , nor can see , tim. . . now to the king eternal , immortal , invisible , &c. tim. . . v. incorruptible . who changed the glory of the uncorruptible god into an image , &c. rom. . . to the king , &c. immortal , &c. tim. . . ch . . . vi. he is the most strong , almighty , and omnipotent god ; a rock . the lord appeared to abraham , and said , &c. i am the almighty god , &c. gen. . . ch . . . ch . . . and the lord said , &c. is any thing too hard for the lord ? gen. . , . jer. . . his hands were made strong by the hands of the mighty god of jacob , &c. by the almighty , &c. gen. , , . i will redeem you with a stretched-out arm , exod. . . jer. . . the lord is a man of war , &c. thy right hand , o lord , is become glorious , &c. exod. . , . he who saw the vision of the almighty , &c. numb . . , . thou hast shewed thy servant , &c. thy mighty hand : for what god is there , &c. who can do according to thy works , and according to thy might ? deut. . . thou shalt not fear , &c. for the lord thy god is among you ; a mighty god , deut. . . the lord thy god , &c. he is a consuming fire , deut. . . jehovah , &c. is the god of gods , &c. the most strong , the greatest , and the most powerful , &c. deut. . . he is the rock , his work is perfect , &c. jesurun , &c. forsook god , &c. and lightly esteemed of the rock of his salvation , &c. of the rock who begat thee thou art unmindful , &c. their rock is not as our rock , the enemies themselves being judges , &c. neither is there any who can deliver out of my hand , deut. . , , , , . sam. . . sam. . . . psal . . . that all the people of the earth might know the hand of the lord ; that it is mighty , that ye may fear , &c. josh . . . ch . . . the almighty hath dealt very bitterly with me , &c. and the almighty hath afflicted me , ruth . , . john . . there is no restraint to the lord , to save by many , or by few , sam. . . the strength of israel will not lie , &c. sam. . . behold , god is mighty , &c. mighty in strength , &c. job . . isa . . . shall he who contendeth with the almighty instruct ? &c. hast thou an arm like god ? or canst thou thunder ? &c. job . . . ch . . . i know that thou canst do every thing , and that no thought can be with-holden , job . . luke . . matt. . . who is a strong lord like unto thee ? &c. thou hast a mighty arm : strong is thine hand , high is thy right hand , psal . . , , . isa . . . psal . . . rev. . . the lord is cloathed with strength , psal . . . they shall fight against thee , but they shall not prevail against thee , for i am with thee , saith the lord , jer. . . james . . the everlasting god never faints , neither is weary , &c. he giveth power to the faint , &c. isa . . , . the lord is , &c. a strong-hold in the day of trouble , nahum . . the lord thy god in the midst of thee is mighty , zephan . . . cor. . . isa . . . ch . . . with god all things are 〈◊〉 , mark . . luke . . do we provoke the lord ? &c. are we stronger than he ? cor. . . to him who is able to do exceedingly , abundantly above all that we ask or think , according to the power that worketh in us , ephes . . . rom. ● . . strengthened , &c. according to his glorious power , &c. col. . . ephes . . , , &c. our god is a consuming 〈◊〉 h●b . . . humble your selves therefore under the mighty hand of god , &c. pet. . . lord god almighty , rev. . . ch . . . ch . . . ch . . . the lord god omnipotent reigneth , rev. . . vii . he is omniscient , omnipresent , immense . thou , lord , seest me : for she said , have i here looked after him that seeth me ? gen. . . the lord is a god of knowledge ; and by him actions are weighed , sam. . . job . . ch . . . the lord seeth not as man seeth ; for man looketh on the outward appearance , but the lord looketh on the heart , sam. . . luke . . thou , thou only knowest the hearts of all the children of men , kings . . the lord searcheth all hearts , and understandall the imaginations of the thoughts : if thou seek him , he , &c. chron. . . deut. . . psal . . . behold , the heaven , and the heaven of heavens cannot contain thee , &c. chron. . . jer. . . hell is naked before him , and destruction hath no covering , job . . god understandeth the way thereof , and he knoweth the place thereof : for he looketh to the ends of the earth , and seeth under the whole heaven , job . , , . isa . . . his eyes are upon the ways of man , and he seeth all his goings , &c. no darkness , where the workers of iniquity may hide themselves , job . , . psal . . , . job . . the righteous god trieth the hearts and reins , psal . . . jer. . . the lord looketh from heaven , and beholdeth all the sons of men , &c. psal . . , , . heaven is thy throne , earth is thy foot-stool , psal . understand , ye brutish , &c. he that planteth the ear , shall he not hear ? he that formeth the eye , shall he not see ? &c. the lord knoweth the thoughts of man , that they are vanity , psal . . , , . cor. . . thou , &c. understandest my thoughts afar off ; thou , &c. art acquainted with all my ways : for , not a word in my tongue , but loe , o lord , thou knowest it altogether , &c. such knowledge is too wonderful for me , &c. whither shall i go from thy spirit ? or whither shall i flee from thy presence ? if i ascend up into heaven , thou art there , &c. psal . . , , , , , , , , &c. prov. . . jer. . , . job . . the eyes of the lord are in every place , beholding the good and the bad , &c. hell and destruction are before the lord : how much more then the hearts of the children of men ? prov. . , . chron. . . woe unto them who seek deep to hide their counsel from the lord , and say , who seeth us ? who knoweth us ? shall the thing framed say of him that framed it , he had no understanding ? isa . . , . mine eyes are upon all their ways , they are not hid from my face ; neither is their iniquity h●d from mine eyes , jer. . . ch . . , . i the lord search the heart , i try the reins , jer. . . ch . . . psal . . can any hide himself in secret places , that i shall not see him ? &c. do not i fill heaven and earth ? jer. . , . i know the things which come into thy mind , every one of them , ezek. . . amos . . he revealeth the deep and secret things : he knoweth what is in the darkness , and the light dwelleth with him , dan. . , . job . . thy father who seeth in secret himself shall reward thee openly , &c. your father knoweth what things ye have need of , before ye ask him , matt. . , , , . rom . . but of that day and hour knoweth no man , &c. but the father , mark . . known unto god are all his works , from the beginning of the world , acts . . that should seek the lord , &c. though he be not far from every one of us , acts . . o the depth of the riches , &c. of the knowledge of god , &c. rom. . , . pleasing , &c. god who trieth our hearts , &c. thes . . . neither is there any creature that is not manifest in his sight : but all things are naked and opened unto the eyes of him with whom we have to do , heb. . , . this is the message , that god is light , and that in him is no darkness , john . . viii . he is most wise . he is wise in heart , and mighty in strength , &c. job . . ch . . . shall any teach god knowledge , seeing he judgeth them who are high ? job . , . the lord of hosts , wonderful in counsel , isa . . . the lord is a god of judgment , isa . . . he hath established the world by his wisdom , and hath stretched out the heavens by his discretion , jer. . . ch . . . prov. . , . o the depth of the riches , both of the wisdom and knowledge of god! how unsearchable are his judgments ? &c. who hath been his counsellor ? &c. rom. . , , . to god , only wise , be glory , &c. rom. . . tim. . . the foolishness of god is wiser than men , cor. . . that by the church might be made known , &c. the manifold wisdom of god , &c. ephes . . . to the only wise god , our saviour , be glory , &c. jude , vers . . ix . he is most holy. who like thee , o lord ? &c. glorious in holiness ? &c. exod. . . 〈◊〉 lord thy god 〈◊〉 a jealous god , visiting the iniquiry , &c. exod. . . 〈◊〉 . . ye shall be holy ; for i am holy , &c. levit. . . . ch . . . ch . . . i the lord , who sanctifieth you , am holy , lev. . . for the lord thy god is a jealous god among you , deut. . . the lord ; for he is an holy god : he is a jealous god , he will not forgive , &c. josh . . . there is none holy as the lord ; for there is none besides , sam. . . who is able to stand before this holy lord god ? sam. . . josh . . , . shall mortal man , &c. be more pure than his maker ? job . . . ch . . , . the holy one of israel is our king , psal . . . psal . . . the knowledge of the holy , is understanding , prov. . . holy , holy , holy , is the lord of hosts , isa . . . behold , from the habitations of thy holiness , &c. the people of thy holiness have possessed , &c. isa . . . . so will i make my holy name known in the midst of my people israel , &c. and the heathen shall know that i am the lord , the holy one in israel , ezek. . . isa . . , . the lord god hath sworn by his holiness , &c. amos . . thou art of purer eyes than to behold evil ; and canst not look at iniquity , habak . . . god cannot be tempted with evil , neither tempteth he any man , james . . holy , holy , holy , lord god almighty , which was , and is , &c. rev. . . who shall not fear thee , o lord ? &c. for thou only art holy , &c. rev. . . x. he is most just . shall mortal man be more just than god ? job . . a god of truth , and without iniquity : just and right is he , deut. . . thou art just in all that is brought upon us , for thou hast done right , &c. n●hem . . . jer. . . lam. . , . surely god will not do wickedly , neither will the almighty pervert judgment , &c. wilt thou condemn him who is most just ? job . , , , . psal . . . job . . he is excellent , &c. and in plenty of justice , job . . the righteous lord loveth righteousness , &c psal . . . psal . . . psal . . . justice and judgment are the habitation of thy throne , psal . . . no god besides me , a just god , &c. isa . . . i am the lord , who exercise , &c. judgment and righteousness in the earth , &c. jer. . . psal . . . psal . . . the justice of god , both towards the righteous and wicked , argued at large , ezek . ch . . , , &c. the lord our god is righteous in all his works which he doth , dan. . . the just lord is in the midst thereof ; he will not do iniquity : every morning he doth bring his judgment to light , zeph. . . hos . . . for god is not unrighteous , to forget your work and labour of love , which ye have shewed , &c. heb. . . ezek. . , , &c. to . lord god almighty , just and true are thy ways , &c. rev. . . xi . he is compassionate , pitiful , and merciful . the men laid hold upon his hand , &c. the lord being merciful to him , gen. . . the lord , the lord god , merciful and gracious , &c. keeping mercy for thousands , &c. exod. . , . the lord is , &c. of great mercy , numb . . . psal : . . the lord thy god is a merciful god ; he will not forsake th●e , neither destroy thee , &c. deut. . . o give thanks unto the lord , &c. for his mercy endures for ever , chron. . . chron. . . psal . . , , , . for the lord your god is gracious and merciful , and will not turn away his face from you , if ye return , &c. chron. . . psal . . . thou a god , &c. merciful , slow to anger , &c. for thy great mercy sake thou didst not consume them , &c. for thou art a gracious and merciful god , nehem. . , . psal . . . lam. , , . joel . . thy mercy , o god , is in the heavens , &c. psal . . psal . . . thou a god full of compassion , and gracious long-suffering , and plenteous in mercy , &c. psal . . . psal . . . psal . . . psal . . , . mercy , &c. shall go before thy face , psal . . . the lord is god : his mercy is everlasting , psal . . . the lord is merciful , &c. he will not alway chide , &c. as the heaven is high above the earth , so great is his mercy towards them who fear him , &c. like as a father pitieth his children , so the lord pitieth them who fear him ; for he knoweth our frame , he remembreth that we are dust , psal . . , , , , , &c. hos . . , . james . . his mercy endureth for ever , &c. psal . . , , &c. luke . . where , &c. is the founding of thy bowels , and of thy mercies ? isa . . . i will not cause mine anger to fall upon you , for i am merciful , saith the lord : i will not keep anger for ever , &c. jer. . . judges . , . ephraim , my dear son , &c. my bowels are troubled for him : i will surely have mercy on him , &c. jer. . . chron. . . to the lord our god belongs mercy , &c. dan. . . i knew that thou art a gracious god , and merciful , flow to anger , and of great kindness , and repentest thee of the evil , &c. jonah . . joel . . hos . . , . judg. . . who is a god like unto thee , who pardoneth iniquity ? &c. he retaineth not his anger for ever , because he delighteth in mercy , micah . . i am the lord , who change not ; therefore ye sons of jacob are not consumed , mal. . . lam. . . remission of their sins : through the tender mercies ( or bowels of mercy ) of our god , whereby the day-spring from on high , &c. luke . , , . blessed be god , &c. father of mercies , and god of all comfort , cor. . . but god , who is rich in mercy , for his great love , &c. ephes . . . see chap. . xii . he is long-suffering , and patient . my spirit shall not always strive , &c. yet his days shall be an hundred and twenty years , gen. . . the lord , &c. long-suffering , &c. exod. . . psal . . . the lord is long-suffering , &c. num. . . thou art a god , &c. slow to anger , &c. neh. . . psal . . . joel . . jonah . . despisest thou the , &c. forbearance and long-suffering , &c. rom. . . the lord is not slack , &c. but his long-suffering to usward , &c. pet. . , . xiii . he is gracious , good , kind , and bountiful . i am gracious , exod. . . the lord god , merciful and gracious , &c. abundant in goodness , &c. exod. . . psal . . . thou a god , &c. gracious , &c. and of great kindness , nem. . . . for the lord god is a sun and shield ; no good thing will he withhold from them who walk uprightly , psal . . . for the lord is good , &c. psal . . . psal . . . psal . . , , , &c. great is thy bounty above the heavens , psal . . . they shall abundantly utter the memory of thy great goodness , &c. the lord is gracious , &c. the lord is good to all , &c. psal . . , , . therefore will the lord wait , that he may be gracious to you , &c. and that he may have mercy , &c. isa . . . let him who glorieth glory in this , that , &c. he knoweth me , that i am the lord , who exerciseth loving-kindness , &c. in the earth : for in these things i delight , saith the lord , &c. jer. . ● . matt. . . the lord your god ; for he is , &c. of great kindness , &c. joel . . jonah . . not knowing that the goodness of god leadeth thee to repentance , rom. . . the forgiveness of sins , according to the riches of his grace , wherein he hath abounded towards us , &c. ephes . . . that in the ages to come , he might shew the exceeding riches of his grace , in his kindness towards us , through jesus christ , ephes . . . god , who giveth unto all men liberally , and upbraideth not ; and it shall be given , &c. james . . the god of all grace , who hath called us , &c. pet. . . xiv . he is faithfulness , and truth . the lord , &c. abundant in goodness and truth , exod. . . god is not a man , that he should lye , &c. hath he said , and shall not he do it ? or hath he spoken , and shall he not make it good ? numb . . . heb. . . sam. . . tit. . . rom. . . know therefore that the lord thy god , he is god , the faithful god , who keepeth covenant , &c. to a thousand generations , &c. deut. . cor. . . tim. . . not one thing hath failed of all the good things which the lord your god spake concerning you ; all are , &c. josh . . . ch . . . thou art that god , and thy words be true , and thou hast promised , sam. . . heb. . . kings . . thy faithfulness reacheth to the clouds , psal . . . psal . . . the heavens shall praise thy wonders , o lord : thy faithfulness also in the congregation of thy saints , &c. mercy and truth shall go before thy face , &c. nevertheless , my loving-kindness will i not utterly take from him ; nor suffer my faithfulness to fail , psal . . , , . psal . . . deut. . . psal . . . the lord is good , &c. his truth endureth to all generations , psal . . . psal . . . psal . . , . he will ever be mindful of his covenant , &c. the works of his hands are verity , &c. are done in truth and uprightness , psal . . , , . happy is he , &c. whose hope is in the lord his god , &c. who keepeth truth for ever , psal . . , . heb. . . he who blesseth himself in the earth , shall bless himself in the god of truth : and he who sweareth in the earth , shall swear by the god of truth , isa . . . great is thy faithfulness , &c. out of the mouth of the most high proceedeth not evil and good , &c. lam. . , . god is faithful , and will not suffer you to be tempted above that you are able , &c. cor. . . thes . . . cor. . . two immutable things , wherein it is impossible for god to lye , &c. heb. . . commit the keeping of their souls , &c. as unto a faithful creator , pet. . . how long , o lord , holy and true , dost thou not judge and avenge , &c. rev. . . xv. he is unchangeable . i am the lord , i change not ; therefore , ye sons of jacob are not consumed , &c. mal. . . god willing , &c. to shew the heirs of promise the immutability of his counsel , confirmed it by an oath ; that by two immutable things , in which it was impossible for god to lye , &c. heb. . , . the father of lights , with whom is no variableness , or shadow of turning , james . . xvi . he is infinite , and unsearchable . unto god would i commit my cause ; who doth great things , and unsearchable , &c. job . . ch . . , . who doth great things , past finding out , &c. loe , he goeth by me , and i see him not : he passeth on also , but i perceive him not , job . , . ch . . , . canst thou by searching find out god ? canst thou find out the almighty unto perfection ? job . . by his spirit he hath garnished the heavens , &c. loe , these are part of his ways ; but how little a portion is heard of him ? job . . behold , god is great , and we know him not ; neither can the number of his years be searched out . job . . great things doth he , which we cannot apprehend , &c. touching the almighty , we cannot find him out : he is excellent in power , &c. job , . thy way is in the sea , and thy path in the great waters : and thy foot-steps are not known , psal . . . o lord , how great are thy works , and thy thoughts are very deep , psal . . . great is the lord , &c. and his greatness is unsearchable , psal . . . great is our lord , &c. his understanding is unsearchable , psal . . . who hath ascended up into heaven ? &c. what his name ? or what his son's name ? if thou can●t tell ? prov. . . as thou knowest not what is the way of the spirit , nor how the bones do grow in the womb , &c. even so thou knowest not the work of god , who maketh all , eccles . . . hast thou not known , hast thou not heard the everlasting god ? &c. there is no searching of his understanding , isa . . . neither knoweth any man the father , save the son , and he to whomsoever the son will reveal him , matth. . . o the depth of the riches , both of the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ; for who hath known the mind of the lord ? or who hath been his counsellor ? &c. rom. . , , . xvii . he is eternal . and abraham , &c. called there on the name of the lord , the everlasting god , gen. . . the eternal god is thy refuge ; and underneath are the everlasting arms , deut. . . and also the strength ( or eternity ) of israel will not lye , sam. . . the lord shall endure for ever , &c. psal . . . psal . . . before the mountains were brought forth , &c. even from everlasting to everlasting thou art god , &c. for a thousand years in thy sight are as yesterday when it is past , and as a watch in the night , psal . . , . pet. . . thou , lord , art high for evermore , psal . . . the lord reigneth , &c. thy throne is established of old : thou art from everlasting , psal . . , . psal . . . thou , o lord , shalt endure for ever : and thy remembrance unto all generations , &c. they shall perish , but thou shalt endure , &c. thou art the same , and thy years shall have no end , psal . . , , . lam. . . thy name , o lord , endureth for ever : and thy memorial throughout all generations , psal . . . isa . . . hast thou not known , &c. that the everlasting god , the lord , &c. isa . . . yea , before the day was , i am he , &c. isa . . . thus saith the lord , &c. i the first , and i the last ; and besides me , there is no god , isa . . , . ch . . . ch . . . thus saith the high and lofty one , who inhabiteth eternity , &c. isa . . . the lord , the true god , he is , &c. an everlasting king , jer. . . dan. . , . thou , lord , remainest for ever : thy throne from generation to generation , lam. . . for the invisible things of him , &c. even his eternal power and godhead , rom. . . now is made manifest , &c. according to the commandment of the everlasting god , rom. . . christ , &c. who through the eternal spirit offered himself , &c. heb. . . now unto the king eternal , &c. the only wise god , &c. tim. . . i am alpha and omega , the beginning and the ending , faith the lord ; which is , and which was , and which is to come : the , almighty , &c. rev. . , , . ch . . . ch . . . ch . . . lord god almighty , which was , and is , and is to come , rev. . . worshipped him who liveth for ever and ever , rev. . . ch . . . xviii . he only is the true and living god. unto thee it was shewed , that thou mightest know that the lord , he is god ; there is none else besides him , &c. know therefore this day , and consider it in thine heart , that the lord , he is god in heaven above , and upon the earth beneath ; there is none else , deut. . , . ch . . . sam. . . the lord our god is one lord , deut. . . mark . , . corin. . , , . galat. . . mal. . . see now that i , i am he ; and there is no god with me : i kill , and i make alive ; i wound , and i heal , &c. deut. . . isa . . , , . and joshua said , hereby shall ye know that the living god is among you ; and that he will , &c josh . . . ruth . . sam. . . sam. . kings . . job . . . deut. . . who is god , save the lord ? and who is a rock , save our god ? sam. . . psal . . . exod. . . sam. . . o lord god of israel , &c. thou art the god , thou alone , of all , &c. kings . , . nehem . . psal . . . now , for a long season , israel had been without the true god , caron . . . my heart and flesh crieth out for the living god , psal . . . jer. . . from everlasting to everlasting , thou art god , psal . . . know ye , that the lord , he is god ; he hath made us , and his we are , &c. psal . . . kings . . ch . . . kings . . i am the lord , that is my name ; and my glory will i not give to another , neither my praise to graven images , isa . . . thus saith the lord , the king of israel , &c. i am the first , and i the last ; and besides me , there is no god , &c. have not i told you from that time and have declared ye are my witnesses ? is there a god besides me ? yea , no god , &c. isa . . . ch . . , , , , , . ch . . , , . ch . . . joel . . but the lord is the true god ; he is the living god , jer. . . ch . . . matth. . . john . , . are there any among the vanities of the gentiles who can cause rain ? &c. art not thou he , o lord our god ? &c. thou hast made all , jer . . behold , i the lord , the god of all flesh : is there any thing too hard for me ? jer. . . psal . . . and this is life eternal , that they might know thee , the only true god , and jesus , &c. joh● . . . thes . . . turn from these vanities , unto the living god , who made heaven , &c. acts . . cor. . . tim. . . thes . . . who changed the glory of the incorruptible god into the image of corruptible man , &c. and changed the truth of god into a lye , and worshipped and served the creature more than the creator , who is blessed for ever , amen . rom. . , . we know , &c. that there is none other god but one . for though there be that are called gods , &c. but to us , there is but one god , &c. of whom are all things , cor. . , , . tim. . . who only hath immortality dwelling in the light , &c. tim. . . it is a fearful thing to fall into the hands of the living god , heb. . . worshipped him who liveth for ever and ever , rev. . , , . ch . . . ch . . . ch . . . the angel swore by him who liveth for ever and ever , &c. rev. . . ch . . . see more of worshipping of god , chap. . see idolatry , chap. . chap. iii of the one god , father , son and spirit , or the trinity . god said , let us make man in our image , after our likeness , &c. so god created man in his own image , in the image of god created he him , gen. . , . col. . , , . heb. . . malach. . . and the lord god said , behold , the man is become one of us , &c. gen. . . hosea . , . and the lord said , behold , the people is one , &c. go to , let us go down , and there confound their language , gen. . , . isa . . . not so my lord , &c. i have accepted thee concerning this thing , that i will overthrow this city , for the which thou hast spoken , &c. then the lord rained upon sodom and upon gomorrah , brimstone and fire , from the lord out of heaven , gen. . , , . as a captain of the lords host am i now come , &c. and joshua , &c. did worship , &c. joshua . , , . and the lord said unto satan , the lord rebuke thee , o satan ; even the lord who hath chosen jerusalem , &c. zechar. . . all things are delivered unto me of my father : and no man knoweth the son but the father ; neither knoweth any man the father , save the son , and he to whomsoever the son will reveal him , matth. . . the woman of canaan came to jesus and worshipped him , saying , lord help , matth. . . ch . . . ch . . . the eleven disciples went , &c. where jesus had appointed them ; and when they saw him , they worshipped him , &c. and jesus came and spake unto them , saying , all power is given to me in heaven and earth , go ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost , matth. . , , , , . why doth this man speak blasphemy ? who can forgive sins but god only , &c. but that ye may know , that the son of man hath power on earth to forgive sin , he saith unto the ●ick , &c. arise , mark . , , , . in the beginning was the word , and the word was with god , and the word was god , &c. the world was made by him , &c. and the word was made flesh , &c. john . , , , . jesus , &c. knew all men , and needed not that any should testifie of man : for he knew what was in man , john . , . matth. . . no man hath ascended , &c. but he who came down , &c. even the son of man who is in heaven , john . . jesus answered them , my father worketh hitherto , and i work , &c. the jews sought the more to kill him , &c. because , &c. he said , god was his father ; making himself equal with god , &c. the son can do nothing of himself , but what he seeth the father do : for whatsoever things he doth , these also doth the son likewise , &c. as the father raised up the dead , and quickned them , even so the son quickeneth whom he will , &c. that all men should honour the son , even as they honour the father : he who honoureth not the son , honoureth not the father who sent him , john . , , , , , . what , and if ye shall see the son of man ascend up where he was before , john . . jesus said unto them , verily , verily , i say unto you , before abraham was , i am , john . . dost thou believe on the son of god ? and jesus said , &c. thou hast both seen him , and it is he who talketh with thee , &c. and he worshipped him , john . , , , . my father , who gave them me , is greater than all : and no man is able to pluck them out of my father's hand . i and my father are one , &c. believe the work , that ye may know and believe that the father is in me , and i in him , john . , , , , , . jesus knew lazarus was dead , john . . he who believeth on me , believeth not on me , but him who sent me . and 〈◊〉 who seeth me , seeth him who sent me , john , , . jesus knowing , &c. that he was come from god , and went to god , john . . it ye had known me , ye should have known my father also : and from henceforth ye know him , and have seen him . philip saith unto him , lord , shew us the father , and it sufficeth us . jesus saith unto him , have i been so long time with you , and yet hast thou not known me , philip ? he who hath seen me , hath seen the father , and how sayest thou , shew us the father ? believest thou not that i am in the father , and the father in me . the words i speak unto you , i speak not of my self : but the father who dwelleth in me , he doth the works . believe me that i am in the father and the father in me , &c. whatsoever ye shall ask in my name , that will i do , &c. i will pray the father , and he shall give you another comforter , that he may abide with you for ever , even the spirit of truth , &c. i will come to you , &c. he who loveth me , i will love him and manifest my self to him , &c. my father will love him , and we will come unto him , and make our abode with him , &c. the comforter , the holy ghost , whom my father will send in my name , he shall teach you , john . , , , , , , , , , , , , . when the spirit of truth is come , &c. he will shew you things to come ; he shall glorifie me , for he shall receive of mine and shew it un●o you . all things which the father hath , are mine : therefore said i , that he shall take of mine , and shall shew it unto you , &c. whatsoever ye shall ask the father in my name , he will give it you , &c. i came forth from the father , and am come into the world , again i leave the world and go to the father , &c. john . , , , , , , . now , o father , glorifie thou me , &c. with the glory which i had with thee before the world was , &c. and all mine are thine , and thine are mine , and i am glorified in them , &c. that they may be one , as thou father art in me , and i in thee , john . , , . thomas answered and said unto him , my lord and my god , john . . why hath satan filled thine heart to lye to the holy ghost , &c. thou hast not lied unto men but to god , &c. how is it that ye are agreed together to tempt the spirit of the lord ? acts . , , . stephen calling and saying , lord jesus receive my spirit , acts . . peter said to aeneas , jesus christ maketh thee whole : arise , acts . . the church of god which he hath purchased with his own blood , acts . . of whom , as concerning the flesh , christ came , who is over all , god blessed for ever , amen . rom. . . with all in every place , who call upon the name of jesus christ our lord , cor. . . the spirit searcheth all things , yea , the deep things of god. for what man knoweth the things of a man , but the spirit of man which is in him , even so the things of god , knoweth no man but the spirit of god , cor. . , . know you not that ye are the temple of god , and that the spirit of god dwelleth in you , &c. cor. . . he who is joyned unto the lord , is one spirit , &c. know you not that your body is the temple of the holy ghost , who is in you which ye have of god , &c. cor. . , . cor. . . to us there is but one god the father , of whom are all things , and one lord jesus , cor. . . neither let us tempt christ as some of them also tempted and were destroyed , &c. cor. . . now the lord is that spirit , and where the spirit of the lord is , there is liberty , &c. even as by the spirit of the lord ( or of the lord the spirit ) cor. . , . the grace of the lord jesus christ , the love of god , and the communion of the holy ghost , be with you all , cor. . . god hath sent forth the spirit of his son into our hearts , &c. gal. , . through him , we both have an access by one spirit unto the father , &c. in whom you also are builded together for an habitation of god through the spirit , ephes . . , . by him were all things created , &c. by him and for him , and he is before all things , and by him all things consist , col. . , . heb. . , . the mystery of god , and of the father , and of christ ; in whom ( or wherein ) are hid all the treasures of wisdom and knowledge , &c. for in him dwells all the fullness of the godhead bodily , col. . , , . now god himself , and our father , and our lord jesus christ direct our way , thes . , . now our lord jesus himself , and god even our father , &c. comfort your hearts , thes . . , . god our saviour , and lord jesus christ our hope , grace , mercy , and peace from god our father , and our lord jesus christ , &c. i thank jesus christ our lord who hath enabled me , for that he counted me , &c. ● tim. . , , . rom. . . tim. . . epis . john , ver . . great is the mystery of godliness , god was manifested in the flesh , justified in the spirit , seen of angels , &c. received up into glory , tim. . . according to the commandment of god our saviour , &c. grace and peace from god the father , and the lord jesus christ our saviour , titus . , . looking for , &c. the glorious appearing of the great god , and our saviour jesus , titus . , . ch . . . christ , who through the eternal spirit offered himself , heb. . . let all the angels of god worship him , &c. unto the son he saith , thy throne , o god , &c. heb. . , . the prophets , &c. searching what , &c. the spirit of christ which was in them , pet. . , . god , and our saviour jesus christ , pet. . . hereby perceive we the love of god , because he laid down his life for us , john . . three who bare record in heaven , the father , the word , and the holy ghost , and these thee are one , &c. his son jesus christ ; this is the true god , &c. john . , . denying the only lord god , and our lord jesus , &c. to the only wife god our saviour , &c. jude vers . , . all the churches shall know , that i am he who searcheth the reins and hearts , rev. . . see more of christ's excellency , chap. . more of the spirit , chap. . chap. iv. of man in his first estate , wherein he was created , and of his fall. of his first state. and god said , let us make man in our image , after our likeness : and let them have dominion over the fish of the sea , and over all the soul of the air , and over the cattle , and over all the earth , and every creeping thing that creepeth upon the earth . so god created man in his own image , in the image of god created him , male and female created he them . and god blessed them ; and god said unto them , be fruitful , and multiply , and replenish the earth , and subdue it , and have dominion over the fish of the sea , &c. gen. . , , , . psal . . , , . adam gave names to all the creatures which were brought to him , gen. . , . god hath made man upright , &c. eccles . . . of his fall. the manner and occasion of man's fall , at 〈◊〉 gen. . cor. . . 〈◊〉 made man upright : but they have sought out any many inventions , eccles . . . by one man sin entred into the world , and death by sin : and so death passed upon all men , for that ( or , in whom ) all have sinned , &c. if through the the offence of one man many be dead , &c. the judgment was by one to condemnation , &c. for if by one mans offence ( or , one offence ) death reigned by one man , &c. by one mans disobedience , many were made sinners , rom. . , , , , , . i fear &c. as the serpent beguiled eve through his subtility , so your minds should be corrupted , &c. cor. . . chap. v. of man's state by nature , since sin entred . i. corrupt , unclean , and desperately wicked . adam ready to excuse his sin , laying it upon eve , and eve laid it upon the serpent , gen. . , . cain was very wroth , and his countenance fell , because god had not respect unto his offering , as unto abels , and he rose up against his brother and ●lew him , gen. . , . and god saw that the wickedness of man was great in the earth , and every imagination of the thoughts of his heart ( or the whole imagination , purposes and desires ) was only evil continually , &c. the earth also was corrupt before god : and the earth was filled with violence , &c. for all flesh had corrupted his way upon the earth , &c. gen. . , , . the imaginations of man's heart are evil from his youth , gen. . . ch . . . the wickedness of sodom , at the time when god came to destroy it , gen. . esau sold his birthright for a mess of pottage , gen. . , , , . esau hated his brother , because of the blessing wherewith his father blessed him : and esau said in his heart , &c. then will i slay my brother jacob , gen. . . joseph , his brethren hated him , could not speak peaceably to him , envied him ; they conspired against him to slay him , and to cover it with a lye , gen. . , , , , , . and pharaoh said , who is the lord , that i should obey his voice to let israel go ? i know not the lord , neither will i let israel go , exod. . . after all the wonders moses wrought , and the judgments against aegypt , his heart was still hardened against god , and would not yield , and the magicians accounted that to be the ●inger of god , exod. . ch . . ch . . ch . . ahab hardened , 〈◊〉 kings . saul excuseth his disobedience , upon pretence that the people preserved the cattle for sacrifice , i sam. . , , . absalom had a tent spread upon the top of the house , and went in unto his father's concubines , in the sight of all israel , sam. . . ahab had sold himself to work evil in the sight of the lord , &c. none like to ahab , who did fell himself to work wickedness in the sight of the lord , kings . , . psal . . , . kings . ahaziah being sick , sent to an idol , to enquire ; and after sent a captain with his fifty to take the propher , whom god destroyed with fire ; yet he sent again and again , kings . , , , , , . the king of israel said , &c. this evil is of the lord ; what shall i wait for the lord any longer ? hazael , when the prophet had told him how wicked he should be , said , is thy servant a dog , &c. kings . , , . rabshaketh said , what confidence is this wherein thou trustest , &c. let not hezekiah deceive you , &c. neither make you trust in the lord , &c. have any of the gods of the nations delivered at all his land ? &c. who , &c. hath delivered , &c. that the lord should deliver out of my hand ? &c. kings . , , , . isa . . ch . . the words of sennacherib , who hath sent him to reproach the living god , &c. whom thou hast reproached and blasphemed , and against whom thou hast exalted thy voice , &c. against the holy one of israel ; by thy messengers thou hast reproached the lord , &c. kings . , , . chron. . . , &c. king ahaz did wickedly , and in the time of his distress did he trespass yet more against the lord. this that king ahaz , chron. . , . israel laughed to scorn , and mocked the messengers of hezekiah , who exhorted them to repent , chron. . , , &c. the chief priests and the people transgressed very much after all the abominations of the heathen , &c. and the lord , &c. sent to them his messengers , &c. but they mocked the messengers of god , and despised his words , and misused his prophets until the wrath of the lord arose , &c. till there was no remedy , chron. . , , . who can bring a clean thing out of an unclean thing ? not one , job . . what is man that he should be clean , or he who is born of a woman that he should be righteous ? &c. yea , the heavens are unclean in his sight : how much more abominable and filthy is man , who drinketh in iniquity like water ? job . , , . ch . . . the wicked say , &c. depart from us , for we delight not in the knowledge of this ways . what is the almighty that we should serve him , and what can he do , &c. job , , . ch . . . ch . . . the kings of the earth set themselves , and the rulers take counsel together against the lord , and against his anointed , saying , let us break their bands asunder , and cast away their cords from us , psal . . , . matth. . . the wicked through the pride of his countenance will not seek god ; god is not in all his thoughts , &c. his mouth is full of cur●ing , and deceit , and fraud , &c. he hath said in his heart , god hath forgotten , he hideth his face , he will never see , &c. wherefore doth the wicked contemn god , &c. psal . . , , , . psal . . , , , &c. with our tongue will we prevail : our lips are our own : who is lord over us ? psal . . . the fool hath said in his heart , there is no god ; they are corrupt , they have done abominable works ; there is none who doeth good , &c. they are all gone aside , they are together become filthy ( or , stinking ) : there is none who doth good , no not one , psal . . , , . psal . . , , . eccl. . . he deviseth mischief on his bed , he setteth himself in a way , not good , psal . . . prov. . . i was shapen in iniquity , and in sin did my mother conceive me , psal . , . the wicked estranged from the womb , they go astray as soon as they are born , speaking lyes , &c. psal . . , , . pride compasseth them about as a chain : violence covereth them as a garment , &c. they are corrupt and speak wickedly , &c. they set their mouth against the heavens , and their tongue walketh through the earth , &c. they say , how doth god know ? and is there knowledge in the most high ? psal . . , , , . psal . . , . job . , . the wrath of god came upon them , and slew the fattest of them , &c. for all this they sinned still , and believed not for his wondrous work , psal . . , , , , , . they frame mischief by a law : they gather themselves together against the soul of the righteous , and condemn the innocent blood . psal . . , . they have taken crafty counsel against thy people , &c. they have consulted together with one consent ( or heart ) : they are confederate against thee , psal . . , . the tender mercy of the wicked is cruel , prov. . . fools make a mock at sin , prov , . . not a just man upon the earth , who doth good and sinneth not , eccles . . . because sentence against an evil work is not executed speedily , therefore the hearts of the sons of men are fully set in them to do evil , eccles . . . psal . . . woe to them who draw iniquity , &c. who say let him make speed , hasten his work , that we may may see , &c. isa . . , , . the king of assyria lifted up in pride , said , shall not i do to jerusalem as to samaria , &c. by the strength of my hand have i done it , and by my wisdom , for i am prudent , isa . . , , . ye have said , we have made a covenant with death and with hell , &c. the scourge shall not come upon us , &c. isa . . . let favour be shewed to the wicked , yet will he not learn righteousness , &c. deal unjustly in the land of uprightness , and will not behold the majesty of the lord , &c. thy hand is lifted up , they will not see , &c. isa . . , . they make a man an offender for a word , and lay a snare for him who reproveth in the gate , &c. isa . . , . thou hast trusted in thy wickedness , thou hast said , none-seeth me , &c. and thou hast said in thine heart , i and none else beside me , isa . . . all we , like sheep , have gone astray : we have turned every one to his own way , isa . . . the wicked , like the troubled sea , which cannot rest , whose waters cast up mire and dirt , isa . . . thou said●t , there is no hope ; no , for i have loved strangers , and after them will i go , jer. . . ch . . . thou hast stricken them , but they have not grieved : thou qast consumed them , they have refused to receive correction ; they have made their faces harder than a rock , they have refused to return , jer. . . were they ashamed ? &c. they were not at all ashamed , neither could they blush therefore , &c. thus saith the lord , stand ye in the way , and see , and ask for the old paths , where is the good way ; and walk therein , &c. but they said , we will not walk therein , jer. . , . they spake not aright ; no man repented of his wickedness ; saying , what have i done ? every one turned to his course , as the horse rusneth into the battel , jer. . . the sin of judah is written with a pen of iron ; with the point of a diamond it is graven upon the table of their heart , &c. the heart is deceitful above all things , and desperately wicked , &c. jer. . , . thus faith the lord , return ye , &c. and they said , there is no hope ; but we will walk after our own devices , and we will every one do the imagination of his evil heart , &c. let us devise devices against jeremiah , &c. and let us not give heed to any of his words , jer. . , , . the king cut and burned the roll , wherein was written jeremy's prophesie ; and would have taken the prophet himself , jer. . , , , . the people told jeremiah , we will not hearken unto thee : but we will certainly do whatsoever thing goeth out of our own mouth , to burn incense to the queen of heaven , &c. jer. . , , . they are stiff-hearted , &c. they are rebellious , &c. they are impudent , ezek. . , . ch . . . hast thou seen what the ancients of the house of israel do in the dark , every man in the chambers of his imagery ? for they say , the lord seeth not us ; the lord hath forsaken the earth , &c. ezek● . . . when they had slain their children to their idols , then they came the same day into my sanctuary , to profane it , &c. ezek. . . nebuchadnezzar said , who is that god who can deliver out of my hands ? dan. . . the king said , is not this great babylon , which i have built for the house of the kingdom , by the might of my power , and for the honour of my majesty ? while the word was in his mouth , &c. a voice said , the kingdom is departed , dan. . , . though belshazzar knew all which god had done to his father , for his pride , yet he humbled not his heart . but thou hast lifted up thy self against the lord of heaven , &c. thou hast praised the gods of silver , &c. dan. . , , . their mother hath played the harlot , &c. for she said , i will go after my lovers , who gave me my bread , &c. hos . . . they set their heart on their iniquity , hos . . . god repeats many judgments he hath brought upon israel , and saith , yet they have not returned unto me , &c. amos. . , , , , . they hate him who rebuketh in the gate : and they abhor him who speaketh uprightly , amo● . . isa . . . none upright amongst men ; and the best of them as a briar , &c. micah . , , . thus speaketh the lord of hosts , execute true judgment , &c. but they refused to hearken , and pulled away the shoulder , and stopped their ears that they should not hear : yea , they made their heart as an adamant-stone , lest they should hear the law , &c. zech. . , , , . i will punish the men , &c. who say in their hearts , that the lord will not do good , neither will he do evil , zeph. . . psal . . . your words have been stout against me , saith the lord : yet ye say , what have we spoken against thee ? ye have said , it is vain to serve god : and what profit that we have kept his ordinances , &c. mal. . , . job . , . o jerusalem ! &c. how often would i have gathered you , &c. and ye would not , matth. . . john . . luke . , , , &c. when pilate had said , i am innocent of the blood of this just person ; see ye to it : then answered all the people , and said , his blood be on us , and our children , matth. . , . see the desperate wickedness of the priests and elders , matth. , ch . . the world hate christ , and all that are good , matth. . . john . , , &c. john . . john . . that which cometh out of them , and defileth the man : for from within ( out of the heart of men ) proceed evil thoughts , adulteries , fornications , thefts , covetousness , wickedness , deceit , lasciviousness , an evil eye , blasphemy , pride , foolishness : all these evil things come from within , and defile the man , mark . , , , . matth. . , , . jam. . . matth. . , . his citizens hated him , &c. saying , we will not have this man to reign over us , &c. luke . . john . . certain of the jews banded together , and bound themselves with a curse , saying , that they would neither eat nor drink until they had killed paul. more than forty , acts . , . light is come into the world : and men love darkness rather than light , &c. john . , . they became vain in their imagination , and their foolish heart was darkned , &c. and changed the glory of the incorruptible god into an image , &c. wherefore god gave them up to uncleanness , through the lusts of their own hearts , &c. who changed the truth of god into a ●ye ; and worshipped and served the creature , more than the creator , &c. for this cause , god gave them up to vile affections ; for even the women did change the natural use , to that which is against nature , &c. being filled with all unrighteousness , fornication , wickedness , covetousness , maliciousness , full of envy , murther , debate , deceit , malignity , whisperers , back-bi●ers , haters of god , despightful , proud , boasters , inventers of evil things , disobedient to parents , &c. covenant-breakers , without natural affections , implacable , unmerciful , &c. not only do the same , but have pleasure in them who do them , rom. . , , , , , , , , , . they are all gone out of the way , &c. their throat is an open sepulchre , with theirtongues they have used deceit , the poyson of asps lies under their lips ; whose mouth is full of cursing and bitterness : their feet are swift to shed blood , &c. there is no fear of god before their eyes , rom. . , , , , , , , . psal . . . when we were yet sinners , &c. enemies , we were reconciled , rom. . , , . the carnal mind is enmity against god ; for it is not subject to the law of god , neither indeed can be , &c. rom. . . now the works of the flesh are , &c. adultery , fornication , uncleanness , &c. gal. . , , . james . , . you who were dead in trespasses and sins , wherein in times pa●t ye walked , &c. in the lusts of our flesh , fulfilling the desires of our flesh , ephes . . , , . col. . . other gentiles walk in the vanity of their minds , &c. being alienated from the life of god : who being past feeling , have given themselves over unto lasciviousness , to work all uncleanness with greediness , &c. the old man , which is corrupt , ephes . . , , , . the enemies of the cross of christ , &c. whose god is their belly , whose glory is their shame , who mind earthly things , phil. . , . you who were sometimes alienated , and enemies in your mind , by wicked works , col. . . the jews , who ki●●ed the lord jesus , and their own prophets , and have persecuted us : and they please not god , and are contrary to all men ; forbidding us to speak , &c. to fill up their sins alway : for the wrath , &c. thes . . , , . who was before a blasphemer , and a persecutor , and injurious ; but i obtained mercy , tim. . . a description of the desperate wickedness of some in the last age of the world , tim. . , , , &c. we our selves were sometimes foolish , disobedient , deceived , serving divers lusts and pleasures , living in malice and envy , hateful , and hating one another , tit. . . john . . every man is tempted when he is drawn away of his own lust , and enticed : and when lust hath cenceived , it bringeth forth sin , james . , . ch . . , . ch . . , . ye rich men , &c. ye have ●ived in pleasures , &c. been wanton , ye have nourished your selves , &c. james . , , , , &c. your vain conversation , by tradition from your fathers , pet. . . the time past of our lives may suffice us , &c. when we walked in lasciviousness , lusts , excess of wine , revellings , banquetings , and abominable idolatries ; wherein they think it strange that you run not with them , to the same excess , pet. . , . they have eyes full of adultery , who cannot cease from sin , pet. . . we know that , &c. the whole world lieth in wickedness , john . . ungodly men turning the grace of god into lasciviousness , and denying the only lord , &c. jude , vers . . when god poured out his viol of wrath , men blasphemed , and repented not , rev. . , , , . ch . . , , , . see more of sin , chap. . see more of persecutors , chap. . see the spirits and practices of hypocrites , chap. . ii ignorant , and sottishly opposing the true god , and his ways , and adoring idols of stocks and stones . when jacob went from laban , laban complains that he had stolen his gods , gen. . . pharaoh said , who is the lord , that i should obey him ? &c. i know not the lord , exod. . . israel , by aaron , made a molten calf ; and they said , these be thy gods , o israel , which brought thee out of egypt , &c. they built an altar , and offered sacrifice to it , exod. . , , . the men of ashdod were so sottish , that when dagon , their idol-god , had fallen down before the ar● twice , and was broken in pieces , and themselves had confessed the hand of the god of israel to be sore against them and their god ; yet they continued to call him their god ; and neither the priest , nor any who came into dagon's house , would after tread upon the threshold whereon . dagon fell , sam. . , , , , . ch . . , . the wicked say unto god , depart from us ; for we desire not the knowledge of thy ways . what is the almighty , that we should serve him ? and what profit should we have , if we pray unto him ? job . , . who said unto god , depart from us : and what can the almighty do for ( or by ) them ? job . . they are those who rebel against the light , they know not the way thereof , nor abide in the path thereof , job . . great men are not wise : neither do the aged understand judgment , job . . the fool hath said in his heart , there is no god , psal . . . but unto the wicked , god said , what hast thou to do to declare my statutes , &c. seeing thou hatest instruction , and castest my words behind thee ? &c. thou thoughtest that i was altogether such a one as thy self , psal . . , , . they slay the widow , &c. yet they say , the lord shall not see , neither shall the god of jacob regard . understand , o ye brutish , &c. he who planteth the ear , shall , &c. psal . . , , . evil men understand not judgment , prov. . . the ox knoweth his owner , and the ass his master's crib ; israel doth not know , my people do not consider , isa . . . he heweth down cedars , &c. for a man to burn , and warm himself , &c. yea , he maketh a god , and worshippeth it ; he maketh a graven image , and falleth down thereto : he burneth part thereof , &c. the residue thereof he maketh a god , and worshippeth it , and prayeth to it , and saith , deliver me , for thou art my god . they have not known , nor understood , &c. and none considereth in his heart ; neither is there knowledge or understanding , to say , i have burned part , &c. shall i make the residue thereof an abomination ? shall i fall down to the stock of a tree , isa . . , , , , , . they have not known me , they are sottish children , they have no understanding , jer. . . the word of the lord is unto them a reproach , they have no delight in it , jer. . . though nebuchadnezzar had acknowledged the god of daniel to be the god of gods , and a lord of kings , &c. yet he presently makes a molten image , and commands his people to worship it , &c. and said , who is that god who shall deliver you out of my hands , dan. . . ch . . , , , , . belshazzar and his princes , &c. praised the gods of gold , and of silver , &c. dan. . , . she did not know that i gave her corn and wine , &c. hos . . . the gergesons so ignorant , that because of the loss of their swine , the whole city came out to meet jesus , &c. and besought him to depart out , &c. matth. . , , . o jerusalem , &c. how often would i have gathered ? &c. and ye would not , luke . . ch . . . christ was in the world , &c. and the world knew him not , &c. he came to his own , and his own received him not , john . , . light is come into the world , and men love darkness rather than light , john . . if thou hadst known the gift of god , and who it is who said , &c. give me , &c. thou wouldst have asked of him , &c. jesus said to the woman , ye worship ye know not what , john . . . ye will not come to me , that ye may have life , john . . jesus said , the world , &c. me it hateth , because i testifie of it , that , &c. john . . the spirit of truth , whom the world cannot receive , because it seeth him not , neither knoweth him , john . . the world , &c. it hated me before it hated you . because i have chosen you , &c. therefore the world hates you , &c. these things will they do , &c. because they know not him who sent me , they hated both me and my father , john . , , , . simon magus so sottish , that he offered money for power to confer the holy ghost by imposition of hands , acts . , , . when paul was at athens , &c. he saw the city wholly given to idolatry , ( or , full of idols , ) &c. certain philosophers , &c. encountred him ; and some said , what will this babler ( or , base fellow ) say ? other some , he seemeth to be a setter forth of strange gods : because he preached unto them jesus , and the resurrection , &c. i perceive ( saith paul ) ye are too superstitious , &c , i found an altar with an inscription , to the unknown god. whom therefore ye ignorantly worship , him declare i , acts . , , , . when paul preached , many believed not , but spake evil of that way before the multitude , &c. demetrius and his company cry up , great is diana , the goddess , &c. and cried out against paul , for saying , that they were no gods which were made with hands ; and endeavouring to turn men to the true god , &c. the town-clerk said , the whole city is a worshipper of the great goddess diana , and of the image which fell down from jupiter , acts , . , , , , to the end . certain questions , &c. of one jesus , which is dead ; whom paul affirmed to be alive , acts . . the way of peace they have not known , rom. . . the carnal mind is enmity against god , for it cannot be subject , &c. rom. . . the preaching of the cross is to them who perish foolishness , &c. after that in the wisdom of god , the world by wisdom knew not god , cor. . , . the natural man receiveth not the things of the spirit of god , for they are foolishness unto him ; neither can he know , for they are spiritually discerned , cor. . . john . . in whom the god of this world hath blinded the minds of them who believe not , lest the light of the glorious gospel , &c. should shine unto them , cor. . . acts . , . howbeit then , when ye knew not god , ye did service unto them who by nature are no gods , gal. . . pet. . . rev. . . walk not as other gentiles walk , in the vanity of their minds , having the understanding darkned , being alienated from the life of god , through the ignorance which is in them , because of the blindness , &c. ephes . . , . ye were sometimes darkness , but now , &c. ephes . . . not in the lust of concupiscence ; even as the gentiles , who knew not god , thes . . . the world knoweth not us , because it knoweth not him , john . . see ignorance in divine things , chap. . iii. in servitude and subjection to satan and sin. in the parable of the sower , christ saith , the tares are the children of the wicked one , &c. the enemy who soweth them is the devil , matth. . , . when the strong man armed keepeth his palace , his goods are in peace ; but when a stronger than he shall come upon him , &c. luke . , . ye are of your father , the devil ; and the lusts of your father ye will do , john . . to whom ye yield your selves servants to obey , his servants ye are to whom ye obey ; whether of sin unto death , &c. ye were servants of sin , rom. . , . them who are lost , in whom the god of this world hath blinded the mind , &c. cor. . , . the prince of the power of the air , the spirit who now worketh in the children of disobedience , ephes . . . thanks be to god , &c. who hath delivered us from the power of darkness , &c. col. . , . that they may recover themselves out of the snare of the devil , who are taken captive by him at his will , tim. . . acts . . in this , &c. are manifest , and the children of the devil : whosoever doeth not righteousness , is not of god ; neither he who loveth not his brother . and cain , who was of that wicked one , &c. john . , , , . iv. the sad fruit and end of such a state. when adam and eve had sinned , they hid themselves from the presence of the lord god , &c. and were afraid , because naked . and sorrow on the woman , and a curse on the earth , denounced , gen. . , , , . sin made cain cry out , and say , his punishment was greater than he could bear . so lamech , gen. . , , . aaron made israel naked by sin , exod. . . if there be any among you , &c. that he bless himself in his heart , saying , i will have peace , though i walk in the imagination ( or , stabbornness ) of my heart , to add drunkenness to thirst : the lord will not spare him ; but then the anger of the lord , and his jealousie , shall smoke against that man , and all the curses which are written in this book shall lie upon him , and the lord shall blot out his name from under heaven , deut. . , . if a man sin against the lord , who shall intreat for him ? they who despise me , ( saith the lord , ) shall be lightly esteemed , sam. . , . saul's sin made him cry out in his distress , that god had departed from him , sam. . . the triumph of the wicked is but short , &c. though his excellency mount up to the heavens , and his head reach unto the clouds , he shall perish for ever , like his own dung , &c. job . , , &c. ch . . . how often is the candle of the wicked put out , and cometh their destruction upon them ? god distributeth sorrows in his anger : they are as stubble , &c. his eyes shall see his destruction , he shall drink of the wrath of the almighty , &c. the wicked is reserved unto the day of destruction ; they shall be brought forth to the day of wrath , job . , , , . ch . . , , &c. ch . . , . the ungodly are like the chaff , which the wind driveth away , &c. they shall not stand in judgment , &c. the way of the ungodly shall perish , psal . . , . thou not a god who hath pleasure in wickedness , &c. thou hatest all workers of iniquity , psal . . , . the wicked his soul hateth . upon the wicked he shall rain snares , fire and brimstone , and an horrible ( or , burning ) tempest : this the portion of their cup , psal . . . . isa . . . because they regard not the works of the lord , &c. he shall destroy them , and not build , &c. psal . . . psal . . . the face of the lord is against them that do evil , to cut off the remembrance , &c. psal . . . pet. . . the transgressors shall be destroyed together ▪ the end of the wicked shall be cut off , psal . . , , . unto the wicked god saith , what hast thou to do to declare my statutes ? or that thou shouldst take my , &c. consider ye who forget god , lest i tear you in pieces , and none to deliver , psal . . , . prov. . . psal . . . who knoweth the power of thine anger ? even according to thy fear is thy wrath , psal . . . when the wicked spring as the grass , and when all the workers of iniquity do flourish : that they should be destroyed for ever , psal . . , . psal . . , . such who turn aside unto their wicked ways , the lord will lead them forth with the workers of iniquity , psal . . . they shall eat of the fruit of their own way , and be filled with their own devices , prov. . , . ch . . , . the name of the wicked shall rot , &c. the expectation of the wicked shall perish , prov. . , . ch . . . there is a way which seemeth right unto a man : but the end thereof , the ways of death , prov. . . the sacrifice of the wicked is an abomination to the lord , &c. so his thoughts are , prov. . , . ch . . . isa . , . gen. . , , , , . the woman whose heart is snares and nets , &c. the sinner shall be taken by her , eccles . . . but it shall not be well with the wicked , &c. because he feareth not before god , eccles . . . isa . . . woe unto them who draw iniquity with cords of vanity , and sin as it were with a cart rope , &c. isa . . , , &c. michah . , , . no peace , saith my god to the wicked , isa . . . ch . . . against whom do you sport your selves , &c. when thou cryest , let thy companions deliver thee , &c. isa . . , . they shall look on the carkases of men , who have tansgressed against me ; for their worm shall not die , neither shall their fire be quenched , and they shall be an abhorring to all flesh , isa . . . ch . . . every one shall die for his own iniquity , jer. . . the soul who sinneth shall d●e , ezek. . , . ch . . . can thine heart endure , can thine hands be strong , in the day that i shall deal with thee ? i the lord have spoken , and will do , ezekiel . . many shall awake , some , &c. to everlasting shame and contempt , dan. . . behold , the day cometh which shall burn as an oven , and all the proud , yea , and all who do wickedly , shall be stubble , and the day which cometh shall burn them up , saith the lord of host , and it shall leave them , neither root , hor , &c. mal. . . jude vers , . the axe is laid to the root of the tree : therefore every tree which bringeth not forth good fruit , is hewn down and cast into the fire , matth. . . ch . . . the children of the kingdom shall be cast out into outward darkness , there shall be weeping , &c. matth. . . ch . . . the angels shall gather out of the kingdom , &c. them which do iniquity , and shall cast them into a furnace of fire , there shall be wailing and gnashing of teeth , &c. at the end of the world , the angel shall come forth , and fever the wicked from the just . and shall cast them into the furnace of fire , &c. matth. . , , , , . see mark . , . every plant that my heavenly father hath not planted , shall be plucked up , &c. both fall into the ditch , matth. . , . cast the unprofitable servants into outer darkness , there shall be weeping , &c. when the son of man comes , &c. then shall he say unto them on the left hand , depart from me ye cursed into everlasting fire , prepared for the devil , &c. for i was an hungred , and ye gave me not meat , &c. these shall go into everlasting punishment , matth. . ● , , , . ch . . . ch . . , . judas sin made him to go out , and hanged himself , matth. . , , . the chaff he will burn with unquenchable fire , luke . . matth. . . the parable of the rich in dying , and being in hell in the flames , luke . , , , , &c. those mine enemies who would not that i should reign over them , &c. slay them before me , luke . . except a man be born again , he cannot enter into the kingdom of god , &c. he who believeth not , is condemned already , &c. he shall not see life , but the wrath of god abideth on him , john . , , . ye are servants of sin , and ye are of your father the devil , john . . for the wrath of god is revealed from heaven , against all ungodliness and unrighteousness of men , &c. they are worthy of death , rom. . , . thinkest thou this , &c. that thou shalt escape the judgment of god ? &c. thou treasurest up unto thy self , wrath against the day of wrath , and revelation of the righteous judgments of god , &c. indignation and wrath ; tribulation and anguish upon every soul of man who doth evil , &c. rom. . , , , . destruction and misery are in their ways , rom. . . sin entred , and death by sin , rom. . . whether of sin unto death , &c. what fruit had ye ? &c. the end of those things is death , &c. the wages of 〈◊〉 is death , rom. . , , . james . . to be carnally minded , is death , & . so then , they who are in the flesh cannot please god , &c. for if he live after the flesh , ye shall die , rom. . , , . vessels of wrath fitted to destruction , rom. . . the unrighteous shall not inherit the kingdom of god , &c. neither fornicators , nor idolaters , nor adulterers , &c. shall inherit the kingdom of god , cor. . , . if any man love not the lord jesus , let him be anathema maranatha , cor. . . if our gospel be hid , it is hid unto them who are lost , in whom the god of , &c. cor. . . the work of the flesh , &c. adultery , fornication , &c. they who do such things , shall not inherit the kingdom of god , gal. . , , . he who soweth to the flesh , shall of the flesh reap corruption , gal. . . prov. . . you , &c. were dead in tr●espasses and sins , &c. by nature the children of wrath as well as others . ye were without christ ; being aliens of the commonwealth of israel , and strangers from the covenants of promises , having no hope , and without god in the world , ephes . . , , . no whoremonger nor unclean person , &c. hath any inheritance in the kingdom of christ , and of god , &c. because of these things , cometh the wrath of god upon the children of disobedience , ( or , unbelief , ) ephes . . , . ●owrd● . . , . hebr. . . many walk , &c. whose e●d is destruction , phil. . , . when they say peace , &c. then sudden destruction cometh upon them , as travail upon a woman with-child , and they shall not escape , thes . . . the lord jesus shall be revealed from heaven , &c. taking vengeance on them who know not god , and who obey not the gospel of our lord jesus : who shall be punished with everlasting destruction from the presence of the lord , and the glory of his power . when , &c. thes . . , , . heb. . , . that they all might be damned . who believe not , &c. thes . . . to them who are unbelieving is nothing pure , &c. titus . . it is a fearful thing , to fall into the hands of the living god , hebr. . . psalm . . whoremongers and adulterers god will judge , hebr. . . judgment must begin at the house of god : and if first at us , what shall the end be of them that obey not the gospel of god ? &c. where shall the ungodly and sinners appear , pet. . , . the lord knows , &c. to reserve the unjust unto the day of judgment , to be punished , &c. the day of judgment and perdition of ungodly men , pet. . . ch . . . jude vers . . ye know that no murderer hath eternal life abiding in him , john . . and the kings of the earth , and the great men ▪ and the rich men , and the chief captains , and the mighty men , and every bond-man , and every free man hid themselves in the dens , and in the rocks , &c. and said to the mountains and rocks , fall on us , and hide us from the face of him who sitteth on the throne , and from the wrath of the lamb : for the great day of his wrath is come , and who shall be able to stand , rev. . , , . whosoever was not found in the book of life , was cast into the lake of fire , rev. . . the fearful and unbelieving , and the abominable , &c. shall have their part in the lake which burneth with fire and brimstone : which is the second death , &c. there shall in no wise enter into the new jerusalem any thing which defile , or worketh abomination , or a lye , rev. . , . for without are dogs , and sorcerers , and whoremongers , and murderers , &c. rev. . . see more of god's judgments against sin and sinners , chap. . see more of the danger of unbelief , chap. . chap. vi. the case the law concludes men under . i. under sin and guilt . if thou , lord , shouldest mark iniquities : o lord , who shall stand ? psalm . . job . . , . do not think that i will accuse you to the father : there is one who accuseth you , even moses , in whom ye trust , john . . we have before proved ( or , charged ) both jews and gentiles , that they are all under sin ; as it is written , there is none righteous , &c. whatsoever the law saith , it saith unto them who are under law : that every mouth may be stopped , and all the world may become guilty ( or , subject to the judgment of god ) before god , &c. there is no difference , for all have sinned , and come short of the glory of god , rom. . , , . where no law is , is no transgression , rom. . . until the law , sin was in the world : but sin is not imputed , when there is no law , &c. the law entred , that the offence might abound , &c. rom. . , . i had not known sin , but by the law , &c. without the law , sin was dead . i was alive without the law once , but when the commandment came , sin revived , and i died , &c. that sin might appear sin , &c. and by the commandment might become exceeding sinful , rom. . , , , . for god hath concluded them all ( or , shut them up together ) in unbelief , &c. rom. . . the strength of sin is the law , cor. . . the scripture hath concluded all men under sin , gal. . . rom. . . psalm . . whoso shall keep the whole law , and yet offend in one , is made guilty of all , &c. james . . ii. under the curse thereof . cursed be he , who confirmeth not all the words of this law to do them ; and , &c. deut. . . if thou wilt not , &c. to do all his commandments and his statutes , which i command thee , &c. all these curses shall come upon thee . cursed thou , &c. deut. . , , , , &c. thus saith the lord god of israel , cursed the man who obeyeth not , &c. jer. . , . for as many as are of the works of the law , are under the curse ; for it is written , cursed is every one who continueth not in all things which are written in the book of the law to do them , gal. . . iii. the deeds of the law , or sacrifices under it , cannot justifie , or purge from sin , but still leave sinners under guilt , condemnation , and wrath. how should man be just with god ( or before god ? ) if he will contend with him , he cannot answer one of a thousand , job . , . sacrifices and offerings thou didst not desire , psalm . , . enter not into judgment , &c. for in thy sight shall no flesh living be justified , psalm . . ye who kindle a fire , and encompass your selves , &c. walk in the light of your fire , &c. ye shall lie down in sorrow , isa . . . when ye have done all that is commanded you , say , we are unprofitable servants , &c. luke . . the parable to such who trusted in themselves , that they were righteous , &c. two men went into the temple , &c. the publican went away justified , rather than the pharisee , who had much to boast of his doings . i have observed all these things from my youth : christ said , there is one thing , &c. luke . , , , , , , , , , . m●tth . . . there is one , who accuseth you , even moses , in whom ye trust , john . . by him , all who believe are justified from all things , from which ye could not be justified by the law of moses , acts . . by the deeds of the law , there shall no flesh be justified in his sight , rom. . . for if they who are of the law be heirs , faith is made void , and the promise is made of none effect . because the law worketh wrath , rom. . , . for when we were yet without strength , in due time christ died , &c. rom. . , . what the law could not do in that it was weak through the flesh , &c. rom. . . israel who followed after the law of righteousness , hath not attained to the law of righteousness . wherefore ? because not by faith , but , as it were , by the works of the law : for they stumbled at that stumbling stone , rom. . , . christ is the end of the law , for righteousness to every one who believe , rom. . , . i know nothing of my self ; yet am i not hereby justified : but he that judgeth me is the lord , cor. . . the strength of sin is the law , cor. . . a man is not justified by the works of the law , &c. for by the works of the law shall no flesh be justified , &c. if righteousness come by the law , then christ is dead in vain , gal. . , . that no man is justified by the law , in the sight of god it is evident : for the just shall live by faith , and the law is not of faith ; but the man who doth them , shall live in them , &c. wherefore then serveth the law ? it was added because of trangression , till the seed should come , &c. if there had been a law given , which could have given life , verily , righteousness should have been by the law , &c. wherefore the law was our school-master unto christ , gal. . , , , , . chap. . , , , , . christ is become of none effect unto you : whosoever of you are justified by the law , ye are fallen from grace , gal. . . by grace ye are saved , &c. not of works , lest any man should boast , ephes . . , . we are the circumcision who worship god in the spirit , &c. and have no confidence in the flesh , &c. paul was very zealous of the law , and if any man had whereof to boast in that respect , he more ; yet he accounted all but loss and dung for christ ; and that he might be found in him , not having his own righteousness , which is of the law , phil. . , , , , , , . the law is good , if a man use it lawfully , knowing that the law is not made for the righteous man , but for the lawless and disobedient , &c. tim. . , . not by works of righteousness which we have done , but according to his mercy he hath saved us , titus . . if therefore perfection were by the levitical priesthood , &c. what further need was there , that another priest should rise ? &c. for the law made nothing perfect , but the bringing in of a better hope , heb. . , . ch . . , , . in which were offered both gifts and sacrifices , which could not make him who did the service perfect , as pertaining to the conscience , heb. . . for the law having a shadow of good things to come , and not the very image of the things , can never with those sacrifices which they offered year by year continually , make the comers thereunto perfect : for then would they not have ceased to be offered , because that the worshippers once purged , should have had no more conscience of sins ; but in those sacrifices a remembrance of sin again every year ; for it is not possible that the blood of bulls and goats should take away sins , &c. sacrifice and offerings thou wouldst not , &c. in burned offerings , &c. thou hadst no pleasure , &c. sacrifices , which can never take away sin , heb. . , , , , , , , . ch . . , . psalm . , . micah . , . whosoever shall keep the whole law , and yet offend in one point , he is guilty of all . for he who said , &c. james . . we are all as an unclean thing , and all our righteousnesses are as filthy rags , isa . . . when ye have done all these things which are commanded you , say , we are unprofitable servants ; we have done that which was our duty to do , luke . , , , , , . if the ministration of death written and engraven in stones was glorious , so that the children of israel could not stedfastly behold the face of moses , for the glory of his countenance , which was to be done away , &c. how shall not the ministration of the spirit be rather glorious ? for if the ministration of condemnation be glory , much more doth the ministration of righteousness exceed in glory ; for even that which was made glorious , had no glory in this respect , by reason of the glory which excelleth : for if that which is done away was glorious , much more that which remaineth is glorious , cor. . , , , , . this only would i know of you ; received ye the spirit by the work of the law , or by the hearing of faith ? are ye so foolish ? having begun in the spirit , are ye now made perfect by the flesh ? &c. gal. . , , . chap. vii . of man's salvation and redemption : how it came , and by what means . from god only , and no otherwise . what is man , that thou shouldst magnifie him , and that thou shouldst set thine heart upon him , job . . psal . . . psal . . . heb. . . none can by any means redeem his brother , nor give to god a ransom for him : for the redemption of their soul is precious , &c. that he should live , for ever , psal . . , . will the lord be pleased with thousands of rams , or with ten thousand rivers of oil ? shall i give my first-born for my transgression ; the fruit of my body for the sin of my soul , &c. micha . , . heb. . , . ye were not redeemed with corruptible things , as silver or gold , &c. pet. . . he saw that there was no man , and wondered that there was no intercessor ; therefore his arm brought salvation to him , &c. and the redeemer shall come to zion , &c. isa . . , . the year of my redeemed is come : and i looked , and there was none to help ; therefore mine own arm brought salvation to me , &c. isa . . , . psal . . , , . then thou spakest in a vision to thy holy one , and saidst , i have laid help upon one who is mighty : i have exalted one chosen amongst the people , &c. psal . . . thus saith the lord , behold , i lay in zion , for a foundation , a stone , a tried stone , a precious corner-stone , a sure foundation , &c. isa . . . pet. . . the glory of the lord shall be revealed , and all flesh shall see it together , &c. isa . . . luke . , , . behold my servant , whom i uphold ; mine elect , in whom my soul delighteth . i have put my spirit upon him , he shall bring forth judgment to the gentiles , &c. i the lord have called thee in righteousness , &c. and give thee for a covenant of the people , for a light to the gentiles , to open the blind eyes , to bring out the prisoners , &c. isa . . , , , , . ch . . . i have raised him up , &c. he shall let go my captives , not for price or reward , saith the lord , isa . . , . i will bring near my righteousness , it shall not be far off ; and my salvation shall not tarry : and i will place salvation in zion for israel , isa . . . it is a light thing , that thou shouldst be my servant , to raise up the tribes of jacob , and restore the reserved of israel . i will also give thee for a light unto the gentiles , that thou mayest be my salvation to the ends of the earth , &c. that thou mayest say to the prisoners , go forth , &c. isa . , . acts . , . isa . . , . to whom is the arm of the lord revealed ? for he shall grow up before him as a tender plant , and as a root out of a dry ground , &c. isa . . , . the spirit of the lord is upon me , because the lord hath anointed me to preach good-tidings to the meek ; he hath sent me to bind up the broken-hearted , to proclaim liberty to the captives , and the opening of the prison to them who are bound , to proclaim the acceptable year , &c. to comfort them who mourn , &c. isa . . , , . saith the lord , i will raise unto david a righteous branch , &c. in his days shall judah be saved , and israel shall dwell safely : and this his name , whereby he shall be called , the lord our righteousness , &c. jer. . , . acts . . bethlehem , &c. out of thee shall he come forth unto me to be ruler in israel ; whose goings , &c. micah . . behold , i will bring forth my servant , the branch , zechar. . . behold , i will send my messenger , &c. and the lord , whom ye seek , shall suddenly come to his temple ; even the messenger of the covenant , whom ye delight in : behold , he shall come , saith the lord of hosts , &c. then shall the offerings of judah and jerusalem be pleasant to the lord , mal. . , . blessed be the lord god of israel , for he hath visited and redeemed his people ; and hath raised up an horn of salvation for us , in the house of his servant david ; as he spake by the mouth of the holy prophets , &c. that we should be saved from our enemies , &c. to perform the mercy promised to our fathers , and to remember his holy covenant , &c. to give knowledge of salvation unto his people , by the remission of their sins , through the tender mercy of our god , whereby the day-spring ( or sun-rising , or branch ) from on high visited us ; to give light , &c. luke . , , , , , , , . mine eyes have seen thy salvation , which thou hast prepared before all people : a light to the gentiles , &c. luke . , . god so loved the world , that he gave his only begotten son , that whosoever believed , should not perish , &c. that the world through him might be saved , john . , . if thou hadst known the gift of god , and who i● is that saith unto thee , &c. john . . i came from heaven , to do the will of him who sent me : and this is the father's will , who sent me , that of all he hath given me , i should lose nothing , &c. that every one who seeth● he son , and believeth on him , may have everlasting life , john . , , . heb. . . him , being delivered by the determinate counsel and fore-knowledge of god , ye have taken , &c. acts . . against the holy child jesus , whom thou hast anointed , both herod and pontius pilate , &c. were gathered together , for to do whatsoever thy hand and thy counsel determined before to be done , acts . , . him hath god exalted with his right hand , a prince , and a saviour , acts . . god commended his love towards us , in that , while we were yet sinners , christ died for us , &c. the grace of god , and the gift by grace , &c. rom. . , , . titus . , . heb. . . what the law could not do , &c. god sending his own son , &c. spared not his own son , but delivered him up for us , rom. . . . all things are of god , who hath reconciled us to himself by jesus , cor. . . jesus , who gave himself , &c. according to the will of god , and our father , gal. . . god sent forth his son , made of a woman , and under the law , to redeem them who are under the law , &c. gal. . , . blessed be the god and father of our lord je 〈◊〉 &c. who hath blessed us , &c. in christ , and 〈◊〉 us , adopted us , &c. ephes . . , , , &c. pet. . , . god , who is rich in mercy , for his great love wherewith he loved us , even when we were dead in sins , hath quic●●ned us , &c. that in ages to come ●e might shew the exceeding riches of his grace , in kindness towards us , through jesus christ : for by grace are ye saved , ephes . . , , , , , ch . . , . titus . , . . god , &c. who hath saved us , &c. by grace , which he hath given us in christ , &c. tim. . , , . what is man , that thou art mindful of him ? or the son of man , that thou visitest him , heb. . . psal . . . 〈◊〉 this was manifest the love of god towards us , 〈…〉 that god sent his only begotten son into the world , that we might live through him : here●n is love ; 〈◊〉 that we loved god , but that he 〈…〉 and sent his son to be the propitiation for our sins , &c. and we have seen , and do testifie , that the father sent the son , the saviour , &c. john. . , , , . ch . . . and this is the record , that god hath given us eternal life , and this life is in his son , john . . god willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath , that by two immutable things , in which it was impossible for god to lye , we might have strong consolation , who have fled for refuge to lay hold of the hope set before us , heb. . , . who is he , in and by whom this salvation is conveyed and wrought ? john . . ephes . . . it is jesus christ . the law was given by moses , but grace and truth by jesus christ , &c. john . . of which salvation the prophets have enquired , &c. the sufferings of christ , and the glory that should follow , pet. . . . and i will put enmity between thee and the woman , and between thy seed and her seed : it shall bruise thy head , and thou shalt bruise his heel , ge● . . . the lord said unto abram , &c. and in thee shall all the families in the earth be blessed , gen. . . abraham shall , &c. and all the nations of the earth shall be blessed in him , gen. . . the lord said to isaac , &c. in thy seed shall all the nations of the earth be blessed , gen. . . the lord said to jacob , &c. and in thy seed shall all the families of the earth be blessed , gen. . . the sceptre shall not depart from judah , nor a law-giver from between his feet , until shiloe come ; and unto him shall the gathering of the nations be , binding his foal to the vine , and his ass's colt , &c. gen. . , . i know my redeemer lives , &c. job . . he keepeth all his bones , not one of them is broken , psal . . . john . , , , . sacrifice and offering thou didst not desire , &c. then said i , loe , i come , &c. psal . . , , . heb. . , , . mine own familiar friend , in whom i trusted , &c. hath lift up his heel against me , psal . . . matth. . , , , &c. psal . . , , . thou hast ascended on high , led captivity captive , received gifts for men , &c. psal . . . let thy hand be upon the man of thy right hand ; upon the son of man , whom thou madest strong for thy self , psalm . . the stone which the builders refused , is become the head of the corner , psalm . . acts . , , . isa . . . pet. . . the lord possessed me in the beginning of his way , before his works were old . i was set up from everlasting , from the beginning , or ever the earth was , &c. then i was by him , one brought up , and i was daily his delight , rejoycing always before him , rejoycing in the habitable parts of his earth , and my delight with the sons of men , prov. . , , , , , , , , , . the people who walked in darkness , have seen a great light : they who dwell in the land of the shadow of death , upon them hath the light shined , &c. for unto us a child is born , unto us a son is given , &c. isa . . , , . matt. . , . there shall be a root of jesse , who shall stand for an ensign of the people ; to it shall the gentiles , &c. isa . . , , . isa . . , , , &c. behold , a king shall reign , &c. a man shall be a hiding-place from the wind , &c. isa . . , , . o zion , who bringeth good tidings , &c , behold , the lord shall come , &c. his arm shall rule for him , his reward is with him , he shall feed his flock like , &c. isa . . . behold , my servant whom i uphold , &c. he shall bring forth judgment to the gentiles ; he shall not cry , nor lift up , &c. i will give thee for a covenant to the people , for a light to the gentiles , to open the blind eyes , to bring out the prisoners , isa . . , , , . ch . . , , . acts . . matth. . , . the lord god hath given me the tongue of the learned , that i should know how to speak a word in season , &c. i gave my back to the smiters , and my cheeks , &c. isa . . . matth. . . the spirit of the lord god is upon me , because the lord hath anointed me to preach good tidings , &c. to bind up the broken heart , to proclaim liberty to the captives , and the opening of the prison unto them who are bound , &c. isa . . , , , &c. luke . , , , , . isa . . . who is this that cometh from edom , with dyed garments ? &c. mighty to save . why art thou red in apparel , and thy garment like him who treadeth ? &c. isa . . , , . i will raise unto david a righteous branch , &c. and in his days judah shall be saved , &c. he shall be called the lord our righteousness , jer. . , . john . . i called my son out of egypt , &c. thou beth●●hem , &c. out of thee shall he come . hos . . . micah . . matth. . , . i will shake all nations , and the desire of all nations shall come , &c. haggai . . behold the man whose name is the branch , and he shall grow up out of his place , and he shall build the temple of the lord , &c. zech. . , . behold , thy king cometh ; he is just , and having salvation ; lowly , and riding upon an ass , and upon a colt , the sole of an ass . &c. zech. . . matt. . , , . they weighed for my price thirty pieces of silver , &c. zech. . , . matth. . . that which is conceived in her , is of the holy ghost ; and she shall bring forth a son , and thou shalt call his name jesus : for he shall save his people from their sins , matth. . . ch . ● . . the star directed the wise men unto jesus , matth. . , , . the spirit of god , like a dove , lighted upon jesus ; and loe , a voice from heaven , saying , this is my beloved son , in whom i am well pleased , matth. . , . john said unto him , art thou he who should come ? or do we look for another ? jesus said , &c. shew john , &c. the blind receive their sight , &c. and blessed is he who shall not be offended in me , &c. for this is he of whom it is written , &c. come unto me , all that labour , &c. matth. . , , , , , , , , . the voice out of the cloud said , this is my beloved son , in whom i am well pleased : hear ye him , matth. . . and the angel said , &c. i bring you tidings of great joy , which shall be to all people : for unto you is born this day in the city of david , a saviour , who is christ the lord. and this shall be a sign to you , you shall find the babe wrapped in swadling-clothes , lying in a manager , &c. glory to god in the highest , and on earth peace , good will towards men , &c. simeon , to whom it was revealed by the holy ghost , that he should not see death , before he had seen the lord christ , took up the child jesus into his arms , and blessed god , and said , &c. for mine eyes have seen thy salvation , &c. luke . , , , , , , , , , . they who are whole , need not a physician , &c. i came not to call the righteous , but sinners to repentance , luke . , . jesus said unto zacheus , this day is salvation come to this house , &c. for the son of man is come to seek and to save that which was lost , luke . , , . matth. . . john seeing jesus coming unto him , said , behold the lamb of god , who taketh away ( or ●eareth ) the sins of the world , &c. we have found the messi●s ; which is , ( being interpreted ) the christ . and he brought him to jesus , &c. philip said to nathaniel , we have found him , of whom moses in the law and the prophets did write ; jesus , &c. john . , , , , , , . as moses lifted up the serpent , &c. even so must the son of man be lifted up ; that whosoever believed in him should not perish , but have everlasting life , &c. that the world through him should be saved , john . , , . numb . . , . i know that messias cometh , which is called . christ : when he cometh , he will tell us all things . jesus said unto her , i who speak unto thee , am he , john . , . acts . . ch . . . the works that i do , bear witness of me , that the father sent me , &c. and ye will not come to me , that ye might have life , john . , . labour , &c. for that meat which endureth unto everlasting life , which the son of man shall give you : for him hath god the father sealed , &c. the bread of god , is he who cometh down from heaven , and giveth life unto the world , &c. and jesus said unto them , i am the bread of life : he who cometh to me , shall never hunger , &c. i am the living bread which came down from heaven : if any man eat of this bread , he shall live for ever , &c. john . , , , . when ye have lift up the son of man , then shall ye know that i am he , &c. john . . jesus said , dost thou believe on the son of god ? he said , &c. who is this , lord , that i might believe on him ? and jesus said unto him , thou hast both seen him , and it is he who talketh with thee , john . , , . i am the door , ( said jesus : ) by me if any man enter in , he shall be saved , &c. i am come , that they may have life , and that they may have it more abundantly . i am the good shepherd , &c. i give them eternal life , john . , , , , . ch . . . i came not to judge , &c. but to save the world , john . . i have glorified thee on earth , i have finished the work thou gavest me to do , john . . these things are written , that ye might believe that jesus is that christ , the son of god ; and that believing , ye might have life through his name , john . . jesus christ , &c. whom ye crucified , whom god raised , &c. this is the stone which was set at nought , &c. neither is there salvation in any other : for there is none other name under heaven , given among men , whereby we must be saved , &c. against thy holy child jesus , whom thou hast anointed , both herod and pontius pilate , acts . , , , . jesus , whom ye flew , &c. him hath god exalted , &c. to be a prince , and a saviour ; to give repentance unto israel , and forgiveness of sins , acts . , . through this man , is preached unto you the forgiveness of sins , acts . . we believe , that through the grace of our lord jesus , we shall be saved , acts . . paul , &c. reasoned with them out of the scriptures , &c. that this jesus , whom i preach unto you , is christ , acts . , . jesus christ , whom god hath set forth ( or fore-ordained ) to be a propitiation , through faith in his blood , rom. . , . who was delivered for our offences , and raised again for our justification , rom. . . when we were yet without strength , in the set time christ died for the ungodly , &c. while we were yet ●●nners , christ died for us , &c. if when we were enemies , we were reconciled unto god , by the death of his son , &c. our lord jesus , by whom we have now received the atonement , rom. . , , , . who shall deliver me from this body of death ? i thank god , through jesus christ our lord , rom. . , . for other foundation can no man lay , than that is laid , which is jesus christ , cor. . . they were all baptized into moses , &c. did all drink the same spiritual drink ; for they did all drink of the same spiritual rock which followed ( or went with ) them ; and that rock was christ , &c. neither let us tempt christ , as some of them , &c. cor. . . . all the promises of god in him are yea , and in him are amen , unto the glory of god , cor. . . god , who hath reconciled us to himself , by jesus christ , &c. god was in christ , reconciling the world unto himself , cor. . , . jesus christ , who gave himself for our sins , gal. . , . in him we are blessed , chosen , adopted , accepted , have remission of sins , all things , ephes . . , , &c. the son of god , who loved me , and gave himself for me , gal. . . god sent forth his son , made of a woman , &c. to redeem them who were under the law , &c. christ hath redeemed us from the curse of the law , being made a curse for us , &c. gal. . . ch . . , . colos . . . heb. . , . blessed be god , who hath blessed us with all spiritual blessings , &c. in christ , &c. chosen us , predestinated us to the adoption of sons , by jesus , &c. made us accepted in the beloved ; in whom we have , &c. the remission of sins , of the riches of his grace , ephes . . , , , , &c. god , &c. hath quickned us with christ , &c. raised us , and set us in heaven , in christ jesus ; and made us nigh , &c. jesus himself being the chief corner-stone , in whom all the building , &c. ephes . . , , , , , . christ is the head of the church , and the saviour of the body , ephes . . . we look for the saviour , the lord jesus christ , phil. . . it pleased the father , that in him all fulness should dwell , &c. by him to reconcile all things to himself , &c. christ in ( or among ) you , the hope of glory , col. . , , . your life is hid with christ , in god. when christ , who is our life , shall , &c. col. . , . his son jesus , who delivered us from the wrath to come , thes . . . this is a faithful saying , and worthy of all acceptation , that christ jesus came into the world to save sinners , of whom i chief , tim. . . one mediator between god and man , the man christ jesus , who gave himself a ransom for all , to be testified in due time , tim. . , . is now made manifest by the appearing of our saviour jesus christ , who hath abolished death , and hath brought life and immortality to light , tim. . . jesus christ , who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , &c. titus . . ephes . . . his son , &c. when he had by himself purge● our sins , ●ate down , &c. heb. . . christ &c. he became the author of eternal salvation unto all them , &c. heb. . . . tim. ● . he remains for ever , &c. therefore able to save perfectly ( or , for ever ) those who come to god by him . hebr. . , . christ now once in the end of the world hath he appeared , to put away sin by the sacrifice of himself , &c. unto them who look for him , he shall appear the second time , without sin unto salvation , hebr. . , , . we are sanctified through the offering of the body of christ once for all , &c. by one offering , he he hath perfected for ever them who are sanctified &c. heb. . , . looking to jesus , the author and finisher of our saith , heb. . . who hath begotten us again to a lively hope , through the resurrection of jesus christ , &c. the prophets , &c. who prophesied of the grace , &c. searching what , &c. the spirit of christ which was in them , did signifie before hand , the sufferings of christ , and the glory which should follow , &c. ye were not redeemed with silver and gold , &c. but with the precious blood of christ , &c. who verily was ordained , before the foundation of the world , &c. pet. . , , , , , . we did not by art , &c. make known the power and coming of our lord jesus christ , &c. but as those who had seen his majesty with our eyes , &c. he received from god the father , honour and glory , when there came such a voice to him , from the excellent glory , this is my beloved son in whom i am well pleased : and this voice we heard from heaven declared , when we were with him , &c. pet. . , , . jesus christ , &c. he is the propitiation for our sins : and not for ours only , but also for the sins of the whole world , &c. who is a lyer , but he who denieth that jesus is the christ ? john . , . and ye know that he was made manifest to take away our sins , and in him is no sin , &c. for this purpose was the son of god was manifest , that he might destroy the works of the devil , john . , . god sent his only begotten son into the world , that we might live through him , &c. we , &c. testifie that the father sent the son the saviour of the world , john . , . god hath given us eternal life , and this life is in his son , john . , . unto him who hath loved us , and washed us from our sins in his own blood , rev. . . col. . . they fell down before the lamb , &c. saying , thou art worthy , &c. for thou wast slain , and hast redeemed us to god by thy blood , out of every kindred , and tongue , and people , and nation : and hast made us unto god , &c. rev. . , , . the lamb slain from the foundation of the world , &c. rev. . . i jesus , have sent mine angel to testifie unto you these things , &c. i am the root and the off-spring of david , and the bright and morning star , rev. . . see pardon and reconsiliation , by christ only , chap. . the excellency of this saviour , and his fulness and dignity . in his person and authority . yet have i set my king ( or , anointed ) upon my holy hill of sion , &c. the lord hath said , thou my son , this day have i begotten thee , &c. i will give thee the heathen for thy inheritance , &c. thou shalt break them with a rod of iron , &c. psalm . , , , . psalm . , . thou art fairer than the children of men , grace is poured into thy lips , &c. gird thy sword upon thy thigh , o mighty , with thy glory , and thy majesty , and in thy majesty ride , &c. thine arrows sharp in the hearts of the kings enemies , whereby the people shall fall under thee . thy throne , o god , for ever and ever : the scepter of thy kingdom a right scepter , &c. god thy god , hath anointed thee with the oil of gladness , above thy fellows , &c. the king , &c. he is thy lord , and worship thou him , psalm . , , , , , , . isa . . . thou hast ascended on high ; thou hast led captivity captive ; thou hast received gifts , psalm . . ephes . . . he shall have dominion also from sea to sea , and from the river unto the ends of the earth ; they , &c. shall bow down before him : and his enemies shall lick the dust , &c. all kings shall fall down before him : all nations shall serve him , &c. his name shall endure for ever : his name shall be continued , as long as the sun , ( or , shall be as a son , to continue his father's name for ever , ) &c. and all nations shall call him blessed , psalm . , , , , . i will set his hand also in the sea , and his right hand in the rivers , &c. also i will make him first-born , higher than the kings of the earth , &c. his throne as the days of heaven , &c. as the sun before me , psalm . , , , . the lord said unto my lord , sit thou at my right hand , until i make thine enemies thy footstool , &c. rule thou in the midst of thine enemies , psalm . , , , . isa . . . the stone which the builders refused , is become the head of the corner , psalm . . acts . , . matth. . . wisdom is better than rubies , and all the things which may be desired , are not to be compared unto it , &c. counsel is mine , and sound wisdom : i understanding , i strength , by me kings reign , and princes decree justice . by me princes rule , and nobles , yea , all the judges of the earth , &c. riches and honour are with me , yea , durable riches , and righteousness . my fruit better than gold , &c. i may cause those who love me to inherit substance ; and i will fill their treasures , &c. the lord possessed me in the beginning , &c. when he appointed the foundation or the earth , then was i by him , &c. his delight , whoso findeth me , findeth life , &c. prov. . , , , , , , , , , , , , . thy name is as ointment poured out , &c. cant. . . the beauty of his person described by the parts thereof , and said in the close to be altogether lovely , cant. . , , , , , ● , . rev. . , , . a virgin shall , &c. bear a son , and shall call his name emanuel , god with us , &c. isa . . . matth. . . unto us a child is born , &c. his name shall be called wonderful counseller , the mighty god , the everlasting father , the prince of peace : of the increase of his government and peace , no end , upon the throne of david , and upon his kingdom , to order it , isa . . , . there shall come forth a rod out of the stem of 〈◊〉 and the spirit of the lord shall rest upon him ; the spirit of wisdom and understanding ; the spirit of counsel and might , &c. isa . . , . and the key of the house of david , will i lay upon his shoulder : so he shall open , and none shall shut ; and he shall shut , and none shall open , isa . . . rev. . . i lay in zion , &c. a stone , a tried stone , a precious corner-stone , a sure foundation , isa . , . him whom man despiseth , &c. kings shall see and arise , princes also shall worship , &c. isa . . . ch . . , , . behold , my servant shall prosper ( or , deal prudently ) he shall be exalted and extolled , and be very high , &c. the kings shall shut their mouths at him , isa . . , . behold , i have given him , &c. a leader and commander to the people , isa . . . i will overturn , overturn , &c. until he come whose right it is : and i will give it him , ezek. . . i will raise up for them a plant of renown , &c. ezek. . . and my servant david , their prince for ever , ezek. . . from the going forth of the commandment , &c. unto the me●iah the prince , &c. dan. . . they shall smite the judge of israel with a rod upon his cheek , &c. beth-lehem ephratah , &c. out of thee shall come forth unto me to be ruler in israel : whose goings forth have been from of old ( or , the days of eternity ) micah . . , . the deure of all nations shall come , haggai . . he shall bear the glory , and shall sit and rule upon his throne , &c. zech. . . rejoice greatly , &c. behold , thy king cometh unto thee , &c. zech. . . awake , o sword , &c. against the man my fellow , zech. . . psalm . . and the lord shall be king over all the earth , zech. . . who may abide the day of his coming ? and who may 〈◊〉 when he appeareth ? for he is like a refiners 〈◊〉 &c. malachi . , , . mary , &c. was found with child of the holy ghost , &c. that which is conceived in her , is of the holy ghost , &c. his name shall be called emanuel , which is god with us , &c. matth. . , , . luke . . he taught as one having authority , and not as the scribes , matth. . . luke . . the devil cryed out , saying , &c. jesus thou son of god , &c. matth. . . jesus knowing their thoughts , &c. that ye may know that the son of man hath power on earth to forgive sins , matth. . , . all things are delivered unto me of my father , and no man knoweth the son but the father : neither knoweth any man the father but the son , and he to whom , &c. matth. . . john . . behold , a greater than jonas is here , &c. a greater than solomon is here , matth. . , . mark. . . the woman of canaan came and worshipped him , and said , lord help me , matth. . . ch . . . ch . . , . luke . . why callest thou me good ? there is none good , but one god , matth. . . the mother of zebedee's children , with her sons came to him , and worshipped , matth. . . when christ was riding , &c. the multitude cryed hosanna to the son of david ; blessed is he who cometh in the name of the lord , hosanna in the highest , matth. . . jesus said , all power is given unto me in heaven and in earth , &c. matth. . . the unclean spirit said , i know thee who thou art , the holy one of god , &c. with authority commanded he even the unclean spiritt , and they obey him , &c. he cast out many devils , and suffered not the devils to speak , because they knew him ( or , to say that they knew him ) mark . , , . ch . . . christ said to the man sick of the palsie , son , thy sins are forgiven thee , &c. who can forgive sins but god only ? &c. the son of man hath power , &c. to forgive sins , mark . , , , , . luke . , , , , . jesus , he shall be great , and shall be called the son of the highest ; and the lord god shall give unto him the throne of his father david , and he shall reign over the house of jacob for ever ; and of his kingdom there shall be no end , &c. the holy thing which shall be born of thee , shall be called the son of god , luke . , , , . at twelve years old , he fate in the midst of the doctors , in the temple , both hearing them , and asking them questions . and all who heard him , were astonished at his understanding and answers , luke . , . john . . then opened he their understandings , that they might understand the scriptures , luke . . in the beginning was the word , and the word was with god , and the word was god , &c. all things were made by him , and without him was not any thing made which was made , &c. he the true light , who enlightneth every man coming into the world . he was in the world , and the world was made by him , &c. and the word was made flesh , and dwelled amongst us ; and we beheld his glory , as the glory of the only begotten son of the father , full of grace and truth , &c. is preferred before me , for he was before me , john . , , , , , , , . ch . . . john . , . cor. . . . hebr. . , . jesus , &c. knew all men , and needed not that any man should testifie of man : for he knew what was in man , john . , . luke . . no man hath ascended up to heaven , but he who came down from heaven , even the son of man who is in heaven , &c. he who cometh from above , is above all , &c. the father loved the son , and hath given all things into his hands , john . , , , . whatsoever things the father doth , those also doth the son likewise , &c. for as the father raiseth up the dead and quickeneth them , even so the son quickeneth whom he will , &c. he hath committed all judgment to the son ; that all men should honour the son , even as they honour the father , &c. as the father hath life in himself , so hath he given the son to have life in himself ; and hath given him authority to execute judgment also , because , &c. john . , , , , , . him hath god the father sealed , &c. i came down from heaven , &c. if ye see the son of man ascend up where he was before , &c. jesus knew from the beginning who they were that believed not , and who should betray him , &c. we believe , and are sure , that thou art that christ the son of the living god , john . , , , , , . jesus said , i am the light of the world , &c. jesus said unto them , verily , verily , i say unto you , before abram was i am , john . , . ch . . . cor. . , . jesus knowing that the father had given all things into his hands , and that he was come from god , and went to god , &c. ye call me master , and lord , and ye say well , for so i am , john . , . philip said unto him , lord , shew us the father ; and jesus said , &c. he who hath seen me hath seen the father , &c. believe me that i am in the father , and the father in me , &c. the prince of this world cometh , and hath nothing in me , john . , , , . when the spirit of truth comes , &c. he shall glorifie me , for he shall receive of mine , and shall shew it unto you . all things which the father hath are mine , therefore said i , that he shall take of mine , &c. we are sure that thou camest forth from god , &c. john , , , , . o father , glorifie thou me , &c. with the glory which i had with thee before the world was , john . . when jesus said i am he , those who came to take him , went backward and fell to the ground , john . , . thomas said unto jesus , my lord and my god , john . . ch . . . jesus , &c. a man approved of god , &c. he hath made the same jesus whom ye have crucified , both lord and christ , acts . , . but ye denied the holy one , and killed the prince of life , &c. acts . , . ch . . . against the holy child jesus , whom thou hast anointed , &c. acts . , . jesus christ , he is lord of all , &c. god anointed jesus , &c. with the holy ghost and power , acts . , . cor. . . feed the church of god , which he hath purchased with his own blood , acts . . concerning his son jesus christ our lord , &c. and declared to be the son of god , with power according to the spirit of holiness , &c. rom. . ● , . christ who is over all , god blessed for ever , amen . rom. . . christ both died , and rose , and revived , that he might be lord both of the dead and living , rom. . . there is one lord jesus , by whom are all things , and we by him , cor. . . when he shall have put down all rule , and all authority and power , for he must reign till he hath put all enemies under his feet , cor. . , . he hath made him , &c. who knew no sin , &c. cor. . . hebr. . . he raised him from the dead , and set him at his own right hand in the heavenly places , far above all principalities and powers , might and dominion , and every name which is named , not only in this world , but also in that which is to come ; and hath put all things under his feet , and gave him to be the head over all things to the church , &c. who filleth all in all , ephes . . , , , . the unsearchable riches of christ , &c. god who created all things by jesus christ , &c. or whom the whole family in heaven and earth is named , ephes . . , , . he descended first into the lower parts of the earth : he who descended is the same who ascended up far above all heavens , ephes . . , . jesus , who being in the form of god , thought it not robbery to be equal with god , &c. god also hath highly exalted him , and given him a name above every name , that at the name of jesus every knee should bow , of things in heaven , and things in earth , and things under the earth : and that every tongue should confess that jesus christ is lord , &c. phil. . , , , , . john . , . ch . . . jesus christ , who shall , &c. according to the working , whereby he is able even to subdue all things to himself , phil. . . who is the image of the invisible god , the first-born of every creature . for by him were all things created that are in heaven , and which are in earth , visible and invisible , whether thrones , or dominions , or principalities , or powers : all things were created by him and for him , and he is before all things , and by him all things consist , and he is the head , &c. that in ( or , amongst ) all things he might have the pre-eminency : for it pleased the father , that in him all fulness , &c. col. . , , , , . cor. . . heb. . , , . christ , for in him dwelleth all the fulness of the godhead bodily , &c. the head of all principalities and powers , &c. having spoiled principalities , &c. col. . , , . god was manifested in the flesh , justified in the spirit , seen of angels , &c. received up , &c. tim. . . jesus christ , who in his times , he shall shew who is the blessed and only potentate , the king of kings , and lord of lords ; who only hath immortality , dwelling in the light , which no man can approach unto , which no man hath seen , &c. to whom honour , &c. tim. . , , . the doctrine of god our saviour , &c. titus . , . his son , whom he hath appointed heir of all things , by whom also he made the worlds ; who being the brightness of his glory , and the express image of his person , and upholding all things by the word of his power ; when he had by himself purged our sins , fate down on the right hand of the majesty on high ; being made so much better than the angels , &c. as he hath a more excellent name , &c. unto which of the angels said he at any time , thou art my son ? &c. he saith , and let all the angels of god worship him , &c. thy god , o god , hath anointed thee , &c. heb. . , , , , , &c. ch . . . ch . . . ch . . . col. . . we see jesus , &c. crowned with glory and honour , &c. heb. . . having neither beginning of days , nor end of life ; but made like unto the son of god , &c. such an high priest became us ; holy , &c. and made higher than the heavens , heb. . , . jesus christ , the same yesterday , and to day , and for ever , heb. . . our glorious lord jesus christ , ( or our lord jesus christ of glory , ) &c. that worthy name , by which we are called , james . , . the precious blood of christ , as of a lamb without spot or blemish , pet. . . john . . a living stone , &c. chosen of god , and precious , &c. who did no sin , pet. . , . jesus christ , who is gone into heaven , and is on the right hand of god ; angels , and authorities , and powers being made subject unto him , pet. . . the power and coming of our lord jesus christ , were eye-witnesses of his majesty : for he received from god the father honour and glory , when there came such a voice to him from the excellent glory , this is my beloved son , in whom i am well pleased , pet. . , . pet. . . our lord and saviour jesus christ ; to him be glory , both now , and for ever , pet. . . jude , vers . . in him is no sin , &c. hereby perceive we the love of god , because he said down his life for us , john . , . pet. . . his son , jesus christ : this is the true god , and eternal life , john . . jesus christ , &c. the prince of the kings of the earth , &c. to him be glory and dominion for ever and ever , amen . i am alpha and omega , the beginning and the ending , faith the lord ; which is , and which was , and which is to come ; the almighty , &c. i am the first , and the last : i am he who liveth , and was dead ; and behold , i am alive for evermore , amen ; and have the keys of hell and death , rev. . , , , , , . ch . . . i am he who searcheth the reins and hearts , rev. . . those things , saith he who hath the seven spirits of god , &c. who is holy , &c. who hath the key of david ; he who openeth , and no man shutteth , &c. rev. . , . the lion of the tribe of judah , the rock of david , &c. thou art worthy to take the book , and open it , &c. worthy is the lamb which was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing , &c. blessing , honour , and glory , and power be unto him who sitteth upon the throne , and unto the lamb , for ever , &c. the elders fell down and worshipped him who liveth for ever , rev. . , , , , . ch . . , . and the kings of the earth , and the great men , &c. said to the mountains , &c. hide us from the face of him who fitteth upon the throne , and from the wrath of the lamb ; for the great day of his wrath is come , and who shall be able to stand ? rev. . , , . the kingdoms of this world are become the kingdoms of our lord , and of his christ ; and he shall reign , rev. . . the lamb shâll overcome them ; for he is the lord of lords , and king of kings , rev. . . ch . . . i am the root , &c. of david , and the bright and morning-star , rev. . . see more of the one god , father , son and spirit ; or the trinity , chap. . in his nature . he shall feed his flock , like a shepherd : he shall gather the lambs with his arms , and carry them in his bosom , and shall gently lead those who are with young , or give suck , isa . . . he shall not cry , nor lift up , nor cause his voice to be heard in the street . a bruised r●ed shall he not break , smoaking ( or daily burning ) flax shall he not quench , isa . . , . matth. . , , . i gave my back to the imiters , and my cheeks to them that plucked off hair : i hid not my face from shame and spitting , isa . . . matth. . . he was oppressed , &c. he opened not his mouth . he is brought as a lamb to the slaughter ; and as a sheep before her shearers is dumb , so opened he not his mouth , &c. he had done no violence ; neither was guile found in his mouth , isa . . , . mal. . . thy king cometh unto thee ; he is just , &c. lowly , and riding upon an ass , &c. zech. . . the sun of righteousness shall arise , with healing in his wings , mal. . . jesus fate at meat , &c. many publicans and sinners came , &c. the pharisees said , why eateth your master with publicans and sinners , &c. jesus said unto them , they who are whole , need not a physician ; but they that are sick : but go and learn what that meant , i will have mercy , and not sacrifice ; for i am not come to call the righteous , but sinners to repentance , &c. when he saw the multitude , he was moved with compassion on them , because they fainted , ( or were tired ) and were scattered abroad , as sheep having no shepherd , &c. he healed their sick , &c. would not send them away fasting , &c. matth. . , , , , . ch . . . ch . . , . ch . . . learn of me , for i am meek and lowly of heart , matth. . . when peter was sinking , and cried out , lord , save me , &c. immediately jesus stretched forth his hand , and caught him , and said unto him , &c. wherefore didst , &c. matth. . , . o jerusalem , jerusalem ; thou who killest the prophets , &c. how often would i have gathered thy children together , even as a hen gathereth her chicken under her wings ? but ye would not , mat. . . christ excused his disciples when they siept , &c. he said , the spirit , indeed , is willing , but the flesh is weak , matth. . . the son of man came to seek and to save that which was lost , &c. when he came near the city , he wept over it , saying , if thou hadst known , even thou , at least in this thy day , the things which belong to thy peace , &c. luke . , , . mark . . and the word was made flesh , &c. full of grace and truth , john . . when jesus therefore saw her weeping , &c. 〈◊〉 groaned in the spirit , and was troubled , &c. jesus wept . then said the jews , behold , how he loved him ! john . , , . luke . , , . let not your hearts be troubled : ye believe in god , &c. peace i leave with you : my peace i give unto you , &c. let not your heart be troubled , neither let it be afraid , john . , . matth. . . i have many things to say unto you , but ye cannot hear them now : howbeit , &c. john . , . when mary sought jesus , weeping , he appeared to her , to comfort her , &c. he shewed himself also to his disciples , his hands and feet ; and the second time to thomas , when he would not believe the report of the rest , john . , , , , , , . christ gives charge three times to peter , that , if he loved him , he should feed his lambs , and his sheep , john . , , . ye denied the holy and just one , acts . . i obtained mercy , for this cause , that in me first jesus christ might shew forth all long-suffering , for a pattern to them who should hereafter believe on him , tim. . . in that he himself hath suffered , being tempted , he is able to succour them who are tempted , heb. . . ch . . . who is holy , harmless , undefiled , &c. heb. . . christ , as of a lamb without spot and blemish pet. . . hereby perceive we the love of god , because he laid down his life for us , &c. john . . behold , i stand at the door , and knock : if any man hear my voice , and open the door , i will come in to him , and sup with him , and he with me , rev. . . chap. viii . how christ wrought this salvation for sinners , and what he was made , and is ; what he undertook , and did , in order to it . . he is mediator . there is one god , one mediator between god and man , the man jesus christ , tim. . . by so much was jesus made a surety of a better testament , heb. . . he is made the mediator of a better testament , which was established upon better promises , heb. . . and for this cause he is the mediator of the new testament , that , &c. heb. . . and to jesus , the mediator of the new covenant , ( or testament ) heb. . . ii. he took upon him the nature of man , a body of flesh , and humbled himself . god said to the serpent , &c. i will put enmity between thee and the woman , and between thy seed and her seed ; it shall bruise thy head , and thou shalt bruise his heel , gen. . . behold , a virgin shall conceive and bear a son , and shall call his name immanuel , isa . . . and there shall come forth a rod out of the stem of jesse , and a branch shall grow out of his roots ; and the spirit of the lord shall rest upon him , &c. isa . . , . acts . , . his visage was so marred , more than any man ; and his form more than the sons of men , isa . . . he hath no form nor comeliness : and when we shall see him , there is no beauty that we should desire him ; he is despised and rejected of men , a man of sorrows , &c. we hid , as it were , our faces from him ; he was despised , and we esteemed him not , isa . . , . the lord hath created a new thing in the earth : a woman shall compass a man , jer. . . they shall smite the judge of israel with a rod upon the cheek , micah . . the birth of jesus christ was on this wise , &c. mary was sound with child of the holy ghost , &c. she had brought forth her first-born son , and he called his name jesus , matth. . , , , . thou shalt conceive in thy womb , and bring forth a son , and shall call his name jesus : the holy thing which shall be born of thee , shall be called the son of god , luke . , . he was tempted of the devil , matth. . , , , , , , , , . and jesus said unto them , the foxes have holes , and the birds of the air have nests : but the son of man hath not where to lay his head , matth. . . is not this the carpenter's son ? is not his mother called mary ? and his brethren , james ? &c. and they were offended in him , matth. . , , . he rode upon an ass into the city of jerusalem , matth. . , , . she brought forth her first-born son , and wrapped him in swadling-clothes , and laid him in a manger , because there was no room for them in the inn , &c. he went down with them , &c. and was subject to them : but his mother kept , &c. luke . , . and the word was made flesh , and dwelt among 〈◊〉 john . . jesus therefore being weary with his journey , sate thus on the well , john . . the bread which i give is my flesh , which i give for the life of the world , john . . the high priest prophesied , that jesus should die , &c. and gather the dispersed sons of god into one , john . , , &c. david , &c. knowing that god had sworn with an oath to him , that of the fruit of his loins , according to the flesh , he would raise up christ , &c. acts . , . concerning his son jesus christ our lord , who was made of the seed of david , according to the flesh , rom. . . tim. . . re● . . . god sending his son , in the likeness of sinful flesh , rom. . . of whom , as concerning the flesh , christ came , rom. . . ye know the grace of our lord jesus christ ; that though he was rich , yet for your sakes he became poor , &c. cor. , ● . though he was cru●ified through weakness , yet he lived , cor. . . god sent forth his son , made of a woman , made under the law , gal. . . but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men ; and being found in fashion as a man , he humbled himself , and became obedient , &c. phil. . , . hath he reconciled in the body of his flesh , through death , &c. col. . , . great is the mystery of godliness : god was manifested in the flesh , tim. . . jesus , who was made a little lower than the angels , for the suffering of death , &c. he who sanctifieth , and they who are sanctified , are all one : for which cause he is not ashamed to call them brethren , &c. as the children are partakers of flesh and blood , he also himself likewise took part of the same , that through death , &c. verily , he took not on him the nature of angels , but he took on him the seed of abraham ; wherefore in all things it behoved him to be made like unto his brethren , heb. . , , , , . who in the days of his flesh , when he had offered up prayers , &c. though he were a son , yet learned he obedience , &c. heb. . , . sacrifice , &c. thou wouldest not ; but a body hast thou prepared me , &c. a new and living way , which he hath consecrated ( or made ) for us , through the vail , that is to say , his flesh , heb. . , . psal . . , . every spirit who confesseth that jesus christ is come in the flesh , is of god : and every spirit which confesseth not that jesus christ is come in the flesh , is not of god , john . , . many deceivers are entred into the world , who confess not that jesus christ is come in the flesh , john , vers . . iii. he is made an high priest . and i will raise me up a faithful priest , who shall do according to that which is in mine heart , and in my mind ; and i will build him a sure house , and he shall walk before mine anointed for ever , sam. . . the lord hath sworn , and will not repent , thou art a priest for ever , after the order of melchizedeck , psal . . . heb. . , . thus saith the lord , david shall never want a man , &c. neither shall the priests , the levites , want a man before me , to offer , &c. jer. . , . the man whose name is the branch , &c. he shall be a priest upon his throne ; and , &c. zech. . . it behoveth him in all things to be made like his brethren , that he might be a merciful and faithful high priest in things pertaining to god , to make reconciliation for sins : for in that he himself hath sufferred , being tempted , he is able to succour them who are tempted , heb. . , . luke , , , , &c. consider the apostle and high priest of our profession , christ jesus , who was faithful to him who appointed him , as also moses was , &c. heb. . , . seeing then that we have a great high-priest , who is passed into the heavens , jesus the son of god , let us hold fast , &c. for we have not an high-priest , which cannot be touched with the feeling of our infirmities : but was in all points tempted like as we are , yet without sin , hebr. . , . ch . . . for every high-priest taken from among men , is ordained for men in things pertaining unto god , that he may offer , &c. who can have compassion on ( or , can reasonably bear with ) the ignorant , and them who are out of the way , &c. and no man taketh this honour to himself , but he who is called of god , as aaron . so also christ glorified not himself , to be made an high-priest : but he who said unto him , thou art my son , &c. thou a priest , &c. hebr. . , , , , . hope , which we have as an anchor of the soul , sure and stedfast , and which entereth within the vail ; whither the fore-runner is for us entered ; jesus made an high-priest for ever after the order of melchisedeck , hebr. . , . for this melchisedeck king of salem , priest of the most high god , &c. having neither beginning of days , nor end of life ; but made like unto the son of god , abideth a priest continually , &c. after the similitude of melchisedeck , there ariseth another priest , who is made not after the law of a carnal commandment , but after the power of an endless life : for he testifieth thou art a priest for ever after the order of melchisedeck , &c. not without an oath , for those were made without an oath , but this with an oath , by him who said unto him , the lord sware , and will not repent , thou art a priest , &c. and they truly were many priests , because they were not suffered to continue , by reason of death : but this man , because he continueth for ever , hath an unchangeable priesthood ( or , which passeth not from one another , ) wherefore he is able to save them to the uttermost ( or , for evermore ) who come unto god by him , seeing he ever liveth to make intercession for them . for such an high priest became us , who was holy , &c. who needeth not daily as those high priests offer , &c. for this he did once , whence he offered up himself . for the law maketh men high priests who have infirmities , but the word of the oath , which was since the law , maketh the son who is consecrated ( or , perfected ) for evermore , hebr. . , , , , , , , , , , , . but christ being come an high priest of good things to come , by a greater and more perfect tabernacle , &c. hebr. . . now of the things which we have spoken , this is the sum . we have such an high-priest , who is set on the right hand of the throne of the majesty in the heavens . a minister of the sanctuary ( or , holy things ) which the lord pitched , and not man ; for every high priest is ordained to offer gifts and sacrifices , wherefore it is of necessity that this man should have somewhat also to offer , hebr. . , , . iv. he offered himself as a sacrifice to god , suffered for the sins of mankind , and so made peace through the shedding of his own blood , by which he entred into the holiest for us . i , a w●rm , and no man , a reproach of men , and ●esp●●● of the people . all they who see me , laugh me to scorn , &c. and shake the head , saying , he trusted in the lord , that he would deliver him : let him deliver him , seeing he trusted in him , &c. the assembly of the wicked have enclosed me ; they pierced my hands and feet , &c. they part my garment amongst them , and cast lots for my vesture , psal . . , , , , . matth. . , , , , . psalm . . false witnesses are risen up against me , and such as breath out cruelty , psal . . . mat. . , . for thy sake i have born reproach , shame hath covered my face : i am become a stranger to my brethren , an alien unto my mother's children : for the zeal of thine house hath eaten me up ; and the reproaches of them who reproach thee , are fallen upon me , &c. reproach hath broken my heart , and i am full of heaviness , &c. they gave me also gall for my meat , and in my thirst they gave me vinegar to drink , psalm . , , , , . matth. . . let thy hand be upon the man of thy right hand , upon the son of man , &c. psalm . . i gave my back to the smiters , and my cheeks 〈◊〉 to them who plucked off the hair : i hid not my face from shame and spitting , isa . . . matth. . , . job . . he is despised and rejected of men , a man of sorrows , and acquainted with grief , &c. surely he hath born our grief , and carried our sorrows : yet we did esteem him stricken , smitten of god , and afflicted : he was wounded for our transgressions ; he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes ( or , bruises ) we are healed , &c. we have turned every one to his own way , and the lord hath laid the iniquity of us all upon him , ( or , he hath made the iniquity of us all to meet upon him . ) he was oppressed , he was afflicted , &c. he was taken from prison , and from judgment , &c. he was cut off out of the land of the living ; for the transgression of my people was he stricken ( or , was the stroke upon him . ) he made his grave with the wicked , &c. it pleased the lord to bruise him ; he hath put him to grief , when thou shalt make his soul an offering ( or , when his soul shall make an offering ) for sin , &c. he shall bear their iniquities , &c. he hath poured out his soul unto death ; and he was numbred with the transgressors ; and he bare the sins of many , and made intercession for the transgressors , isa . . , , , , , , , , , . psal . . . luke . matth. . . who is this who cometh from edom , with dyed garments from bosrah ? &c. wherefore art thou red in thine apparel ? &c. i have trodden the wine-press alone , and of the people there was none with me , isa . . , , . gen. . . shall messiah be cut off , but not for himself , &c. and he shall confirm the covenant with many , &c. he shall cause the sacrifice and oblation to cease , dan. . , . by the blood of thy covenant ( or , whose covenant is by blood ) i have sent forth thy prisoners , zech. . . what are these wounds in thine hands ? then shall he answer , those with which i was wounded in the house of my friends . awake , o sword , against my shepherd , and against the man , my fellow , saith the lord of hosts : smite the shepherd , &c. zechar. . , , matth. . , , , . from that time forth began jesus to shew , &c. how that he must suffer many things of the elders , &c. and be killed , &c. when peter had said , be it far from thee , lord , he turned , and said to peter , get thee behind me , satan , &c. thou savourest not the things of god , &c. matth. . , , . luke . . likewise also shall the son of man suffer of them , &c. the son of man shall be betrayed into the hands of men , and they shall kill him , matth. . , , . acts . , . the son of man shall be betrayed into the hands of the chief priests , &c. and they shall condemn him to death , and shall deliver him to the gentiles to mock , and to scourge , and to crucifie him , matth. . , , . luke . , , . and acts . . the chief priests , &c. assembled and consulted that they might take jesus by subtilty and kill him , &c. jesus , &c. began to be sorrowful and very heavy ; then said he unto them , my soul is exceeding sorrowful even unto death &c. put up thy sword ; thinkest thou that i cannot now pray to my father , and he shall presently give me more than twelve legions of angels : but how then shall the scripture be fulfilled , that thus it must be ? they spit in his face , and buffeted him , matth. . . , , , , , . john . . mark . , . the soldiers mocked him , they spit upon him , and smote him on the head , &c. they gave him vinegar to drink mingled with gall , &c. they crucified him between two thieves , &c. they parted his garments , &c. he cried with a loud voice , saying , my god , my god , why hast thou forsaken me ? &c. jesus , when he had cried again with a loud voice , yielded up the ghost , matth. . , , , , , , , . john . , , &c. psal . . . the son of man came , to give his life for a ransom for many , mark , . i have a baptism to be baptized with ; and how am i straitned till it be accomplished ! luke . . and being in an agony , he prayed more earnestly ; and his sweat was as it were great drops of blood , falling down to the ground , luke . . thus it is written , and thus it behoveth christ to suffer , luke . . my flesh , which i will give for the life of the world , john . . i lay down my life for the sheep , &c. i lay down my life , that i may take it up , &c. no man taketh it from me , but i lay it down of my self , &c. john . , , . it is expedient for us , that one should die for the people , &c. he prophesied that jesus should die for that nation ; and not for that nation only , but , &c. john . , , . greater love hath no man than this , that a man lay down his life for his friends , john . . the cup which my father hath given me , shall i not drink ? john . . those things which god spake before , by the mouth of all his prophets , that christ should suffer , he hath so fulfilled , acts . . ch . . , . ch . . . gal. . . the church of god , which he hath purchased with his own blood , acts . . jesus christ , whom god hath set forth to be a propitiation for sin , through faith in his blood , rom. . , . jesus , who was delivered for our offences , rom. . . christ died for the ungodly , &c. while we were yet sinners , christ died for us , &c. we were reconciled to god by the death of his son , rom. . , , . thes . . . god sent his son , &c. and for sin , ( or by a sacrifice for sins ) condemned sin in the flesh , &c. who is he who condemneth ? it is christ that died , rom. . , . we preach christ crucified : unto the jews a stumbling-block , &c. cor. . . ch . . . christ , our passover , is sacrificed for us , cor. . . ye are bought with a price , cor. . . christ died for our sins , according to the scripture , cor. . . he hath made him to be sin for us , who knew no sin , cor. . . jesus christ , who gave himself for our sins , &c. gal. . . the son of god , &c. who gave himself for me , gal. . . christ hath loved us , and given himself for us , an offering and a sacrifice to god , for a sweet-smelling favour , &c. christ loved the church , and gave himself for it , ephes . . , . he became obedient unto the death , even the death of the cross , phil. . . heb. . , . we have redemption through his blood , &c. having made peace through the blood of his cross , &c. hath he reconciled in the body of his flesh through death , col. . , , , . the man jesus christ , who gave himself a ransom for all , &c. tim. , , . his son , who , &c. when he had by himself purged our sins , &c. heb. . . jesus made , &c. for the suffering of death , &c. that he , by the grace of god , should taste death for every man : for it became him , &c. to make the captain of their salvation perfect through sufferings , &c. that through death he might destroy him who had the power of death ; that is , the devil , heb. . , , . though he were a son , yet learned he obedience by the things which he suffered , heb. . . who needed not daily , as those high priests , to offer up sacrifice , &c. for this he did once , when he offered up himself , heb. . . ch . . . christ being come , &c. by his own blood he entred in once into the holy place , &c. how much more shall the blood of christ , who , through the eternal spirit , offered up himself without spot to god , purge your consciences ? &c. that by the means of death , for the redemption of transgressions , &c. where a testament is , there must also of necessity be the death of the testator , &c. neither was the first testament dedicated without blood , &c. and without shedding of blood , is no remission , &c. nor yet that he should offer himself often , &c. but now once , in the end of the world , hath he appeared , to put away sin by the sacrifice of himself , &c. christ was once offered , to bear the sins of many , &c. heb. . , , , , , , , , , . levit. . , &c. we are sanctified through the offering of the body of christ once for all , &c. this man , after he had offered one sacrifice for sins , for ever sate down , &c. for by one-offering he hath perfected for ever them who are sanctified , &c. to the blood of sprinkling , which speaks better things than that of abel , heb. . , , . ch . . . jesus also , that he might sanctifie the people with his own blood , suffered without the gate , heb. . . the spirit of christ , &c. when it testified before-hand the sufferings of christ . ye were not redeemed with silver and gold from your vain conversation received of , &c. but by the precious blood of christ , pet. . , , . christ also suffered for us , leaving us an example , &c. who his own self bare our sins in his own body , on ( or , to ) the tree , pet. . , . christ also hath once suffered for sins , the just for the unjust , &c. being put to death in the flesh , &c. pet. . . forasmuch then as christ hath suffered for us in the flesh , let us , &c. pet. . . jesus christ the just one , &c. he is the propitiation for our sins , and not for ours only , &c. but , &c , john . , . jesus christ , who gave himself a ransom for all , &c. john . . hereby perceive we the love of god , because he laid down his life for us , john . . unto him who hath loved us , and washed us from our sins in his own blood , rev. . . thou wast slain , and hast redeemed us unto god by thy blood , &c. rev. . . the lamb slain from the foundation of the world , rev. . . he treadeth the wine-press of the fierceness and wrath of almighty god , rev. . . v. he fulfilled all righteousness of the law , bare the curse , took away the hand-writing of ordinences , is our righteousness . i will make mention of thy name , of thine only , psalm . . in thy name shall they rejoice all the day , and in thy righteousness shall they be exalted , psalm . . surely shall one say , in the lord have i righteousness , &c. in the lord shall all the seed of israel be justified , and shall glory , isa . . , . the servants of the lord , and their righteousness is of me , saith the lord , isa . . . i will cause the branch of righteousness to grow up unto david , &c. and this is the name wherewith he shall be called , the lord our righteousness , jer. . , . ch . . . seventy weeks are determined , &c. to make an end of sins , &c. and to bring in everlasting righteousness , dan. . . jesus came to john to be baptized , &c. jesus said , suffer it to be so now , for thus it becometh us to fulfil all righteousness , matth. . , . think not that i am come to destroy the law or the prophets , i am not come to destroy , but to fulfil , matth. . , . the spirit will convince the world , &c. of righteousness , because i go to my father , john . , . i am not ashamed of the gospel , for therein is the righteousness of god revealed , rom. . , . christ is the end of the law , for righteousness to every one who believeth , rom. . . christ jesus , who of god is made unto us , &c. righteousness , &c. cor. . , . he hath made him to be sin for us , &c. that we may be made the righteousness of god in him , cor. . . christ hath redeemed us from the curse of the law , being made a curse for us : for it is written , cursed is every one who hangeth on a tree , gal. . . deut. . . but now in christ jesus ye are made nigh , &c. for he , &c. hath broken down the middle wall of partition between us , having abolished in his flesh , the enmity , the law of commandments in ordinances , &c. ephes . . , , . paul counted all things but dung , that he might win christ , and be found 〈◊〉 him , not having his own righteousness , &c. but that which is through the faith of christ , the righteousness which is of god by faith , phil. , blotting out the hand-writing of ordinances , which was against us , which was contrary to us , and took it out of the way , nailing it to his cross , col. . , . see more of justification , chap. . vi. he sanctifieth us , is our sanctification . in that day there shall be a fountain opened , &c. for sin , and for uncleanness , zech. . . peter said unto him , thou shalt never wash my feet : jesus saith unto him , if i wash thee not , thou hast no part in me . simon peter saith unto him , lord , not my feet only , but also my hands and my head , john . , . and for their sakes , i sanctifie my self , that they also might be sanctified through the truth ( or , truly sanctified , ) john . . christ jesus who is made of god unto us , wisdom , and righteousness , and sanctification , &c. cor. . . ye are washed , ye are sanctified , &c. in the name of our lord jesus , cor. . . christ also loved the church , and gave himself for it ; that he might sanctifie and cleanse it , with the washing of water by the word ; that he might present it to himself , a glorious church , not having spot , or wrinkle , or any such thing ; but that it should be holy and without blemish , ephes . . , , . both he who sanctifieth , and they who are sanctified , are all of one , &c. hebr. . . if the blood of bulls , &c. sanctifieth , &c. how much more shall the blood of christ , &c. purge ? hebr. . , . we are sanctified through the offering of the body of jesus christ once for all , &c. for by one offering ( or , one only oblation ) he hath perfected for ever them who are sanctified , &c. and hath counted the blood of the covenant , wherewith he was sanctified , an unholy thing , &c. hebr. . ▪ , . jesus also , that he might sanctifie the people with his own blood , suffered without the gate , &c. hebr. . . jesus , &c. who loved us , and washed us from our sins in his own blood , rev. . . these are they who came out of great tribulation , and have washed their robes , and made them white in the blood of the lamb , rev. . . see more of justification free , chap : . vii . he ariseth from the dead . i know my redeemer liveth , and he shall stand at the latter day on the earth , job . . my soul shall rest in hope ( or , dwell confidently ) for thou wilt not leave my soul in hell , neither wilt thou suffer thine holy one to see corruption , psalm . . acts . . ch . . , , . jesus said , he must go , &c. and be killed , and be raised again the third day , matth. . . ch . . . tell the vision to no man , until the son of man be risen again from the dead , &c. they shall kill him , and the third day he shall be raised again , matth. . , . the angel said , &c. he is not here ; for he is risen , as he said , &c. the eleven disciples saw him , they worshiped him , matth. . , , . luke . , , , , , , , , . the world seeth me no more , but ye see me : because i live , ye shall live also , john . . mary saw jesus after he was risen , he said unto her , touch me not ; for i am not yet ascended , &c. john . , , . this is now the third time that jesus shewed himself , &c. after that he was risen from the dead , john . . whom god hath raised up , having loosed the pains of death , because it was not possible he should be holden of it , &c. this jesus hath god raised up , whereof we are all witnesses , acts . , , christ , whom ye crucified , whom god raised from the dead , &c. with great power , gave the apostles witness of the resurrection of the lord jesus , acts . , . the god of our fathers raised up jesus whom ye slew , &c. acts . . whom they slew and hanged on a tree , him god raised up the third day , and shewed him openly , &c. unto witnesses chosen before of god , acts . , . god raised him from the dead , &c. and as concerning that , he raised him up from the dead , no more to return to corruption , he said on this wise , i will give you the sure mercies of david , &c. he whom god raised again , saw no corruption , acts . , , , . he hath appointed a day in which he will judge the world , &c. by that man whom he hath ordained , whereof he hath given assurance unto all men , in that he hath raised him from the dead , acts . . the prophets and moses did say , &c. that christ should suffer , and that he should be the first who should rise from the dead , acts . , . concerning his son jesus christ our lord , &c. declared to be the son of god with power , &c. by the resurrection from the dead , rom. . . who raised up jesus our lord from the dead , who was delivered for our offences , and was raised again for our justification , rom. . , . knowing that christ being raised from the dead , dieth no more , death hath no more dominion over him , rom. . . and god hath both raised up the lord , and will also raise up us by his own power , cor. . . i delivered unto you first of all that which i also received ; how that christ died , &c. that he rose again the third day , according to the scriptures : and that he was seen of cephas , &c. if christ be not risen , then our preaching is vain , and your faith is also vain , &c. ye are yet in your sins , &c. but now christ is risen from the dead , and become the first-fruits of them who slept , cor. . , , , , , . though he was crucified through weakness , yet he lived by the power of god , cor. . . ephes . . , . rom. . . and you being dead , &c. hath he quicken'd together with him , &c. through the faith of the operation of god , who hath raised him from the dead , col. . , . wait for his son from heaven , whom he raised from the dead , thes . . . great is the mystery of godliness : god manifested in the flesh , justified in the spirit , &c. tim. . . remember that jesus christ is of the seed of david ; was raised from the dead , according to my gospel , tim. . . now the god of peace , who brought again from the dead our lord jesus , &c. heb. . . blessed be god , &c. who hath begotten us again to a lively hope through the resurrection of jesus , &c. who by him do believe in god who raised him up from the dead , that our , &c. pet. . , . christ , &c. being put to death in the flesh , but quicken'd in the spirit ; by the which , &c. not the putting away of the filth of the flesh , but the answer of a good conscience towards god , by the resurrection of jesus christ , pet. . , . jesus christ , the first begotten of the dead , rev. . . viii he ascended into heaven , is our way to the father , our advocate and intercessor there . thou hast ascended on high : thou hast led captivity captive , &c. psal . . . ephes . . . so then , after the lord had spoken unto them , he was received up into heaven , and sate on the right hand of god , mark . . luke . . simon , behold , satan hath desired you , that he might sift you as wheat : but i have prayed for thee , that thy faith fail not , luke . , . i am the door ; by me if any man enter in , he shall be saved , and shall go in and out and find pasture , john . . jesus saith unto him , i am the way , and the truth , and the life ; no man cometh to the father , but by me , john . . it is expedient for you , that i go away , &c. if i depart , i will send the comforter unto you ; and when he is come , he will convince the world , &c. of righteousness , because i go to my father , &c. i came forth from the father , and am come into the world : again , i leave the world , and go to the father , john . , , , , . christ prays for his , at large , john . psal . . , , , . jesus said unto her , touch me not , for i am not yet ascended to my father : but go unto my brethren , and say unto them , i ascend unto my father , and unto your father ; and to my god , and your god , john . . all that jesus began both to do and teach , until the day in which he was taken up , &c. to whom also he shewed himself alive after his passion , &c. when he had spoken these things , while they beheld , he was taken up , and a cloud received him out of their fight ; and while they looked stedfastly towards heaven as he went up , behold , two men , &c. said , ye men of galilee , why stand ye gazing up into heaven ? this same jesus , who is taken up from you into heaven , shall , &c. acts . , , , , , . this jesus , &c. being by the right hand of god , exalted , &c. for david is not ascended into the heavens ; but he faith himself , the lord said unto my lord , sit thou on my right hand , &c. god hath made the same jesus , whom ye have crucified , both lord and christ , acts . , , . jesus , &c. whom the heavens must receive unt● the times of restitutions , &c. acts . . behold , ( said stephen , ) i see the heavens open , and the son of man standing on the right hand of god , acts . . reconciled to god by the death of his son , &c. much more , &c. we shall be saved by his life , rom. . . who is he who condemneth ? it is christ who died , &c. who is even at the right hand of god , who also maketh intercession for us , rom. . . he raised him from the dead , and set him at his own right hand , in the heavenly places , &c. ephes . . . but now in christ jesus , ye who were sometimes far off , are made nigh , &c. through him we both have an access by one spirit unto the father : now therefore ye are no more strangers , but fellow-citizens , &c. of the houshold of god , ephes . . , , . jesus , our lord ; in whom we have boldness and access with confidence , by the faith , ephes . . , . christ sitteth at the right hand of god , &c. do all in the name of the lord jesus , col. . . . heb. . . pet. . . god was manifest in the flesh , &c. received up into glory , tim. . . when he had by himself purged our sins , sate down on the right hand of the majesty on high , heb. . . ch . . . seeing then that we have a great high priest , who is passed into the heavens , jesus , the son of god , &c. let us therefore come boldly unto the throne of grace , &c. heb. . , , . within the vail , whither the fore-runner is for us entred : jesus , made an high priest for ever , heb. . , . he is able also to save them for evermore ( or to the uttermost ) who come unto god by him , seeing he ever liveth to make intercession for them : for such an high priest became us , who is , &c. made higher than the heavens , heb. . , . we have such an high priest , who is set on the right hand of the throne of the majesty in the heavens , heb. . . but christ being become an high priest of good things to come , by a greater and more perfect tabernacle , not made with hands , &c. by his own blood he entred in once into the holy place , &c. for christ is not entred into the holy places made with hands , &c. but into heaven it self , now to appear before god for us , heb. . , , . ephes . . . after he had offered one sacrifice , &c. sate down on the right hand of god , &c. having therefore , brethren , boldness to enter into the holiest by the blood of jesus , by a new and living way , which he hath consecrated , ( or new made ) for us , &c. let us draw nigh , heb. . , , , , . ye are come to the heavenly jerusalem , &c. and ●o jesus the mediator of the new testament , and to the blood of sprinkling , which speaketh better things than that of abel , heb. . , . christ , &c. once suffered for sins , the just for the unjust , that he might bring us to god , &c. christ , who is gone into heaven , and is on the right hand of god , pet. . , . if any man sin , we have an advocate with the father , jesus christ the righteous , john . , . ix . he is made our king and head , to encounter and conquer our-enemies , to rule for us , and in us . there shall come a star out of jacob , and a sceptre shall arise out of israel , numb . . . gen. . . yet have i set my king ( or mine anointed ) upon my holy hill of s●on . i have given thee the heathen for thine inheritance , &c. psal . . , . thine arrows are sharp in the hearts of the king's enemies , whereby the people fall under thee . thy throne , o god , is for ever and ever ; the sceptre of thy kingdom is a right sceptre , &c. the lord thy god hath anointed thee with the oyl , &c. psal . . , , . heb. . . thou hast ascended on high , thou hast led captivity captive , thou hast received gifts for men , psal . . . isa . . . he shall judge , &c. he shall save the children of the needy , and shall break in pieces the oppresser , psal . . , , , , . unto us a son is given , and the government shall be upon his shoulders , &c. of the increase of his government shall be no end ; upon the throne of david , and upon his kingdom , to order it , &c. isa . . , . ch . . . the days come , saith the lord , that i will raise unto david a righteous branch , and a king shall reign and prosper , &c. in his days shall judah be saved , and israel shall dwell safely , jer. . , . ch . . . zech. . , . i will set up one shepherd over them , and he shall feed them ; even my servant david , &c. i will be their god , and my servant david a prince among them , ezek. . , . the messah , the prince , dan. . . thou bethlehem , &c. out of thee shall he come forth unto me , to be ruler in israel , micah . . rejoyce greatly , o daughter of zion , &c. behold , &c. zech. . . jesus , he shall be great , &c. and the lord shall give him the throne of his father david , and he shall reign , &c. for ever , and of his kingdom no end , luke . , , . when a strong man armed keepeth his palace , his goods are in peace : but when a stronger than he shall come upon him , and overcometh him , he taketh from him all his armour , &c. luke . , . we will not have this man to rule over us , &c. those , mine enemies , &c. bring hither , and slay them , &c. luke . , . when he is come , he will convince the world , &c. of judgment , because the prince of this world is judged , &c. be of good chear , i have overcome the world , john . , , . god hath made that same jesus , whom ye have crucified , both lord and christ , acts . . psal . . , , . luke . , . him hath god exalted with his right hand , to be a prince , and a saviour , &c. acts . . o death , where is thy sting ? o grave , where is thy victory ? &c. thanks be unto god , who gave us the victory through our lord jesus , cor. . , , , . christ , &c. he set him at his own right hand , in the heavenly places , far above all principalities , and powers , and might , and dominion , &c. and hath put all things under his feet , and given him to be head over all things to the church , ephes . . , , . grow up in him in all things , who is the head , christ , &c. ephes . . . christ is the head of the church , and saviour of the body , ephes . . . he is the head of the body , the church , &c. that in all things he might have the pre-eminence , col. . . john . . he blotted out the hand-writing of ordinances which was against us , which was contrary unto us ; and took it out of the way , &c. and having spoiled principalities and powers , he made a shew of them openly , triumphing over them in it , ( or in himself , ) col. . , . it became him , &c. in bringing many sons unto glory , to make the captain of their salvation perfect , &c. he also himself took part likewise of the same , that through death he might destroy him who had the power of death ; that is , the devil ; and deliver them who , through fear of death , were all their life-time subject on bondage , heb. . , , . but this man , &c. sate down at the right hand of god from henceforth , expecting till his enemies be made his foot-stool , heb. . , . there is one law-giver , who is able to save , and to destroy , james . . even as i also have overcome , and am sate down with my father , in his throne , rev. . . these shall make war with the lamb , and the lamb shall overcome them ; for he is lord of lords , and king of kings , rev. . . x. he is our great prophet and shepherd , to teach , guide , and feed us . the lord thy god will raise up unto thee a prophet from the midst of thee , of thy brethren , like unto me ; unto him thou shalt hearken , &c. and the lord said , they have well spoken , &c. i will raise them up a prophet , &c. and i will put my words into his mouth , and he shall speak unto them all that i shall command him : and it shall come to pass , that whosoever shall not hearken unto my words which he shall speak in my name , i will require it of him , deut. . , , ● , , . acts . , . ch . . . i will declare thy name unto my brethren , psal : . . i have preached righteousness in the great congregation , &c. i have declared thy faithfulness , and thy salvation , &c. psal . . , . thou hast received gifts for men ; yea , for the rebellious also , psal . . . unto us a son is given , &c. he shall be called wonderful , counsellor , isa . . . behold , the lord god will come , &c. he shall feed his flock like a shepherd ; he shall gather the lambs with his arms , and carry them in his bosom , and shall gently lead those who are with young , isa . . , . a bruised reed shall he not break , and the smoaking flax shall he not quench : he shall bring forth judgment unto truth , &c. the isles shall wait for thy law . i the lord give thee , &c. light of the gentiles , to open the blind eyes , to bring out the prisoners from the prison , them who sit in darkness , out of the prison-house , isa . . , , , . behold , i have given him , &c. a leader , and commander unto the people , isa . . . the lord hath anointed me to preach good tidings to the meek , &c. to bind up the broken-hearted , to proclaim liberty to the captives , and the opening of the prison to them who are bound : to proclaim the acceptable year of the lord , &c. to appoint unto them who mourn in zion , to give unto them beauty for ashes , the oyl of joy for mourning , &c. isa . . , , . i will feed them in goodly pasture , and they shall lie in a good sold ; and in a far pasture shall they feed upon the mountains of israel . i will feed my flock , and will cause them to lie down , faith the lord god : i will seek that which was lost , and bring again that which was driven away : i will bind up that which was broken , and will strengthen that which was sick , &c. and i will set up one shepherd over them , and he shall feed them ; my servant david , he shall feed them , and he shall be their shepherd , ezek. , , , , . luke . . out of thee shall come a captain , ( or governor ) who shall rule ( or feed ) my people , matth. . . all things are delivered to me of my father : and no man knoweth the son , but the father ; neither knoweth any man the father , save the son , and he to whomsoever the son will reveal him , &c. 〈◊〉 of me , matth. . . luke . , . the day-spring on high hath visited us , to give light to them who sit in darkness , and in the shadow of death , to guide their feet in the way of peace , luke . , . ch . . . i will give you a mouth , and wisdom , which all your adversaries shall not be able to gainsay , nor resist , luke . . matth. . , . jesus beginning at moses and all the prophets , he expounded unto them in all the scriptures the things concerning himself , &c. then opened he their understanding , that they might understand the scriptures , luk. . , , . i am the light of the world : he who followeth me , shall not walk in darkness , but shall have the light of life , &c. if ye continue in my word , then are ye my disciples indeed , and ye shall know the truth , &c. john . , . i am the good shepherd : the good shepherd giveth his life for the sheep , &c. i know my sheep , &c. other sheep i have , which are not of this fold and them also i must bring , and they shall hear my voice ; and there shall be one fold , one shepherd , john , , , , . i have manifested thy name unto the men which thou gavest me out of the world , &c. i have given unto them the words which thou gavest me , and they received them , &c. while i was with them in the world , i kept them , &c. i have given them thy word , &c. i have declared unto them thy name , and will declare it , john . , , , , . ch . . . to this end was i born , and for this cause came i into the world , that i should bear witness unto the truth : every one who is of the truth , heareth my voice , john . . god , who , &c. spake in times past to the fathers by the prophets , hath in these last days spoke unto us by his son , &c. therefore we ought to give the more earnest heed to the things which we have heard , &c. heb. . , . ch . . . wherefore , &c. consider the apostle and high priest of our profession , jesus christ , who was faithful to him who appointed him ; as also mo●es was faithful in all his house , &c. christ , as a son in his own house ; whose house are we , &c. wherefore , &c. to day if ye will hear his voice , harden not your hearts , heb. . , , , , , , . our lord jesus christ , that great shepherd of the sheep , heb. . . ye were as sheep going astray ; but are now returned unto the shepherd and bishop of your souls , pet. . . xi . he is our all in all things , our compleatness and perfection . i will make him first-born , &c. my covenant shall stand fast with him , psal . . , . let him take hold of my strength , he may make peace with me , he shall make peace , &c. isa . . . by the blood of thy covenant i have sent forth thy prisoners out of the pit , zech. . . this is my beloved son , in whom i am well pleased , &c. matth. . . of his fulness have all we received , grace for grace , &c. john . . i am the door ; by me if any man enter in , he shall be saved , and shall go in and out and find pasture , john . . i am the way , the truth , and the life , john . . as the branch cannot bear fruit of it self , except it abide in the vine ; no more can ye , except ye abide in me . i am the vine , ye are the branches : he who abideth in me , and i in him , the same bringeth forth much fruit : for without me , ( or severed from me ) ye can do nothing , john . . . it is expedient for you that i go away ; for if i go not away , the comforter will not come unto you ; but if i depart , i will send him unto you . these things i have spoken unto you , that in me ye might have peace ; in the world ye shall have tribulation , john . , . i in them , and thou in me , that they may be made perfect in one , john . . jesus christ , &c. he is that stone which the builders counted fo●●nothing , is made the head of the corner , acts . , . other foundation can no man lay , than that is laid , which is jesus christ , &c. all things are yours , whether paul or apollos , &c. all are yours , and ye are christ's , cor. . , , , . the sting of death is sin , and the strength of sin is the law : but thanks be to god , who giveth us the victory , through our lord jesus christ , cor. . , . all the promises of god in him are yea , and in him amen , to the glory of god , cor. . . he became poor , that ye , through his poverty , might be rich , cor. . . i live , yet not i , but christ liveth in me , gal. . . that the blessing of abraham might come on the gentiles , through jesus christ , &c. there is neither jew nor greek , there is neither bond nor free , there is neither male nor female , for ye are all one in christ jesus ; and if christ's , then are ye abraham's seed , and heirs according to promise , cal. . , , . who hath blessed us with all spiritual blessings in heavenly places ( or things ) in jesus christ , &c. chosen us in him , &c. predestinated , us to the adoption of children by jesus christ , &c. he hath made us accepted in the beloved , &c. that he might gather together in one all things in christ , both which are in heaven , and which are on earth , even in him , &c. who filleth all in all , ephes . . , , , , , . hath quickned us together with christ , &c. and hath raised us up together , and made us sit together in heavenly places , in christ jesus ; jesus christ himself being the chief corner-stone , in whom all the building fitly framed together , groweth up into an holy temple in the lord , in whom ye also are builded together , for an habitation of god , &c. ephes . . , , , , , , , , , , . that the gentiles should be fellow-heirs , and of the same body , and partakers of his promises in christ , &c. the unsearchable riches of christ , ephes . . , . grow up into him in all things , who is the head christ , from whom the whole body is fitly joyned together , ephes . . , . we are the circumcision , &c. who rejoyce in christ jesus , and have no confidence in the flesh , phil. . . it pleased the father , that in him all fulness should dwell , &c. christ in ( or among ) you the hope of glory , whom we preach , warning every man , &c. that we may present every man perfect in christ jesus , col. . , , . in him dwelleth all the fulness of the godhead bodily ; and ye are compleat in him , who is the head , &c. not holding the head , from which all the body , by joynts and bands , having nourishment administred and knit together , increaseth with the increase of god , col. . , , . your life is hid with christ in god , when christ , who is our life , &c. put on the new man , &c. where there is neither greek nor jew , &c. but christ is all in all , &c. and whatsoever ye do , in word or deed , do all in the name of the lord jesus , &c. col. . , , , , . cor. . . ch . . . jesus christ , who hath abolished death , and hath brought life and immortality to light through the gospel , tim. . , . in that he himself hath suffered , being tempted , he is able to succour them who are tempted , heb. . . by one offering , he hath perfected for ever them who are sanctified , &c. heb. . . ye are built up , &c. to offer up spiritual sacrifices , acceptable to god by jesus christ , pet. . . heb. . . the god of all grace , who hath called us into his eternal glory , by jesus christ , pet. . . i counsel thee to buy of me gold tried in the fire , that thou mayest be rich ; and white raiment , that thou mayest be clothed , that the shame of thy nakedness do not appear ; and anoint thine eyes with eye-salve , that thou mayest see , rev. . . how shall we escape , if we neglect so great salvation ? heb. . . chap. ix . god's free choice of his in christ to eternal life , and calling them according to his purpose and grace . i will be gracious to whom i will be gracious ; and i will be merciful to whom i will be merciful , exod. . . and ye shall be holy unto me , for i the lord am holy , and have severed you from other people , that ye should be mine . levit. . . thou art an holy people unto the lord thy god ; the lord thy god hath chosen thee to be a special people unto himself , above all people that are upon the face of the earth : the lord did not set his love upon you , nor chuse you , because ye were more in number than any people : for ye were the fewest of all people , but because the lord loved you , &c. deut. . , , , ch . . . only the lord had a delight in thy fathers , to love them , and he chose their seed after them , even you above all people , as at this day , deut. . . the lord will not forsake his people for his names sake , because it hath pleased the lord to make you his people , sam. . . and what one nation in the earth is like thy people , like israel whom god went to redeem for a people to himself , and to make him a name , and to do for you great things ? &c. for thou hast confirmed to thy self thy people israel , a people unto thee for ever ; and thou lord art become their god , sam. . , . woe unto him who striveth with his maker , let the potsherd strive with the potsherds of the earth : shall the clay say to him who fashioneth it , what makest thou ? woe unto him who saith unto his father , what begettest thou ? &c. isa . , , . i have chosen thee in the furnace of affliction , &c. for mine own sake will i do , &c. isa . . , . zech. . . the lord hath called thee as a woman forsaken , and grieved in spirit , a wife of youth when thou wast refused , saith thy god , isa . . , . i am found of them who sought me not : i said , behold me , behold me , unto a nation , which was not called by my name , isa . . . rom. . . ch . . . isa . . . the lord said to jeremy , before i formed thee in the belly i knew thee : and before thou camest out of the womb i sanctified thee , i ordained thee a prophet unto the nation , jer. . . i have loved thee with an everlasting love , therefore , with loving kindness have i drawn thee , jer. . . hosea . . when god gives out the great promises of a new heart , a new spirit , &c. he said , not for your sakes do i do this , be it known unto you ; be ashamed , &c. ezek. . , , , , , , , , . ch . . , . when i , &c. saw thee polluted in thy blood , i said unto thee in thy blood , live , &c. ezekiel . , . it shall come to pass , that in the place where it was said unto them , ye are not my people ; there it shall be said unto them , ye are the sons of the living god , hosea . . i will have mercy upon her who had not obtained mercy ; and will say to them which were not my people , thou my people , and they shall say , thou my god , hosea . . zechar. . , . afterward shall the children of israel return and seek the lord their god , &c. and shall fear the lord , &c. hosea . . ch . . , . zechar. . . when israel a child , then i loved him , &c. i taught ephraim also to go , taking them by their arms : but they knew not that i healed them . i drew them with cords of a man , with bands of love , &c. hosea . , , , . o children of israel , &c. you only have i known of all the families of the earth , amos . . i have loved you , faith the lord , &c. is not esau jacob's brother ? &c. yet i loved jacob , and hated esau , malachi . , . at that time jesus answered and said , i thank thee , o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . even so , father , for so it seemed good in thy sight , matth. . , . luke . . it is given unto you to know the mysteries of the kingdom of heaven ; but to them it is not given &c. therefore spake i to them in parables ; because they seeing not , &c. blessed are your eyes , for they see ; and your ears , for they hear , matth. . , , . mark . , . i will give unto this last , even as unto thee . is it not lawful for me to do what i will with mine own ? is thine eye evil , because i am good ? so the last shall be first , and the first last : for many be called , but few chosen , &c. to sit on my right hand or my left , is not mine to give ; but to them for whom it is prepared of my father , matth. . , , , , . mark . . jesus called simon , and andrew , and james , and john , to follow him ; and they did , mark . , , , , . except that the lord had shortned those days , no flesh should be saved ; but for the elects sake , whom he hath chosen , he hath shortned the days , mark . . thy wife elizabeth shall bear thee a son , and thou shalt call his name john : he shall be great in the sight of the lord , &c. he shall be filled with the holy ghost even from his mother's womb , luke . , . many widows were in israel in the days of elias , &c. when great famine was throughout all the land : but unto none of them was elias sent , save unto sarepta , &c. and many lepers were in israel in the time of elizeus the prophet , and none of them was cleansed saving naaman , &c. luke . , , . christ called zacheus to come down , &c. and he received him joyfully ; and christ said to him , this day is salvation come to thy house : for 〈◊〉 much as he also is the son of abraham . for the son of man is come to seek and save that which was lost , luke , , , , , . all which the father hath given me , shall come to me : and him who cometh to me , i will in no wife cast out , &c. this is the father's will , &c. that of all which he hath given me , i should lose nothing , &c. there are some of you who believe not , &c. no man can come unto me , except it were given him of my father , john . , ● , , . jesus called the blind man , whom he had healed , and discovers himself to him , john . , , , , . other sheep i have which are not of this fold : them also i must bring , and they shall hear my voice , and there shall be one fold , &c. ye believe not , because ye are not of my sheep , &c. my sheep hear my voice , john . , , . they believed not on him , that the saying of esaias the prophet might be fulfilled , &c. lord , who hath believed ? &c. therefore they could not believe , because esaias had said , again he hath blinded their eyes , &c. john . , , , , . i speak not of you all , i know whom i have chosen , john , . ye have not chosen me , but i have chosen you , and ordained you , that you should go and bring forth fruit , &c. i have chosen you out of the world , &c. john . , . that he should give eternal life to as many as thou hast given him , &c. i have manifested thy name unto the men which thou gavest me out of the world : thine they were , and thou gavest them me , &c. i pray , &c. but for them whom thou gavest me out of the world , john . , , . the promise is made to you and your children , and to all who are afar off , even as many as the lord our god shall call , &c. and the lord added unto the church daily such as should be saved , acts . , . philip sent on purpose to meet the eunuch , and commanded to go ●ear his chariot , where he preached unto him and converted him , acts . , 〈…〉 paul was persecuting the church , &c. and was converted in the midst of his rage , &c. and christ said to ananias , go thy way , for he is a chosen vessel to bear my name before the gentiles , &c. and i will shew him how great things he must suffer for my name , acts . , , , , , , , . acts . . god in a special manner calls cornelius to the faith , acts . , , &c. which extraordinary call , peter after declares at large to those of the circumcision , acts . , , &c. when the gentiles heard , &c. as many as were ordained to eternal life believed , acts . . how god at first did visit the gentiles , to take out of them a people for his name , acts . , . paul and others were forbidden of the holy ghost to preach the word in asia , &c. they assayed to go into bithynia , but the spirit suffered them not , &c. when paul preached at philippi , &c. lydia heard him , and the lord opened her heart , that she attended unto the things which were spoken , &c. was baptized , acts . , . , . paul came to corinth , &c. then spake the lord to paul in the night by a vision ; be not afraid , but speak and hold not thy peace , &c. for i have much people in this city , acts . , , . we know that all things shall work together for good to them who love god ; to them who are called according to his purpose : for whom he did foreknow , he also did predestinate to be conformed to the image of his son , &c. whom he did predestinate them he called : whom he called he justified , &c. them he also glorified . who shall lay any thing to the charge of god's elect , rom. . , , , . when rebeckah also had conceived by one , isaac , the children not yet born , neither having done any good or bad ; that the purpose of god according to election might stand , not of works , but of him who calleth . it was said unto her , the elder shall serve the younger ; as 't is written , jacob have i loved , but esau have i hated , &c. is there unrighteousness with god ? god forbid . for he saith to moses , i will have mercy on whom i will have mercy ; and i will have compassion on whom i will have compassion . so then , it is not of him who willeth , nor of him who runneth , but of god who sheweth mercy . for the scripture saith unto pharaoh , &c. thou wilt say unto me , why doth he yet find fault ? for who hath resisted his will ? who art thou who repliest ( or , answerest against , or disputest with ) god ? shall the thing formed , say to him who formed it , why hast thou thus made me ? &c. rom. . , , , , , , , , , , , , &c. malachi . . . isa . ● , . god hath not cast away his people whom he foreknew , &c. i have reserved to my self seven thousand men , who have not bowed the knee to the image of baal . even so then at this present time also , there is a remnant according to the election of grace : if by grace , then it is no more of works , otherwise grace is no more grace , &c. the election hath obtained it , and the rest were blinded ( or , hardened ) as it is written , &c. the gifts and callings of god are without repentance . as ye in the times past have not believed god , yet have now obtained mercy , &c. o the depth of the riches , both of the wisdom and knowledge of god! how unsearchable are his judgments and his ways past finding out ! for who hath known the mind of the lord , or who hath been his counseller ! &c. for of him , and through him , and to him are all things , rom. . , , , , , , , , , . kings . . god is faithful , by whom ye are called into the fellowship of his son , &c. for you see your calling , brethren , how that not many wise men after the flesh , not many mighty , &c. but god hath chosen the foolish things of the world , &c. that no flesh should glory in his presence . but of him are ye in christ jesus , &c , as it is written , he who glorieth , let him glory in the lord , cor. . , , , , , , . james . . i am , &c. not meet to be called an apostle , &c. but by the grace of god i am what i am , cor. . , . he who hath wrought us for the self-same thing is god , &c. all things are of god , who hath reconciled us unto himself by jesus christ , cor. . , . when it pleased god who separated me from my mother's womb , and called me by his grace to reveal his son in me , that i might preach , &c. gal. . , . blessed be god , &c. according as he hath chosen us in him , before the foundation of the world , &c. having predestinated us unto the adoption of children by jesus christ , according to the good pleasure of his will ; to the praise of the glory of his grace , &c. having made known to us the mystery of his will , according to his good pleasure , which he hath purposed in himself , &c. being predestinated according to the purpose of him who worketh all things , according to the counsel of his own will. ephes . . , , , , , . which in other ages was not made known , &c. that the gentiles should be fellow-heirs , and of the same body , and partakers of his promise in christ . ephes . . , , . work out your own salvation , &c. for it is god who worketh in you , both to will and 〈◊〉 do of his good pleasure . phil. . . giving thanks to the father , who hath made us meet to be partakers of the inheritance of the saints in light ; who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear son , col. . , . knowing , &c. your election of god : for our gospel came not unto you in word . but also in power , &c. thes . . , . cor. . , . god hath not appointed us unto wrath : but to obtain salvation by our lord , thes . . . god hath from the beginning chosen you to salvation , &c. whereunto he called you by our gospel , thes . . , . god who hath saved us , and called us with a holy calling , not according to our works , but according to his own purpose and grace , which was given us in christ jesus before the world began , tim. . , , . rom. . . i endure all things for the elects sake , &c. who concerning the truth have erred , &c. nevertheless the foundation of god standeth sure , having this seal , the lord knoweth them that are his , tim. . , , . if they shall enter into rest , although the works were finished from the foundation of the world , hebr. . . by one sacrifice he hath for ever perfected them who are sanctified , hebr. . . to the strangers , &c. elect , according to the foreknowledge of god the father , pet. . , . titus . . being disobedient , whereto they were appointed , but ye are a chosen generation , a royal priesthood , a peculiar ( or , a purchased ) people , that ye may shew forth the praises of him who hath called you out of darkness , &c. pet. . , , . the god of all grace , who hath called us into his eternal glory , &c. pet. . . they went out from us , &c. that they might be made manifest that they were not all of us , john . . we love him , because he first loved us , john . . all who dwell upon the earth shall worship him , whose names are not written in the book or life , of the lamb , rev. . . ch . , . and they who dwell on the earth shall wonder ( whose names were not written in the book of life from the foundation of the world ) when , &c. rev. . . whosoever was not found written in the book of life , was cast into the lake of fire , &c. rev. . . there shall in no wise enter into the new jerusalem , but those whose names are written in the lamb's book of life , rev. ● . . chap. x. pardon and remission of sins , reconciliation and peace with god ; justification and sanctification before god ; eternal life and salvation , free through the grace of god only ; by the death , sacrifice , and sufferings of christ without works . in general . the life of the flesh is in the blood , and i have given it to you , &c. for it is the blood maketh an atonement for the soul , levit. 〈◊〉 . . this is the true grace of god wherein ye stand , pet. . . the law was given by moses , but grace and truth came by jesus christ , john . . if by grace , then is it no more works : otherwise grace is no more grace ; but if it be of works , then is it no more of grace ; otherwise work is no more work , &c. that he might have mercy on all . o the depth of the riches , both of the wisdom , &c. rom. . , , . thes . . . ephes . . . we are chosen , adopted , accepted , have remission of sin , &c. and all in and through jesus christ , ephes . . , , &c. we are the circumcision , who worship god in spirit , rejoice in christ , have no confidence in the the flesh , phil. . . we are come , &c. to the blood of sprinkling , which speaketh better things than that of abel , hebr. . . who testified before-hand the sufferings of christ , and the glory which should follow , pet. . . in particular . i. pardon of sins . the lord proclaimed himself . the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and truth , &c. forgiving iniquity , transgression and sin , exod. . , . numb . . , , . blessed is he whose transgression is forgiven , whose sin is covered : blessed is the man unto whom the lord imputeth not iniquity . i said , i will confess my transgressions unto the lord , and thou forgavest the iniquity of my sin , psalm . , , . rom. . , . as for our transgressions , thou shall purge them away , psalm . . thou wast a god who forgave them : thou tookest vengeance on their inventions . psalm . . but there is forgiveness with thee , that thou mayest be feared , psalm . . though your sins be as scarlet , they shall be as white as snow : though they be red as crims●n , they shall be as wooll , isa . . . i am he who blotteth out thy transgression for mine own sake , and will not remember thy sins , isa . . . i have blotted out as a thick cloud thy transgressions , and as a cloud thy sins . sing , o heavens , for the lord hath done it , isa . . , . he was wounded for our transgressions ; he was bruised for our iniquities , &c. the lord hath laid on him the iniquity of us all , &c. he shall bear their iniquities , isa . , , , . let him return unto the lord , and he will have mercy upon him ; and unto our god , for he will abundantly pardon ( or , multiply pardons : ) for my thoughts are not your thoughts , &c. isa . . , , . ezek. . , , . i will make a new covenant , &c. for i will forgive their iniquity , and will remember their sins no more , jer. . , . hebr. . , . i will cleanse them from all their iniquity whereby they have sinned against me ; and i will pardon all their iniquities whereby they have sinned against me , and whereby they have transgressed against me , jer. . . in those days , and in that time , saith the lord , the iniquity of israel shall be sought for , and there shall be none ; and the sins of judah , and they shall not be found ; for i will pardon them whom i reserve , jer. . . isa . . . seventy weeks are determined , &c. to finish the transgression , and to make an end of sins , and to make reconciliation for iniquity , &c. the messiah shall be cut off , but not for himself , &c. dan. . , . who is a god like unto thee ? who pardoneth iniquity , and passeth by the transgression of the remnant of his heritage , &c. thou wilt cast all their sins into the depths of the sea , micah . , . in that day there shall be a fountain opened to the house of david , and to the inhabitants of jerusalem , for sin and for uncleanness , zech. . . thou shalt call his name jesus , for he shall save his people from their sins , matth. . . jesus said to the sick of the palsie ▪ son , be of good cheer , thy sins be forgiven thee , &c. ye may know that the son of man hath power on earth to forgive sins , matth. . , . all manner of sins and blasphemies shall be forgiven to men , but the blasphemy against the holy ghost shall not be forgiven unto men . and whosoever speaks a word against the son of man , it shall be forgiven him ; but whosoever speaks against the holy ghost , it shall not be forgiven him in this world , neither in the world to come , matth. . , . this is my blood . &c. which was shed for many , for the remission of sins , matth. . . to give knowledge of salvation unto his people , by the remission of their sins through the tender mercies of our god , whereby the day spring from on high hath visited us , luke . , . i say unto thee , her sins which are many , are forgiven ; for she loved much . : but to whom little is forgiven , the same loveth little . and he said unto her , thy sins are forgiven thee , luke . , . it behoveth christ to suffer , &c. and that repentance and remission of sins should be preached in his name , luke . , . behold the lamb of god , who taketh away the sins of the world , john . . repent , &c. that your sins may be blotted out , when the time of refreshing shall come from the presence of the lord , and he shall send jesus , &c. acts . , . jesus , &c. hath god exalted with his right hand , to be a prince and a saviour , for to give repentance to israel , and forgiveness of sins , acts . , . to him gave all the prophets witness , that through his name whosoever believeth in him , shall receive remission of sins , acts . . be it known unto you , &c. that through this man is preached to you the forgiveness of sins , acts . . to open the eyes , &c. that they may ●eceive forgiveness of sins , &c. through faith in me , &c. acts . . whom god hath set forth ( or , fore-ordained ) to be a propitiation through faith in his blood , to declare his righteousness for the remissi●n ( or , or passing over ) of sins , rom. . . christ died for our sins according to the scriptures , &c. if christ be not raised , &c. ye are yet in your sins , &c. the sting of death is sin , and the strength of sin is the law ; but thanks be to god , who giveth us the victory through our lord jesus christ , cor. . , , , . god was in christ , reconciling the world to himself , not imputing their trespasses unto them , &c. for he hath made him to be sin for us , cor. . , . jesus christ , who gave himself for our sins , gal. . , . in whom ye have redemption through his blood , the forgiveness of sins , according to the riches of his grace , wherein he hath abounded , &c. ephes . . , . col. . . and you , &c. hath he quickned together with him , having forgiven you all trespasses , col. . . jesus christ , who gave himself for us , that he might redeem us from all iniquity , titus . , . his son , &c. when he had by himself purged our sins , sate down , hebr. . , . wherefore it behoveth him to be made like unto his brethren , &c. to make reconciliation for the sins of the people , hebr. . . i will be merciful unto their unrighteousnesses , and their sins , and their iniquities i will remember no more , hebr. . . if the blood of bulls , &c. sanctifieth , &c. how much more shall the blood of christ who offered himself , &c. purge our consciences , &c. by means of death for the redemption of the transgression . without shedding of blood , no remission of sin , &c. once in the end of the world hath he appeared to put away sin by the sacrifice of himself , &c. christ was once offered to bear the sins of many , hebr. . , , , , , . this man , after he had offered one sacrifice for sins for ever , sate down , &c. moreover where is remission of those there is no more offering for sin , &c. hebr. . , . who his own self bear our sins in his own body on ( or , to ) the tree , &c. by whose stripes ye were healed , pet. . . christ also hath once suffered for sins , the just for the unjust , that he might bring us unto god , pet. . . the blood of jesus christ his son , cleanseth us from all sin , &c. if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness , john . , . if any man sin , we have an advocate with the father , jesus christ the righteous , and he is the propitiation for our sins ; and not for ours only , but also for the sins of the whole world , &c. i write to you , little children , because your sins are forgiven you for his names sake , john . , , . he was manifested to take away our sins , &c. john . . herein is love , not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins , john . . jesus christ , &c. who hath loved us , and washed us with his own blood from our sins , rev. . . reconciliation to , and peace with god. mercy and truth are met , righteousness and peace have kissed , &c. psalm . . fury is not in me , &c. let him take hold of my strength ; he may make peace with me ; he shall make peace with me , isa . . , . the lord is well pleased for his righteousness sake , isa . . . the chastisement of our peace was upon him , and with his stripes we are healed , isa . . . seventy weeks are determined , &c. to make reconciliation for iniquity , dan. . . he shall be a priest upon his throne , and the counsel of peace shall be between them both , zech. . , . this is my beloved son in whom i am well-pleased , m●tth . ● . . go to my brethren , and say unto them , i ascend unto my father , and unto your father : and unto my god ; and your god , john . . the word which god sent unto the children of israel , preaching peace by jesus christ , acts . . we have peace with god , through our lord jesus christ , &c. for if when we were enemies , we were reconciled to god , by the death of his son ; much more being reconciled , &c. we say , in god , through our lord jesus christ , by whom we have now received the atonement , rom. . , , . god , who hath reconciled us unto himself by jesus christ , and hath committed unto us the ministry of reconciliation ; to wit , that god was in christ , reconciling the world unto himself , not imputing their trespasses , &c. cor. . , . the glory of his grace , wherein he hath made us accepted in the beloved , ephes . . . but now in christ jesus , ye who sometimes were far off , are made nigh by the blood of christ ; for he is our peace , who hath made both one , hath broken down the middle wall of partition between us ; hath abolished in his flesh the enmity , the law of commandments in ordinances , for to make in himself , or twain , one new man ; so making peace . that he might reconcile both unto god , in one body , by the cross ; having slain the enmity thereby , ( or in himself ) and came and preached peace to you who were far off , and to them who are near , &c. now therefore ye are no more strangers and foreigners , but fellow-citizens with the saints , and of the houshold of god , ephes . . , , , , , . and having made ( or making ) peace through the blood of his cross , by him to reconcile all things to himself ; by him , whether they be things , &c. and you who were sometimes alienated , and enemies in your minds by wicked works , yet now hath he reconciled in the body of his flesh through death , to present you holy and unblameable , &c. col. . , , . it behoveth him to be made like unto his brethren , that he might be a merciful and faithful high priest , &c. to make reconciliation for the sins of the people , heb. . . who his own self bare our sins , &c. by whose stripes ye were healed : for ye were as sheep going altray , but are now returned unto the shepherd and bishop of our souls , pet. . , . for christ also hath once suffered for sins , the 〈◊〉 for the unjust , that he might bring us to god , pet. . . iii. justification and sanctification before god. let not them who wait on thee , o lord god of hosts , be ashamed for my sake : let not those who seek thee be confounded for my sake , o god of israel . because for thy sake i have born reproach , shame hath covered my face : i am become a stranger unto my brethren , &c. for the zeal of shine house , &c. and the reproaches of them who reproached thee , have fallen upon me , &c. psal . . , , , , , &c. surely shall one say , in the lord have i righteousness and strength , &c. in the lord shall all the seed of israel be justified , and shall glory , isa . , . by his knowledge shall my righteous servant justifie many ; for he shall bear their iniquities , isa . . . i will sprinkle clean water upon you , and ye shall be clean from all your filthiness ; and from all your idols will i cleanse you , &c. i will also save you from all your uncleannesses , &c. not for your sakes do i this , saith the lord god , be it known unto you : be ashamed and confounded for your own ways , o house of israel . thus saith the lord god , in the day that i shall have cleansed you from all your iniquities , &c. ezek. . , , , , . the lord whom ye seek , shall suddenly come , &c. for he is like a refiner's fire , &c. he shall purifie the sons of levi , and purge them as gold and silver , &c. then shall the offering of judah and jerusalem be pleasant unto the lord , mal. . , , , . the pharisee prayed thus ; god , i thank thee that i am not as other men are ; extortioners , &c. i fast twice a week , &c. and the publican standing afar off , would not lift up so much as his eyes unto heaven , &c. saying , god be merciful unto me a sinner . i tell you , this man went down unto his house justified , rather than the other , luke . , , , , . for their sakes i sanctifie my self , that they also might be sanctified , &c. john . . and by him all who believe are justified from all things , from which ye could not be justified by the law of moses , acts . . therein is the righteousness of god revealed , from faith to faith ; as it is written , the just shall live by faith , rom. . . the righteousness of god without the làw is manifested , being witnessed by the law and the prophets ; even the righteousness of god , which is by faith of jesus christ , ùnto all , and upon all them who believe , &c. being justified freely by his grace , through the redemption that is in jesus christ , whom god hath set forth , &c. to declare his righteousness , &c. to declare , i say , his righteousness ; that he might be just , and the justifier of them who believe in jesus . where is boasting then ? &c. wherefore we conclude , that a man is justified by faith , without the deeds of the law , rom. . ● , , , , , , . abraham believed god ; and it was counted unto him for righteousness . now to him who worketh , is the reward ; not reckoned of grace , but of debt . but to him who worketh not , but believeth on him who justifieth the ungodly , his faith is counted unto him for righteousness ; even as david describeth the blessedness of the man unto whom god imputeth righteousness without works , &c. he received the sign of circumcision , a seal of the righteousness of the faith , &c. that he might be the father of them who believe , though they be not circumcised , that righteousness might be imputed unto them also , &c. for the promise , &c. not to abraham , or to his feed , through the law ; but through the righteousness of faith , &c. it was imputed to him for righteousness : now it was not written for his sake alone , that it was imputed unto him ; but for us also , to whom it shall be imputed , if we believe on him who raised up jesus , &c. who was delivered for our offences , and was raised again for our justification , rom. . , , , , , , , , , . gen. . . being justified by faith , &c. much more then being now justified by his blood , we shall be saved , &c. the free gift of many offences unto justification , &c. as by one offence , judgment came upon all to condemnation ; even so by the righteousness of one , ( or by one righteousuess ) the free gift came upon all men to justification of life , &c. by the obedience of one , shall many be made righteous , rom. . , , , , , . there is therefore now no condemnation to them who are in christ jesus , &c. whom he did foreknow , them he also justified , &c. who shall lay any thing to the charge of god's elect ? it is god who justifieth : who is he who condemneth ? it is christ who died ; yea rather , that is risen again , &c. rom. . , , , , . the gentiles , who followed not after righteousness , have attained unto righteousness , &c. which is of faith . but israel , who followed after the law of righteousness , hath not attained unto the law of righteousness . wherefore ? because they sought it not by faith , but as it were by the works of the law , rom. . , , . they being ignorant of god's righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of god : for christ is the end of the law for righteousness to every one who believeth , &c. the righteouness which is of faith saith on this wise , &c. for with the heart man believeth unto righteousness , rom. . , , , , , , . ch . . , . christ jesus , who of god , is made unto us wisdom ▪ and righteousness , and sanctification , &c. cor. . . but ye are washed , but ye are sanctified , but ye are justified in the name of the lord jesus , cor. . . god was in christ , reconciling the world to himself , not imputing their trespasses to them . he 〈◊〉 made him to be sin for us , who knew no sin , 〈◊〉 we might be made the righteousness of god in h●m , cor. . , . a man is not justified by the works of the law , but ●y the faith of jesus christ . even we believe , & c. ●hat we may be justified by the faith of christ , a●d ●ot &c. gal. . . paul , to the galatians , doth argue this at large , 〈…〉 〈◊〉 ●hrough the spirit , wait for the hope of righteousness by faith , &c. gal. . . h●● g●●ce , wherein he hath made us accepted in the ●elo●●d , ephes . . . christ gave himself , &c. that he might sanctifie and cleanse it , &c. that he might present it to himself a glorious church , not having spot or wrinkle , or any such thing ; but that it should be holy , and without blemish , ephes . . , , . when paul , above any others , had whereof to boast , for his exactness in keeping the law , he said , but what things were gain to me , them ( or those ) i counted loss for christ , &c. that i may win christ , and be found in him ; not having mine own righteousness , which is of the law ; but that which is through faith in christ , the righteousness which is of god by faith . philip. . , , , , , . and you , &c. hath he reconciled in the body of his flesh , through death ; to present you holy , and unblameable , and unreprovable in his sight . colos . . , . and ye are compleat in him , who is the head of all principalities , &c. colos . . . jesus christ , who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , tit. . . after that the loving-kindness of god appeared , &c. not by the works of righteousness which we have done , &c. that being justified by his grace , we should be made heirs , &c. tit. . , , . who , &c. when he had by himself purged our sins , sate down , &c. heb. . . if the blood of bulls , &c , sanctified to the purifying of the flesh : how much more shall the blood of christ ? who , &c. purge your consciences from dead works , &c. heb. . , . by the which will we are sanctified , through the offering of the body of jesus christ once for all , &c. by one offering he hath for ever perfected them who are sanctified , &c. heb. . , , . wherefore jesus also , that he might sanctifie the people with his own blood , suffered without the gate , &c. heb. . . who his own self bare our sins , &c. by whose stripes we were healed , pet. . . isa . . . jesus , &c. who hath loved us , and washed us with his own blood , &c. rev. . . these were redeemed ( or bought ) from among men , &c. they were without fault before the throne of god , rev. . , . iv. eternal life and salvation . the just shall live by his faith , hab. . . fear not , little flock ; for it is your father's good pleasure to give you the kingdom , luke . . christ said unto zacheus , this day is salvation come to this house , &c. for the son of man is come to seek and to save that which was lost , luke . , . so must the son of man be lifted up , that whosoever believeth in him , should not perish , but have ●●ernal life . for god so loved the world , that he gave his only begotten son , that whosoever believed in him , should not perish , but have everlasting life , &c. he who believeth on the son , hath everlasting life , &c. john . , , , , . ye will not come unto me , that ye may have life , john . . the bread of god is he who cometh down from heaven , and giveth life unto the world , &c. i am the bread of life , &c. this is the will of him who sent me , that every one who seeth the son , and believeth on him , may have everlasting life ; and i will raise him up at the last day , &c. this is the bread which came down from heaven , that a man may eat thereof , and not die . i am the living bread which came down from heaven : if any man eat of this bread , he shall live for ever : and the bread that i will give , is my flesh , which i will give for the life of the world , &c. whoso eateth my flesh , &c. hath eternal life , &c. as , &c. i live by the father , so he who eateth me , even he shall live by me , &c. lord , to whom shall we go ? thou hast the words of eternal life , john . , , , , , , , , . ch . . . i am the door ; by me if any man enter in , he shall be saved , &c. i am come , that they might have life , and that they might have it more abundantly . my sheep hear my voice , &c. and i give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand , john . . , , . because i live , ye shall live also , john . . as thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him , john . . these things are written , that ye may believe that jesus is the christ , the son of god ; and that believing , ye might have life through his name , john . . why tempt ye god to put a yoke upon the neck of his disciples ? &c. but we believe that through the grace of the lord jesus christ , we shall be saved even as they , acts . , . i send thee ( said christ to paul ) to open their eyes , &c. that they might receive forgiveness of sins , and an inheritance among them who are sanctified through faith that is in me , acts . , . being justified by his blood , we shall be saved from wrath , through him , &c. much more , being reconciled , we shall be saved by his life , &c. if by one offence , death reigned by one ; how much more they who received abundance of grace , &c. shall reign in life by one jesus christ , &c. that as sin hath reigned unto death , even so might grace reign through righteousness , unto eternal life , by jesus christ our lord , rom. . , , , . the gift of god is eternal life , through jesus christ our lord , rom. . . whom he justifies , them also he glorifies . what shall we say , &c. rom. . , . i declare unto you the gospel , &c. by which also ye are saved , if , &c. cor. . , , , . in christ , &c. in whom also we have obtained an inheritance , ephes . . . god , who is rich in mercy , for the great love wherewith he hath loved us , even when we were dead in sins , hath quickned us together with christ . by grace are ye saved , that in the ages to come he might shew the exceeding riches of his grace , &c. for by grace are ye saved through faith , &c. not by works , lest any man should boast , ephes . . , , , , . christ in ( or amongst ) you , the hope of glory , colos . . . ye are dead , and your life is hid with christ , in god : and christ , who is our life , &c. col. . , . jesus , who delivered us from the wrath to come , thes . . . god hath not appointed us unto wrath ; but to obtain salvation by our lord jesus christ , who died for us , that whether we wake or sleep , we should live together with him , thes . . , . tim. . . ch . . , . believe on him to life everlasting , tim. . . jesus christ , who hath abolished death , and hath brought life and immortality to light , through the gospel , tim. . . not by works of righteousness , which we have done , but according to his mercy he hath saved us , &c. tit. . . he became the author of eternal salvation unto all them who obey him , heb. . . ephes . . . by his own blood he entred in once into the holy place , having obtained eternal redemption for us , &c. that they who were called might receive the promise of eternal inheritance , &c. he shall appear , &c. unto salvation , heb. . , , . receiving the end of your faith , even the salvation of your souls , pet. . . the god of all grace , who hath called us into his eternal glory by jesus , pet. . . tim. . . and this is the promise which he hath promised us , eternal life , john . . tim. . . in this was manifest the love of god towards us , because that god sent his only begotten son into the world , that we might live through him , joh. . . this is the record , that god hath given unto us eternal life , and this life is in his son ; he who hath the son , hath life , &c. john . , , . keep your selves in the love of god , looking for the mercy of our lord jesus , unto eternal life , jude , vers . . how shall we escape , if we neglect so great salvation , heb. . . ch . . , , , . see more in the next chapter . chap. xi . how men have the benefit of this salvation : on by what means it becomes theirs , in particular . by faith , tim. . . the kingdom of god is at hand ; repent ye , and believe the gospel , mark . . this is the commandment , that we believe on the name of his son jesus christ , john . . john . . let us put on the breast-plate of faith , thes . . . the just shall live by his faith , habak . . . abram believed in the lord , and he counted it to him for righteousness , gen. . . rom. . . he who believeth , and is baptized , shall be saved , mark . . blessed is she who believeth that there ( or for there ) shall be a performance of those things which were told her from the lord , luke . . acts. . . jesus said to the woman , thy sins are forgiven , &c. thy faith hath saved thee , go , &c. luke . , . but to as many as received him , to them he gave power ( or the right or privilege ) to become the sons of god , to them who believe on his name , john . . the son of man must be lifted up , that whosoever believeth on him should not perish , but have eternal life , &c. he who believeth on him , is not condemned , &c. he who believeth on the son , hath everlasting life , john . , , , , . whosoever shall drink of the water that i shall give him , shall never thirst , &c. john. . . he who heareth my word , and believeth on him who sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life , &c. whom he hath sent , him ye believe not , &c. and ye will not come to me , that ye might have life , john . , , . what shall we do , that we may work the works of god ? jesus answered and said unto them , this is the work of god , that ye believe on him whom he hath sent , &c. he who cometh to me , shall never hunger ; and he who believeth on me , shall never thirst , &c. this is the will of him who sent me , that every one who seeth the son , and believeth on him , may have everlasting life , &c. he who believeth on me , hath everlasting life , &c. i am the living bread which ca●e down from heaven : if any man eat of this bread , he shall live for ever , &c. whosoever eateth my flesh , and drinketh my blood , hath eternal life , &c. he dwelleth in me , and i in him , &c. i live by the father ; so he who eateth me , even he he shall live by me . this is , &c. john . , , , , , , , , . he who believeth in me , though he were dead , yet shall he live ; and whosoever ●iveth and believeth in me , shall never die , &c. john ● , . jesus said unto thomas , reach hither thy finger , &c. be not faithless , but believing , &c. jesus 〈◊〉 unto him , because thou hast seen , thou 〈◊〉 believed : blessed are they who have not seen , and yet have believed , &c. these things are written , that ye might believe that jesus is christ the son of god ; and that believing , ye might have life through his name , john . , , . through his name ; whosoever believeth in him , shall receive remission of sins , acts . . by him all who believe are justified from all things , &c. acts . . we believe that through the grace of our lord jesus we shall be saved , acts . . sirs , what must i do to be saved ? and they said , believe on the lord jesus christ , and thou shalt be saved , and thine house , acts . , . i kept back nothing which was profitable , &c. testifying both to the jews , and also to the greeks , repentance towards god , and faith towards our lord jesus christ , acts . , . that they may receive forgiveness of sins , and inheritance among them who are sanctified by faith that is in me , acts , . the gospel of christ : for it is the power of god unto salvation unto every one who believeth , &c. for therein is the righteousness of god revealed , from faith to faith : as it is written , the just shall live by faith , rom. . , . now the righteousness of god without the law is manifest , &c. even the righteousness of god , which is by faith of jesus christ unto all , and upon all them who believe , &c. jesus christ , whom god hath set forth to be a propitiation through faith in his blood , &c. that he might be just , and the justifier of him who believeth in jesus , &c. we conclude that a man is justified by faith , without , &c. it is one god who shall justifie the circumcision by faith , and uncircumcision through faith , rom. . , , , , , . to him who worketh not , but believeth on him who justifieth the ungodly , his faith is accounted for righteousness , &c. we say , that faith was reckoned to abraham for righteousness , &c. therefore it is of faith , that it might be by grace , &c. it was imputed to him for righteousness , &c. for us also , to whom it shall be imputed , it we believe on him who raised up jesus our lord , &c. rom. , , , , , , . gen. , . being 〈◊〉 by faith , we have peace with god , &c. we have access by faith , into the grace wherein we 〈◊〉 &c. rom. . ● . . we are 〈◊〉 hope , &c. rom. ● . . the 〈◊〉 &c. have attained unto th●s righteousness which is of ●ath , &c. but israel hath not attained , &c. 〈◊〉 they sought it not by faith , rom. , , . christ is the end of the law for righteousness to every one who believeth , &c. if thou confess with thy mouth the lord jesus , and shalt believe in thine heart , that god hath raised him from the dead , thou shalt be saved . for with the heart man believeth unto righteousness , &c. for the scripture faith , whosoever believeth on him shall not be ashamed , rom. . , , , . isa . . . for by faith ye stand , cor. . . a man is not justified by the works of the law , but by the faith of jesus christ : even we have believed in jesus christ , that we might be justified by the faith of christ , and not by the works of the law , &c. and the life which i now live in the flesh , i live by the faith of the son of god , gal. . , . abraham believed god , and it was accounted to him for righteousness , &c. they who are of faith , the same are the children of abraham . and the scripture foreseeing that god would justifie the heathen through faith , &c. they who are of faith , are blessed with faithful abraham , &c. that the promise through faith of jesus , might be given unto them who believe , &c. we are all the children of god by faith in jesus christ , gal. . , , , , , , . we through the spirit wait for the hope of righteousness by faith . for in jesus christ neither circumcision nor uncircumcision availeth any thing , but faith which worketh by love , gal. . , . in whom also , after that ye believed , ye were sealed with the holy spirit , &c. ephes . . . by grace are ye saved through faith , ephes . . . we have boldness and access with confidence by the faith of him , &c. that christ may dwell in your hearts by faith , ephes . . , . not having mine own righteousness , &c. but that which is through the faith of christ , phil. . . you are risen with him , through the faith of the operation of god , &c. col. . . god hath , &c. chosen you to salvation through sanctification , &c. and belief of the truth , thes . . . now the end of the commandment is charity , &c. and of the faith unfeigned , tim. . . fight the good right of faith ; lay hold of eternal life , tim. . . wise unto salvation , through faith which is in christ jesus , tim. . . leaving the principles of the doctrine of christ , &c. of faith towards god , &c. but followers of them , who through faith and patience inherit the promises , hebr. . , . unto them who look for him , shall he appear the second time without sin unto salvation , hebr. . . cast not away therefore your confidence , which hath great recompence of reward , &c. yet a little while , and he who shall come , will come , and will not tarry . now the just shall live by faith , &c. we are not of them who draw back to per●●tio● ▪ but of them who believe to the saving of the soul , hebr. . , , , , . colos . . . by faith abel offered unto god a more excellent sacrifice than cain , by which he obtained witness that he was righteous , &c. by faith enoch was translated , that he should not see death , &c. he had this testimony , that he pleased god , but without faith it is impossible to please god. for he who cometh to god must believe that he is , and that he is a rewarder of them who diligently seek him . by faith noah , &c. and became heir of righteousness which is by faith , hebr. . , , , . gen. . , , , &c. for you , who are kept by the power of god through faith unto salvation , &c. receiving the end of your faith even the salvation of your souls , &c. for you , who do believe in god who raised him , &c. pet. , , . behold , i lay in sion a chief corner-stone , &c. and he who believeth on him shall not be confounded , pet. . . isa . . . this is his commandment , that we should believe on the name of his son jesus christ , and love , &c. john . , . whosoever believeth that jesus is the christ , is born of god , &c. this is the victory which overcometh the world , even our faith . who is he who overcometh the world , but he who believeth that jusus is the son of god ? &c. he who believeth on the son of god , hath the witness in himself , &c. you that believe , &c. that ye may know that ye have eternal life , john . , , , , . blessed be god , &c. who according to his abundant mercy , hath begotten us again unto a lively hope , through the resurrection of jesus christ from the dead , pet. . . of faith , in its nature , and objects , and use , benefits and advantages , further then as before , as relating to this salvation . holding the mystery of faith in a pure conscience , &c. without controversie great is the mystery of godliness . god was manifested in the flesh , &c. tim. . , . i. in its nature and objects . abram , &c. and he believed in the lord , and it was accounted , &c. gen. . . i know my redeemer liveth , and that he shall stand at the latter day upon the earth . and though after my skin worms destroy this body ( or , after i shall awake , this body shall be destroyed ) yet out ( or , in ) my flesh , shall i see god ; whom i shall see for my self , and mine eyes shall behold , and not another , &c. job . , , . remember the word unto thy servant , upon which thou hast caused me to hope , psalm . , . behold , i lay in zion for a foundation stone , &c. he who believeth shall not make haste , isa . . . the centurion said , lord , i am not worthy , &c. but speak the word only , and my servant shall be healed ; for i am a man under authority , &c. and i say to this man , go , and he goeth ; and unto another , come , and he cometh , &c. when jesus heard this , he said , &c. i have not found so great faith , no not in israel , &c. many shall come from east and west , and shall sit down with abraham , &c. matth. . , , , , . believe ye that i am able to do this : they said to him , yea , lord , matth. . , . ch . . . the woman of canaan would not be put off , though christ spake harsh to her ; whereupon jesus said to her , o woman , great is thy faith , be it unto thee as thou wilt , matth. . , , , , , , . simon peter said , thou art christ the son of the living god. and jesus said unto him , blessed art thou , &c. for flesh and blood hath not revealed it unto thee , but my father which is in heaven , matth. . , . mark . . luke . . the woman of the bloody issue said , if i may but touch his clothes , i shall be whole , &c. jesus said unto her , thy faith hath made thee whole , go in peace , mark . , , , . matth. . , . jesus said unto them , have faith in god , &c. and shall not doubt in his heart , mark . , . matth. . . o fools , and slow of heart , to believe all which the prophets have spoken , luke . , , . isa . . . his own received him not , but as many as received him to them he gave to become , &c. those who believe in his name , &c. john seeing jesus coming unto him , and saith , behold the lamb of god , who taketh away the sins of the world . this is he of whom i said , after me cometh a man who is preferred before me ; for he was before me , &c. and i saw and bare record , that this is the son of god , &c. andrew said to his brother simon , we have found the messias , which is , being interpreted , the christ , &c. philip said to nathaniel , we have found him of whom moses in the law and the prophets did write , jesus of nazareth the son of joseph , &c. nathaniel said , thou art the son of god ; thou art the king of israel . jesus said , because i said , &c. believest thou : thou shalt see greater , &c. john . , , , , , , , , , , . the disciples , &c. believed the scripture , and the words which jesus had said , john . , . he who hath received his testimony , hath set to his seal that god is true , john . . the samaritans believed on him for the saying of the woman , &c. and more believed , because of his own word , and said unto the woman , now we believe not because , of thy saying ; for we have heard him our selves , and know that this is indeed the christ , the saviour of the world , &c. jesus said to the nobleman , go thy way , thy son liveth ; and the man believed the word which jesus had spoken , and he went his way , &c. and himself believed , and his whole house , john . , , , , . he who believeth on him who sent me , &c. had ye believed moses , &c. but if ye believe not his writings , &c. john . , , . this is the work of god , that ye believe on him whom he hath sent , &c. simon peter answered him , lord , to whom shall we go , thou hast the words of eternal life ? and we believe and are sure , that thou art that christ the son of the living god , john . , , . for if ye believe not that i am he , ye shall die in your sins , &c. abram saw my days , &c. john . , . the man who was born blind christ cured ; and when the jews had cast him out , jesus heard of it ; and when he had found him , he said unto him , dost thou believe on the son of god ? and he answered and said , who is he , lord , that i might believe on him ? &c. it is he who talketh with thee . and he said , lord , i believe ; and he worshipped him , john . , , , . jesus , &c. whosoever liveth and believeth in me , shall never die . believest thou this ? she said unto him , yea , lord , i believe that thou art the christ , the son of god , which should come into the world , john . , , . ch . . . he who believeth on me , believeth not on me , but on him who sent me , john . . that when it is come to pass , ye may believe that i am he , john . . acts . . ye believe in god , believe also in me , john . . the father himself loved you , because y● har● loved me , and believe that i came out from god &c. now we are sure that thou knowest a● things , &c. by this we believe that that thou camest forth from god , john ● . , . i have given unto them the words which thou gavest to me , and they have received them ; and they have known surely , that i came out from thee , and they have believed that thou didst send me , john . , . ch . . . john . , . thomas , &c. said unto him , my lord and my god , &c. jesus said , &c. blessed are they who have not seen , yet believed . these things are written , that ye might believe that jesus is the christ , the son of god , john . , , . the eunuch said , what doth hinder me to be baptized ? and philip said , if thou believest with all thine heart , thou mayest . and he answered and said , i believe that jesus christ is the son of god. — he baptized him , acts . , , . paul preached christ in the synagogues , that he is the son of god , &c. proving that this is very christ , acts . , . ch . . . god gave them the like gifts , &c. then hath god also granted to the gentiles repentance unto life , acts . , . we believe , that through the grace of our lord jesus , we shall be saved even as they , acts . . testifying to the jews , &c. faith towards our lord jesus , acts . , . believing all things which are written in the law and the prophets , and have hope towards god , which they themselves also allow , that there , &c. acts . , . john . . that they may receive remission of sins , &c. through faith that is in me , acts . . paul said , be of good cheer , for there shall be no loss , &c. be of good cheer ; for i believe god , that it shall be even as it was told me , acts . , , , . to him who worketh not , but believeth on him who justifieth the ungodly , his faith is accounted for righteousness , &c. abraham , against hope , believed in hope , &c. and being not weak in faith , considered not his own body now dead , &c. but was strong in the faith , giving glory to god ; and being fully persuaded , that what he had promised , he was able also to perform : and therefore it was imputed unto him for righteousness , rom. . , , , , , , . now if we be dead with crist , we believe that we shall also live with him , rom. . . we are saved by hope : but hope which is seen , is not hope : for , what a man seeth , why doth he yet hope for it ? but if we hope for what we see not , then do we with patience wait for it , &c. i am persuaded that neither life , &c. rom. . , , , . the righteousness which is of faith , speaketh on this wise ; say not in thine heart , who shall ascend into heaven ? that is , to bring christ down from above : or , who shall descend into the deep ? that is , to bring up christ from the dead . but what saith it ? the word is nigh thee , in thy mouth , and in thy heart ; that is the word of saith which we preach , that if thou shalt confess with thy mouth the lord jesus , and shalt believe in thine heart that god hath raised him from the dead , thou shalt be saved ; for with the heart man believeth unto righteousness , rom. . , , , , . but put ye on the lord jesus christ , &c. rom. . . no man can say that jesus is the lord , but by the spirit of god , i cor. . . our preaching is not with enticing words , &c. that your faith should not stand in the wisdom of men , but in the power of god , i cor. . , . we also believe , and therefore speak ; knowing that he who raised up the lord jesus , shall raise up us also by jesus , and shall present us with you , &c. while we look not at the things which are seen , but at the things which are not seen , &c. are eternal , cor. . , , . we know that if our earthly house of this tabernacle were dissolved , we have a building of god , ●n house not made with hands , eternal in the heavens , &c. we are confident , i say , and willing ●●ther to be absent from the body , and to be pre●●● with the lord , &c. knowing therefore the 〈◊〉 of the lord , we persuade men , &c. cor. 〈◊〉 , , , . that we should be to the praise of his glory , who first trusted ( or hoped ) in christ , ephes . . . buried with him in baptism ; wherein also you are risen with him , through the faith of the operation of god , who hath raised him from the dead , col. . . we pray for you always , that our god would , &c. fulfil all the good pleasure of his goodness , and the work of faith , with power , thess . . . therefore we both labour , and suffer reproach , because we trust in the living god , who is the saviour of all men , especially of them who believe , tim. . . fight the good fight of faith ; lay hold of eternal life , tim. . . when i call to remembrance the unfeigned faith that is in thee , &c. i am not ashamed , for i know whom i have believed ; and am persuaded , that he is able to keep that which i have committed unto him against that day , tim. . , . james . , . according to the faith of god's elect , &c. in hope of eternal life , which god , who cannot ●ye , promised before the world began , &c. rebuke them sharply , that they may be found sound in the faith , titus . , , . ch . . . and faith which thou hadst towards our lord jesus , philem. ver . . acts . , . the word , &c. did not profit them , not being mixed with faith in them who heard it , &c. we who have believed , do enter into rest , heb. . , . we , &c. who have fled for refuge , to lay hold upon the hope set before us , heb. . . faith is the substance of things hoped for , the evidence of things not seen , &c. for he who cometh to god , must believe that he is , and that he is a rewarder of them who diligently seek him , &c. by faith , abraham , &c. sojourned in the land of promise , &c. for he looked for a city which hath foundations , whose builder and maker is god , through faith . also sarah her self received strength , &c. because she judged him faithful who had promised , &c. these all died in the faith , not having received the promises , but seeing them afar off , and were persuaded of them , and embraced them , and confessed , &c. abraham offered isaac , &c. accounting that god was able to raise him up from the dead , &c. moses had respect to the recompence of reward , &c. as seeing him who is invisible . and some refused deliverance , that they might obtain a better resurrection , heb. . , , , , , , , , , , . ch . . . blessed be god , &c. who hath begotten us again to a lively hope , through the resurrection of jesus christ , &c. whom , having not seen , ye love ; in whom , though you see not , yet believing , &c. who by him do believe in god , &c. that your faith and hope might be in god , i pet. . , , . to whom coming as unto a living stone , &c. ye also as living stones , are built up , &c. pet. . , . to them who have obtained like precious faith with us , pet. . . who is a lyar , but he that denieth that jesus is the christ ? i john . . we know that when he shall appear , we shall be like him ; for we shall see him as he is . that we believe on the name of his son jesus christ , john . , , . ch . . . we have seen , and do testifie , that the father hath sent the son to be the saviour , &c. whosoever shall confess that jesus is the son of god , god dwelleth in him , and he in god. and we have known and believed the love which god hath unto us , &c. john . , , . whosoever believeth that jesus is the christ , is born of god , &c. who is he who overcometh the world , but he who believeth that jesus is the son of god , &c. if we receive the testimony of men , the testimony of god is greater , &c. we know we are of god. we know that the son of god is come , &c. his son jesus christ ; this is the true god , and eternal life , i john . , , , , . but ye , beloved , build up your selves in your most holy faith , jude , vers . . see the worker of faith , chap. . ii. in its use , benefits and advantages , further . noah believed , was moved with fear , built the ark , was saved , heb. . . kings . , . phar●ioh's servants , who beheved god's word , secured their cattel from the hail , exod. . , , , , . i had fainted , unless i had believed to see the the goodness of the lord in the land of the living , psal . . . isa . . . submit thy works to the lord , and thy thoughts shall be established , prov. . . chron. . . behold , god is my salvation , i will trust , &c. therefore with joy shall ye draw water out of the wells of salvation , isa . . . daniel was taken out of the den , and no manner of hurt , &c. because he believed in his god , dan. . . jesus said unto the blind men , believe ye that i am able to do this ? they said unto him , yea , lord. then touched he their eyes , saying , according to your faith , be it unto you . and their eyes were opened , matth. . , , . luke . . when peter came out of the ship , he walked on the water , to go to jesus ; but when he began to fear , he began to sink , &c. and jesus said unto him , o thou of little faith , why didst thou doubt ? matth. . , . , . when christ saw the faith of the woman of canaan , jesus answered and said unto her , o woman , great is thy faith : be it unto thee even as thou wilt . and her daughter was made whole , matth. . , , . luke . . ch . . . the disciples came to jesus apart , and said , why could not we cast him out ? and jesus said unto them , because of your unbelief : for verily i say unto you , if you have faith as a grain of mustard-seed , ye shall say to this mountain , remove hence unto yonder place , and it shall remove , and nothing shall be impossible unto you , matth. . . . mark . . matth. . . the faith of the woman with the bloody issue derived virtue from christ to heal her , &c. jesus said to the ruler , ( when news was brought that his daughter was dead , ) be not afraid ; only believe : and christ raised her , mark . , , , , , . if thou canst believe , all things are possible to him who believeth , &c. he cried out , lord , i believe : help thou my unbelief . jesus healed his child , mark . , , . what things soever ye desire when ye pray , believe that ye receive , and ye shall have them , mark . . james . , , . matth. . . he who believeth on me , ( as the scripture saith ) out of his belly shall slow rivers of living water . but this spake he of the spirit , which they who believed on him should receive , john . , . ch . . . i am come a light into the world , that whosoever believeth in me , should not abide in darkness , john . . if thou wouldst believe , thou shouldst see the glory of god , john . . christ prayed only for those who had , and afterwards should believe in him , john . . through faith in his name , hath made this man strong , whom ye see and know : yea , the faith which is by him , hath given him this perfect soundness in the presence of you all , acts . . what doth hinder me to be baptized ? and if thou believest with all thine heart , thou mayest , acts . , . putting no difference between them and us , purifying their hearts by faith , acts . . rejoycing in hope , rom. . . the god of hope fill you with all joy and peace in believing , rom. . . we are always confident ; knowing that whilst we are at home in the body , we are absent from the lord ; for we walk by faith , and not by fight . we are confident . i say , and willing rather to be absent from the body , and to be present with the lord , cor. . , , . they who are of faith , the same are the children of abraham , &c. we received , &c. the spirit through faith , gal. . , . in whom , after that ye believed , ye were sealed with the hely spirit , ephes . . . in whom ye have boldness ; and access with confidence , by the faith of him , &c. that christ may dwell in your hearts by faith , ephes . . , . heb. . . above all , taking the shield of faith , wherewith ye shall be able to quench all the fiery darts of the wicked , ephes . . . we are the circumcision , &c. who rejoyce in christ , and have no confidence in the flesh , phil. . . putting on the breast-plate of faith and love ; and for an helmet , the hope of salvation , thes . . . therefore we both labour , and suffer reproach , because we trust in the living god , who is the saviour of all men , especially of them who believe , tim. . . fight the good fight of faith , lay hold on eternal life , tim. . . the word , &c. did not profit , not being mixed with faith in them who heard it , &c. for we who have believed , do enter into rest , &c. for he who is entred into rest , he also hath ceased from his own works , heb. . , , . chron. . . that by two immutable things , &c. we might have strong consolation , who have fled for refuge to lay hold upon the hope set before us : which hope we have , as an anchor of the soul , both sure and stedfast , &c. heb. . , . faith enabled men to do and suffer great things for god. see at large , heb. . chap. . , , &c. and the prayer of faith shall save the sick , and the lord shall raise him , james . . who are kept by the power of god , through faith , unto salvation , &c. receiving the end of your faith , even the salvation of your souls , pet. . , . to them who have obtained like precious faith with us , pet. . . this is the victory which overcometh the world , men our faith , john . . iii. in its effects , or the fruits by which it is known to be true . we should try our selves . examine your selves , whether ye be in the faith , cor. . . all men have not faith , thes . . . 't is called the faith of god's elect ; sound and unfeigned faith , tim. . . tit. . . ch . . . that the trial of your faith being much more precious than that of gold , &c. might be found unto praise , and honour , and glory , at the appearing of jesus christ , pet. . . be ready always to give , &c. a reason of the hope that is in you , pet. . . alimelech and pharaoh's servants , believing threatnings , obeyed god , gen. . , , &c. exod. , , . he who believeth , will not make haste , isa . . . ch . . . prov. . . . chron. . . the people of nineveh believed god , and proclaimed a ●ast , and put on sack-cloth , &c. who can tell if god will turn , and repent ? &c. and god saw their works , that they turned from their and way , &c. jonah . , , , , . they tremble at the word of god , when it threatens for sin , kings . , , , . ezra . . isa . . . the vision is yet for an appointed time ; but at the end it shall speak , and shall not lye : though it carry , wait for it , &c. behold , his soul , which is lifted up , is not upright in him ; but the just shall live by faith , habak . . , . why is it that ye are so fearful ? how is it that ye have no faith , mark . . heb. . , . the woman who had much forgiven unto her , loved much , and expressed it much ; and jesus said , her sins , which are many , are forgiven ; for she loved much : but to whom little is forgiven , the same loveth little , luke . , , , . and the apostles said unto the lord , increase our faith , luke . . mark . . the faith of poor impotent people made them wait at the pool , for the moving of the water ; and though they were disappointed often , yet still waited , john . , , , , . abraham rejoyced to see my day ; be saw it , and was glad , john . . luke . , . we cannot but speak the things which we have seen and heard , acts . . when the eunuch had believed , he went on his way rejoycing , acts . , . purifie their hearts by faith , acts . . if we hope for what we see not , then do we with patience wait for it , rom. . . rejoycing in hope , rom. . . the god of hope fill you with all joy and peace in believing , rom. . . we having the same spirit of faith ; according as it is written , i believed , and therefore have i spoken : we also believe , therefore speak , cor. . . psal . . . we are confident , i say , and willing rather to be absent from the body , and to be present with the lord , &c. knowing therefore the terrour of the lord , we persuade men to believe , cor. . . . examine your selves whether you be in the faith : prove your own selves : know you not your own selves , how that jesus christ is in you except ye be reprobates , cor. . . in jesus christ neither circumcision availeth any thing , nor uncircumcision ; but faith , which worketh by love , gal. . . in whom , after that ye believed , ye were sealed with the holy spirit of promise , ephes . . . we give thanks to god , remembring without ceasing your works of faith , &c. patience of hope , thes . . . we who believe , do enter into rest , heb. . , . we might have strong consolation , who have fled for refuge to lay hold upon the hope set before us : which is the author of the soul , sure and stedfast , entring into that within the veil , &c. heb. . , . we have need of patience , that after ye have done the will of god , ye might inherit , &c. the just shall live by faith , heb. . , , , . by faith noah , being warned of god of things not seen as yet , moved with fear , prepared an ark , &c. by faith abraham when he was called to go , &c. obeyed ; and he went out , not knowing whither he went , &c. confessed themselves strangers , &c. by faith abraham when he was tried , offered up isaac , &c. his only begotten son , of whom it it is said , &c. by faith moses , &c. refused to be called the son of pharoah's daughter ; chusing rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season : esteeming the reproach of christ greater riches than the treasures of egypt ; for , &c. rom. . , , , , , , , . what doth it profit , my brethren , though a man say he hath faith , and have not works ? can faith save him ? &c. faith , if it hath not works , is dead , being alone ( or , by it self ) yea , a man may say , thou hast faith , and i have works ; shew me thy faith without thy works , and i will shew thee my faith by works . thou believest that there is one god , &c. but wilt thou know , o vain man , that faith without works is dead ? was not abraham our father justified by works , when he had offered isaac his son upon the altar ? seest thou who faith wrought with his works ? and by works was faith made perfect , &c. faith without works is dead , james . , , , , , , , . jesus christ , whom having not seen ye love ; in whom , though now ye see not , yet believing ye rejoice with joy unspeakable and full of glory , pet. . , . unto you therefore who believe , he is precious ( or , an honour ) pet. . . we know that when he shall appear , we shall be like him ; for we shall see him as he is . and every man who hath this hope in him , purifieth himself as he is pure , john . , . the dangerous state and issue of unbelief . the old world ( though informed of the flood by noah ) yet because of unbelief , fell in it , gen. . ch . . when lot had told his sons in-law , that god would destroy the city , and had advised him to get out , they believed him not ; and were destroyed in the overthrow , gen. . , , , . exod. . , , . i will hide my face , &c. for they are , &c. children is whom is no faith , deut. . . how long will it be ere ye believe me not ? &c. i will smite them , numb . , , . the lord , in samaria , because he believed not the word of god concerning relief of provision then in the sore famine , as god had spoken , was threatned , he should not eat of it , and accordingly was trod to death ; and saw it , but eat not , kings . , , , , , . a fire was kindled against jacob , and anger also came up against israel , because they believed not god , nor trusted in his salvation , psalm . , . woe to thee , &c. for if the mighty works , &c. had been done in tyre , &c. they would have repented , &c. matth. . , . he did not many mighty works there , because of their unbelief , matth. . . peter began to sink through unbelief . jesus said unto them , o thou of little faith , wherefore didst thou doubt ? matth. . , , . luke . , , , , . he appeared unto the eleven , and upbraided them with their unbelief and hardness of heart ; because they believed not them who had seen him after he was risen , &c. but he who believed not , shall be damned , mark . , . thou shalt be dumb , and not able to speak , until the day that these things shall be performed ; because thou believest not my word which shall be , &c. luke . , . the son of man , when he comes , shall he find faith on earth ? luke . . but those mine enemies who would not that i should reign over them , bring hither , and stay them before me , luke . . john. . , . he who believeth not , is condemned already ; because he hath not believed in the name of the only begotten son of god , &c. he who believeth not the son , shall not see life ; but the wrath of god abideth on him , john . , . verily , verily i say unto you , except ye eat the flesh of the son of man , and drink his blood , ye have no life in you , john . . i said therefore unto you , that you shall die in your sins ; for if ye believe not that i am he , ye shall die in your sins , john . . ye believe not , because ye are not of my sheep ; as i said unto you , my sheep hear my voice , &c. john . , . ch . . . if any man hear my words , and believe not , &c. he who rejecteth me , and receives not my words , hath one who judgeth him ; the word which i have spoken , the same shall judge him in the last day , john . , . if a man abide not in me , he is cast forth as a branch , and is withered , and men gather them and cast them into the fire , and they are burned , john . . he will reprove the world of sin , &c. of sin , because they believe not on me , john . , . beware therefore , lest that come upon you , &c. behold ye despisers and wonder and perish : for i will work a work in your days , a work which you shall in no wise believe , though a man declare it unto you , acts . , . how shall they call on him in whom they have not believed ? rom . . well , because of unbelief they were broken off , &c. and thou standest by faith , &c. god spared not the natural branches , &c. rom. . , . he who doubteth , is damned if he eat , because not of faith : for whatsoever is not of faith , is sin , rom. . . the lord jesus shall be revealed from heaven , taking vengeance on them , &c. who obey not the gospel of our lord jesus christ ; who shall be punished with everlasting destruction , &c. thes . . . antichrist shall prevail upon such who shall perish ; because they received not the truth in the love thereof , ( or , the love of the truth ) that they might be saved ; and for this cause god shall send them strong delusions , that they shall believe a lye ; that they all might be damned who believe not the truth , but had pleasure in unrighteousness , thes . . , , , , . holding faith , &c. which some haying put away , concerning faith have made shipwrack ; of whom is hymeneus and alexander , whom i have delivered unto satan , that being chastised , they might learn not to blaspheme , tim. . , . unto them who are defiled and unbelieving , is nothing pure , but even their minds and consciences are defiled , titus . . . if the word spoken by angels was stedfast , and every transgreision and disobedience , received a just recompence of reward : how shall we escape , if we neglect so great salvation , which at the first began to be spoken by the lord ? &c. hebr. . , . i swear in my wrath , they shall not ( or , if they shall ) enter into my rest . take heed , brethren , lest there be in any of you an evil heart of unbelief , in departing from the living god , &c. and to whom sware he , that they should not enter into his rest , but to them who believed not ? so we see , that they could not enter in , because of unbelief , hebr. . , , , . numb . . , , . psalm . , , . the word preached , did not profit them , not being mixed with faith ( or , because they were not united by faith to it ) in them who heard , &c. they to whom it was first preached ( or , the gospel was first preached ) entered not in , because of unbelief : hebr. . , . if we sin , &c. there is no more sacrifice , &c. but a certain fearful looking for of judgment and fiery indignation , &c. the just shall live by faith : but if any man draw back , my soul shall have no pleasure in him . but we are not of those who draw back to perdition , but of them who believe to the salvation of the soul , hebr. . , , , , , . without faith it is impossible to please god : for he , &c. heb. . . see that ye refuse not him who speaketh . for if they escaped not , who refused him who spake on earth ; much more shall not we , if turn away from him who speaketh from heaven . hebr. . . let him ask in faith , &c. for he that wavereth is like , &c. let not that man think he shall receive , &c. james . , , . unto you who believe , he is very precious ; but unto them who are disobedient , the stone which the builders disallowed of , the same is made the head of the corner , and a stone of stumbling , and a rock of offence unto them who stumble at the word , being disobedient , whereunto also they were appointed , pet. . , . what shall the end be of them who obey not the gospel of god ? pet. . , . he who believeth not god , hath made him a lyar , because he believeth not the record which god gave of his son , and this is the record , that god hath given unto us eternal life , and this life is in his son , &c. he who hath not the son , hath not life , john . , , . the fearful and unbelieving , &c. shall have their part in the lake , which burneth with fire and brimstone , which is the second death , rev. . . he who despised moses law , died without mercy , &c. of how much sorer punishment , suppose ye , shall he be thought worthy , who hath trodden under foot the son of god , &c. hebr. , , . see more of trusting in god ; chap. . chap. xii . characters of saints , good men , and believers , appearing in word and deed. i. that such may be known from others by their fruits . we should try . search and try me , o lord , and know my heart : try me , and know my thoughts , psalm . , . ye shall know them by their fruits : do men gather grapes of thorns ? &c. matth. . , , , &c. the tree is known by his fruit , o generation of vipers , how can ye , being evil , speak good things ! for out of the abundance of the heart the mouth speaketh . a good man our of the good treasure of his heart , bringeth forth good things : and an evil man out of the evil treasure , bringeth forth evil things , matth. . , , . john . . luke . , , . ye cannot serve god and mammon , &c. that which is highly esteemed among men , is an abomination , &c. luke . , . some have not the knowledge of god , i speak this to your shame , cor. . . examine your selves whether ye be in the faith : prove your own selves ; know ye not your own selves , how that jesus christ is in you , except ye be reprobates , cor. . . gal. . . psalm . . now if any man have not the spirit of christ , he is none of his , rom. . . if a man think himself to be something , when he is nothing , he deceiveth himself , gal. . , . doth a fountain send forth at the same place sweet water and bitter ? can the fig-tree , my brethren , bear olive-berries ? either a vine figs ? so no fountain both yields salt-water and fresh . who is a wise man , and indued with knowledge among you ? let him shew out of a good conversation , his work with meekness of wisdom . but if ye have bitter envying , &c. this wisdom descendeth not from above , but is earthly , sensual , &c. james . , , , . be ready always to give an answer to every man who asketh you a reason of the hope that is in you , with meekness and fear , pet. . . let every man prove his own works , and then shall he have rejoycing in himself alone , &c. gal. . . ii. of the particular fruits of the spirit in them , or good things appearing , or neccssary to be in such who are real saints . a good man out of the good treasure of his heart bringeth forth good , &c. luke . . and enoch walked with god , &c. three hundred years , &c. and enoch walked with god , and was not , &c. ( or , walked according to god continually ( gen. . , . noah was a just man , perfect in his generation . noah walked with god , gan. . . and the lord said unto noah , come , &c. for thee have i seen righteous before me in this generation , &c. and noah did according to all that god commanded him , gen. . , . abraham went into a strange place out of his own country , when god bid him , gen. . , , , . and abraham said unto lot , let there be no strife , i pray thee , between me and thee , &c. for we be brethren . is not the whole land before thee ? &c. if thou go to the left hand , then will i go to the right ; or if thou to the right hand , then will i go to the left , gen. . , . and the angel of the lord said , &c. abraham , &c. for now i know that thon fearest god , seeing thou hast not with-held thy son , thine only begotten son from me , gen. . , , ch . , . the saints are grieved at the wickedness of men , gen . . nehem. . . jer. . , . ch . . . mark . . when joseph's mistress tempted him to sin , hesaid , how then can i do this great wickedness , and sin against god ? gen. . . when pharoah said to joseph , i have heard say of thee , thou canst understand a dream to interpret it : and joseph answered pharoah , saying , it is not in me , god shall give pharoah an answer of peace , gen. . , . ch . . . the midwives feared god , and obeyed not the king's command to kill the male children , exod. . , . and the lord said unto moses , i have seen this people , &c. now let me alone , that my wrath may wax hot against them , and i will make of thee a great nation . and moses besought the lord , &c. saying , wherefore should the egyptians say , for mischief did he bring them out , to stay them in the mountains , &c. remember abraham , isaac , &c. to whom thou swearest by thine own self , &c. now if thou w●t forgive their sins ; and if not , i pray thee blot me out of thy book which thou hast written , exod. . , , , , , . when moses was told that eldad and medad did prophesie in the camp , and his servant had said to him , my lord moses forbid them . moses said unto them , enviest thou for my sake ? would god that all the lord's people were prophets , and that the lord would put his spirit upon them , numb . . , , , . god said to moses , i will smite them , &c. and make of thee a greater nation , and mightier than they . and moses said unto the lord , then the egyptians shall hear ( for thou broughtest up this people in thy might from amongst them ) and they will tell it to the inhabitants of this land ; they have heard , that thou , lord , art among this people , &c. now it thou shalt kill all this people as one man , then the nations which have heard the fame of thee , will speak , saying , because the lord was not able to bring this people into the land which he sware unto them , therefore he hath slain them in the wilderness , &c. numb . . , , , , , &c. deut. . , , . when god had told moses that he must die , moses prays for israel : let the lord the god of the spirits of all flesh , set a man over the congregation , who may go out before them , &c. that the congregation of the lord be not as sheep which have no shepherd , &c. and he appointed joshus , numb . . , , , , , , . he exhorts israel at large to cleave to the lord , when he was to die , deut. . , , &c. when israel fell before ai , &c. joshua said , o lord , what shall i say when israel turneth their backs before their enemies ? for the canaanites and all the inhabitants of the land shall hear , &c , and what wilt thou do unto thy great name ? joshua . , , , , . joel . , . chuse , &c. whom you will serve , &c. 〈◊〉 as for me and my house , we will serve the lord , joshua . . eli , when he heard the ark of the lord was taken , he fell backward and died : and his daughter-in-law cried out , the glory is departed from israel , for the ark of god is taken . yet she was no● so much concerned with the news of her husband's death , and her own being near death at the same time , sam. . , , , , , . david's heart smote him when he cut off saul's skirt , sam. . . when david's wife had blamed him for dancing before the ark , he told her , it was before the lord , &c. i will play before the lord , and i will yet be more vile than than thus , and will be base in mine own sight , sam. . , , . when king david sate in his house , and the lord had given him rest round about from all his enemies ; that the king said to nathan the prop●et : see now i dwell in an house of cedar ; but the ark of god dwelleth within curtains , &c. sam. . , , , , . uriah said unto david , the ark , and israel , and judah , abide in tents ; and my lord joab and the servants are encamped in the open field ; shall i then go into mine house to eat and to drink , and to lie with my wife ? &c. i will not do this thing , sam. . . i have kept the ways of the lord , and have not wickedly departed from my god : for all his judgments were before ; and as for his statutes , i did not depart from them . i was also upright before ( or , to ) him ; i have also kept me from mine iniquity , sam. . , , . and david's heart smote him , after that he had numbred the people . and david said unto the lord , i have sinned greatly , &c. and the lord sent a pestilence upon israel for it , &c. and david said , lo , i have sinned ; i have done wickedly : but these sheep , what have they done ? let thine hand be against me , and against my father's house , sam. . , , . sam. . . when josiah heard the book of the law , he rent his clothes , &c. was tender , &c. kings . , , , . ezra . . esther , when the jews were in danger by haman , ventured her life , and all for their security ; she said , go fast for me , &c. i also and my maidens will fast likewise ; and so will i go unto the king , which is not according to the law ; and if i perish , i perish , esther . . job , a man perfect and upright , fearing god , and departing from all evil , job . , . chap. . , , &c. his delight is in the law of the lord : and in his law doth he meditate day and night : he shall be like a tree planted by the rivers of water , psalm . , . psalm . , , . joh. . . who shall ascend into the hill of the lord ? and who shall stand in his holy place ? he who 〈◊〉 clean hands and a pure heart ; who hath not 〈◊〉 up soul unto van●y , nor sworn deceitfully , &c. this is the generation of them who seek him , that seek thy face , &c. psalm . , , , . psalm . , . i have loved the habitation of thy house , and the place where thine honour dwefleth , psalm . ● . 〈◊〉 ye my face : my heart said unto thee , thy face , lord , will i seek , psalm . . the righeous sheweth mercy , and giveth , &c. is over 〈◊〉 and 〈◊〉 , &c. the 〈◊〉 of the righteous speaketh wisdom , and his tongue talketh of judgment : the law of his god is in his heart , psalm . , , , . psalm . . my tongue also shall talk of thy righteousness all the day long , psalm . . psalm . . thou shalt arise and have mercy upon zion , &c. for thy servants take pleasure in her stones , and favour the dust thereof , psalm . , . he shall not be afraid of evil tidings : his heart is fixed , trusting in the lord , psalm . . i have rejoyced in the ways of thy testimonies , as in all riches , &c. i will delight my self in thy statutes , &c. thy testimonies are my delight and my counsellor , &c. i am a companion to all who fear thee and keep thy statutes , &c. o how love i thy law ! it is my meditation all the day , &c. better to me than thousands of gold , &c. how sweet are thy words ! &c. psalm . , , , , , , , , , . i was glad when they said unto me , let us go into the house of the lord , psalm . . if i forget thee , o jerusalem , &c. if i do not remember thee , let my tongue cleave to the roof of my mouth ; if i prefer not jerusalem above my chief joy , psalm , . , . psalm . , , , , &c. i hate them who hate thee : am not i grieved when men rise up against thee , psalm . , . psalm . , , , . i will speak of the glorious honour of thy majesty , and of thy wondrous works ; and shall speak of the might of thy terrible acts , and will declare thy greaness . they shall abundantly utter the memory of thy great goodness ; and shall sing of thy righteousness , &c. thy saints shall bless thee ; they shall speak of the glory of thy kingdom , and talk of thy power ; to make known unto the sons of men his mighty acts , and the glorious majesty of thy kingdom , psalm , , , , , , . the path of the just is as the shining light , that shineth more and more unto the perfect day , prov. . . the fear of the lord is to hate evil , pride and arrogancy , and the evil way , prov. . . a righteous man regardeth the life of his beast , prov. . . he who walks righteously , and speaketh uprightly ; he who despiseth the gain of oppression , who snaketh his hands from holding of bribes ; who stoppeth his ears from hearing of blood , and shutteth his eyes from seeing of evil ; he shall dwell on high , &c. isa . . , . i remember , &c. the love of thine espousal , when thou wentest after me in the wilderness , &c. jer. . . when the king asked daniel thus : art thou able to make known unto me the dream which i have seen , and the interpretation thereof ? daniel answered in the presence of the king , and said : the secret which the king hath commanded , cannot the wise-men , &c. shew unto the king , but there is a god in heaven who revealeth secrets , and maketh known to the king , &c. dan. . , , . then they who feared the lord , spake often one to another ; and the lord hearkened , and heard , &c. mal. . . blessed are the poor in spirit , for theirs is the kingdom of heaven . blessed are they who mourn , for they shall be comforted . blessed are the meek , &c. blessed are they who do hunger and thirst after righteousness , for they shall be filled . blessed are the merciful , for they shall obtain mercy . blessed are the pure in heart , for they shall see god. blessed are the peace-makers , for they shall be called the children of god. blessed are they who are persecuted for righteousness sake , for theirs is the kingdom of heaven , matth. . , , , , , , , . john . . prov. . . he who loveth father or mother more than me , is not worthy of me : and he who loveth son or daughter more than me , is not worthy of me ; and he who taketh not his cross , and followeth after me , is not worthy of me , matth. . , , . ch . . . luke . . he who is not with me , is against me : and he who gathereth not with me , scattereth abroad , matth. . . the kingdom of heaven is like to a treasure hid in a field , the which when a man hath found , he hideth , and for joy thereof he goeth and selleth all he hath , and buyeth that field , matth. . . luke . , . verily i say unto you , except ye be converted , and become as little children , ye shall not enter into the kingdom of heaven , matth. . , . zecharia just , and walked in all the commandments of the lord , unblameably , luke . , . the woman to whom much was forgiven , loved christ much , luke . , , , , . if i have taken any thing from any man by false accusation , i restore him four-fold , luke . . when andrew had found christ himself , he tells his brother simon , and brings him to him . philip tells nathaniel , and leads him to jesus , john . , , , , , . ch . . , . jesus answered and said unto him , verily , verily i say unto thee , except a man be born again , ( or from above ) he cannot see the kingdom of god , &c. except a man be born of water , and of the spirit , he cannot enter into the kingdom of god. that which is born of the flesh , is flesh ; and that which is born of the spirit , is spirit , &c. every one who doeth evil , hateth the light , &c. but he who doeth truth , cometh unto the light , that his deeds may be made manifest that they are wrought in god , john . , , , , . john was a burning and a shining light , &c. ye have not his word abiding in you ; for him whom he hath sent , ye believe not , john . , . simon peter answered him , lord , to whom shall we go ? thou hast the words of eternal life , john . . if ye continue in my word , then are ye my disciples indeed , &c. if ye were abraham's children , you would do the works of abraham , &c. if god were your father , ye would love me ; for i proceed forth , and came from god , &c. he who is of god , heareth god's words ; ye therefore hear them not , because ye are not of god , john . , , . . john . . john , vers . . the sheep hear his voice , &c. the sheep follow him , for they know his voice ; and a stranger they will not follow , but will flee from him , for they know not the voice of a stranger , &c. i know my sheep , and am known of mine , &c. my sheep hear my voice , &c. and they follow me , john . , , , , . jesus said , if i wash thee not , thou hast no communion with me . simon peter faith unto him , lord , not my feet only , but also my head , and my hands , &c. by this shall all men know that ye are my disciples , if ye have love one to another , john . . . if ye love me , keep my commandments , &c. he who hath my commandments , and keepeth them , he it is who loveth me , &c. if any man love me , he will keep my words , john . , , . ch . . . every branch in me who beareth not fruit , he taketh away ; and every branch which beareth fruit , he purgeth it , that it may bring forth more fruit , &c. if ye were of the world , the world would love his own : but because ye are not of the world , but i have chosen you out of the world , therefore the world hateth you , john . , , . , . the world have hated them , because they are not of the world , even as i , &c. john . . ye shall weep and lament , but the world shall rejoyce : and ye shall be sorrowful , john . . every one who is of the truth , heareth my voice , john . . ch . . , . they were pricked to the heart , and said , men and brethren , what shall us do ? acts . , . ch . . . when they saw the boldness of peter and john , and perceived that they were unlearned and ignorant men , they marvelled ; and took knowledge of them , that they had been with jesus . we cannot but speak the things we have seen and heard , acts. . , . saul , when christ came to him , and converted him , he said , lord , what wilt thou have me to do ? acts . . chap. . , , &c. chap. . , , &c. god is no respecter of persons ; but in every nation , he who feareth him , and worketh righteousness , is accepted with him , acts . , . when the priests of jupiter would have done sacrifice to the apostles , barnabas and paul , they rent their clothes , and ran in amongst the people , crying out , and saying , sirs , why do ye these things ? we also are men of like passions with you ; and preach unto you , that you should turn from these vanities , unto the living god , acts . , , . ch . . , . apollos , that eloquent man , was content to learn the way of god more perfectly of aquila and priscilla , tent-makers , acts . , , . many who believed , came and confessed , and shewed their deeds . many also of them who used curious arts , brought their books together , and burnt them ; and they counted the price of them , and found it fifty thousand pieces of silver , acts . , . none of these things move me ; neither count i my life dear unto my self , so that i might finish my course with joy , and the ministry which i have , &c. acts . . i am ready , not only to be bound , but also to die for the name of the lord jesus , acts . . i wist not that he was the high priest : for it is written , thou shalt not speak evil of , &c. acts . , . paul consess●th freely thus : i verily thought with my self , that i ought to do many things contrary to the name of jesus , &c. which thing i also did in jerusalem ; and many of the saints i did shut up in prison , &c. and being exceeding mad against them , i persecuted them , &c. i would to god , that not only thou , but all that hear me , &c. were both almost , and altogether such as i am , except these bonds , acts . , , , . gal. . . we glory in tribulation also , knowing that tribulation worketh patience , &c. the love of god is shed abroad in our hearts by the holy ghost , rom , . , . how shall we who are dead to sin , live any longer therein ? &c. ye were the servants of sin ; but ye have obeyed from the heart that form of doctrine whereto ye were delivered ; being made free from sin , ye became the servants of righteousness , rom. . , , . that which i do , i allow not : what i would , that i do not ; but what i hate , that do i , &c. i consent unto the law , that it is good : now then , it is no ●ore i that do it , but sin which dwelleth in me , &c. to will is present with me , &c. the good that i would , i do not , &c. i find then a law , that when i would do good , then evil is present with me : for i delight in the law of god , after the inner man ; but i see another law in my members , warring against the law of my mind , &c. o wretched man that i am ! who shall deliver me , &c. thanks be to god , through jesus , &c. so then , with my mind i my self serve the the law of god : but with the flesh , the law of sin , rom. . , , , , , , , , , , . there is therefore no condemnation to them who are in christ jesus ; who walk not after the flesh , but after the spirit , &c. for they who are after the flesh , do mind the things of the flesh : but they who are after the spirit , the things of the spirit , &c. if any man have not the spirit of christ , he is none of his : and if christ be in you , the body is dead because of sin , but the spirit is life because of righteousness , &c. as many as are led by the spirit of god , are the sons of god : for ye have not received the spirit of bondage again to fear ; but ye have received the spirit of adoption , whereby we cry abba father , &c. we our selves groan within our selves , waiting for the adoption , the redemption of our body , &c. rom. . , , , , , , . i have great heaviness , and continual sorrow in my heart , &c. for my brethren , my kinsmen according to the flesh , &c. rom. . , . ch . . the kingdom of god is not meat and drink , but righteousness , and peace , and joy in the holy ghost . for he who in these things serves christ , is acceptable to god , and , &c. rom. . , . the preaching of the cross , is , to them who perish , foolishness : but unto us who are saved , it is the power of god , &c. christ crucified , unto the jews a stumbling-block , &c. but unto them who are called , both jews and greeks , christ the power of god , and the wisdom of god , cor. . , . such were some of you , but ye are washed , but ye are sanctified , &c. cor. . . that no man can say that jesus is the lord , but by the holy ghost , cor. . . though i speak with the tongue of men , and of angels , and have not charity , i am become as sounding brass , or a tinkling cymbal : and though i have the gift of prophecy , and understood all mysteries , and all knowledge ; and though i have all faith , so that i could remove mountains , and have not charity , i am nothing : and though i bestow all my goods to feed the poor , and though i give my body to be burned , and have not charity , it profiteth nothing to me , cor. . , , . we beholding , &c. the glory of the lord , &c. are changed into the same image , &c. by the spirit , cor. . , . we having the same spirit of faith , according as it is written , i believed , and therefore have i spoken : we also believe , and therefore speak , cor. . . psal . . . acts . . in this we groan , earnestly desiring to be cloathed with our house from heaven , &c. that mortality might be swallowed up of life . we are willing to be absent from the body , that we may be present with the lord : wherefore we labour , that whether present , &c. we may be accepted of him , &c. knowing therefore the terrour of the lord , we persuade men , &c. the love of christ constraineth us , &c. if any man be in christ , he is a new creature : old things are passed away ; behold , all things are become new , cor. . , , , , , , . philip. . , . jesus christ is in you , except ye be reprobates , &c. we can do nothing against the truth , but for the truth , cor. . , . when it pleased god , &c. to reveal his son in me , that i might preach him , &c. immediately , i conferred not with flesh and blood , gal. . , . i am crucified with christ ; nevertheless , i live ; yet not i , but christ liveth in me , gal. . . the works of the flesh are manifest ; which are , adultery , &c. but the fruit of the spirit is love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance : and they who are christ's , have crucified the flesh , with the affections ( or passions ) and lusts , gal. . , , , , , . god forbid that i should glory , save in the cross of our lord jesus christ , by whom ( or whereby ) the world is crucified unto me , and i unto the world : for in jesus christ , circumcision availeth nothing , &c. but a new creature , gal. . , . this i say therefore , and testifie in the lord , that ye henceforth walk not as other gentiles walk , in the vanity of their minds , &c. but ye have not not so learned christ . if so be that ye have heard him , and have been taught by him , as the truth is in jesus , ephes . . , , , , . for ye were sometimes darkness , but now are ye light in the lord : walk as children , &c. for the the fruit of the spirit is in all , goodness , righteousness and truth , ephes . . , . some preach christ out of envy and strife , &c. what then ? notwithstanding , in every way , whether in pretence , or in truth , christ is preached ; and therein do i rejoyce ; yea , and i will rejoyce , philip. . , , , . we are the circumcision , who worship god in the spirit , rejoyce in christ jesus , and have no confidence in the flesh , &c. what things were gain to me , those i count loss for christ : yea , doubtless : and i count all things but loss , for the excellency of the knowledge of christ jesus , my lord , &c. that i might know him , and the power of his resurrection , &c. and be made conformable unto his death , if by any means i might attain unto the resurrection of the dead ; not as though i had already attained , or were already perfect ; but i follow after , &c. but this one thing , forgetting those things which are behind , and reaching forth unto those things which are before , i press towards the mark , &c. let us therefore , as many as be perfect , be thus minded , &c. our conversation is in heaven , from whence we look for the saviour , &c. phillip . . , , , , , , , , , . i have learned , in whatsoever estate i am , therewith to be content . i know how to be abased , and i know how to abound : every where , and in all things i am instructed , both to be full , and to be hungry ; both to abound , and to suffer need : i can do all things through christ , who strengthnern me , ●hllip . . , , . and bringeth forth ●ruits , as it doth also in you , since the day ye heard and knew the grace of god in truth , col. . . if ye be risen with christ , seek those things which are above , &c. set your affections on things above , not on things on the earth , &c. seeing that ye have put off the old man , with his deeds ; and have put on the new man , which is renewed in knowledge , after the image of him who created him , colos . . , , , . remembring without ceasing your work of faith , and labour of love , &c. knowing , beloved , your election of god. for our gospel came not unto you in word only , but also in power , &c. and ye became followers of us , and of the lord , having received the word in much affection , &c. ye turned to god , &c. to serve the living and true god , and to wait for his son , thes . . , , , , , . the word of god , which effectually worketh also in you who believe : for ye , brethren , became followers of the churches of god , which in judea are in christ jesus : for ye also have suffered like things of your own country-men , thes . . , . ye , brethren , are not in darkness , that that day should overtake you as a thief : ye are the children of the light , &c. thes . . , . i thank jesus christ our lord , who hath enabled me , &c. who was before , a blasphemer , and a persecutor , and injurious ; but i obtained mercy , &c. jesus christ came into the world to save sinners , of whom i am the chief , tim. . , , . let every one who nameth the name of christ , depart from iniquity , tim. . . a peculiar people , zealous of good works , titus . . ephes . . . he who hath entred into his rest , hath ceased from his own works , heb. . . they who believe , desire a better country ; that is , an heavenly , &c. moses , &c. chusing rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season ; esteeming the reproach of christ greater riches than the treasures of egypt , &c. heb. . , , , . follow peace with all men , and holiness ; without which , no man shall see the lord , heb. . . john . . we trust we have a good conscience in all things , as those who count in all things to live honestly , heb. . . if any among you seem to be religious , and bridle not his tongue , but deceiveth his own heart , this man's religion is vain . pure religion , and undefiled , between god and the father , is this , to visit the fatherless and widows in their affliction ; to keep himself unspotted from the world , james . , . what doth it profit , my brethren , though a man say he hath faith , and have not works ? &c. faith if it have not works , is dead , &c. i will shew thee my faith , by my works , &c. faith without works , is dead 〈◊〉 james . , , . who is a wise man , and endued with knowledge amongst you ? let him shew out of a good conversation his works , with meekness of wisdom . but , if ye have bitter envying , &c. this wisdom desceadeth not from above , &c. but the wisdom which is from above , is first pure , then peaceable , gentle , and ea●●● to be intreated ; full of mercy , and good fruits , without partiality , and without hypocrisie : and the fruit of righteousness is sown in peace , &c. james . , , , , , . jesus 〈◊〉 whom having not seen , ye love , &c. seeing that you have purified your souls , in obeying the truth , &c. unto unfeigned love of the bre●men , pet. . , . cant. . , . as new-born babes , desire the sincere milk of the word of god , that ye may grow thereby , if so be ye have tasted , &c. ye are a chosen generation , &c. that ye should shew forth the vertues ( or 〈◊〉 ) of him who hath called you , &c. pet. . , , . luke . , . the time of our life may suffice , &c. when we wa●ked in las● viousness , &c. wherein they think it strange that ye run not with them to the same excess of riot , pet. . , . having escaped the corruption that is in the world through lust . add to your faith vertue , and to vertue knowledge , &c. for if these things be in you , and abound , they make you that ye shall neither be barren nor unfruitful in the knowledge of our lord jesus : but he who lacketh these things is blind , and cannot see afar off , &c. pet. . , , , , , . just 〈◊〉 vexed with the filthy conversation of the wicked ; for that righteous man dwelling among them , in seeing and hearing , vexed his righteous soul from day to day with unlawful deeds , pet. . , . psal . . , , , . jer. . , . ch . . . god is ●ight , &c. if we say we have 〈◊〉 with 〈◊〉 and walk in darkness , we lye , &c. but if we walk in the light , &c. if we say that we have no sin , we deceive our selves , 〈◊〉 . , , . 〈◊〉 we know that we know him , if we keep his commandments . he who faith , i know him , and keepeth not h●s commandments , is a lyar , and the truth is not ●n him , &c. he who abideth in 〈…〉 himself also to walk even as he walked , &c. he who ●aith he is in the light , and 〈◊〉 h●s brother , is in darkness even until now : 〈◊〉 who love●● his brother , abideth in the light , &c. if any man loveth the world , the love of the 〈◊〉 is not in him , &c. if ye know that he is 〈◊〉 ye know ( or know ye ) that every one 〈◊〉 righteousness , is born of god , john . ● , , , ● , , , , . we shall see him as he is . and every man who hath this hope in him , 〈◊〉 himself , as he is pure , &c. wh●soever abideth in him , sinneth not , &c. he who committeth sin , ( or giveth his labour to sin ) is of the devil , &c. whosoever is born of god , doth not commit sin , for his seed remaineth in him , and he cannot sin , because he is born of god. in this the children of god are manifest , and the children of the devil ; whosoever doth not righteousness , is not of god ; neither is he who loveth not his brother , &c. we know that we have passed from death to life , because we love the brethren , &c. whosoever hateth his brother , is a murtherer : and ye know that no murtherer hath eternal life abiding in him , &c. whosoever hath this world's goods , and seeth his brother hath need , and shutteth up the bowels of his compassion from him ; how dwelleth the love of god in him ? &c. let us not love in word , neither in tongue ; but in deed , and in truth . and hereby we know that we are of the truth ; and shall assure our hearts before god , &c. for if our hearts condemn us . he is greater , &c. and hereby we know that he abideth in us , by the spirit which he hath given us , john . , , , , , , , , , , , , . ch . . , . ch . . . whoso knoweth god , heareth us : those who are not of god , hear us not . by this we know the spirit , &c. love is of god : and every one who loveth , is born of god , and knoweth god , &c. god is love : he who dwelleth in love , dwelleth in god , and god in him , &c. it a man say , i love god , and hateth his brother , he is a lyar : for he who loveth not his brother , whom he hath seen ; how can he love god , whom he hath not seen ? john . , , , . ch . . . whsoever believeth that jesus is the christ , is born of god : and whosoever loveth him , &c. whosoever is born of god , overcometh the world : and this is the victory that , &c. whosoever is born of god , sinneth not : but he who is begotten of god , keepeth himself , and that wicked one toucheth him not , john . , , . he who doth good , is of god ; but he who doth evil , hath not seen god , john , vers . . he who abideth in the doctrine or christ , hath both the father , and the son , john , vers . . those whose names are written in the book of life , they will not subscribe to ant●christ , rev. . . ch . . . ch . . . ch . . . see more in the fruits of the spirit , chap. . see more in the fruits of faith , chap. . see more in duties , chap. . under each duty . and chap. . under each duty in affliction . and chap. . duties to magistrates . chap. xiii . saints , believers , the children of god themselves , may be overtaken with faults , are not altogether free from sinful dispositions and inclinations in this life ; and may be corrected of god for them . i. in general it is affirmed . for there is no man who sinneth not , kings . . how should man be just with god ? ( or before god ? ) if he will contend with him , he cannot answer him one of a thousand , &c. whom though i were righteous , yet would i not answer : i would make supplication to my judge , &c. if i justifie my self , my own mouth shall condemn me . if i say i am perfect , it shall also prove me perverse , job . , , , , . who can understand his errours ? cleanse thou me from secret faults : keep back thy servant also from presumptuous sins , let them not have dominion over me , psal . . , . if thou , lord , shouldest mark iniquity ; o lord , who shall stand ? psal . . . the rod of the wicked shall not rest , &c. lest the righteous put forth their hands to iniquity , psal . . . who can say , i have made my heart clean , i am pure from my sins ? prov. . . a just man falleth seven times a day , and riseth up , prov. . . for that there is not a just man upon earth , who doeth good , and sinneth not , eccles . . . the flesh lusteth against the spirit , &c. so that ye cannot do the things that ye would , gal. . . rom. . , , , , &c. if any man be overtaken in a fault , ye who are spiritual , restore such , &c. considering thy self , lest thou also be tempted , gal. . , . i have no man like-minded , &c. for all seek their own , not the things which are jesus christ's , philip. . , . paul saith , i count not my self to have apprehended but this one thing , &c. i press towards the mark , &c. let us therefore , as many as be perfect , be thus minded , philip. . , , . for in many things , we offend all : if any man offend not in word , the same is a perfect man , james . . if we say we have no sin , we deceive our selves , and the truth is not in us . it we confess our sins , he is faithful and just to forgive us our sins , &c. if we say that we have not sinned we make him a lyar , and his word is not in us , john . , , , . if any man see his brother sin a sin , not unto death , he shall ask , and he shall give him life for them who sin not unto death . there is a sin unto death : i do not say that he shall pray for it , john . . ii. particular instances of the saints failings recorded . noah was a just man , perfect in his generation . noan walked with god , gen. . . ch . . . noah drank of the wine , and was drunken , and was uncovered within his tent , gen. . . abraham believed the lord , and he counted it to him for righteousness , &c. abraham , my friend . he stagg●red not through unbelief , gen. . . isa . . . rom. . , , , . they will kill me ; they will save thee alive : say , i pray thee , thou are my sister , &c. and when god had promised him to inherit the land , he said , lord god , whereby shall i know that i shall inherit it ? &c. when the promise was made to him of a child , he fell on his face , and laughed , and said in his heart , shall a child , &c. oh , that ishmael might live before thee , &c. he said of his wife , she is my sister , again at gerer , for fear of being slain , gen. . , . ch . . . ch . . , , . ch . . , . sarah laughed at the promise , and then denied that she had laughed , gen. . , , . good isaac said of his wife also , she is my sister , for fear of the men of the place , lest they should kill him for her , gen. . . just lot , vexed with the filthy conversation of the wicked : for that righteous man , &c. pet. . , . he lingered ; the men laid hold upon his hand , &c. and said , go , escape for thy life , &c. and lot said unto him , oh , not so , my lord , &c. i cannot escape to the mountains , lest some evil take me , and i die : behold , this city is near to flee unto ; is it not a little one , &c. he afterwards drinks wine , and then lay with his two daughters , gen. . , , , , , . , . jacob , when he heard his brother esau was coming with four hundred men against him , he was greatly afraid , and distressed , &c. gen. . , . he was sore distressed when one of his sons was kept by joseph , and another sent for , gen. . , , &c. moses was very meek , above all the men upon the face of the earth , &c. moses , my servant , is dead , &c. who is faithful to him in all his house , &c. and moses , verily , was faithful in all his house , as a servant , numb . . , . jos . . , , heb. . , . when god was sending moses he saith , o my lord , i am not eloquent , &c. and the 〈…〉 unto him . who hath made man's mouth ? &c. and he said , o my lord , send , i pray thee , by the hand thou wilt send , ( or shouldest send . ) and the anger of the lord was kindled against moses , &c. moses returned unto the lord , and said , wherefore hast thou so evilly intreated this people ? why is it that thou hast sent me ? &c. moses was very wrath , &c. now , ye rebels , must we fetch water out of the rock ? &c. i am not able to bear this people , &c. if thou deal thus with me , kill me , i pray thee , out of hand , &c. and moses said , &c. shall the flocks and the herds be slain for them , to suffice them ? &c. he believed not god , to sanctifie him . he spake unadvisedly with his lips , being provoked in his spirit , exod. . , , , , , ch . . , . numb . . , , , , , , . ch . . . ch . . , , . psal . . , . numb . . . joshua also erred , and wished they had not come over jordan , josh . . . aaron made a molten calf for israel , &c. he built an altar before it ; and aaron made proclamation , and said , to morrow a feast to the lord , &c. and moses saw that the people were naked , for aaron had made them naked , to their shame , amongst their enemies , exad . . , , , , , , . when god had told gideon , surely i will be with thee , and thou shalt smite the midianites as one man : he said unto him , &c. shew me a sign that thou talkest with me , &c. if thou wilt save israel by mine hand , as thou hast said ; behold , i will put a fleece of wool in the floor , &c. let not thine anger be hot against me , and i will speak but this once , let me prove , i pray thee , but this once with the fleece , &c. heb. . . judges . , , , , , , . kings . . eli is charged with iniquity , in not restraining his sons from violence , sam. . . my servant david , who kept my commandments , and who followed me with all his heart , to do that only which is right in mine eyes , &c , kings . . acts . . david hastily resolved to have avenged himself on nabal , by cutting off him and his of the males , &c. and david , &c. was fore afraid of achish , 〈◊〉 king of gath : and he changed his behaviour before them , and seigned himself mad in their hands , &c. david said in his heart , i shall now perish one day by the har●●●● of saul , &c. he went on with the philistines , against israel , &c. he sent messengers to fetch uriah's wite ; and he lay with her , &c. to cover it , made uriah drunk ; and then sent to joab , to put uriab into the hottest battel , and then retire from him , that he might be smitten , and die , &c. o my son absalom ! my son ! my son absalom ! would god , i had died for thee , &c. he caused the children of israel to be numbred , &c. i said in my haste , i am 〈◊〉 off from before thine eyes , &c. i said 〈◊〉 my haste , that all men are lyars , &c. sam . , , . ch . . , , , , &c. ch . ● . ch . . sam. . , , , , , . ch . . . ch . . , , , , &c. psal . . . psal . . . sam. . , . when god bid samuel go , he said , how can i go ? if saul hear , he will kill me , sam. . , . and asa did tha● which was right in the eyes of the lord , as did david , his father , &c. asa's heart was perfect with the lord all his days , kin. . , . he removed not the high places , kings . . he took out silver and gold out of the treasures of the house of the lord , &c. made a league with the king of assyria : and hanani the seer came to him , and said , because thou hast relied on the king of syria , and not relied on the lord thy god , &c. then asa was wroth with the seer , and put him in a prison-house ; for he was in a rage with him because of this thing . and asa oppressed ( or crushed ) some of the people at that time , &c. in his disease , he sought not to the lord , but to the physicians , chron. . , , , , , , . solomon failed very greatly , kings . , , , , &c. when elijah the prophet was in trouble , he said enough : now , o lord , take away my life ; for i am not better than my fathers , kings . . and jehoshaphat walked , &c. doing that which was right in the sight of the lord , chron. , . kings . , . the seer meets him , after he had gone out with the wicked king of israel , and said unto him , shouldst thou help the ungodly , and love them who hate the lord ? therefore is wrath upon thee from before the lord , chron. . , . ch . . . ch . . hezekiah did that which was right in the sight of the lord. he removed the high places , &c. he trusted in the lord god of israel ; so that after him was none like him , &c. for he clave to the lord , departed not from following him , &c. kings . , , , , . chron. . . when isaiah had told hezekiah , being sick , that he should be healed , &c. he said unto isaiah , what shall be the sign that the lord will heal me , &c. he shewed his treasures to the messenger of the king of babylon's son ; for which god was angry , &c. hezekiah rendred not again according to the benefit done unto him ; for his heart was lift up : therefore there was wrath upon him , &c. in the business of the ambassadors of the king of babylon , &c. god left him , to try him , that he might know all that was in his heart , kings . , , , , , , , , , chron. . , . good josiah ( though warned to the contrary ) followed pharo necho , and was slain , chron. . , , , . job , that man was perfect and upright , one who feared god and eschewed evil . hast thou considered my servant job , that there is none like him in the earth , a perfect and upright man ? &c. ye have not spoken of me the thing which is right , like my servant job , &c. ye have heard of the patience of job , job . , . ch . . . james . . after this opened job his mouth , and cursed his day , &c. see at large . job . , , &c. o that i might have my request , and that god would grant me the thing which i long for , even that it would please god to destroy me , that he would let loose his hand and cut me off , &c. so that my soul chuseth strangling , death rather than my life , &c. he confessed thus : i have uttered that i understood not ; things too wonderful for me , which i knew not ; wherefore i abhor my self , and repent in dust and ashes , job . . , . ch . . . ch . . , . as for me , my feet were almost gone , &c. for i was envious at the foolish , when i saw the prosperity of the wicked , &c. verily i have cleansed my hands in vain , &c. so foolish was i , and ignorant , as a beast , &c. psalm . , , , . jer. . , . will the lord cast off for ever ? will he be favourable no more ? is his mercy clean gone for ever ? doth his promise fail for evermore ? hath god forgotten to be gracious ? hath he in anger shut up his tender mercy ? i said , this is mine infirmity , psalm . , , , . the prophet jeremy in his affliction spake hard words of god , said , he would not speak in his name , &c. curseth the day of his birth , jer. . , , , , &c. ch . . . the church , the spouse of christ , in a sluggish posture , cant. . , . matth. . . the prophet jonah was very angry because god spared nineveh , and said , therefore now , o lord , take i beseech thee my life from me ; for it is better for me to die than to live . then said the lord , dost thou well to be angry ? &c. again he said so : and jonah said , i do well to be angry , even unto death , jonah . , , , , , . ch . . , , . john sent two of his disciples to christ , and said unto him , art thou he who should come ? or do we look for another ? matth. . , . when zacharias had a son promised him , he said unto the angel , whereby shall i know this ; for i am an old man , and my wife well stricken in years , &c. behold , thou shalt be dumb , &c. because thou believest not my words , &c. luke . , , . jesus said unto peter , blessed art thou simon , &c. matth. . . jesus said unto peter , o thou of little faith ! wherefore didst thou doubt ; matth. . . ch . . , , . when jesus spake of his being killed , peter said , be it far from thee , lord ; this shall not be unto thee : bu● he turned and said unto peter , get thee behind me satan , thou art an offence to me ; for thou favourest not the things that be of god , but those which be of m●n , &c. thou wast with jesus , &c. but he denied before them all , saying , i know not what thou sayest , &c. and again he denied with an oath ; i do not know the man : then began he to curse and to swear , i know not the man , &c. matth. . , , . ch . . , , , . when peter came to antioch , i withstood him to the face , because he was to be blamed : for before that certain came from james , he did eat with the gentiles ; but when they were come , he withdrew , and separated himself , fearing them who were of the circumcision , and the other jews dissembled likewise with him , insomuch that barnabas also was carried away with their dissimulation , gal. . , , . the wise virgins , as well as the foolish , while the bridegroom tarried , they all slumber'd and slept , matth. . . when the mother of zebedee's children asked of christ , that her sons might sit one at his right hand , and the other on his left in the kingdom , &c. the ten heard it ; they were moved with indignation against the two brethren , &c. matth . , , . one of his disciples stretched out his hand and drew his sword , and struck a servant of the high-priest , and smote off his ear . christ rebuked him for it , &c. then all the disciples forsook him and fled , &c. jesus said unto them , why reason ye because ye have no bread ? perceive ye not yet , neither understand ? have ye your hearts yet hardened , &c. do ye not remember , when i brake five loaves ? &c. matth. . , . john . . mark . , , . john . . and there was also a strife amongst them , which of them should be accounted the greatest , &c. jesus appeared unto the eleven , &c. and upbraided them with their unbelief , and hardness of heart , because they believed not them who had seen him , &c. luk● . . mark . . luke . , . christ rebuked his disciples for their great fear in the storm , mark . , , , , . master , we saw one cast out devils in thy name , and we forbad him , because he followed not with us . and jesus said , forbid him not , &c. james and john would have had fire from heaven upon the samaritans , jesus rebuked them , and said , ye know not what manner of spirit ye are of , &c. thomas said , except i shall see in his hands the print of the nails , and put my finger into the print of the nails , &c. i will not believe , &c. luke , , , . john . . joseph of a●imathea , though a disciple , yet secretly for fear of the jews , &c. john . , . the church praying for peter did not believe for his deliverance : ●or when he knocked at the door , and the damsel had acknowledged the heard his voice , they believed not , acts , , , , , , . paul said , i have lived in all good conscience before god until this day . paul and barnabas , men who have hazarded their lives for the name of our lord jesus christ , acts . . ch . . , . barnabas determined to take with them john , &c. but paul thought not good to take him with with them , &c. and the contention was so sharp , that they departed asunder one from the other , &c. acts . , , . ch . . . when we were come into macedonia , our flesh had no rest , &c. without fightings ; within were fears , cor. . . paul did what he hated , &c. and said , o wretched man that i am , &c. rom. . , , , , . many saints , being compelled , did blaspheme , acts . , . i brethren could not speak unto you as unto spiritual , but as unto carnal , as unto babes in christ . i have fed you with milk , and not with meat : for hitherto ye were not able , neither yet now are ye able , for ye are yet carnal , &c. there is among you envying , and strife , and divisiors ( or , factio●s : ) are ye not carnal , and walk as men ? &c. they were greatly disorderly in the lords supper , cor. . , , . cor. nay , you do wrong and defraud , and that your brethren . cor. . . ye suffer fools gladly , &c. ye suffer if a man bring you into bondage , if a man devour you , if a man take of you , if a man exalt himself , if a man smite you on the face , cor. . , . i fear , lest when i come i shall not find you such as i would , &c. lest there be debates , envyings , wraths , strites , back●itings , whisperings , swellings , tumults : lest when i come again my god will humble me among you , and that i shall bewa●l many who have sinned already , and have not repented of the uncleanness , and fornication , and ●●civio●sness , which they have committed , cor. . , . i marvel that you are so soon removed from him who called you ●nto the grace of christ , unto an●●r gospel , &c. and now after that ye have 〈◊〉 god , or ●ather are known of god , how t●●n ye back to the weak and beggerly elements ( or , ru●iments ) whereunto ye denre again to be in bondage : ye observe days , and months , and times , and years , &c. gal. . . gal. . , , . paul complains thus , i have no man like minded , wh● will naturally ●re for your state ! for all 〈◊〉 their own , not the things which are jesus christ's phil. . . . ye are dun of hearing , for when for the time ye ought to b● teachers , ye have need that one teach you again , which be the first principles of the oracies of god , and are become such as have need of milk &c. hetr . . , . thee hast born and hast patience . and for my 〈◊〉 sake hast laboured , and hast not fainted ; 〈◊〉 i have somewhat against thee , because 〈…〉 thy first love , &c. so the church of pergamos , &c. and the church of thiatira , &c. see rev. , , , , , , , , , . iii. that god will punish or correct his for sinning . god was angry with moses for his sin , and would not suffer him to go into the good land , deut. . , , . ch . . , . god said to moses , die in the mount , as aaron thy brother died in mount hor ; because ye trespassed against me among the children of israel , &c. because ye sanctified me not in the midst of the children of israel , &c. because ye believed me not , &c. deut. . , , . psalm . , . numb . . . aaron shall be gathered unto his people , he shall not enter into the land , &c. because ye rebelled against my word , &c. numb . . . i will be his father , and he shall be my son : if he commit iniquity , i will chasten him with the rod of men , and with the stripes of the children of men ; but my mercy shall not depart away from him , sam. . , . god punished solomon for his sin in his old age . kings . david said to nathan , i have sinned against the lord ; and nathan said unto david , the lord also hath put away thy sin , thou shaet not die , how be it , because by this deed , thou hast given great occasion to the enemies of the lord to blaspheme , the child shall sure●y die sam. . , . hezekiah sinned , and there was wrath upon him , chron. . . kings . , , &c. if his children forsake my law , and walk not in my judgments , &c. 〈◊〉 i will 〈◊〉 their transgre●●ions with a rod , and their iniquities with itripes , psalm . . , , . the man of god for his disobedience was slain , kings . , , , &c. thou wast a god who forgavest them , though thou tookest vengeance of their inventions , psalm . . christ withdrew himself from his spouse , when she grew sluggish and mindless of him , cant. . , , , , &c. for the iniquity of his covetousness was i wroth , and smote him : i hid me , and was wroth ; and he went on frowardly ( or , turning away ) in the way of his heart : i have seen his way , and i will heal him , isa . . , . i have forsaken my house , &c. i have given the dearly beloved . &c. into the hand of enemies , jer. . , , , . i will correct thee in measure , and will not leave thee altogether unpunished , jer. . . ch . . . you only have i known of all the families in the earth : therefore will i punish you for all your iniquities , amos . . when god sent jonah to nineveh , he fled from god's presence , &c. but the lord sent out a great wind , &c. and jonah was east into the sea for this , jonah . , , . , . zacharias struck dumb for not believing , luke . , . for this cause many are weak and sickly among you , and many sleep , &c. when we are judged , we are chastened of the lord , that we should not be condemned with the world , cor. . , . as many as i love , i rebuke and chasten : be zealous therefore , &c. rev. . . hebr. . , , . see more of god's judgments for sin , chap. . chap. xiv . of the privileges of saints , and their excellency above others : what god bath done , doth do , and will do for , and be unto them , more than others ; and what they can do with god , &c. the lord had respect to abel and his offerings , &c. if thou do well , shalt thou not be accepted , gen. . , . enoch walked with god , and was not , for god took him , gen. . . noah found grace in the eyes of the lord , gen. . . and the lord said unto noah , come thou and all thy house into the ark : for thee have i seen righteous before me in this generation , gen. . . pet. . . and the lord plagued pharoah and his house with great plagues , because of sarai , abram's wife , gen. . . ch . . , . the word of the lord came unto abram in a vision , saying , fear not , abram , i am thy shield , thy exceeding great reward , gen. . . ch . . , , . god said , shall i hide from abram what i am about to do , &c. the cry of sodom , &c. is greater , &c. abram interceded with god for sodom , and god granted him as much as he asked . see at large , gen. . , , , , , , , , , &c. when god had sent his angels to destroy sodom , they said unto lot , hast thon any here besides ? son-in-law , and thy sons , and thy daughters , and whatsoever thou hast in the c●y , bring out of this place , &c. they hastened lot , saying , arise , take thy wife and thy two daughters which are here , lest thou be consumed , &c. and while he lingered , the men laid hold upon his hand , and upon the hand of his wife , and upon the hand of his two daughters , the lord being merciful unto him , and they brought him forth , &c. he prevailed with god to spare zoar , &c. haste thee , escape thither : for i cannot do any thing till thou be come thither , &c. god remembred abram , and sent lot out or the midst of the overthrow , &c. gen. . , , , , , , , , . pet. . , . and god said unto abram , &c. of the son of the bond-woman will i make a nation , because he is thy feed , gen. . , . god spake to jacob friendly , when he fled from his brother esau , gen. . , , . laban said unto jacob , i have learned by experience , that the lord hath blesled me for thy sake , &c. jacob said to him , &c. the lord hath blessed thee since my coming ( or , at my foot ) gen. . , . prov. . , . when laban was pursuing jacob , god came to laban , &c. and said , take heed that thou speak not to jacob either good or bad ( or , from good to bad ) &c. laban said , it is in the power of my hands to do thee hurt : but the god of your father spake unto me yester-night , saying , take thou heed , &c. gen. . , . jacob prevailed with god , &c. i have seen god face to face , gen. . , . when jacob and his family were journying , the terrors of god were upon the cities round about them , god appeared unto jacob again , &c. and blessed him , &c. gen. . , , . the lord was with joseph , and he was a prosperous man , &c. and his master saw that the lord was with him , &c. and made all that he did to prosper in his hand , &c. the lord blessed the egyptian's house for joseph's fake , &c. the lord was with joseph , &c. and gave him favour in the fight of the keeper , &c. when joseph had the custody of the prisoners , that which he did , the lord made it to pro●per , gen. . , , , , , . joseph said unto his brethren , &c. as for you , ye thought evil against me , but god meant it unto good , to bring to pass as at this day , &c. gen. . . god gave israel favour in the fight of the egyptians , and pharoah's servants , and so moses , &c. there shall be a great cry throughout all the land of egypt , such as there was none like it , &c. but against any of the children o● israel shall not a dog move his tongue against man or beast ; that ye may know how that the lord d●th put a difference between the egyptians and israel , exod. . , , . i will pass through the land of egypt this night , and will smite all the first-born , &c. and the blood shall be to you for a token , &c. when i see the blood i will pass over you , and the plague shall not be upon you , to destroy you , &c. exod. . , . i will dwell among the children of israel , and will be their god , &c. exod. . . when god had said to moses , let me alone , that my wrath may wax hot against them , that i may consume them , &c. moses prayed for israel , and prevailed often for them : and the lord said , i have pardoned according to thy word , exod. . , , , , , , . numb . . , , , , . and the lord spake unto moses face to face , as a man speaketh unto his friend , &c. when moses had said , i beseech thee , shew me thy glory : he said , i will make all my goodness pass before thee , &c. exod. . , , , . ch . . , . ch . . , , , . my servant moses is not so , who is faithful in all mine house : with him will i speak , mouth to mouth ; apparently , and not in dark speeches : and the similitude of the lord shall he behold , numb . . , . he hath blessed , and i cannot reverse it . he hath not beheld iniquity in jacob ; neither hath he seen perversness in israel : the lord his god is with him , and the shout of a king is among them , &c. surely there is no inchantment against jacob ; neither is there any divination against israel , numb . . , , . deut. . . for what nation so great , who hath god so nigh unto them , as the lord our god , in all things which we call upon him for ? and what nation so great , which hath statutes and judgments so righteous as all this law ? &c. did ever people hear the voice of god , &c. as thou hast heard , and live ? deut. . , , . rom. . , . thou art an holy people unto the lord thy god , and the lord hath chosen thee to be a peculiar people unto himself , above all the nations which are upon the earth , deut. . . ch . . , . . for the lord's portion is his people : jacob the lot of his inheritance , &c. he led him about , he instructed him , he kept him as the apple of his eye , deut. . , . pet. . . jer. . , , , . the eternal god , thy refuge ; and underneath are the everlasting arms , &c. happy thou , o israel : who is like unto thee ? o people , saved by the lord , the shield of thy help , and who is the sword of thine exceliency ! deut. . , . at the word of jeshua , the sun stood still , and the moon staid , josh . . , , . when gid●on asked signs of god , he gave them to him , judg. . , , , , , , . manoah in●eated the lord , &c. and god hearkned , &c. and the angel came again , &c. judges . , , . he will keep the feet of his saints , sam. . . she lord will not forsake his people for his great name's sake ; because it hath pleased the lord to make you his people , sam. . . david went on , and grew great , and the lord god of hosts was with him , sam. . . i will surely rend the kingdom from thee , &c. notwithstanding , in thy days i will not do it , for david thy father's sake , &c. i will give one tribe to thy son , for david my servant's sake , and for jerusalem's sake , which i have chosen , kings . , , . ch . . . he only of jeroboam shall come to the grave , because in him is found some good thing towards the lord god of israel , kings . . the prophet elijah was taken up into heaven , kings . . when the king of israel , and jehoshaphat the king of judah went together , and wanted water , elisha the prophet said , &c. were it not that i regard the presence of jehoshaphat the king of judah , i would not look towards thee , not see thee . but now , &c. kings . , , , , , , &c. god hearkened to hezekiah , and gave him a sign that god would heal him ; he brought the shadow ten degrees backward , kings . , . isa . . , . behold , god will not cast away a perfect man , &c. job . . blessed is the man who walketh not in the counsel of the ungodly , &c. he shall be like a tree planted by the rivers of water , which bringeth forth his fruit in his season : his fruit shall not wither ; and whatsoever he doeth , it shall prosper , psal . . , . know that the lord hath set apart him who is godly for himself , psal . . . a seed shall serve him ; it shall be accounted to the lord for a generation , &c. psal . . . the lord is my shepherd , i shall not want : he maketh me to lie down in green pastures ; he leadeth me besides the still waters , &c. psal . . , . all the paths of the lord are goodness and truth unto such who keep his covenant , &c. what man is he who fearêth the lord ? him shall he teach in the way which he shall chuse : his soul shall dwell at ease , and his seed shall inherit the earth . the secret of the lord is with them who fear him ; and he will shew them his covenant , ( or make them know it , ) psal . . , , , . oh! how great is thy goodness , which thou hast laid up for them who fear thee ! thou hast wrought for them who trust in thee , before the sons of men ! thou shalt hide them in the secret of thy presence , from the pride of man : thou shalt keep them secretly in a pavilion , from the strife of tongues , psal . . , . psal . , . psal . . , . blessed is he whose transgression is forgiven , whose sins are covered . blessed is the man unto whom the lord imputeth not iniquity , and in whose spirit is no guile . i will instruct thee , teach thee in the way that thou shalt , guide thee with mine eye , psal . . , , . blessed is the nation whose god is the lord ; the people he hath chosen for his own inheritance , &c. behold , the eye of the lord is upon them who fear him , upon them who hope in his mercy , to deliver their soul from death , to keep them alive in famine , psal . . , , . psal . . , , . kings . , . gen. . , . the eyes of the lord are upon the righteous , and his ears open to their cries , &c. none of them who trust in him shall be desolate , psal . . , . psal . . , . delight thy self also in the lord , and he shall give thee the desire of thine heart , &c. a little that a righteous man hath , is better than the riches of many wicked , &c. the steps of a good man are ordered by the lord ; and he delighteth in his way . though he fall , he shall not be utterly cast down ; for the lord upholdeth him with his hand , &c. yet have i not seen the righteous forsaken , nor his seed begging their bread , &c. for the lord loveth judgment , and forsaketh not his saints ; they are preserved for ever , &c. mark the perfect man , and behold the upright ; for the end of that man is peace . the salvation of the righteous is of the lord ; he is their strength in time of trouble , psal . . , , , , , , , . prov. . . psal . . the king's daughter is all glorious within : her clothing is wrought gold , psal . . . the lord of hosts is with us : the god of jacob our refuge , psal . . , . gather my saints to me , those who have made a covenant with me by sacrifice , psal . . . blessed is he whom thou chusest to approach unto thee , &c. we shall be satisfied with the goodness of thy house , of thy holy temple , psal . . . psal . . . truly , god is good to israel , to such who are of a clean heart , psal . . . the lord will give grace and glory : no good thing will i withhold from them who walk uprightly , psal . . . he will speak peace unto his people , and to his saints , &c. his salvation is nigh unto them who fear him , psal . . , . blessed is the people who know the joyful sound ; they shall walk in the light of his countenance , psal . . , , &c. the righteous shall flourish like the palm-tree ; he shall grow like a cedar in lebanon . those who be planted in the house of the lord , shall flourish in the courts of our god : they shall still bring forth fruit in old age , they shall be fat and flourishing , psal . . , , . the lord will not cast off his people : neither will he forsake his inheritance , psal . . . psal . . . he is our god , and we the people of his pasture , and the sheep of his hands , psal . . . he preserveth the souls of his saints , &c. light is sown for the righteous , &c. psal . . , . psal . . . when they were few , &c. he suffered no man to do them wrong : yea , he reproved kings for their sakes ; saying , touch not mine anointed , and do my prophets no harm , psal . . , , , . psal . . , . psal . . , . blessed is the man who feareth the lord : his seed shall be mighty on the earth . the generation of the upright shall be blessed , &c. surely he shall not be moved for ever : the righteous shall be had in everlasting remembrance , psal . . , , , , , . as the mountains round about jerusalem , so the lord is round about his people , from hence , for ever , psal . . . precious in the sight of the lord is the death of his saints , psal . . . psal . . . the lord hath chosen jacob for himself , and isreal for his peculiar treasure , psal . . . pet. . . happy that people , who is in such a case : happy that people , whose god is the lord , psal . . . he will fulfil the desire of them who fear him : he also will hear their cry , and will save them , psal . . . happy is he who hath the god of jacob for his help ; whose hope is in the lord his god , psal . . . the lord taketh pleasure in them who fear him , in them who hope in his mercy . psal . . . the lord taketh pleasure in his people , &c. this honour hath all his saints , psal . . , . the froward is an abomination to the lord : but his secret with the righteous , prov. . . i love them who love me , &c. that i may cause those , &c. to inherit substance : and i will fill their treasures , &c. blessed are they who keep my ways , &c. who heareth me , watching daily at my gates , waiting at the posts of my doors : for whoso findeth me , findeth life ; and shall obtain favour of the lord , prov. . , , , . psal . . , . righteousness shall deliver from death : the lord will not suffer the soul of the righteous to famish , &c. blessing upon the head of the just , &c. the memory of the just blessed , &c. the desire of the righteous shall be granted , prov. . , , , , . by the blessing of the upright , the city is exalted , prov. . . the righteous is more excellent than his neighbour , prov. . . psal . . . when a man's ways please the lord , he maketh even his enemies to be at peace with him , prov. . . the righteous are as bold as a lion , prov. . . the woman , whose heart is snares and nets , &c. whoso pleaseth god , shall escape from her , eccles . . . say ye to the righteous , that it shall be well : for they shall eat the fruit of their doings , isa . . . eccles . . . psal . . , , , . isa . . , . bind up the testimony ; seal the law among my disciples , isa . . . he walketh righteously , ( or in righteousness , ) &c. he shall dwell on high ; his place of defence . the munition of rocks : bread shall be given him ; h●s waters sure : thine eyes shall see the king in his beauty , and shall behold the land that is far off , isa . . , , . god caused the sun to go backward ten degrees , for a sign to hezekiah of his recovery , isa . . , . this people have i formed for my self ; they shall shew forth my praise , isa . . . ask me of things to come , concerning my sons , and concerning the works of my hands . command ye me , &c. israel shall be saved , with an everlasting salvation , &c. isa . . , . zion said , the lord hath forsaken me , &c. can a woman forsake her sucking-child ? &c. yet will i not forget thee : behold , i have graven thee upon the palms of my hands ; thy walls are continually before me , isa . . , , . thy maker is thy husband , &c. and thy redeemer is the holy one of israel , the god of the whole earth , &c. with everlasting kindness will i have mercy on thee , saith the lord : no weapon which is formed against thee shall prosper , &c. this is the heritage of the servants of the lord ; and their righteousness of me , saith the lord , isa . . , , , . unto them will i give in my house , &c. a place , and a name , better than of sons , and of daughters : i will give them an everlasting name , that shall not be cut off , &c. them will i bring unto my holy mountain , and make them joyful in my house of prayer : and their burnt-offerings accepted upon my altar , isa . . , , , , . in all their afflictions , he was afflicted ; and the angel of his presence saved them , &c. doubtless , thou art our father , &c. return for thy servants sake , the tribes of thine inheritance , the people of thy holiness , &c. isa . . , , , , ch . . . since the beginning of the world , men have not heard , nor perceived by the ear , neither hath the eye seen , o god , besides thee , what he hath prepared for him who waiteth for him , ( or a god besides thee , who doth so for him who waiteth , ) &c. isa . . . cor. . . run to and fro through the streets of jerusalem , &c. if ye can find a man , if there be any who executeth judgment , who seeketh the truth ; and i will pardon it , jer. . . gen. . , . is ephraim my dear son ? he a pleasant child ? since i spake against him , i do earnestly remember him still ; therefore my bowels are troubled for him : i will surely have mercy on him , saith the lord , &c. if the ordinances of heaven cease , then the seed of israel shall cease from being a nation before me , jer. . , , . when jerusalem was taken , and jeremiah the prophet , the king of babylon gave charge concerning jeremiah , &c. look well to him , and do him no harm ; but do unto him even as he shall say unto thee , jer. . , . numb . . , . the precious sons of zion , comparable to fine gold , how are they esteemed , &c. lam. . . god ordered the mark of salvation to be upon his ▪ when all others were to be smitten , ezek. . , , . though i have scattered them , &c. yet will i be to them as a little sanctuary in the countries where they shall come , ezek. . . though these three men , noah , daniel and job were in it , they should deliver their own souls by their righteousness , saith the lord , &c. they only shall be delivered themselves , ezek. . , , , . i sought for a man amongst them who should make up the hedge , and stand in the gap before me , for the land , that i should not destroy it ; but i found none : therefore , &c. ezek. . , . because thou hast said , &c. these two countries shall be ●hine , and we will possess it ; whereas the lord was there , ( or though the lord was there ; ) therefore , &c. ezek. . , . psal . . . o daniel , a man greatly beloved ! &c. o man , greatly beloved ! fear not , &c. dan. . . . ch . . . jacob. &c. by his staength he had power with god ; yea , he had power over the angel , and prevailed ; he wept , &c. there he spake with us , even the lord god of hosts , hos . . , , , . gen. . , . hos . . . i will be as the dew unto israel : he shall grow as the lilly , &c. hos . . , . and my people shall never be ashamed , jo●l . , . for he who toucheth you , toucheth the apple of his eyes , zech. . . we will go with you ; for we have heard god is with you , zech. . . ezra . . the lord harkned , and heard ; and a book of remembrance was written before him , for them who feared the lord , and that thought upon his name . and they shall be mine , saith the lord of hosts , in that day when i make up my jewels , ( or special treasure ) and i will spare them , as a man spareth his son who serveth him : then shall ye return , and discern between the righteous and the wicked ; between him who serveth god , and him who serveth him not , mal. . , , . unto you who fear my name , shall the sun of righteousness arise , with healing in his wings : and ye shall go forth , and grow up , as calves in the stall , mal. . . they are pronounced blessed , and many privileges mentioned by christ . they are the salt of the earth , the light of the world , &c. matth. . , , , to . the very hairs of your head are all numbred , &c. ye are of more value than many sparrows , matth. . , . among them who are born of women , there hath not risen a greater than john the baptist . notwithstanding , he who is least in the kingdom of heaven , is greater than he , matth. . . it is given to you to know the mysteries of the kingdom of heaven , &c. blessed are your eyes , for they see ; and your ears , for they hear , &c. matth. . , . mark . , , . when peter began to sink , christ helped him , matth. . , . whosoever shall offend one of these little ones who believe in me , it were better for him that a mill-stone were hanged about his neck , &c. woe unto the world , because of offences , &c. take heed that ye despise not one of these little ones : for i say unto you , that in heaven their angels do always behold the face of my father , &c. matth. . , , . that they should deceive the elect , if it were possible , matth. , . for the elect's sake , whom he hath chosen , he hath shortned the days , &c. mark. . . matth. . . to you it is given to know the mystery of the kingdom . christ opened the parable to them , rejoyce not that the spirits are subject to you : but rather , rejoyce because your names are written in the book of life , luke . . the hairs of your head are numbred , &c. fear not , little flock ; it is your father's good pleasure to give you the kingdom , luke . , . joy in heaven over one sinner who repenteth , more than over ninety nine just persons , &c. there is joy in the presence of the angels of god over him , &c. luke . , . to as many as received him , to them he gave power ( or the right or privilege ) to become the sons of god ; even to them who believe on his name ; who are born , not of blood , &c. but of god , john . , . whosoever drinketh of the water that i shall give him , shall never thirst , &c. john . . jesus said , i am the light of the world : he who followeth me , shall not walk in darkness , but shall have the light of life , &c. if the son therefore shall make you free , ye shall be free indeed , &c. he who keeps my sayings , shall never see death , &c. john . . . . my sheep , &c. i know them , &c. and i give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand , john . , . john . , . if any man serve me , let him follow me ; and where i am , there also shall my servant be . if any man serve me , him will my father honour , john . . i will not leave you comfortless ; i will come to you , &c. ye see me , &c. because i live , ye shall live also , &c. he who loveth me , shall be loved of my father , and i will love him , and will manifest my self unto him , &c. and my father will love him ; and we will come unto him , and make our abode with him , &c. peace i leave with you ; my peace i give unto you , &c. john . , , , , . ch . . . ch . . . rev. . . ye shall ask what ye will , and it shall be done unto you , &c. ye are my friends , &c. henceforth i call you not servants , &c. but i have called you friends : for all things which i have heard of my father , i have made known unto you , john . , , . john . . john . . rom. . , . the father himself loveth you , because ye have loved me , &c. john . . christ prays for them only , not for the world , john . , . go to my brethren , and say unto them , i ascend unto my father , and your father ; and to my god , and your god , john . . god is no respecter of persons : but in every nation , he who feareth him , and worketh righteousness , is accepted with him , acts . , . being justified by faith , we have peace with god , through our lord jesus christ , &c. the love of god is shed abroad into our hearts , by the holy ghost , which is given unto us , rom. . , . sin shall not have dominion over you , because ye are not under the law , but under grace , &c. now being made free from sin , and become servants to god , ye have your fruit unto holiness ; and the end , everlasting life , rom. . , . there is no condemnation to them who are in christ jesus , &c. for the law of the spirit of life in christ jesus , hath made me free from the law of sin and death , &c. as many as are led by the spirit of god , are the sons of god : for ye have not received the spirit of bondage , &c. but the spirit of adoption , &c. and if children , then heirs , heirs of god , and joint-heirs with christ , &c. we know that all things work together for good , to them who love god , &c. if god be for us , who can be against us ? he who spared not his own son , &c. how shall he not , with him also , freely give us all things ? who shall lay any thing to the charge of god's elect ? is it not god that justifies ? who is he that condemns ? &c. who shall separate us from the love of christ ? &c. we are more than conquerors , &c. rom. . , , , , , , , , , , , , . gal. . , , . psal . . . whosoever believeth , &c. shall not be ashamed ▪ &c. they that call upon the name of the lord , shall be saved , rom. . , , . the god of peace shall tread satan under your feet shortly , rom. . . know ye not that ye are the temple of god , &c. whether paul , or apollo , or cephas , or the world , or life , or death , or things present , or things to come ; all are yours , and ye are christ's , and christ is god's , cor. . , , . chap. . . do ye not know that the saints shall judge the world ? &c. we shall judge angels : how much more things which pertain unto this life ? cor. . , . the unbelieving husband is sanctified by the wife , and the unbelieving wife is sanctified by the husband ; else were your children unclean , but now are they holy , &c. he who is called in the lord , being a servant , he is the lord's free-man , cor. . , . if any man love god , the same is known of him , cor. . . to the glory of god , by us , cor. . . ye are the temple of the living god ; as god hath said , i will dwell in them , and walk in them ; and i will be their god , and they shall be my people , &c. i will be a father unto you , and ye shall be my sons and daughters , saith the lord almighty , cor. . , . cor. . . christ gave himself , &c. that he might deliver us from this present evil world , gal. . . ye are all the children of god , &c. and if christ's , then abram's seed , and heirs according to the promise , gal. . , . ch . . . and because ye are sons , god hath sent forth the spirit of his son into your hearts , crying abba father , &c. and if a son , then an heir of god , through christ , gal. . , . brethren , ye have been called unto liberty ; only use not liberty for an occasion unto the flesh , &c. if ye are led by the spirit , ye are not under the law , gal. . , . blessed be god , who hath blessed us with all spiritual blessings in heavenly things , &c. having predestinated us unto the adoption of children , &c. what is the riches of the glory of his inheritance in the saints ? &c. the church , which is his body ; the fulness of him who filleth all in all , ephes . . , , , . god , who is rich in mercy , and hath made us to sit together in heavenly places in christ jesus , &c. we are no more strangers , &c. but fellow-citizens with the saints , and of the houshold of god , &c. ye are built together for an habitation for god , through the spirit , ephes . . , , , , . for me to live , is christ ; and to die , is gain , philip. . . the peace of god , which passeth all understanding , shall keep your hearts and minds , through jesus christ , &c. the god of peace shall be with you , philip. . , . giving thanks to the father , who hath made us meet to be partakers of the inheritance of the saints in light : who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear son , &c. the mystery which hath been hid from ages , &c. but now is made manifest unto his saints ; to whom god would make known what is the riches of the glory of this mystery , &c. col. . , , , . your life is hid with christ , in god , &c. the elect of god , holy and beloved , col. . , . that ye would walk worthy of god , who hath called you into his kingdom and glory , thes . . . god hath not appointed us unto wrath , but to obtain salvation by our lord jesus christ ; who died for us ; that whether we wake or skep , we should live together with him , thes . . , . brethren , beloved of the lord , &c. he called you by our gospel , to the obtaining of the glory of the lord jesus christ , &c. now our lord jesus christ himself , and god , even our father , who hath loved us , and given us everlasting consolation , and good hope , through grace , thes . . , , . godliness is profitable unto all things ; having the promise of the life that now is , and of that which is to come , &c. we trust in the living god , who is the saviour of all men , especially of those who believe , tim. . , . godliness , with contentment , is great gain , tim. . . unto the pure all things are pure , tit. . . being justified , &c. we should be made heirs according to the hope of eternal life , tit. . . the angels , &c. are they not all ministring spirits , sent forth to minister for them who shall be heirs of salvation , heb. . , . matth. . . there remaineth therefore a rest ( or keeping of a sabbath ) unto the people of god , &c. heb. . . ch . . . god is not unrighteous , to forget your work and labour of love which ye have shewed towards his name , &c. wherein god , willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath , hat by two immutable things wherein it was impossible for god to lye , we might have strong consolation , who have fled for refuge , to lay hold upon the hope set before us , heb. . , , . the excellency of the new covenant , and the saints privileges under it , heb. . , , , , . ch . . , , , . others had trials of cruel mockings and scourgings , &c. of whom the world was not worthy , heb. . , , . ye are come unto mount sion , and unto the city of the living god , the heavenly jerusalem ; and to an innumerable company of angels , to the general assembly and church of the first-born , who are written ( or enrolled ) in heaven ; and to god , the judge of all ; and to the spirits of just men , made perfect ; and to jesus , &c. and to the blood of sprinkling , which speaketh , &c. heb. . , , . be content , &c. for he hath said , i will never leave thee , nor forsake thee . so that , &c. heb. . , . a crown of life , which the lord hath promised to them who love him , james . . hath not god chosen the poor of this world , rich in faith , and heirs of the kingdom , which he hath promised unto them who love him , james . . the effectual servent prayer of a righteous man availeth much . elias was a man subject to like passions as we are ; and he prayed earnestly that it might not rain ; and it rained not , &c. and he prayed again , and the heavens gave rain , and the earth brought forth her fruit , james . , , . blessed be god , &c. who , &c. hath begotten us to a lively hope , by the resurrection of jesus , &c. pet. . . ye also as lively stones are built up a spiritual house , an holy priesthood , to offer up spiritual sacrifice acceptable to god by jesus christ , &c. ye are a chosen generation , a royal priesthood , a holy nation , a peculiar ( or , a purchased ) people , that ye should shew forth the praise ( or , virtues , ) &c. pet. . , . rom. . . rev. . . ye are thereunto called , that ye should inherit a blessing , &c. the eyes of the lord are over the righteous , and his ears are open unto their prayer , pet. . , . casting all your care upon him , for he careth for you , pet. . . according to his divine power hath given us all things which pertain to life and godliness , &c. whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature , &c. so an entrance shall be administred unto you abundantly into the everlasting kingdom of our lord and saviour jesus christ , pet. . , , . the lord knoweth how to deliver the godly out of temptation , pet. . . truly our fellowship is with the father , and with his son jesus christ , john . . cor. . . we have an advocate with the father , jesus christ the righteous , &c. he who doth the will of god , abideth for ever , &c. ye have an unction from the holy one , and ye know all things , john . , , . behold what manner of love the father hath bestowed upon us , that we should be called the sons of god , &c. beloved , now we are the sons of god , and it doth not yet appear what we shall be , &c. whatsoever we ask we receive of him , because we observe his precepts , and do what is pleasing to him , john . , , . ye are of god , &c. greater is he who is in you , than he who is the world , john . . i have written these things to you who believe , that ye may know that ye have eternal life , &c. this is the confidence that we have in him , that if we ask any thing according to his will , he heareth us , &c. we know that we are of god , john . , , . the revelation of jesus christ , which god gave unto him , to shew unto his servants things which must shortly come to pass , &c. he hath made us kings , &c. rev. . , . hurt not the earth , till we have sealed the servants of god in their foreheads , rev. . , . and it it was commanded them they should not hurt , &c. but only those men who have not the seal of god in their foreheads , rev. . . all shall worship the beast , whose names are not written in the book of life , rev. . . chap. . . the lamb shall overcome them , &c. and they who are with him , are called , and chosen , and faithful , rev. . . ch . . , . and i saw them who had gotten the victory over the beast , and over his image , and over his mark , &c. having the harps of god , and they sang the song of moses , &c. rev. . , , . ch . . . see the advantage of faith , chap. . see more of their priviledges in afflictions and persecutions , chap. . in common calamities , chap. . in the glory believers shall have , chap. . in the next chapter , of their relation to christ . see perseverance , that the saints shall be kept , chap. . chap. xv. the union and relations between christ and his church ; and the mutual love and esteem each of other , and the manifestation thereof . i will declare thy name unto my brethren , &c. psalm . . let him kiss me with the kisses of his mouth : for thy love is better than wine , &c. thy name is as ointment poured forth , therefore do the virgins love thee . tell me , o thou , whom my soul loveth , where thou feedest , &c. for why should i be as one who turneth aside by the flocks of thy companions ? if thou know not ( o thou fairest among women ) go , &c. a bundle of myrrh is my beloved unto me ; he shall lie all night betwixt my breasts , &c. behold thou art fair my love , &c. cant. . , , , , , , . as the lilly among thorns , so is my love among the daughters : as the apple-tree among the trees of the wood , so my beloved among the sons . i sate down ( or , delighted and sate down ) under his shadow with great delight , and his fruit sweet ▪ &c. i am sick of love , his left hand under my head , and his right hand doth embrace me , &c. o my dove , let me see thy countenance , let me hear thy voice : for sweet is thy voice , and thy countenance is comely , cant. . , , , , , , . by night on my bed i sought him whom my soul loveth ; i sought him , but i found him not ▪ i will rise now , and go about the city , &c. i will seek him whom my soul loveth , &c. saw ye whom my soul loveth ? i found him , &c. i held him , and would not let him go , cant. . , , , . thou art all fair , my love ; there is no spot in a thee ; come with me , &c. thou hast ravished ( or , taken away ) my heart , my sister , spouse ▪ thou hast ravished my heart with one of thine eyes , &c. how fair is thy love , my sister , spouse ? how much better is thy love than wine ? &c. a garden inclosed is my sister , &c. let my beloved come into his garden , &c. cant. . , , , , . it is the voice of my beloved who knocketh , saying , open to me my sister , my love , my dove , my undefiled , &c. i opened to my beloved , but my beloved had withdrawn himself , was gone , my soul failed when he spake : i sought him , but could not find : i called him , but he gave me no answer , &c. tell him i am sick of love , &c. my beloved is , &c. he is altogether lovely , cant. . , , , . i am my beloved's , and my beloved is mine , &c. thou beautiful , o my love , &c. my dove , my undefiled , &c. who is she who looketh forth as the morning , fair as the moon , clear as the sun ? cant. . , , , . ch . . . i am my beloved's , and his desire is towards me , cant. . . prov. . . set me as a seal upon thine heart , as a seal upon thine arm ; for love is strong as death , cant. . . behold i , and the children whom the lord hath given me , isa . . . heb. . . inasmuch as ye have done it unto one of the least of these my brethren , ye have done it unto me , &c. when saw we thee an hungry , &c. and did not minister ? &c. inasmuch as ye did it not to one of the least of these , ye did it not to me , matth. . , , , . mark . , . go tell my brethren , that they go into galilee , and there shall they see me , matth. . . mark . . rom. . . he who eateth my flesh , and drinketh my blood , dwelleth in me , and i in him , john . . i am the good shepherd , the good shepherd giveth his life for the sheep , &c. i , &c. know my sheep , and am known of mine , john . , . i am glad for your sakes that i was not there ( to the intent ye may believe ) john . , . ye call me master and lord , and ye say well : for so i am , john . . let not your hearts be troubled , &c. i will come again , and receive you to my self ; that where i am , there ye may be also , &c. i will not leave you comfortless , &c. ye see me ; because i live , ye shall live also , &c. you in me , and i in you , &c. peace i leave with you , &c. i will love him , and manifest my self to him , &c. let not your hearts be troubled , john . , , , , , , , . john . . i am the vine , ye are the branches , &c. as the father hath loved me , so have i loved you : continue ye in my love , &c. these things have i spoken unto you , that my joy might remain in you , that your joy might be full , &c. i have loved you ; greater love hath no man than this , that a man lay down his life for his friends , &c. ye are my friends , &c. john . , , , , , . luke . . these things have i spoken , that i should not be offended , &c. i will see you again , and your heart shall rejoyce , and your joy no man taketh from you , &c. the father himself loveth you , &c. john . , , . christ prays for his church at large , john . go to my brethren , and say unto them , i ascend unto my father , and your father ; to my god , and to your god , john . . jesus said , food my sheep , seed my lambe , john . , , . when saul persecuted the church , christ said unto him , why persecutes thou me , &c. i am jesus whom thou persecutest , acts . , . ye are become dead unto the law , that ye should be married unto another , even to him who is raised from the dead , rom. . . ch . . . thou bearest not the root , but the root thee , rom. . . ye are christ's , cor. . . know you not that your bodies are the members of christ , &c. he who is joyned unto the lord is one spirit , cor. , . when ye sin so against the brethren , ye sin against christ , &c. cor. . . the head of every man is christ , cor. . . all the members of that one body being many , are one body ; so also is christ , &c. for by one spirit are we all baptized into one body , cor. . , . gal. . . the love of christ constraineth us , cor. . . i have espoused you unto one husband , that that i may present you a chast virgin to christ , cor. . . gave him to be the head over all things to the church , which is the body ; the fulness of him who filleth all in all , ephes . . , . col. . . to know the love of christ which passeth knowledge , ephes . . . grow up into him in all things , who is the head christ , from whom the whole body fitly joyned together and compacted , &c. ephes . . , . christ hath loved us , and given himself for us an offering , &c. christ is the head of the church , and the saviour of the body , &c. christ loved the church , and gave himself for it , that he might sanctifie and cleanse it , &c. that he might present it to himself a glorious church , not having spot or wrinkle , &c. no man ever hated his own flesh , but nourisheth and cherisheth it , even as the lord the church : for we are members of his body , of his flesh , and of his bones , ephes . . , , , , , , . i am in a strait betwixt two , having a desire to depart , and to be with christ , which is far better , phil. . . what things were gain to me , those i counted loss for christ ; yea doubtless , i count all things but loss for the excellency of the knowledge of christ jesus my lord , for whom i have suffered the loss of all things , and do count them but dung that i may win christ . phil. . , . not holding the head , from which all the body by joynts and bands having nourishment ministred , and knit together , increaseth with the increase of god , col. . , . both he who sanctifieth , and they who are sanctified , are all of one ; for which cause he is not ashamed to call them brethren : saying , i will declare thy name , &c. heb. . , . christ as a son over his own house , whose house are we , if we hold fast , &c. heb. . . jesus christ , whom having not seen ye love , &c. pet. . , . unto you who believe , he is precious , &c. pet. . . jesus christ , &c. who loved us and washed us , &c. rev. . . if any hear my voice , &c. i will come to him and sup with him , and he with me , rev. . . john . , . see the dignity of the church , chap. . chap. xvi . of the duties of believers , such as profess to be saints . first , towards god. in the general , to live to god , not to themselves ; to be holy fruitful , walking in the light , in an honest , heavenly , and spiritual conversation , worthy of their high calling ; glorifie god , and mind things above . fear god and keep his commandments , for this the whole of man , eccles . . , . enoch walked with god , gen. . , . noah walked with god , gen. . . and the lord said to noah , come thou , &c. for thee have i seen righteous before me in this generation , &c. and noah did according unto all that the lord had commanded him , gen. . , . i am the lord your god : ye shall therefore sanctifie your selves , ye shall be holy , for i am holy , levit. . , . ch . . . seek not after your own heart , &c. but be ye holy unto your god , &c. numb . . , . thou art an holy people to the lord , &c. thou shalt not eat any abominable thing , deut. . , . those who honour me , i will honour : and they who despise me , shall be lightly esteemed , sam. . . behold , all souls are mine ; as the soul of the father , so also the soul of the son is mine : the soul which sinneth it shall die , ezek. . . israel is an empty vine , he bringeth forth fruit unto himself , hosea . . he hath shewed thee , o man , what is good , &c. but to do justly , love mercy , and to walk humbly with thy god , micah . . is it time for you , o ye , to dwell in your ceiled houses , and this house lie waste ? &c. ye have sown much , and brought in little , &c. why , saith the lord of hosts ? because of mine house that is waste ; and ye run every man to his own house , therefore , &c. haggai . , , , . bring forth therefore fruit meet for repentance , &c. the axe is laid unto the root of the trees : therefore every tree which bring forth not fruit , is hewen down , and cast into the fire , matth. . , . luke . . let your lights so shine before men , that they may see your good works , and glorifie your father which is in heaven , matth. . . sam. . . john . . lay up for your selves treasure in heaven ; &c. for where your treasure is , there will your hearts be also , &c. seek ye first the kingdom of god , &c. matth. . , , . luke . , . john . . a good man out of the good treasure of the heart , bringeth forth good things , matth. . . they are to improve their talents . see the parable . matth. . , &c. behold , these three years i come seeking fruit on this fig-tree , and find none , cut it down , why cumbreth it the ground ? &c. strive to enter in at the strait gate , luke . , . when ye have done all those things which are commanded you , say , we are unprofitable servants , we have done that which was our duty to do , luke , . in every nation , he that feareth god , and worketh righteousness , is accepted to him , acts . . walk while ye have the light , lest darkness come upon you , john . . ye call me master , and lord , ye say well : for so i am , john . . every branch in me that beareth not fruit , he taketh away ; and every branch that beareth fruit , he purgeth it , that it may bring forth more fruit , &c. herein is my father glorified , that ye bring forth much fruit , &c. i have chosen you , and ordained you , that you should go and bring forth fruit , and that your fruit should remain , john ● . , , , . herein do i exercise my self , to have always a conscience void of offence , towards god , and towards men , acts. . . i have declared , &c. that they should repent , &c. doing works convenient for repentance , acts . . we also should walk in newness of life , &c. yield your selves unto god , as those who are alive from the dead , and your members as instruments of righteousness unto god , &c. know ye not , that to whom ye yield your selves servants to obey , his servants ye are to whom ye obey : whether of sin unto death , or obedience unto righteousness ? &c. rom. . , , , , . ye also are become dead unto the law , &c. that we should bring forth fruit unto god , &c. that we should serve in newness of spirit , and not in the oldness of the letter , rom. . , . we are debtors , not to the flesh , to live after the flesh : for if ye live after the flesh , ye shall die ; but if ye through the spirit mortifie the deeds of the body , ye shall live , rom. . , . i beseech you , brethren , by the mercies of god , that ye present your bodies a living sacrifice , holy ; acceptable unto god , your reasonable service ; and be not conformed unto this world , but be ye transformed by the renewing of your mind , that ye may prove what is that good , that acceptable will of god , &c. provide things honest in the sight of all men , rom. . , , . ephes . . . it is high time to awake out of sleep , &c. the night is far spent , the day is at hand : let us therefore cast off the works of darkness , and let us put on the armour of light . let us walk honestly as in the day , not in rioting and drunkenness , &c. but put ye on the lord jesus christ , and make no provision for the flesh , to fulfil the lusts thereof , rom. . , , , . none of us liveth to himself , and no man dieth to himself : for whether we live , we live unto the lord , &c. whether we live therefore , or die , we are the lord's , &c. righteousness and peace , &c. for he who in these things serveth christ , is acceptable to god , and approved of men , rom. . , , , , . ch . . . pet. . , . i would have you wise to that which is good , and simple concerning evil , rom. . . the body is not for fornication , but for the lord , &c. your bodies are the members of christ , &c. and ye are not your own ; for ye are bought with a price : therefore glorifie god in your bodies , and in your spirit , which are god's , cor. . , , , . ch . . , . be ye stedfast , &c. always abounding in the work of the lord , forasmuch as you know , that your labour is not in vain in the lord , cor. . . whether therefore ye eat or drink , or whatsoever ye do , do all to the glory of god , cor. . . be ye followers of me , as i also am of christ , cor. . . wherefore we endeavour ( or , labour ) that whether present , or absent , we may be accepted of him , &c. the love of christ constraineth us , because we thus judge , that if one died for all , then were all dead , &c. that they who live , should not henceforth live unto themselves , but unto him who died for them , cor. . , , . having therefore these promises ( dearly beloved ) let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god , cor. . . providing for honest things , not only in the sight of the lord , but in the sight of men , cor. . . tim. . . hebr. . . walk in the spirit , and ye shall not fulfil ( or , fulfil not ) the lust of the flesh , gal. . , . be not deceived , god is not mocked : for whatsoever a man soweth , that shall he also reap . for he who soweth to the flesh , shall of the flesh reap corruption : but he who soweth to the spirit , shall of the spirit reap life , &c. for in christ jesus neither circumcision availeth any thing , &c. but a new creature , &c. gal. . , , . ch . . . according as he hath chosen us in him , &c. that we should be holy , and without blame , before him in love , ephes . . . created , &c. unto good works which god hath foreordained , that we should walk in them , ephes . . . titus . . i therefore , &c. beseech you , that ye walk worthy of the vocation wherewith ye are called , &c. this i say therefore , and testifie in the lord , that ye henceforth walk not as other gentiles in the vanity of their mind , &c. but ye have not so learned christ , &c. that ye put off concerning the former conversation , the old man which is corrupt according to deceitful lusts : and be renewed in the spirit of your minds ; and that ye put on that new man. which after god , is created in righteousness , and true holiness , ephes . . , , , , , . col. . , . be ye therefore followers of god , as dear children , &c. ye were sometimes darkness , but now light in the lord : walk as children of the light , &c. have no fellowship with the unfruitful works of darkness , but rather reprove them , &c. see then that ye walk circumspectly , not as fools , redeeming the time , ephes . . , , , , . that ye may approve things which differ ( or try things which are excellent ) that ye be sincere , and without offence , till the day of christ , &c. being filled with the fruits of righteousness , which are by jesus christ , unto the glory and praise of god , &c. according to my earnest expectation , &c. christ shall be magnified in my body , whether it be by life or by death , &c. let your conversation be as becometh the gospel of christ , phil. . , , , . work out your own salvation with fear and trembling , &c. that ye be blameless and harmless , the sons of god without rebuke , in the midst of a crooked and perverse nation , among whom ye shine ( or , shine ye ) as lights in the world , &c. all seek their own things , not the things of jesus christ , phil. . , , . brethren , be ye followers of me , and mark them who walk so , as ye have us for an ensample : for many walk , of whom i have told you , &c. even weeping , the enemies of the cross of christ , &c. who mind earthly things : for our conversation is in heaven , phil. . , , , . cor. . . finally brethren , whatsoever things are true , whatsoever things honest , whatsoever things just , whatsoever things pure , whatsoever things lovely , whatsoever things of good report : if there be any praise , think on these things . those things which ye have both learned , and received , and heard , and seen in me , do , &c. phil. . , . that ye might walk worthy of the lord , unto all pleasing , being fruitful in every good work , col. . . thes . . . if ye then be risen with christ , seek those things which are above , &c. set your affections on things above , not on things on the earth , &c. mortifie therefore your members which are upon earth , fornication , &c. col. . , , . walk in wisdom towards them who are without , redeeming the time , &c. that ye may stand perfect , and compleat in all the will of god , &c. col. . , . that ye would walk worthy of god , who hath called you unto his kingdom , thess . . . we exhort you , by the lord jesus , that as ye have received of us , how ye ought to walk , and to please god ; so ye would abound more and more , &c. for this is the will of god , your sanctification , &c. that every one of you should know how to posses his vessel in sanctification , and honour , &c. for god hath not called us unto uncleanness , but unto holiness , thes . . , , , . now the very god of peace sanctifie you wholly , and your whole spirit , and soul , and body be preserved blameless , unto the coming of our lord , thes . . . the end of the commandment is charity from a pure heart , a good conscience and faith unfeigned , tim. . . exercise thy self to godliness , &c. godliness is profitable to all things , having promise of this , &c. tim. . , . ch . . . ch . . . thou , o man of god , &c. follow after righteousness , godliness , &c. tim. . , . flee also youthful lusts : but follow righteousness , &c. tim. . . for the grace of god that bringeth salvation , &c. teacheth us , that denying ungodliness and wordly lusts , we should live soberly , righteously , and godly in this present world , titus . , . put them in mind , &c. to be ready to every good work , &c. a faithful saying , and these things i will that thou affirm constantly , that they which have believed in god , might be careful to maintain good works , titus . , . let us lay aside every weight , and the sin which doth so easily beset us , and let us run with patience the race that is set before us , &c. follow peace , &c. and holiness , without which no man shall see the lord , hebr. . , . who is a wise man ? &c. let him shew out of a good conversation , his works with meekness of wisdom , james . . as obedient children , not fashioning your selves according to the former lusts , in your ignorance : but as he who hath called you is holy , so be ye holy in all of manner conversation ; because it is written , be ye holy , for i am holy , pet. , . ye are a chosen generation , &c. that ye should shew forth the praises of him who hath called you , &c. abstain from fleshly lust which war against the soul , having your conversation honest amongst the gentiles , that whereas ( or , wherein ) they speak against you as evil doers , they may by your good works which they behold , gloruie god in the day of visitation , &c. so is the will of god , that with well doing ye may , &c. we being dead unto sin should live unto righteousness , pet. . , , , , . tim. . . titus . , . let him eschew evil , and do good , &c. who is he who will harm you , if you be followers of that which is good ? &c. sanctifie the lord in your hearts , and be always ready to give an answer to every man who asketh you a reason of the hope that is in you , with meekness and fear ; having a good conscience ; that whereas they speak evil of you , as of evil doers , they may be ashamed who falsly accuse your good conversation in christ , pet. . , , , . the time past of our life may suffice us to have wrought the will of the gentiles , &c. if any man minister , &c. that god in all things may be glorified through jesus christ , pet. . , , , . giving all diligence , add to your faith virtue , and to virtue knowledge , and to knowledge temperance , &c. godliness , &c. if these things be in you , and abound , it shall effect that you shall not be unfruitful , &c. give diligence to make your calling and election sure , peter . , , , , , . seeing that all these things shall be dissolved , what manner of persons ought ye to be , in all holy conversation and godliness ? &c. wherefore beloved , seeing ye look for such things , be diligent , that ye may be found of him in peace without spot or blemish , pet. . , . god is light , &c. if we say that we have fellowship with him , and walk in darkness , we lie , and do not the truth ; but if we walk in the light , as he is in the light , &c. john . , , . these things write i unto you , that ye sin not . and if any man sin , we have an advocate , &c. he who saith , he abideth in him , ought himself also to walk , even as he walked , john . , . every man who hath this hope in him , purifieth himself , even as he is pure , &c. he who doth righteousness , is righteous , even as he is righteous , john . . beloved , follow not that which is evil , but that which is good : he who doth good is of god , but he who doth evil hath not seen god , john . . in particular . i. to love god , and the father , and our lord jesus christ . i the lord thy god , &c. shewing mercy unto thousands of them who love me , exod. . . the lord our god , one lord. and thou shalt love the lord thy god , with all thine heart , with all thy soul , and with all thy might , deut. . , . the lord thy god , he is god , the faithful god ; who keepeth covenant and mercy with them that love him , deut. . . and now , israel , what doth god require of thee , but , &c. to love him , and to serve the lord thy god , with all thy heart , and with all thy soul ? deut. . . therefore thou shalt love the lord thy god , &c. if you shall hearken , &c. to love the lord your god , and to serve him with all your heart , &c. that i will , &c. deut. . , , . the lord your god proveth you , to know whether ye love the lord your god with all your heart , and with all your soul , deut. . . and the lord thy god shall circumcise thine heart , and the heart of thy seed , to love the lord thy god with all thine heart , and with all thy soul , deut. . . take diligent heed to do the commandment , &c. to love the lord your god , joshua . . take good heed therefore unto your selves , ( or souls , ) that ye love the lord your god , joshua . . oh , love the lord , all ye saints , &c. psal . . . i love the lord , because he hath heard my voice , psal . . . thy name is as ointment poured out ; therefore do the virgins love thee , cant. . , . if ye find my beloved , &c. tell him that i am sick of love , cant. . . thus saith the lord , i remember thee , ( or for thy sake , ) the kindness of thy youth , the love of thine espousals , when thou wentest after me in the wilderness , jer. . . judah hath prophaned the holiness of the lord , whom he loved , ( or ought to love , ) mal. . . he who loveth father or mother , &c. is not worthy of me , &c. matth. . . luke . . thou shalt love the lord thy god , with all thine heart , and with all thy soul , and with all thy mind . this is the first and great commandment , &c. on these , &c. hang all the law and the prophets , matth. . , , , . iniquity shall abound ; the love of many shall wax cold , matth. . . her sins , which are many , are forgiven ; for she loved much . but to whom little is forgiven , the same loveth little , luke . . he who loveth me , shall be loved of my father ; and i will love him , and will manifest my self to him , &c. we will come unto him , and make our abode with him , john . , . peter , &c. lovest thou me more than these ? he saith unto him , yea , lord ; thou knowest that i love thee , &c. again the second and third time , john . , , . the love of god is shed abroad in our hearts , by the holy ghost , rom. . . if any man love god , the same is known of him , cor. . . though i speak with the tongue of men and angels , and have not charity , i am become as sounding brass , or a tinkling cymbal . and though i have the gift of prophecy , and understand all mysteries , &c. i have all faith , &c. and have not charity , i am nothing . and though i bestow all my goods to seed the poor , and though i give my body to be burned , and have no charity , it profiteth me nothing , &c. charity never faileth , &c. now abideth faith , hope , charity : but the greatest of these is charity , cor. . , , , , . if any man love not the lord jesus christ , let him be anathema maranatha , cor . . whether we are besides our selves , it is to god , &c. for the love of christ constraineth us , cor. . , . circumcision availeth nothing , &c. but faith , which worketh by love , &c. the fruit of the spirit is love , gal. . , . the lord direct your hearts into the love of god , thes . . . hearing of thy love , &c. which thou hast towards the lord jesus , &c. philem. vers . . god is not unrighteous , to forget your work , and labour of love , which ye have shewed towards his name , heb. . . jesus christ , whom having not seen , ye love , pet. . , . god is love ; and he who dwelleth in love , dwelleth in god , and god in him , &c. there is no fear in love , but perfect love casteth our fear , &c. he who feareth , is not made perfect in love . we love him , because he first loved us . if any man say , i love god , and hateth his brother , he is a lyar : for he who loveth not his brother , whom he hath seen ; how can he love god , whom he hath not seen ? john . , , , , . by this we know that we love the children of god , when we love god , &c. john . . i have something against thee , because thou hast left thy first love : remember therefore from whence thou art fallen , &c. rev. . , . as fruits of love to god and christ . to delight themselves in him ; long for , and pant after him ; make their boast of , and glory and rejoyce in god and christ , as their portion , all , and rest : and to obey , and hearken to him . i. to delight in , long for , pant after , make their boast of , glory and rejoyce in god and christ , as their portion , all , and rest . i will not go up in the midst of thee , &c. when the people heard these evil tidings , they mournned , and , &c. my presence shall go , and i will give thee rest . and he said unto him , if thy presence go not , carry us not up hence , exod. . , , , . their rock is not as our rock , even our enemies themselves being judges , deut. . . i rejoyce in thy salvation : there is none holy as the lord , for there is none besides thee : neither is there any rock like our god , &c. sam. . , . all the house of israel lamented after the lord , sam. . . the lord is my rock , and my fortress , and my deliverer ; the god of my rock , &c. my shield , and the horn of my salvation , my high tower , and my refuge , and my saviour . who is god , save the lord ? and who a rock , save our god ? sam. . , . psal . . . when he giveth quietness , who can make trouble ? and when he hideth his face , who can behold him ? &c. job . . . thou , o lord , a shield for ( or about ) me ; my glory , and the lifter up of my head , psal . . . there be many who say , who will shew us good ? lord , lift thou up the light of thy countenance upon us . thou hast put gladness into my heart , more than in the time that their corn and their wine increaseth , psal . . , . i will be glad , and rejoyce in thee : i will sing praises to thy name , &c. psal . . . why standest thou afar off , o lord ? why hidest thou thy self in times of trouble ? psal . . . psal . . . how long wilt thou forget me , o lord ? for ever ! how long wilt thou hide thy face from me ? psal . . . psal . . , . the lord the portion of mine inheritance , and of my cup ; thou maintainest my lot : the lines are fallen unto me in pleasant places ; yea , i have a goodly heritage , &c. in thy presence is fulness of joy : at thy right hand are pleasures for evermore , psal . . , , . o lord , my strength , and my redeemer , psal . . . we will rejoyce in thy salvation : and in the name of our god , we will set up our banners , psal . . . the king shall joy in thy strength , o lord : and in thy salvation how greatly shall he rejoyce ? psal . . . my god , my god ; why hast thou forsaken me ? why art thou so far from helping me ? &c. be not far from me , for trouble is near , &c. be not thou far from me , o lord , o my strength , &c. psal . . , , . psal . . , . the lord is my shepherd , i shall not want , &c. thou art with me : thy rod and thy staff , they comfort me , psal . . , . the lord is my light , and my salvation : whom shall i fear ? the lord the strength of my life , of whom shall i be afraid ? one thing have i desired of the lord , that will i seek after , that i may dwell in the house of the lord all the days of my life , to behold the beauty of the lord , and to enquire in his temple , &c. my heart said , thy face , lord , will i seek ; hide not thy face far from me ; put not thy servant away in anger : thou hast been my help ; leave me not , neither forsake me , o god of my salvation , &c. psal . . , , , . sing unto the lord , o ye saints of his , &c. in his favour is life , &c. lord , by thy favour , thou hast made my mountain to stand strong : thou hiddest thy face , and i was troubled , psal . . , , . thou my hiding-place ; thou shalt preserve me from trouble ; thou shalt encompass me about with songs of deliverance , &c. be glad in the lord , and rejoyce , ye righteous ; and shout for joy , all ye who are upright in heart , psal . . , . our soul waiteth for the lord ; he our help , and our shield : for our heart shall rejoyce in him , psal . . , . psal . . . my soul shall make her boast in the lord , &c. oh , magnifie the lord with me : let us exalt his name together , &c. oh , taste and see that the lord is good , psal . . , , . how excellent ( or precious ) is thy loving-kindness , o god , &c. for with thee is the fountain of life : in thy light , shall we see light , psal . . , . delight thy self also in the lord , &c. psal . . . surely every man walketh in a vain shew , &c. and now , lord , what wait i for ? my hope is in thee , psal . . , . as the hart panteth after the water-brooks , so panteth my soul after thee , o god. my soul thirsteth for god , for the living god : when shall i come and appear before god ? my tears have been my meat day and night , while they continually say unto me , where is thy god ? when i remember these things , i pour out my soul in me ; for i had gone with the multitude , &c , to the house of god , &c. why art thou cast down , o my soul ? &c. hope thou in god , &c. psal . . , , , , . thou the god of my strength : why dost thou cast me off ? then will i go , &c. unto god , my exceeding joy , ( or the gladness of my joy , ) psal . . , . in god we boast all the day long , psal . . . as we have heard , so have we seen in the city of the lord of hosts , &c. according to thy name , o god , so is thy praise , unto the ends of the earth , &c. this god is our god , for ever and ever : he will be our guide , unto death , psal . . , , . ezra . . cast me not away from thy presence , &c. restore to me the joy of thy salvation , psal . . , . psal . . . o god , thou my god ; early will i seek thee : my soul thirsteth for thee , my flesh longeth for thee , in a dry and thirsty land , &c. to see thy power and thy glory , so as i have seen thee in the sanctuary , because thy loving kindness is better than life , &c. my soul followeth hard after thee , psal . . , , , , . blessed is he whom thou chusest , and causest to approach unto thee , that he may dwell in thy courts : we shall be satisfied with the goodness of thy house , of thy holy temple , psal . . . he who is our god , is the god of salvation : and unto god the lord belong the issues from death , &c. psal . . . whom have i in heaven , but thee ? and none upon earth , whom i desire besides thee . my flesh and my heart faileth ; but god is the strength of my heart , and my portion for ever , &c. it is good for me to draw near unto god , psal . . , , . who so great a god as our god ? psal . . . turn us again , o god , and cause thy face to shine , and we shall be saved , psal . . , , . how amiable are thy tabernacles , o lord of hosts ! my soul longeth , yea , fainteth for the courts of the lord : my heart and my flesh crieth for the living god. blessed are they who dwell in thy house , &c. behold , o lord , our shield , &c. for a day in thy courts is better than a thousand . i had rather be a door-keeper in the house of my god , than to dwell in the tents of wickedness : for the lord god is a sun , and a shield , &c. psal . . , , , , , . psal . . . psal . . . blessed the people who know the joyful sound : they shall walk , o lord , in the light of thy countenance ; in thy name shall they rejoyce all the day , &c. for thou art the glory of their strength : and in thy favour our horn shall be exalted . the lord is our defence ; and the holy one of israel , our king , &c. how long , o lord , wilt thou hide thy face for ever ? psal . . , , , , . in the multitude of thoughts within me , thy comforts delight my soul , psal . . , . rejoyce in the lord , ye righteous , psal . . . my meditation of him shall be sweet : i will be glad in the lord , psal . . . he satisfieth the longing soul ; and filleth the hungry soul with goodness , psal . . . prov. . . the lord is high above all nations , and his glory above the heavens . who is like unto the lord our god , who dwelleth on high ? who , &c. psal . . , . wherefore should the heathen say , where is now their god ? but our god is in the heavens : he hath done whatsoever he pleaseth , psal . . , . psal . . , . return unto thy rest , o my soul ; for the lord hath dealt bountifully with thee , psal . . . thou art my portion , o lord , &c. i intreated thy favour ( or face ) with my whole heart , &c. make thy face to shine upon thy servant , &c. psal . . , , . my soul waiteth for the lord , more than they who wait for the morn , psal . . . i know that the lord is great ; and our god is above all gods , psal . . . thou my refuge , my portion in the land of the living , psal . . . my soul thirsteth after thee , as a thirsty land , &c. hide not thy face from me , psal . . , . the lord my strength , ( or rock . ) &c. my goodness , and my fortress ; my high tower , and my deliverer ; my shield , &c. happy is that people , whose god is the lord , psal . . , , . psal . . . let them praise the name of the lord , for his name alone is excellent , ( or exalted , ) his glory above the earth and the heaven , psal . . . as the apple-tree is among the trees of the wood , so is my beloved , &c. i sate down under his shadow with great delight , and his fruit was sweet to my taste , &c. cant. . . by night , on my bed , i sought him whom my soul loved ; but found him not : i will arise now , and go about the city , &c. i found him , i held him , and would not let him go , &c. cant. . , , . i opened to my beloved , but my beloved had withdrawn himself , and was gone : my soul failed when he spoke : i sought him , &c. i am sick of love , &c. my beloved is white , &c. this is my beloved , cant. . , , , . ch . . , . in the way of thy judgments , we have waited for thee : the desire of our soul is to thy name , and to the remembrance of thee . with my soul have i desired thee in the night : yea , with my spirit within me will i seek thee early , isa . . , . in that day shall the lord of hosts be for a crown of glory , and for a diadem of beauty , unto the residue of his people , isa . . . the lord is our judge , the lord our law-giver , the lord our king , he will save us , isa . . . as for our redeemer , the lord of hosts is his name , the holy one of israel , isa . . . i will greatly rejoyce in the lord ; my soul shall be joyful in my god , isa . . . hath a nation changed their gods , which yet are no gods ? but my people have changed their glory for that which doth not profit , &c. my people have committed two evils ; they have forsaken me , the fountain of living waters ; and have hewed them out cisterns , broken cisterns , &c. have i been a barren wilderness unto israel ? &c. can a maid forget her ornaments ? a bride , her attire ? yet my people have forgotten me , days without number , jer. . , , , . let not the wise man glory in his wisdom ; neither let the mighty man glory in his might , &c. but let him who glorieth , glory in this , that he understandeth and knoweth me , that i am the lord , who exerciseth loving-kindness , &c. jerem. . , . cor. . . . cor. . . . the portion of jacob is not like them ; for he is the former of all things , &c. the lord of hosts is his name , jer. . . ch . . . o the hope of israel , the saviour thereof in time of trouble ! why shouldst thou be as a stranger in the land ; and as a way-faring man turneth aside , to tarry for a night ? why shouldst thou be as a man astonied ? &c. yet thou , o lord , in the midst of us : and we are called by thy name , &c. jer. . , . ch . . . the lord is my portion , saith my soul ; therefore will i hope in him , lam. . . woe also unto them when i depart from them , hos . . . fear not , o land ; be glad , and rejoyce ; for the lord will do great things , &c. be glad then , ye children of zion ; and rejoyce in the lord your god , joel . , . but the lord , the hope ( or harbour ) of his people , and the strength of the children of israel , joel . . arise , and depart ye ; for this is not your rest , because it is polluted , micha . . although the fig-tree shall not blossom , neither fruit in the vine , &c. yet i will rejoyce in the lord , i will joy in the god of my salvation . the lord god is my strength , &c. habbak . . , , . rejoyce , because your names are written in heaven , luke . . zacheus came down , and received christ joyfully , luke . , . lord , to whom shall we go ? thou hast the words of eternal life , &c. thou art that christ , the son of the living god , john . , . philip said unto him , shew us the father , and it sufficeth , john . . these things have i spoken unto you , that my joy might remain in you , and that your joy might be full , john . . peter said , lord , thou knowest i love thee , john . . the eunuch went on his way , rejoycing , acts . , . by whom also we have access by faith , into this grace wherein we stand ; and rejoyce in hope of the glory of god , &c. we also joy in god , through our lord jesus christ , rom. . , . rejoycing in hope , rom. . . now the god of hope fill you with all joy and peace in believing , rom. . . our consolation also aboundeth by jesus christ , cor. . . now thanks be to god , who always causeth us to triumph in christ , cor. . . god forbid that i should glory , save in the cross of our lord jesus christ , gal. . . my brethren , rejoyce in the lord , &c. we are the circumcision , &c. who rejoyce in christ , &c. i count all things but loss , for the excellency of the knowledge of christ jesus , my lord , philip. . , , . rejoyce in the lord alway ; and again i say , rejoyce , &c. and the peace of god , which passeth all understanding , shall keep your heart and mind , &c. philip. . , . rejoyce evermore , thes . . . that by two immutable things , wherein it is impossible for god to lye , we might have a strong consolation ; who have fled for refuge , to lay hold upon the hope set before us , heb. . . in whom , though now ye see not , yet believing , ye rejoyce with joy unspeakable , and full of glory , pet. . . john . . ii. to obey and hearken to the laws and word of god , in christ . there is one law-giver , who is able to save , and to destroy , james . . now the lord had said unto abram , get thee out of thy country , and from thy kindred , and from thy father's house , unto a land i will shew thee , &c. so abram departed , as the lord had spoken unto him , gen. . , , . heb. . . so in putting away ishmael and hagar , gen. . , , , . god said unto abraham , take now thy son , thine only isaac , whom thou lovest , &c. and offer him there for a burnt-offering , &c. and abraham rose up early in the morning , and took isaac , &c. he stretched forth his hand , and took his knife to slay his son , &c. in blessing , i will bless thee , &c. because thou hast obeyed my voice , gen. . , , , , , . in thy seed shall all the nations of the earth be blessed : because that abraham obeyed my voice , and kept my charge , my commandments , my statutes , and my laws , gen. . , . god bid moses go ; and said , he would be with his mouth , &c. he refused : god was angry , exod. . , . thus did the children of israel : as the lord commanded moses and aaron , so did they , exod. . . if thou wilt diligently hearken to the voice of the lord thy god , and wilt do that which is right in his sight , and will give ear unto his commandments , and keep all his statutes , i will put none of these diseases upon thee , exod. . . deut. . , , , &c. i will rain bread , &c. that i may prove them , whether they will walk in my law , or no , &c. how long refuse ye to keep my commandments ? &c. exod. . , . now therefore , if ye will obey my voice indeed , and keep my covenant , then ye shall be a peculiar treasure unto me , above all people , &c. and all the people answered together , and said , all that the lord hath spoken , we will do , exod. . , , . chap. . , . deut. . , , . shewing mercy unto thousands of them who love me , and keep my commandments , exod. . . behold , i will send an angel before thee , &c. beware of him , and obey his voice : provoke him not , for he will not pardon you , &c. but if thou shalt indeed obey his voice , and do all that i spake , then , &c. exod. . , . that ye seek not after your own heart , &c. do all my commandments , and be holy , numb . . , . we will hear it , and do it . and the lord said , &c. they have well said , all that they have spoken . oh , that there were such a heart in them , that they would fear me , and keep all my commandments always , that it might be well with them and their children for ever , &c. you shall observe to do therefore , as the lord your god hath commanded you ; you shall not turn aside to the right and , or to the left ; you shall walk in all the ways which the lord your god hath commanded you , deut. . , , , , . levit. . , , . hear therefore , o israel , and observe to do ; that it may be well with thee , deut. . . the lord thy god is a faithful god , who keepeth covenant and mercy with them who love and keep his commandments , to a thousand generations , deut. . . levit. . . kings . . therefore thou shalt love the lord thy god , and keep his charge , and his statutes , and his judgments , and his commandments alway , &c. and it shall come to pass , if you will hearken diligently unto my commandments , &c. then will i give you , &c. deut. . , , , . ch . . , . levit. . , , , &c. god commanded thee , that thou do these statutes , &c. and that with all thy heart , and from thy whole soul , deut. . . see , i have set before you this day life and good , and death and evil , &c. i call heaven and earth to record this day against you , that i have set before you , life and death , blessing and cursing : therefore chuse life , &c. that thou mayest love the lord thy god , that thou mayest obey his voice , and that thou mayest cleave unto him : for he is thy life , &c. deut. . , , , . ch . . . ch . . , . prov. . . isa . . , . take diligent heed to do the commandments and laws , &c. to love the lord your god , and to walk in all his ways , and to keep all his commandments , and to cleave unto him , and to serve him . with all your heart , &c. josh . . . deut. . , . if ye will fear the lord , and serve him , and obey his voice , and not rebel against the commandment of the lord ; then shall both ye , and the king who reigneth over you , continue , &c. sam. . . behold , to obey is better than sacrifice : to hearken , than the fat of rams : for rebellion is as the sin of witchcraft , &c. sam. . . david charged solomon to keep the charge of the lord , his statutes , his commandments , &c. as it is written in the law of moses , kings . , , . ch . . , . hear , o my people ; and i will testifie unto thee , o israel ; if thou wilt hearken unto me , &c. but my people would not hearken unto me ; and israel would none of me : so i gave them up unto their own hearts lust , and they walked in their own counsels , oh , that my people had hearkned unto me , and israel had walked in my ways : i should soon have subdued their enemies , &c. psal . , , , , , , . kings . , . because they rebelled against the word of god , and contemned the counsel of the most high ; therefore he brought down their heart with labour , psal . . , . thou hast commanded us to keep thy precepts diligently , &c. then shall i not be ashamed , when i have respect unto all thy commandments , &c. i will run the ways of thy commandments , when thou shalt enlarge my heart , &c. oh , how love i thy law , &c. i love thy testimonies , &c. it is time for thee , o lord , to work ; they have made void thy law : therefore i love thy commandments above gold , &c. rivers of waters run down mine eyes , because they keep not thy law , &c. my soul hath kept thy restimonies ; and i love them exceedingly , psal . . , , , , , , , , , . because i have called , and ye refused , i have stretched out my hand , and no man regarded ; but ye have set at nought my counsel , and would none of my reproof : i also will laugh at your calamity ; i will mock when your fear cometh , &c. prov. . , , , , . my son , forget not my law ; but let thy heart keep my commandments , prov. . . blessed is the man who heareth me , watching daily at my gates , waiting at the posts of my doors , prov. . , , . he who turneth away his ear from hearing the law , even his prayer shall be abomination , prov. . . thus saith the lord , thy redeemer , &c. oh , that thou hadst hearkned to my commandments ; then had thy peace been as the river , &c. isa . . , . i have spread out my hands all the day unto a rebellious people , who walketh in a way that is not good , after their own thoughts , isa . . . i will bring their fears upon them , because when i called , none did answer ; when i spake , they did not hear , but they did evil , &c. isa . . . jer. . . be thou instructed , o jerusalem , lest my soul depart from thee , &c. their ear is uncircumcised , they cannot hearken , jer. . , . i speak not unto your fathers , &c. but this thing commanded i them , saying , obey my voice , and i will be your god , and ye shall be my people : and walk ye in all my ways which i have commanded you , that it may be well unto you . but they hearkned not , nor inclined their ear , but walked in the counsels , and in the imaginations of their evil heart , &c. jer. , , . chap. . , , . cursed the man , who obeyeth not the words of this covenant , jer. . , . the lord hath sent unto you all his servants the prophets , rising early and sending , but ye have not hearkned , nor inclined your ear , &c. jer. . . ch . . , . will ye not receive instruction , to hearken unto my words , faith the lord ? the words of jonab the son of rechab , that he command his sons not to drink wine , are performed ; for unto this day they drink none , but obey their fathers commandment : notwithstanding i have spoken unto you , rising early , and speaking , but ye hearkned not unto me , jer. . , , . as for the word thou hast spoken unto us in the name of the lord , we will not hearken unto thee , jer. . . thou shalt speak my words unto them , whether they will hear , or whether they will forbear , ezek. . . ch . . , . for they hear thy words , but they do them not , ezek. . . thus speaketh the lord of hosts , saying , execute true judgment , &c. but they refused to hearken , and pulled away the shoulder , and stopped their ears that they should not hear ; yea , they made their hearts as an adamant-stone , lest they should hear the law , and the words which the lord of hosts hath sent in his spirit , by the former prophets , &c. therefore it is come to pass , as he cryed , and they would not hear ; so they cried , and i would not hear , &c. zech. . , , , , . not every one who saith unto me , lord , lord , shall enter into the kingdom of heaven ; but he who doth the will of my father which is in heaven , &c. therefore whosoever heareth these sayings of mine , and doth them , i will liken him unto a wise man who built his house upon a rock , &c. and every one who heareth these sayings of mine , and doth them not , shall be likened unto a foolish man , which built his house upon the sand , &c. matth. . , , , , . james . , , . matth. . , , . john . . whosoever shall not receive you , nor hear your words ; when ye depart , &c. shake off the dust of your feet . it shall be more tolerable for the land of sodom , matth. . . . whosoever shall do the will of my father which is in heaven , the same is my brother , and sister , and mother , matth. . . zacharias , &c. walking in all the ordinances and commandments of the lord blameless . luke . , . why call ye me lord , and do not the things which i say ? luke . , , &c. but the pharisees and lawyers rejected the counsel of god against ( or , within ) themselves , luke . . yea rather , blessed are they who hear the words of god , and keep it , luke . . rom. . . james . . and that servant which knew his master's will , and did it not , shall be beaten with stripes , luke , . james . . if any man will do his will , he shall know of the doctrine whether it be of god , &c. john . . he who is of god , heareth my word ; but ye hear not my word , because ye are not of god , &c. verily , verily i say unto you , if a man keep my sayings , he shall never see death , john . . if ye know these things , happy are ye if ye do them , john . . james . , , . if ye love me , keep my commandments , &c. he who hath my commandments , and keepeth them , he it is who loveth me , &c. jesus said , if any man love me , he will keep my words , &c. he who loveth me not , keepeth not my words , john . , , , . if ye keep my commandments , ye shall abide in my love , even as i kept my father's commandments , and abide in his love , &c , ye are my friends , if ye do whatsoever i have commanded you , john . , . now therefore are we all here present before god , to hear all things that are commanded thee of god , acts . - yet have obeyed from the heart that form of doctrine which was delivered unto you , rom. . . the law is holy , and the commandment holy , just and good , rom. . . circumcision is nothing , and uncircumcision is nothing ; but the keeping of the commandments of god , cor. . . to day if ye will hear his voice , harden not your hearts , heb. . . psalm . . , . therefore to him who knoweth to go good , and doth it not , to him it is sin , james . . that righteous man dwelling among them , in seeing , and hearing , vexed his righteous soul from day to day , with unlawful deeds , pet. . . hereby we do know that we know him , if we keep his commandments : he who saith , i know him , and keepeth not his commandments , is a lyar , and the truth is not in him ; and whose keepeth his word , in him verily is the love or god perfected : hereby know we that we are in him , &c. he who doth the will of god abideth for ever , john . , , , . love not in word , neither in tongue , but in deed and in truth , &c. and whatsoever we ask we receive of him , because we keep his commandments , &c. this is his commandment , that we believe on the name of his son jesus christ , and love one another , &c. and he who who keepeth his commandments , dwelleth in him , and he in him , john . , , , . by this we know , that we love the children of god , when we love god and keep his commandments : for this is the love of god , that we keep his commandments , and his commandments are not grievous , john . , . and this is love , that ye walk after his commandments , john , ver . . blessed are they who do his commandments , that they may have right to the tree of life , and may enter in thorow the gates into the city , rev. . . see that ye refuse not him who speaketh : for if they escaped not who refused him who spake on earth , much more shall not we escape , if we turn away from him who speaketh from heaven , whose voice then shook , &c. heb. . , . see god's threatnings of , and judgments for disobedience , after in this same chap. see the great day of judgment , chap. . worship god , and sanctifie him therein . god had respect to abel , and to his offering : but not unto cain's , gen. . , , . hebr. . . thou shalt have no other god before me : thou shalt not make any graven image , &c. thou shalt not bow down thy self to them , nor serve them : for i the lord thy god , a jealous god , &c. in all places where i record my name , i will come unto thee , and i will bless thee , exod. . , , , . thou shalt not bow down to their gods ; nor serve them , &c. ye shall serve the lord your god , &c. exod. . . there will i meet with thee , and commune with thee above the mercy seat . at the door of the tabernacle of the congregation , &c. where i will meet you , to speak there unto thee . and there will i meet with the children of israel ; and the tabernacle ( or , israel ) shall be sanctified by my glory , &c. exod. . . chap. . , . chap. . . thou canst not see my face : for there shall no man see my face and live , exod. . . thou shalt worship no other god : for the lord whose name is jealous , is a jealous god , exod. . . deut. . . when the tabernacle was set up , the glory of the lord filled the tabernacle , exod . , , . when aaron's sons were consumed for offering strange fire , moses said unto aaron , this that the lord spake , saying , i will be sanctified in them who come nigh me , and before all the people i will be glorified , levit. . , , . thou shalt fear the lord thy god , and him serve , &c. thou shalt not go after other gods , &c. the lord our god is one lord , &c. deut. . , , . and now israel , what doth the lord require of thee , but to fear the lord , &c. and to serve the lord thy god with all thy heart , and with all thy soul ? &c. behold , the heavens , and heaven of heavens is the lord 's thy god , the earth with all that therein is , &c. for the lord your god , is god of gods , and lord of lords , a great god , a mighty and a terrible , who regardeth not persons , &c. worship him , deut. . , , , . chap. . . thou may not sacrifice the passover within any of the gates , &c. but at the place which the lord thy god shall chuse to place his name in , there thou shalt sacrifice , deut. . , . serve ye the lord ; and if it seem evil unto you to serve the lord , &c. but as for me and my house , we will serve the lord. and the people answered and said , god forbid that we should forsake the lord , to serve other gods , &c. he is a holy god , he a jealous god , joshua . , , , . elkanah went up out of his city yearly , to worship and to sacrifice unto the lord of hosts , sam. . , . prepare your hearts unto the lord , and serve him only , sam. . , . only fear the lord , and serve him in truth , with all your heart , sam. . . and elijah came unto all the people , and said , how long halt ye between opinions ( or , thoughts ? ) if the lord be god , follow him ; but if baal , follow him , kings . . that the heart be prepared to serve god is expected , commended , and the contrary taken notice of , chron. . . ch . . . ch . . . ch . . , . serve the lord with fear , and rejoice with trembling , psalm . . but as for me , i will come unto thy house , &c. and in thy fear will i worship towards thy holy holy temple ( or , the temple of thy holiness ) psalm . . who is god save the lord ! psalm . . all the ends of the world shall remember , and return unto the lord , and all the kindreds of the nations shall worship before thee : for the kingdom is the lords , and he the governor among the nations . all they who are fat on earth , shall eat and worship , &c. a seed shall serve him , psalm . , , , . i will wash my hands in innocency , so will i compass thine altar , o lord , &c. i have loved the habitation of thy house , and the place where thine honour dwelleth , psalm . , . isa . . , , &c. ch . . . jer. . , . give unto the lord the glory due unto ( or , the honour of ) his name : worship the lord in the beauty of holiness ( or , in his glorious sanctuary , ) psalm . . psalm . , , , , . chron. . . for he is thy lord , and worship thou him , psalm . . all the earth shall worship thee , and shall sing unto thee , &c. psalm . . psalm . , , , &c. neither shalt thou worship any strange god , i the lord thy god , psalm . . how amiable are thy tabernacles ! &c. my soul longeth , &c. a day in thy courts is better , &c. psalm . , , &c. psalm . , . psalm . . i will call upon thee among the gods ; none like unto thee , o lord ; neither are there any works like unto thy works . all nations whom thou hast made , shall come and worship before thee , o lord , and shall glorifie thy name : for thou art great , and dost wonderful things : thou art god alone , psalm . , , , . rev. . . for who in heaven can be compared unto the lord ? who among the sons of the mighty can be likened unto the lord ? god is greatly to be feared in the assembly of the saints , and to be had in reverence of all them about him , psalm . , before the mountains were , &c. even from everlasting to everlasting thou art god , psalm . . the lord is great , and a great king above all gods , &c. o come let us worship and bow down ; let us kneel before the lord our maker ; for he is our god , and we are the people of his pasture , psalm . , , . the lord reigneth , &c. worship him all ye gods , &c. for thou lord art high above all the earth ; thou art exalted far above all gods , psalm . , , . exalt ye the lord our god , and worship at his footstool , he is holy , psalm . , . psalm . , . serve the lord with gladness , come before his presence with singing , &c. he is god , psalm , , . holy and reverend is his name , psal . . . i will worship toward his holy temple , psalm . . keep thy foot when thou goest to the house of god ; and be more ready to hear , than to give the sacrifice of fools , &c. be not rash with thy mouth , and let not thy heart be hasty to utter any thing ( or , word ) before god : for , god is in heaven , and thou upon earth ; therefore let thy words be few , eccles . . , . be not righteous overmuch , neither make thy self over wise , &c. eccles . . . who hath measured the waters in the hollow of his hand , &c. to whom then will ye liken god ? or what , &c. isa . . , , , , , , . i am the lord , that is my name ; and my glory will i not give unto another , isa . . . that ye may know and believe me , and understand that i am he : before me there was no god formed , ( or , nothing formed of god ) neither shall there be after me . i the lord , and besides me no saviour . i have declared , and have saved , and i shewed when there no god among you : therefore ye my witnesses , saith the lord , that i am god ; yea , before the day i am he ; and there is none who can deliver out of my hand . i will work , and who shall let it ? thus saith the lord , your redeemer the holy one of israel , &c. but thou hast not called upon me , o jacob , isa . , , , , , , , . thus saith the lord , the king of israel , and his redeemer , the lord of hosts ; i am the first , and i the last , and besides me no god , &c. ye are my witnesses , is there a god besides me ? yea . no god , i know not any , &c. thus saith the lord , &c. i am the lord who maketh all things , who stretcheth forth the heavens alone , who spreadeth abroad the earth by my self , &c. isa . . , , . psalm . . i am the lord ; and none else ; no god besides me . i girded thee , though thou hast not known me . that they may know from the rising of the sun , and from the west , that there is none besides me . i am the lord , and none else : i form the light , and create darkness ; i make peace , and create evil : i the lord do all these things , &c. thus saith the lord who created the heavens , god himself who formed the earth , and made it , he hath established it , &c. i am the lord , and there is none else , isa . . , , , , , . i am god , and there is none besides me ; i am god , and none like me , declaring the end from the beginning ; and from ancient times the things which are not done ; saying , my counsel shall stand , and i will do all my pleasure , isa . . , . ch . . . but the lord is the true god , he is the living god , and an everlasting king ; at his wrath the earth shall tremble , &c. he hath made the earth by his power , he hath established the world by his wisdom , and hath stretched out the heavens by his discretion , when he uttereth his voice , &c. jer. . , , . heb. . . yet i am the lord thy god , and thou shalt know no god but me : for there is no saviour besides me , hosea . . isa . . . i hate , i despise your feasts , and i will not smell in your solemn assemblies , &c. but let judgment run down , &c. amos . , , , . psalm . . isa . . . jer. . . isa . . , , &c. and it shall come to pass , that every one who is least of all the nations which came against jerusalem , shall even go up from year to year , to worship the king the lord of host , &c. zech. . . if then i be a father , where is mine honour ? &c. and if ye offer the blind and the lame , &c. offer it now unto your governor , will he be pleased with thee , or accept thy person ? &c. ye brought that which was torn , and the lame , and the sick ; thus ye brought an offering ; should i accept this at your hand , saith the lord ? but cursed the deceiver , who hath in his flock a male , and voweth and sacrificeth unto god a corrupt thing : for i am a great king , saith the lord of hosts , and my name is dreadful among the heathen , mal. . , , , . ch . . , , . the lord whom ye seek shall suddenly come , &c. then shall the offerings of judah , &c. be pleasant unto the lord , mal. . , . get thee behind me satan : for it is written , thou shalt worship the lord thy god , and him only shalt thou serve , matth. . . where two or three are gathered together in my name , there am i in the midst of them , matth. . . there is one god , and there is none other but he , mark . . our father 's worshipped in this mountain , and ye say that in jerusalem is the place where men ought to worship , &c. the hour cometh , when ye shall neither in this mountain , nor at jerusalem , worship the father . ye worship ye know not what , &c. but the hour cometh , and now is , when the true worshippers shall worship the father in spirit and in truth : for the father seeketh such to worship him . god is a spirit , and they who worship him , must worship him in spirit and in truth , john . , , , , . the father himself , &c. ye have neither heard his voice at any time , nor seen his shape , john . . exod. . . and he said , lord i believe , and he worshipped him , john . . the most high dwelleth not in temples made with hands , &c. heaven is my throne , &c. hath not my hands made all ? &c. acts . , , . whom ye ignorantly worship , him declare i unto you . god who made the world and all things therein , seeing that he is lord or heaven and earth , dwelleth not in temples made with hands : neither is worshipped with mens hands , as though he needed any thing , seeing he gave to all life , and breath , and all things , and hath made of one blood all nations of men for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitations , &c. acts . , , . after the way they call heresie , so worship i the god of my fathers , acts . . god whom i serve with my spirit , &c. the invisible things of him from the creation of the world , are clearly seen , being understood by the things which are made , his eternal power and god-head : so that they were without excuse ; because that when they knew god , they glorified him not as god , &c. but became vain , &c. changed the truth of god into a lie , and served and worshipped the creature more than the creator , who is blessed for ever , amen . rom. . , , , , . tim. . . not slothful in business , servent in spirit , serving the lord , rom. . . this i speak , &c. that ye may attend on the lord without distraction , cor. . , . we know that an idol is nothing in the world , and there is none other god but one . for though there be that are called gods , &c. but to us there is but one god the father , of whom are all things , and we in ( or , for ) him ; and one lord jesus christ , by whom are all things , and we by him , cor. . , , . tim. . . so falling down on his face , he will worship god , and report that god is in you of a truth , cor. . . gen. . , . exod. , . ch . . . ch . . . joshua . . we are the circumcision , who worship god in the spirit , phil. . . when he bringeth in the first begotten into the world , he faith , and let all the angels of god worship him , hebr. . . god , &c. because he could swear by no greater , he sware by himself , &c. the living god , &c. heb. . . ch . . . wherefore we receiving a kingdom which cannot be moved , let us have grace ( or , hold fast ) whereby we may serve god acceptably with reverence and godly fear : for our god is a consuming fire , heb. . , . ye also as lively stones , are built up a spiritual house , a holy priesthood , to offer up spiritual sacrifice , acceptable to god by jesus christ , pet. . . no man hath seen god at anytime , john . . the four and twenty elders fell down before him who sate on the throne , and worshiped him who liveth rev. . , . fear god , and given glory unto him , &c. and worship him who made heaven and earth , and the sea , and the fountains of waters , rev. . . chap. . . ch . . , , , . ch . . . worship god , rev. . . ch . . . sanctifie the lord god in your hearts , pet. . . the lord , &c. he will famish all the gods of the earth , and men shall worship him , every one , zeph. . . see more of idolatry , and worshipping strange gods , &c. chap. . see the order of publick worship , ordinances , officers , &c. chap. . believe , imbrace , and be found in the practice of nothing , in the things of god , and about his worship , but that which clearly ( according to precepts , rules , and examples of the scriptures ) appears to be christ's mind , upon which we can in faith expect acceptance . and moses came and told the people all the words of the lord , and all the judgments ; and all the people answered with one voice , and said , all the words which the lord hath said , will we do . and moses wrote all the words of the lord , &c. and he took the book of the covenant , and read in the audience of the people ; and they said , all that the lord hath said , will we do , and be obedient , exod. . , , . and let them make me a sanctuary , that i may dwell among them : according unto all that i shew thee , after the pattern of the tabernacle , and the pattern of all the instruments thereof ; even so shall ye make , &c. exod. . , . in the tabernacle , without the vail which is before the testimony , aaron and his sons shall order it from evening till morning before the lord , &c. exod. . . and these are the garments which they shall make ; a breast plate , &c. and they shall make holy garments for aaron thy brother , and his sons , that they may minister unto me in the priest's office , &c. exod. . , , , &c. they made the holy garments for aaron , as the lord commanded moses , exod. . . thus did moses : according to all that the lord commanded him , so did he , &c. he spread abroad the tent over the tabernacle , &c. as the lord commanded moses , &c. and he lighted the lamps before the lord , as the lord commanded moses , &c. when they came near unto the altar , they washed , as the lord commanded moses , exod. . , , , , , , . levit. . , , . so did david in all he did , as he received from god , chron. . , , . chron. . . nadab and abihu , the sons of aaron , &c. offered strange fire , which he commanded them not ; and there went out fire from the lord , and devoured them , and they died before the lord. and moses said unto aaron , this is that the lord spake , i will be sanctified in them who come nigh me , and before all the people , &c. levit. . , , . after the doings of the land of egypt , &c. and after the doings of the land of canaan , &c. shall ye not do : neither shall ye walk in their ordinances . ye shall do my judgments , and keep my ordinances , to walk therein : i am the lord your god , levit. . , . and they kept the passover on the fourteenth day of the first month , at even , in the wilderness of sinai : according to all that the lord commanded moses , so did the children of israel , &c. they shall leave none of it , &c. according to all the ordinances of the passover , they shall keep it . moses enquired of god , in an unrevealed case , about the passover , numb . . , , , , , , . levit. . , . ch . . , , . ye shall not add unto the word which i command you ; neither shall you , &c. deut. . . ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods , &c. ye shall not do so unto the lord your god : but unto the place the lord your god shall chuse out of all your tribes , to put his name there ; unto his habitation shall ye seek , and thither shalt thou come , and thither ye shall bring your burnt-offerings , &c. and ye shall not do , &c. every man what is right in his own eyes , &c. when you go over jordan , &c. then there shall be a place which the lord your god shall chuse , to cause his name to dwell there ; thither shall ye bring all that i command you , your burnt-offerings , &c. take heed to thy self , that thou be not snared by following them , &c. and that thou enquire not after their gods , saying , how did these nations serve their gods ? even so will i do likewise . thou shalt not do so unto the lord thy god , &c. whatsoever thing i command you , observe to do it : thou shalt not add thereunto , nor diminish from it , deut. . , , , , , , , , , , , , . numb . . , . secret things belong unto the lord our god ; but those things which are revealed , belong unto us , and to our children , for ever , that we may do all the words of this law , deut. . . rebel not , &c. in building an altar , besides the altar of the lord our god , josh . . , . jeroboam ordained a feast , &c. like unto the feast in judah , &c. upon the month which he had devised in his own heart , kings . , . kings . . israel sinned , &c. in walking in the statutes of the heathen , &c. and of the kings of israel , which they had made , &c. kings . , , . be not righteous overmuch ; neither make thy self overwise , eccles . . . to the law , and to the testimony : if they speak not according to this word , it is because there is no light in them , isa . . . jer. . . the earth also is defiled under the inhabitants thereof , because they have transgressed the laws , changed the ordinances , &c. isa . . . and the vision of all is become unto you as the words of a book that is sealed , &c. wherefore the lord said , forasmuch as this people draw nigh unto me with their mouth , &c. and their fear towards me is taught by the precepts of men ; therefore , behold , i will proceed to do a marvellous work , &c. the wisdom of the wise men shall perish , &c. isa . . , , , . i have spread out my hand all the day unto a rebellious people , who walketh in a way that is not good , after their own thoughts , &c. who sacrificeth in gardens , and burneth incense upon altars of brick , &c. isa . . , . thus saith the lord , stand ye in the ways , and see , and ask for the old paths , where is the good way , and walk therein , and ye shall find rest , &c. jer. . . i spake not to your fathers , nor commanded them , &c. concerning burnt-offerings , &c. jer. . , , . the place of my throne , &c. shall the house of israel no more defile ; neither they , nor their kings , by their whoredom , &c. in their setting of their threshold by my threshold , and their posts by my posts , &c. ezek. . , . son of man , mark well , &c. all that i say unto thee concerning all the ordinances of the house of the lord , and all the laws thereof , &c. and thou shalt say to the rebellious , &c. ye have brought into my sanctuary strangers , uncircumcised in heart , &c. to pollute it ; even my house , when ye offer my bread , &c. and ye have not kept the charge of my holy things ; but ye have set keepers of my charge ( or ordinance ) in my sanctuary , for your selves , ezek. . , , , , . if ye offer the blind , &c. offer it to your governor , &c. i am a great king , &c. mal. . , , , . why do you transgress the commandments of god by your traditions ? for god commanded , saying , &c. but ye say , &c. thus have ye made the commandments of god of none effect , by your traditions , &c. in vain do they worship me , teaching for , doctrines the commandments of men , matth. . , , , , , . mark . . , , , . where two or three are gathered together in my name , there am i in the midst of them , matth. . . that which is highly esteemed with men , is an abomination in the sight of god , luke . . teach them to observe all things , whatsoever i have commanded you , matth. . . acts . . when paul , according to advice , had observed some jewish ceremonies , the jews came upon him , and laid hold on him ; the very thing his advisers proposed to prevent by it , acts . , . , , &c. after the way which they call heresie , so worship i the god of my fathers ; believing all things which are written in the law and the prophets , acts . . that ye may prove what is that good , that acceptable will of god , rom. . . ephes . . , . he who doubteth , is damned if he eat , because not of faith : for whatsoever is not of faith , is sin , rom. . . now i praise you , brethren , that you , &c. keep the ordinances , ( or traditions , ) as i delivered them unto you , &c. for i have received of the lord , that which also i delivered unto you ; that the lord jesus the same night , &c. cor. . , , . if we or an angel from heaven preach unto you other than that which we have preached , &c. let him be accursed , gal. . . ye did run well : who did hinder you ? ( or turn you back ? ) this persuasion cometh not of him who called you , gal. . , . that we henceforth be no more children tossed to and fro , and carried about with every wind of doctrine , by the slight of men , and cunning craftiness , &c. ephes . . . those things which ye have learned , and received , and heard , and seen in me , do , philp. . . beware lest any man spoil you through philosophy and vain deceit , after the tradition of men , after the rudiments of the world , &c. if ye be dead with christ , why , as though living in the world , are ye subject to ordinances ; touch not , taste not , handle not ; which all are to perish with the using , after the commandments and doctrine of men : which things have , indeed , a shew of wisdom in will-worship , col. . , , , , . we beseech you , brethren ; and exhort you by the lord jesus , that as ye have received of us how ye ought to walk , and to please god ; so ye would abound , &c. thes . . . prove all things : held fast that which is good , thes . . . therefore , brethren , stand fast ; and hold the traditions which ye have been taught ; whether by word , or our epistle , thes . . . hold fast the form of sound words , which thou hast heard of me , tim. . . continue thou in the things which thou hast learned , and hast been assured of ; knowing of whom thou hast learned . and that from a child , thou hast known the holy scriptures , &c. tim. . , . not giving heed to jewish fables , and commandments of men , who turn from the truth , titus . . therefore we ought to give the more earnest heed to the things which we have heard , lest at any time we should let them slip , heb. . . let that therefore abide in you , which ye have heard from the beginning , john . . it was needful for me to write unto you , and exhort you , that you should earnestly contend for the faith which was once delivered unto the saints : for there are certain men crept in , &c. jude , vers . , . the children of israel had sinned against the lord their god , &c. and had walked in the statutes of the heathen , whom , &c. and of the kings of israel , which they had made , &c. also judah kept not the commandments of the lord their god ; but walked in the statutes of israel , which they made , kings . , , , . that which is highly esteemed amongst men , is abomination in the sight of god , luke . . some affirm that we say , let us do evil , that good may come : whose damnation is just , rom. . . to pray unto god : of prayer at large . abraham prayed for abimelech , unto god ; and god healed him and his , gen. . . o lord god of master abraham , i pray thee send me good speed this day , &c. let it come to pass , that the damosel to whom i shall say , &c. gen. . , , , . and isaac intreated the lord for his wise , because she was barren : and the lord was intreated of him , and rebeccah , his wife , conceived , gen. . . jacob prayed unto god , in his distress about esau , and prevailed , gen. . , , , , , , , . ch . . . hos . . , . moses prayed unto god for pharaoh , to remove their plagues , exod. . , . ch . , . ch . . . moses prayed hard and often for israel , and prevailed , exod. . , , , , , . numb . . , to . the forms moses and aaron , and his sons , used in blessing the people , and in their march , numb . . , , , . ch . . , . i besought the lord at that time , saying , o lord god , thou hast begun to shew thy servant , &c. deut. . , , &c. it from thence thou shalt seek the lord thy god , thou shalt find him if thou seek him with all thy heart , &c. deut. . . joshua prayed when israel had fled before the men of a● josh . . , , , . go and cry unto the god ; ye have chosen : let them deliver , &c. deliver us only , we pray thee , this day , judges . , . then manoah intreated the lord , and said , o my lord , let the man of god whom thou didst send , come again unto us , and teach us what we shall do unto the child , &c. and god hearkned unto the voice of manoah , judges . , . sampson called on the lord , and said , thou hast given this great deliverance into the hands of thy servant , and now shall i die for thirst ? and god clave an hollow place that was in the jaw , and there came water thereout , judges . , . and sampson called unto the lord , and said , o lord god , remember me , i pray thee ; and strengthen me , i pray thee , only this once , o god , &c. judges . . hannah prayed unto the lord , and wept sore , &c. she spake in her heart , only her lips moved , but her voice was not heard , sam. . , , , . as for me , god forbid that i should sin against the lord , in ceasing to pray for you , sam. . . david prays that it might be with him and his house , as god had said to him by nathan the prophet , sam. . , to . while the child was alive , i fasted ; and i said , who can tell whether god will be gracious ? sam. . . jonah . , . exod. . , acts , . god said to solomon , ask what i shall give thee . and solomon asked wisdom to govern . and god was pleased so with that , and in that he had not asked long life and riches , that god gave him wisdom , and understanding , and riches , and honour also , kings . , , , , , , , , . king solomon prayed at large , at the dedicacation of the temple ; and god heard him , kings . , , , &c. ch . . , . chron. . , , &c. elijah the prophet prayed that it migh be made known that god was god in israel , when others were for baal : and god be heard him , and caused fire to come down , and consume the sacrifice , kings . , , . ch . . , . seek the lord , and his strength : seek his face continually , chron. . . if thou seek him , he will be found of thee , chron. . . judah , &c. sought him with their whole desire , and he was found of them , chron. . . there are good things found in thee : thou hast taken away , &c. and hast prepared thine heart to seek god , chron. . . asa prayed for help against the ethiopian army of an hundred thousand men , and prevailed , chron. . , , . when moah , &c. came against jehosaphat , he stood in the congregation , in the house of the lord , and prayed for help : and god heard , and answered , chron. . , , , , , , , , , . hezekiah being sick , prayed , chron. . . nehemiah , when he heard of the affliction of the jews , he wept , and mourned , and fasted , and prayed , nehem. . , , , , , &c. so again , when israel were building , and in danger of enemies , nehem. . , , . ezra . . chap. . i would make supplication to my judge , job . . my god ; for unto thee will i pray : my voice shalt thou hear in the morning . o lord , in the morning will i direct unto thee , and look up , psal . . , . our fathers , &c. prayed ; and thou didst deliver , psal . . , . he forgetteth not the cry of the humble , psal . . . psal . . . i acknowledged my sin , &c. for this shall every one who is godly pray unto thee , in a time when thou mayest be found , psal . . , . they who seek the lord , shall not lack any good thing , &c. his ears are open to their cry , psal . . . call upon me in the time of trouble ; i will deliver thee , &c. psal . . . though nathan had told david , his sin was forgiven him , yet he prays earnestly to be delivered from blood-guiltiness , &c. psal . . , , , , to . as for me , i will call upon god : and the lord shall save me . evening and morning , at noon , will i pray , and cry aloud : and he shall hear my voice , psal . . , . i will cry unto god , most high ; unto him who performeth all things for me , psal . . , , &c. o thou who hearest prayer : unto thee shall all flesh come , psal . . . if i regard iniquity in my heart , the lord will not hear me . but , verily , god hath heard , psal . . , . isa . . , , , . ch . . , , . ch . . , , , &c. the saints have pleaded with god their own relation to him , and the enemy's non-relation , psal . . isa . . , , &c. ch . . , , &c. thou , lord , art good , and ready to forgive ; and plenteous in mercy unto all them that call upon thee . give ear , o lord , unto my prayer , &c. in the day of my trouble i will call upon thee ; for thou wilt answer me , psal . . , , . he will regard the prayer of the destitute , and not despise their prayers , psal . . . psal . . . i am thine : save me . i am thy servant : give me understanding , that i may know , &c. i cried with my whole heart , &c. i prevented the dawning of the morning , and cried , psal . . , , , . in my distress i cried unto the lord , and he heard me , psal . . . sam. . . psal . . , . pray for the peace of jerusalem : they shall prosper who love thee , psal . . . the lord is nigh unto all who call upon him ; to all who call upon him in truth : he will fulfil the desire of them who fear him : he also will hear their cry , and will save them , psal . . , . nehem. . . because i have called , and ye refused , &c. they shall call upon me , but i will not answer , prov. . , , &c the sacrifice of the wicked , is an abomination to the lord : but the prayer of the upright is his delight , &c. he heareth the prayer of the righteous , prov. . , . he who turneth away his ear from hearing the law , even his prayer shall be an abomination , prov. . . be not rash with thy mouth ; and be not hasty to utter any thing before god : for god is in heaven , and thou upon earth ; therefore let thy words be few , eccless . . . my dove , let me hear thy voice , &c. for sweet is thy voice , cant. . . when ye spread forth your hands , i will hide my eyes from you : yea , when ye make many prayers , ( or multiply prayers , ) i will not hear : your hands are full of blood ; wash ye , &c. isa . . , , . ch . . , , . ch . . . in trouble have they visited thee : they poured out a prayer , ( or secret speech , ) when thy chastening was upon them , isa . . . thou hast not called upon me , o jacob , isa . . . thus saith the lord , &c. ask me of things to come ; concerning my sons , and concerning the works of my hands ; command ye me , &c. i said not unto the seed of jacob , seek ye me in vain , isa . . , . seek ye the lord , while he may be found : call ye upon him while he is near , isa . . . when thou criest , let thy companions deliver thee , isa . . . loose the bonds of wickedness , &c. then shalt thou call , and the lord shall answer : thou shalt cry , &c. isa . . , , . for zion's sake , will i not hold my peace ; and for jerusalem's sake , i will not rest , until the righteousness thereof goeth forth , &c. i have set watch-men upon thy walls , o jerusalem , who shall never hold then peace , day nor night . ye who make mention of the lord , ( or are the lord's remembrancers , ) keep not silence ; and give him no rest , till he establish , and till he make jerusalem a praise on the earth , isa . . , , . the church's prayer for the lord's return unto them , isa . . , , , , . ch . . i am found of them who sought me not , isa . . . therefore pray not thou for this people , neither lift up cry nor prayer for them , neither make intercession to me ; for i will not hear thee . seest thou not what they do , &c. jer. . , . pour our thy fury upon the heathen , who know thee not ; and upon the families who call not on thy name , jer. . . psal . . . i will bring evil upon them , &c. and though they shall cry unto me , i will not hearken unto them , &c. therefore pray not thou for this people , &c. for i will not hear them , in the time that they cry unto me for their trouble , jer. . , . ch . . , . jeremiah prays for israel , when he prophessed of the dearth , jer. . , , , , , , , . the lord said unto him , though moses and samuel stood before me , my mind could not be towards the people , &c. jer. . . then shall ye call upon me , and ye shall go and pray unto me , and i will hearken unto you . and ye shall seek me , and find me , when ye shall search for me with all your heart , jer. . , . call upon me , and i will answer thee , and shew thee great and mighty ( or hidden ) things , which thou knowest not , jer. . . let us lift up our hearts , with our hands , unto god , in the heavens , &c. thou hast covered thy self with a cloud , that our prayers should not pass thorow , lam. . , . when god had promised many things that he would do for his , he saith ; i will yet for this , be enquired of by the house of israel , to do it for them , ezek. . , to . daniel desired his companions , that they would ask mercy of the god of heaven , concerning the secret of the king's dream ; that daniel and his fellows should not perish , &c. and it was revealed to him , dan. . , , . now when daniel knew that the writing was signed , he went into his house , and his windows being open in his chamber , towards jerusalem , he kneeled upon his knees three times a day , and prayed , and gave thanks before his god , as he did aforetime , dan. . , . and i set my face unto the lord god , to seek by prayer and supplication : and i prayed unto the lord my god , and made my confession , and said , o lord , &c. forgive , &c. for the lord's sake , for thy own sake , for thy mercy's sake , dan. . , , , &c. they shall go with their flocks , and with their herds , to seek the lord ; but they shall not find : he hath withdrawn himself from them . they have dealt treacherously against me , the lord , hos . . . they have not cryed unto me with their heart : when they howled upon their beds , hosea . . . by his strength he had power with god : yea , he had power over the angel , and prevailed ; he wept and made supplication unto him , hosea . , . gen. . , , , . sanctifie a fast , &c. and cry unto the lord : alas for the day , &c. joel . . , , &c. sanctifie a fast , &c. let the priests , ministers of the lord weep , &c. and let them say , spare thy people , o lord , and give not thine heritage to reproach , that the heathen should rule over ( or , use a by-word against ) them : wherefore should they say amongst the people , where is their god ? then will the lord be jealous for his land , and pity his people , &c. and it shall come to pass , that whosoever shall call upon the name of the lord , shall be delivered , joel . , , , , . acts . . seek ye me , and ye shall live , &c. seek the lord and ye shall live , &c. i hate and despise your feasts , &c. let judgment run down as water and righteousness , &c. amos . , , , , . when my soul fainted within me , i remembred the lord , and my prayer came in unto thee , into thine holy temple , jonah . . let man and beast be covered with sack-cloath , and cry mightily unto god , &c. who can tell if god will return ? &c. and they prevailed , jonah . , , . seek ye the lord , all ye meek of the earth , &c. it may be ye shall be hid , zeph. . . as he cryed , and they would not hear : so they cryed , and i would not hear saith the lord of hosts , zech. . . prov. . , , . the inhabitants of one city shall go to another , saying , let us go speedily ( or , continually be going ) to pray before the lord , and to seek the lord of hosts : i will go also , zech. . , . ask ye of the lord rain in the time of the latter rain : the lord shall — zech. . . i will pour upon the house of david , &c. a spirit of prayer and supplication , zech. . . pray for them who despitefully use you and persecute you , matth. . . when thou prayest , thou shalt not be as the hypocrites are ; for they love to pray standing in the synagogues , &c. but when thou prayest , enter into thy closet ; and when thou hast shut the door , pray to thy father , &c. and when ye pray , use not vain repititions as the heathens do : for they think , that they shall be heard for their much speaking , &c. your father knoweth what things ye have have need of before ye ask them ; after this manner therefore pray ye : our father , &c. matth. . , , , , , , , , . luke . , , &c. ask and it shall be given you : seek and ye shall find : knock and it shall be opened unto you : for every one who asketh receiveth , &c. what man is there among you , who if his son ask bread will he give him a stone ? &c. if ye then being evil know how to give good gifts unto your children , how much more shall your father which is in heaven , give good things unto them who ask him ? matth. . , , , , . luke . , , , , . christ looking up to heaven , he blessed the bread and fishes , &c. he went up into the mount apart to pray , &c. peter said , lord save me , mat. . , , . the woman of canaan would not give off asking till she had obtained , matth. . , , , , , , . if two of you shall agree on earth , as touching any thing that they shall ask , it shall be done for them of my father which is in heaven , &c. matth. . . ye know not what ye ask , said christ unto the mother of zebedee's children , &c. the two blind men would not cease crying till they were heard , matth. . , , , , , . all things whatsoever ye shall ask in prayer , believing , ye shall receive , matth. . . mark . . james . , , . christ fell on his face and prayed , saying , o my father , if it be possible , &c. watch and pray that ye enter not into temptation , &c. he prayed again and again , &c. he kneeled down an● prayed , matth. . , , , . luke . . luke . , . pray ye therefore the lord of the harvest , that he would send forth labourers into the harvest , luke . . and it came to pass . as he was praying in a certain place , when he ceased , one of his disciples said unto him , lord teach us to pray , &c. luke . , . and the apostles said unto lord , encrease our faith , luke . . and he spake a parable unto them , that men ought always to pray , and not to faint ; saying , there was in a city a judge , &c. shall not god avenge his elect , who cry day and night unto him ? &c. i tell you that he will , luke . , , , , , , , . ch . . , , , . beware of the scribes , &c. who for a pretence ( or , a shew ) make long prayers , luke . , . watch ye therefore and pray always , that ye may be counted worthy to escape all those things that shall come to pass , &c. luke . . if thou knewest the gift of god , and who it is , &c. thou wouldest have asked of him , and he would , &c. john . . if any be a worshiper of god , and doth his will , he heareth him , &c. john . . whatsoever ye shall ask in my name , that will i do , that the father may be glorified in the son if ye shall ask any thing in my name , i will do it , john . , . if ye abide in me , ye shall ask what ye will , and it shall be done unto you , john . . whatsoever ye shall ask the father in my name , he will give it unto you : hitherto have ye asked nothing in my name , ask and you shall receive , that your joy may be full , john . , , . christ's prayer for his at large , john . these all continued with one accord in prayer and supplication , acts . . ch . . . the apostles and their company , prayed with one accord , and said , lord , thou art god , &c. and now , lord , behold their threatnings , and grant unto thy servant , that with all boldness they may speak thy word , &c. acts . , , , , , , . we will give our selves continually to prayer and &c. acts . . pray god , if perhaps , the thoughts of thine heart may be forgiven thee , for i receive , &c. simon said , pray ye the lord for me , that none of these things which ye have spoken , &c. acts . , . enquire for one called saul of tarsus : for behold he prays , &c. peter put them forth , and kneeled down and prayed , and turned him , &c. acts . , . cornelius , a devout man , and one who , &c. and prayed unto god always , &c. peter went up upon the house to pray about the sixth hour , acts . , , , , , . peter was in prison : but prayer was made without ceasing , of the church , unto god for him , acts . . and on the sabbath-day we went out of the city by a river side , where prayer was wont to be made , &c. and it came to pass , as we went to prayer , a certain damsel , &c. acts . , . paul , when he had thus spoken , he kneeled down , and prayed with them all , acts . . and we kneeled down on the shore and prayed , acts . . even while i prayed in the temple , i was in a trance , acts . . i make mention of you always in my prayers , making request , &c. i might have a prosperous journey , rom. . , . the spirit also helpeth our infirmities : for we know not what we should pray for as we ought : but the spirit himself maketh intercession for us , with groanings which cannot be uttered , rom. . . the same lord over all , is rich unto all who call upon him , &c. whoever shall call upon the name of the lord , shall be saved , &c. how then shall they call on him in whom they have not believed ? rom. . , , . continuing instant in prayer , rom. . . now the god of hope fill you with all joy and peace in believing , &c. i beseech you , &c. that ye will strive together with me , in your prayers to god for me , that i may be delivered , &c. rom. . , , , . with all who in every place call upon the name of jesus christ our lord , cor. . . every man praying , or prophesying , having his head covered , dishonoureth his head ; but every woman who prayeth , &c. judge you in your selves is it comely that a woman pray unto god uncovered ? cor. . , , . let him who speaketh in a tongue , pray that he may interpret , &c. i will pray with the spirit , and will pray with understanding also , cor. . , , . you also helping together by prayer for us , cor. . . for this cause i besought the lord thrice , that it might depart from me : and he said unto me , my grace is sufficient , &c. cor. . , , . making mention of you in my prayers , that the god of our lord jesus christ , the father of glory , may give unto you the spirit of wisdom and revelation , in the knowledge of him , &c. ephes . . , , , . for this cause i bow my knees unto the father of our lord jesus , &c. that he would grant unto you , according to the riches of his glory , to be strengthened with might by his spirit in the inner man , that christ may dwell in your hearts by faith , &c. ephes . . , , , , , . praying always with all manner of prayer and supplication in the spirit , and watching thereunto with all perseverance , and supplication for all saints ; and for me , that utterance may be given unto me , that i may , &c. ephes . . , . always in every prayer of mine for you all , making request , &c. and thus i pray that your love may abound , &c. phil. . , , , . be careful for nothing ; but in every thing by prayer and supplication , with thanksgiving , let your request be made known unto god , &c. phil. . . for this cause we also , &c. do not cease to pray for you , and to desire that ye may be filled with the knowledge of his will , &c. col. . , , . continue in prayer , and watch in the same with thanksgiving : withal , praying also for us , that god would open unto us a door of utterance , &c. labouring servently for you in prayers , that ye may stand perfect and compleat in all the will of god , col. . , , , . pet. . . night and day praying exceedingly , that we might fee your face , and might perfect that which is lacking in your faith : now god himself , and our father , and our lord jesus christ , direct our way unto you : and the lord make you to increase , and abound in love , &c. thes . . , , . pray without ceasing , &c. and the very god of peace sanctifie you wholly , &c. brethren pray for us , thes . . , , . we pray always for you , that our god would , &c. fulfil all the good pleasure of his goodness , and the work of faith , thes . . . now our lord jesus christ himself , and god even our father , who hath loved us , comfort your hearts , and establish you in every good word and work , thes . . , . finally , brethren , pray for us , that the word of the lord may have free course ( or , may run ) and be glorified ; and that we may be delivered , &c. and the lord direct your hearts into the love of god , &c. thes . . , , . exhort therefore , that first of all , supplications , prayers , intercessions , and giving of thanks be made for all men : for kings , and for all who are in authority ( or , eminent place ) that we may lead a quiet , &c. for this is good and acceptable in the fight of god our saviour , &c. i will therefore , that men pray every where , listing up holy hands without wrath or doubting , tim. . , , , . every creature of god is good , &c. if it be received with thanksgiving , &c. for it is sanctified by the word of god , and prayer , tim. . , . she that is a widow indeed , &c. and continueth in supplications and prayers night and day , tim. . . i have remembrance of thee in my prayers night and day . tim. . . philemon vers . . seeing then that we have a great high priest that is passed into the heavens , jesus , &c. let us therefore come boldly unto the throne of grace , that we may obtain mercy , and find grace to help in time of need . heb. . , , . who in the days of his flesh , when he had offered up prayers and supplications , with strong cries and tears unto him who was able to save . hebr. . . having therefore , brethren , boldness to enter into the holiest , &c. and having an high priest over the house of god ; let us draw near with a true heart , in full assurance of faith , &c. hebr. . . , , . ephes . . , . he who prays to god must believe that he is ; and that he is a rewarder of them who diligently seek him , hebr. . . pray for us , &c. now the god of peace , &c. make you perfect in every good work , to do his will , working in you that which is well-pleasing , &c. heb. . , , . if any of you lack wisdom , let him ask of god , who giveth unto all men liberally , and upbraideth not , and it shall be given him : but let him ask in faith , nothing wavering ; for he who wavereth , is like a wave of the sea , &c. and let not that man think , that he shall receive any thing of the lord , james . , , . ye have not , because ye ask not ; ye ask and receive not , because ye ask amiss , that ye may consume it upon your lusts ( or , pleasures ) james . , . is any among you afflicted ? let him pray , &c. is any sick among you ? let him call for the elders of the church , and let them pray over him , &c. and the prayer of faith shall save the sick , &c. pray one for another : the effectual fervent prayer , &c. james . , , , , . and if ye call on the father , who without respect of persons judgeth , &c. pet. . . likewise ye husbands dwell with them , &c. that your prayers be not hindered , &c. the eyes of the lord are over the righteous , and his ears are open unto their prayers , pet. . , . be ye therefore sober , and watch unto prayer , pet. . . whatsoever we ask , we receive of him , because we keep his commandments , and do those things which are pleasing in his sight , john . . this is the confidence that we have in him , that if we ask any thing according unto his will , he heareth us : and if we know that he heareth us whatsoever we ask , we know that that we have the petitions that we desire of him . if any man see his brother sin a sin not unto death , he shall ask , and he shall give him life for them that sin not unto death . there is a sin unto death , i do not say that ye shall pray for it , john . , , . praying in the holy ghost , jude , verse . the elders , &c. having every one of them harps , and golden viols full of odours ( or , incense ) which are the prayers of the saints , rev. . . another angel came and stood at the altar , having a golden censer , and there was given unto him much incense , that he should offer it with ( or , add it to ) the prayers of all saints , &c. and the smoke of the incense , with the prayers of the saints , ascended up before god , out of the angels hand , rev. . , . see more of prayer in affliction , chap. . see more of common calamities , chap. . see more in duty towards all men , chap. . see prayer for magistrates , chap. . to take special notice of the acts of god's goodness and mercy , keep memorials thereof , celebrate his praises , extol him , and stir up others so to do . thy glorious name , &c. is exalted above all blessing and praises , nehem. . . abraham's servant , when god had heard his request , he bowed down his head and worshipped the lord. and he said , blessed be the lord god of my master abraham , who hath not left destitute my master , of his mercy and his truth , &c. when he he heard their words , he worshipped the lord , &c. gen. . , , . i have seen thy face , as though i had seen the face of god ; that thou wast pleased with me , gen. . . then jacob said , &c. let us arise and go to bethel , and i will make there an altar unto god , who answered me in the day of my distress , and was with me in the way which i went &c. and he built there an altar , and called the place el-bethel , because there god appeared unto him , when he fled from the face of his brother , gen. . , , , , , ch . . , , &c. god commanded israel to commemorate their deliverance from egypt once in every year , exod. . , , , &c. moses and israel solemnly celebrated his praise for their deliverance at the red sea , in a song of praise , exod. . , , to the . when israel got victory over the amal●kites , he built an altar , and called the name of it jehovah nissi ; that is , the lord my banner , exod. . , , . and moses told unto jethro his father-in-law all that the lord had done unto pharoch , and to the egyptians for israel's sake . &c. and jethro rejoyced for all the goodness which the lord had done unto israel , &c. and said , blessed be the lord that hath delivered you , &c. now i know that the lord is greater than all gods , exod. . , , , . when thou hast eaten , and art full , then thou shalt bless the lord thy god , for the good land which he hath given thee , deut. . . israel is commanded especially to remember their deliverance out of egypt , deut. . , , , &c. exod. . , . moses song , deut. . joshua pitched stones in gilgal , in memory of israel's passing dry thorow jordan ; that all the people of the earth might know the hand of the lord , that it is mighty , josh . . , , , , , , , . the song of deborah and barak , which they sang after the victory against sisera and his army , judges . chron. . . psalm . , , , , , , . hannah sang praise , when she brought samuel her son to the house of the lord , whom the lord had given her upon her prayer , sam. . , , , , to the . when the philistines were beaten , samuel set up a stone . called the name thereof , eben-ezer , saying , hitherto hath the lord helped us , sam. . , , . when abigail met david , and prevented him in his hasty purpose concerning nabal's house , he said unto abigail , blessed be the lord god of israel , who sent thee this day to meet me ; and blessed be thy advice , &c. and when david heard that nabal was dead , he said , blessed be the lord who hath pleaded the cause of my reproach from the hand of nabal , and hath kept his servant from evil , &c. sam. . , , . when god had promised many things unto david , he faith , let thy name be magnified for ever : saying , the lord of hosts is the god over israel , &c. sam. . . and david spake unto the lord the words of this song , in the day the lord had delivered him out of the hand of all his enemies , and out of the hands of saul : and he said , the lord is my rock , my fortress , and my deliverer . &c. sam. . blessed be god , who hath given rest unto his people israel , according to all that he hath promised , kings . . upon the return of the ark to the city of david , he prepares a song , and delivers it to be sung by way of thanksgiving unto god , chron. . , , to the . when the people had offered willingly towards the building of the house of the lord , david blessed the lord before all the congregation ; and david said , blessed be thou , lord god of israel our father , for ever and ever , &c. now therefore our god , we thank thee , and praise thy glorious name , &c. that we should be able to offer so willingly , &c. the congregation did so , chron. . , , to the . hezekiah prayed unto the lord , and he spake unto him , &c. but hezekiah rendred no● again according to the benefit done unto him , &c. chron. . , . isa . . , . ch . . ezra takes notice of a little favour , and acknowledgeth it to the praise of god , ezra . , , , . ch . . , . stand up , bless the lord your god for ever and ever ; and blessed be thy glorious name , which is exalted above all blessing and praise , &c. nehem. . , , &c. when job had lost all , then he said , the lord gave , and the lord hath taken , blessed be the name of the lord , job . , . i will praise the lord according to his righteousness , and will sing to the name of the lord most high , psalm . . o lord , our god , how excellent is thy name in all the earth ; who hast set thy glory above the heavens , &c. psalm . , . i will praise thee , o lord , with my whole heart : i will shew forth all thy marvellous works , i will sing praise to thy name , o thou most high , &c. sing to the lord who dwelleth in sion ; declare among the people his doings , psalm . , , . psalm . i will sing unto the lord , because he hath dealt bountifully with me , psalm . . david's song of praises for his deliverances , psalm . thou art holy , who inhabiteth the praises of israel , &c. ye who fear the lord , praise him : all ye the seed of jacob , glorifie him , psalm . , . that i may publish with the voice of thanksgiving , and tell of all thy wondrous works , psalm . . the lord is my strength , &c. with my song will i praise him , psalm . . sing unto the lord , o ye saints of his , and give thanks at the remembrance ( or , to the memorial ) of his holy name , &c. thou hast turned for me my mourning into dancing , &c. to the end that my glory may sing praise unto thee , and not be silent : o lord my god , i will give thanks unto thee for ever , psalm . , , . blessed be the lord , for he hath shewed me his marvellous kindness , psalm . . praise is comely for the upright , psalm . . psalm . . i will bless the lord at all times : his praise shall continually be in my mouth , &c. o magnifie the lord with me , and let us exalt his name together . i sought the lord , and he heard me , &c. o taste and see that the lord is good , &c. psalm . , , , , . psalm . , . my tongue shall speak of thy righteousness , of thy praise all the day , psalm . . psalm . , , . great is the lord , and greatly to be praised in the city of our god , &c. according to thy name , so is thy praises , o god , unto the ends of the earth , psalm . , . offer unto god thanksgiving , &c. i will deliver thee , and thou shalt glorifie me , &c. whose offereth praise , glorifieth me , psal . . , , . my heart is fixed , o god ; my heart is fixed , ( or prepared : ) i will sing praise : awake , up my glory , &c. i will praise thee , o lord , among the people ; i will sing unto thee among the nations , psal . ● . , , . psal . . , . i will sing of thy power ; yea , i will sing aloud of thy mercy in the morning : for thou hast been my defence , &c. psal . . , . psal . . . praise waiteth for thee , o god , in sion , &c. psal . . . isa . . make a joyful noise unto god , all ye saints : sing forth the honour of his name ; make his praise glorious , &c. all the earth shall worship thee , and shall sing unto thee . oh , bless our god , ye people , &c. come , hear , &c. all ye who fear god ; and i will declare what he hath done for my soul : i cried , &c. blessed be god , who hath not turned away my prayer , nor his mercy from me , psal . . , , , , , , . psal . . . sing unto god , sing praises unto his name ; extol him who rideth upon the heavens , &c. a father to the fatherless , &c. psal . . , . i will praise the lord with a song , and will magnifie him with thanksgiving : this also shall please the lord better than an ox , &c. psal . . , . by thee have i been holpen up from my womb : my praise shall be continually of thee , &c. my mouth shall shew forth thy righteousness , thy salvation all the day , psal . . , , . we will not hide them from their children : shewing to the generation to come , the praises of the lord , &c. psal . . . psal . . . it is a good thing to give thanks unto the lord ; and to sing unto thy name , o most high : to shew forth thy loving-kindness in the morning , and thy faithfulness every night , psal . . , . o come , let us sing unto the lord ; let us make a joyful noise to the rock of our salvation : let us come before his presence with thanksgiving , &c. psal . . , . psal . . , . psal . . , , . sing unto the lord a new song , for he hath done marvellous things : his right hand and his holy arm hath gotten him the victory , &c. psal . . , . psal . . bless the lord , o my soul ; and all that is within me bless his holy name , &c. and forget not all his benefits ; who forgiveth thee all thy iniquities , who healeth all thy diseases , &c. psal . . , , , , . i will sing unto the lord as long as i live : i will sing praise to my god while i have my being , psal . . . psal . . . praise ye the lord : o give thanks unto the lord , for he is good , for his mercy endureth for ever . who can utter the mighty acts of the lord ! who can shew forth all his praises ! &c. then believed they his words ; they sang his praise , they soon forget his works , &c. psal . . , , ● , . psal . . . o give thanks unto the lord , for he is good , &c. let the redeemed of the lord say so , whom he hath redeemed , &c. oh , that men would praise the lord , &c. let them exalt him also in the congregation of the people , and praise him in the assembly of the elders . whose is wise , and will observe these things , even they shall understand the loving-kindness of the lord , psal . . , , , , , , , , , . psal . . , , , , . psal . . , , , &c. i will praise the lord with my whole heart , in the assembly of the upright , and in the congregation , psal . . , , psal . . . praise ye the lord ; praise , o ye servants of the lord , &c. from the rising of the sun , unto the going down of the same , the lord's name is to be praised , psal . . , . psal . . , , . psal . , . not unto us , o lord ; not unto us : but unto thy name give glory , &c. but we will bless the lord from this time forth , and for evermore , psal . . , . i believed , therefore have i spoken , psal . . . at midnight will i arise to give thanks to thee , because of thy righteous judgments . seven times a day do i praise thee , because of thy righteous judgments , psal . . , . if it had not been the lord who was on our side , we had been swallowed up quick , ( or alive , ) psal . . . , &c. o give thanks unto the lord , for he is good , &c. o give thanks unto the god of gods , for his mercy is for ever . o give thanks to the lord of lords , psal . . , , , . i will praise thee with my whole heart : before the gods will i sing praise unto thee , &c. for thy loving-kindness , and for thy truth , &c. psal . . , . i will praise thee , for i am fearfully and wonderfully made , &c. psal . . . i will extol thee , my god , o king : and i will bless thy name for ever and ever , &c. great is the lord , and greatly to be praised ; and his greatness is unsearchable , &c. i will speak of the glorious honour of thy majesty , and of thy wondrous works ; and shall speak of the might of thy terrible acts , and will declare thy greatness ; they shall abundantly utter the memory of thy great goodness , &c. thy saints shall bless thee ; they shall speak of the glory of thy kingdom , and talk of thy power ; to make known unto the sons of men his mighty acts , and the glorious majesty , &c. psal . . , , , , , , , , , . praise , &c. for it is good to ●ing praises unto our god ; for it is pleasant : and praise is comely , &c. praise the lord , o jerusalem : praise thy god , o zion , psal . . , . all persons and things called upon to praise the lord , psal . . psal . . psal . . the church's song prophe●●ed of , which she shall sing in the day of her glory , isa . . o lord , thou my god ; i will exalt thee : i will praise thy name , for thou hast done wonderful things , &c. isa . . . ch . . sing unto the lord a new song , &c. the lord shall go forth as a mighty man , &c. isa . . , , , &c. this people have i formed for my self , that they should shew forth my praise : but thou hast not called upon me , &c. isa . . , . give glory to the lord your god , before he cause darkness , &c. jer. . . daniel said , blessed be the name of god for ever and ever ; for wisdom and might are his , and he changeth the times and the seasons . he removeth kings , and setteth up kings : he giveth wisdom to the wise , &c. he revealeth the deep and secret things , &c. i thank thee , and praise thee , o thou god of my fathers , who hast given me wisdom and might , and hast made known unto me now what i desired of thee ; for thou hast now made known unto us the king's matter , dan. . , , , , . nebuchadnezzar , when his understanding returned to him , blessed and praised god , dan. . , . when christ had healed the two blind men , they spread abroad his fame in all that country , matth . , . luke . . ch . . . mary , upon the promise made to her , praiseth at large : my soul doth magnifie the lord , &c. the heavenly host praised god , saying , glory to god in the highest , and on earth peace , &c. simeon took up jesus , and blessed god , saying , &c. anna the prophetess , coming in at that instant , gave thanks likewise unto the lord , luke . , &c. ch . . , , , , . christ said unto the man out of whom he had cast devils , return to thine own house , and shew how great things god hath done unto thee . and he went his way , and published it throughout the whole city , &c. luke . , . when christ had healed ten lepers , one of them returned back , and with a loud voice glorified god , and fell down on his face at his feet , giving him thanks , &c. jesus answered and said , were there not ten cleansed ? but where are the nine ? there are not found who returned to give glory to god , save this stranger , luke . , , , , . the whole multitude of the disciples began to rejoyce , and to praise god with a loud voice , for all the mighty works which they had seen ; saying , blessed be the king , who cometh in the name of the lord , &c. jesus said , &c. if these should hold their peace , the stones , &c. would cry out , &c. luke . , , . and they continued daily with one accord in the temple ; &c. did eat their meat with gladness , and with singleness of heart , praising god , acts . , . luke . , . when the lame man was healed , he stood up , and entred with them into the temple , walking , and leaping , and praising god , acts . , . we cannot but speak the things which we have seen and heard , acts . . he took bread , and gave thanks in presence of them all , acts . . having therefore obtained help of god , i continue unto this day , acts . . paul and silas being in prison , sang praises to god , that the prisoners heard , acts . , . who shall deliver ? i thank god , through jesus christ our lord , rom. . , . o the depth of the riches , both of the wisdom and knowledge of god! how unsearchable are his judgments ! and his ways past finding out ! for , who hath known the mind of the lord ! or who hath been his ! counsellor ! or who hath first given unto him ! &c. for of him , and through him , and to him are all things : to whom be glory for ever , amen , rom , . , , , . he who eateth , eateth unto the lord ; for he giveth god thanks , rom. . . to god only wise , be glory , through jesus christ , for ever , amen , rom. . . i thank my god always on your behalf , for the grace of god which is given you , &c. cor. . , . i will sing with the spirit , and i will sing with understanding also , cor. . . the sting of death is sin , &c. but thanks be unto god , who giveth us the victory , through our lord jesus , cor. . , . blessed be god , &c. who comforteth us in all our tribulations , that we may be able to , &c. you also helping together by prayer for us : that for the gift bestowed upon us by the means of many persons , thanks may be given by many on our behalf , cor. . , , . now thanks be unto god , who always causeth us to triumph in christ ; and maketh manifest the the savour of his knowledge by us in every place , cor. . . we having the same spirit of faith , &c. and therefore speak , &c. all things are for your sakes , that the abundant grace might , through the thanksgiving of many , redound unto the glory of god , cor. . , . being enriched in every thing to all bountifulness , which causeth through us thanksgiving unto god : for the administration of this service , not only supplieth the want of the saints , but is abundant also by many thanksgivings unto god ; whilst by the experiment of this ministration , they glorifie god for your professed subjection unto the gospel of christ , &c. cor. . , , . god , and our father ; to whom be glory for ever and ever , amen , &c. they glorified , gal. . , , . blessed be the god and father of our lord jesus christ , who hath blessed us with all spiritual blessings , &c. that we should be to the praise of his glory , &c. i also , &c. cease not to give thanks for you , &c. ephes . . , , , . unto him who is able to do exceedingly , &c. unto him be glory in the church , by jesus christ , ephes . . , . speaking to your selves in psalms , &c. giving thanks always , for all things , unto god , and the father , in the name of our lord jesus christ , ephes . . , . colos . . . i thank my god upon every remembrance of you , philip. . . thes . . . tim. . . be careful for nothing ; but in every thing , by prayer and supplication , with thanksgiving , let your request be made known , &c. now unto god , and our father , be glory , for ever and ever , amen , philip. . , . we give thanks to god , and the father of our lord jesus christ , &c. since we heard of your faith , &c. giving thanks unto the father , who hath made us meet to be partakers of the inheritance of the saints , col. . , , . thes . . , . in the faith , &c. abounding therein with thanksgiving , col. . . be ye thankful , &c. and whatsoever ye do , in word or deed , do all in the name of the lord jesus christ ; giving thanks to god , and the father , by him , col. . , . continue in prayer ; and watch in the same , with thanksgiving , col. . . for this cause also thank we god , without ceasing , because when ye received the word of god , &c. thes . . . in every thing give thanks ; for this is the will of god , in christ jesus , concerning you , thes . . . i thank christ jesus our lord , who hath enabled me , &c. who was before a blasphemer , &c. now unto the king eternal , immortal , invisible , the only wise god , be honour and glory , for ever and ever , amen , tim. . , , . every creature of god is good , and nothing to be refused , if it be received with thanksgiving , tim. . , . by him therefore let us offer the sacrifice of praise to god continually ; that is , the fruit of our lips ; giving thanks ( or confessing ) to his name , &c. heb. . , . psal . . . jesus christ ; to whom be glory for ever and ever , amen , pet. . . is any merry ? let him sing psalms , james . . blessed be the god and father of our lord jesus christ , who , according unto his abundant mercy , hath begotten us again to a lively hope , &c. pet. . . ye are a chosen generation , &c. that ye should shew forth the praises of him who hath called you , &c. pet. . . sanctifie the lord god in your hearts ; and be ready always to give an answer to every man who asketh you a reason of the hope which is in you , with meekness and fear , pet. . . if any man speak , let him speak as the oracles of god , &c. that god in all things may be glorified , through jesus christ ; to whom be praise and dominion , for ever and ever , amen , pet. . . ch . . . our lord and saviour jesus christ ; to him be glory both now and for ever , pet. . . now unto him who is able , &c. to the only wise god our saviour , be glory , majesty , and dominion , &c. jude , vers . , , . thou art worthy , o lord , to receive glory , and honour , and power ; for thou hast created all things , &c. rev. . . and they sung a new song , thou art worthy , &c. for thou wast slain , &c. worthy is the lamb which was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing , &c. unto him that sits on the throne , and unto the lamb , for ever and ever , rev. . , , , . ch . . , . the four and twenty elders , &c. worshipped god , saying , we give thee thanks , o lord god almighty , &c. rev. . , . fear god ; give glory unto him , rev. . . and they sung the song of moses , &c. saying , great and marvellous are thy works , lord god almighty , &c. who shall not fear thee , o lord ; and glorifie thy name ? for thou only art holy , &c. rev. . , . salvation , and glory , and honour , and power unto the lord our god ; for true and righteous are his judgments , &c. and again , &c. praise our god , all ye his servants , and ye who fear him , both small and great , rev. . , , , . to fear god alone , and none else : the arguments for it . not to fear any else : or other fear . fear not , abram : i am thy shield , thy exceeding great reward , gen. . . god appeared unto isaac the same night , and said , i am the god of abraham , thy father , fear not , for i am with thee , &c. gen. . . moses said to israel , fear not ; for god is come to prove you , that his fear may be before you , &c. exod. . . if thou shalt say in thine heart , these nations are more than i , how can i disposiess them ? thou shalt not be afraid of them ; but shalt well remember what the lord thy god did unto pharaoh , &c. thou shalt not be affrighted at them : for the lord thy god is among you ; a mighty god , and terrible , &c. deut. . , , . chap. . . be strong , and of a good courage ; fear not , nor be afraid of them ; for the lord thy god , he who goeth with thee , he will not fail thee , nor forsake thee , deut. . , . josh . . , , , . nekemiah feared not when the enemy designed to make him afraid , and sin , &c. ne●em . . , , , &c. i will not be afraid of ten thousand of people , that have set against me round about , psal . . , . chron. . , , . i will both lay me down in peace , and sleep ; for thou , lord , only makest me dwell in safety , psal . . . yea , though i walk through the valley of the shadow of death , i will fear no evil : for thou with me , &c. psal . . . the lord is my light , and my salvation : whom shall i fear ? the lord is the strength of my life , of whom shall i be afraid ? &c. though an host should encamp against me , my heart shall not fear , &c. psal . . , . god is our refuge , &c. therefore will we not fear , though the earth be removed , and though the mountains be carried , &c. psal . . , , , &c. in god will i put my trust : i will not fear what flesh can do unto me , psal . . , . the righteous , &c. shall not be afraid of evil tidings , &c. psal . . , , . the lord is on my side , i will not fear what man can do , psal . . , . be not afraid of sudden fear , neither of the desolation of the wicked when it cometh : for the lord shall be thy confidence , &c. prov. . , . the righteous are as bold as a lion , prov. . . the fear of man bringeth a snare , prov. . . take heed , and be quiet ; fear not , neither be faint-hearted ; for the two tails , &c. isa . . , , , &c. say ye not a confederacy , &c. neither fear ye their fear , nor be afraid , &c. isa . . . ch . . , , , . say unto them who are of a fearful heart , be strong , fear not : behold , your god will come , isa . . . fear thou not , for i am with thee : be not dismayed , for i am thy god , &c. fear not , i will help thee , &c. fear not , thou worm jacob : ye men of israel , i will help thee , faith the lord , isa . . , , . thus saith the lord who created thee , o jacob , &c. fear not , for i have redeemed thee , &c. when thou passest through the waters , i with thee , isa . . , , . fear ye not , neither be afraid : have not i told thee ? &c. is there a god besides me ? &c. isa . . , . hearken unto me , ye who know righteousness , &c. fear ye not the reproach of men , neither be afraid of their revilings ; for the moth shall eat them , &c. i am he who comforteth you . who art thou , that thou shouldest be afraid of a man that shall die ; and of the son of man , who shall be made as grass ; and forgettest the lord , thy maker ? isa . . , , , . be not afraid of their faces ; for i am with thee , to deliver thee , &c. jer. . , , , , . learn not the ways of the heathen ; and be not dismayed at the signs of the heavens ; for the heathen are dismayed at them , for the customs of the people are vain , jer. . . be not afraid of the king of babylon , &c. for i am with you , to save you , &c. jer. . . be not afraid of them , neither be afraid of their words , &c. nor be dismayed at their looks , &c. ezek. . . ch . . . when christ had told his disciples , what persecutors would do to them , he faith , fear them not , &c. and , fear not them which kill the body , but are not able to kill the soul , matth. . , , . luke . . why are ye so fearful ? how is it that ye have no faith , mark . . we being delivered out of the hands of our enemies , might serve him without fear , luke . . fear not , little flock ; for it is your father's good pleasure to give you the kingdom , luke . . let not your hearts be troubled , &c. neither let it be afraid , john . , . for ye have not received the spirit of bondage again , to fear ; but , &c. rom. . . for god hath not given us the spirit of fear , but of power , tim. . . moses's parents feared not the king's edict ; nor did he the king's wrath , heb. . , . we may boldly say , the lord is my helper , and i will not fear what man shall do unto me , heb. . , . if ye suffer for righteousness sake , happy : and be not afraid of their terrour , neither be troubled ; but sanctifie the lord , &c. pet. . , . there is no fear in love ; but perfect love casteth out fear , because fear hath torment . he who feareth , is not made perfect in love ; john . . fear god. god said unto abraham , now i know that thou fearest god , &c. gen. . . now i know that thou fearest god , seeing thou hast not with-held thy son , gen. . . but the midwives feared god , and did not as the king of egypt commanded them , but saved the men-children alive , &c. therefore god dealt well with the midwives , &c. exod. . , , . i will at this time send all my plagues , &c. that thou mayest know , that there is none like me in all the earth , &c. he who feared the word of the lord , among the servants of pharaoh , made his servants , &c. flee into the houses , ezod . . , , . ch . . , . israel saw that great work of drowning the egyptians , &c. which the lord did : and the people feared the lord , and believed the lord , exod. . . the sea covered them , &c. who is like unto thee , o lord , amongst the gods , ( or mighty ones ? ) who like thee , glorious in holiness , fearful in praises , doing wonders ? exod. . , . when god appeared upon the mount , with a found of a trumpet , &c. all the people that was in the camp trembled , exod. . , . thou shalt not take the name of the lord thy god in vain ; for the lord will not hold him guiltless , who taketh his name in vain , &c. god appeared on mount zinai terribly , that he people might fear him , exod. . , , , . thou canst not see my face ; for there shall no man see me , and live , exod. . , , . thou shalt not curse the deaf , &c. but shalt fear thy god. i the lord , &c. levit. . , . ye shall not therefore oppress one another ; but thou shalt fear thy god : for i am the lord your god , &c. levit. . , , . did ever people hear the voice of god , &c. as thou hast heard , and live ? &c. unto thee it was shewed , that thou mightest know , that the lord he is god , there is none else besides him , deut. . , , . oh that there were such a heart in them , that they would serve me , and keep , &c. deut. . . thou shalt fear the lord thy god , and serve him , &c. deut. . . chap. . . sam. . . understand therefore this day , that the lord thy god , he who goeth over before thee as a consuming fire , he shall destroy , &c. i was afraid of the anger and hot displeasure wherewith the lord was wroth against you , &c. deut. . , . and now israel , what doth the lord thy god require of thee , but to fear the lord thy god ? &c. behold , the heaven , and the heaven of heavens are the lord's &c. for the lord your god , is god of gods , and lord of lords ; a great god , and a mighty and terrible , who regardeth not persons , nor taketh reward , deut. . , , . read this law before all israel , &c. that they may learn , and fear the lord , &c. deut. . , , . i , i am he , and there is no god with me : i kill , &c. neither is there any who can deliver out of my hands , &c. if i whet my glittering sword , &c. deut. . , . that all the people of the earth may know the hand of the lord , that it is mighty , that ye might fear the lord your god for ever , joshua . . deut. . . there is none holy as the lord , &c. the lord killeth and maketh alive : he bringeth down unto the grave , and bringeth up : the lord maketh poor , &c. sam. . , , , . who is able to stand before this holy lord god! sam. . . then the earth trembled : the foundations of heaven moved and shook , because he was wroth ; there went up a smoke out of his nostrils , &c. sam. . , , , , . my servant job , &c. one who feareth god , and escheweth evil , job . , . how should man be just with god! &c. he is wise in heart , and mighty in strength : who hath hardened against him , and hath prospered ? who removeth the mountains , and they know not : who overturneth them in his anger : who shaketh the earth out of her place , and the pillars thereof tremble : who commandeth the sun , and it riseth not : and sealed up the stars : who alone spreadeth out the heavens , &c. job . , , , , , , , , , , , , . canst thou by searching find out god ? canst thou find out the almighty ? job . , , , . the lord hath wrought this ; in whose hand is the soul ( or , life ) of every living thing , and the breath of all mankind , job . . , . will you speak wickedly for god ? &c. shall not his excellency make you afraid ? and his dread fall upon you , job . , , . therefore am i troubled at his presence , when i consider i am affraid of him , job . . psalm . . and unto man he said , behold the fear of the lord , that is wisdom , job . . god said to job , none is so fierce , who dare stir him up : ( speaking of a creature ) who then is able to stand before me ? job . . stand in awe , and sin not , psalm . . nehem. . , . who is the king of glory ? the lord of hosts , he is this king of glory , psalm . . what man is he who feareth the lord ? him he shall teach in the way which he shall chuse , &c. the secret of the lord is with them who fear him , and he will shew them his covenant , psalm . , , . o! how great is thy goodness which thou hast laid up for them who fear thee ! psalm . . he gathereth the waters of the sea together , and &c. let all the earth fear the lord ; let all the inhabitants of the world stand in awe of him : for he spake and it was done , &c. behold , the eye of the lord is upon them who fear him , &c. psalm . , , , , . the angel of the lord encampeth round about them who fear him , and delivereth them , &c. o fear the lord , ye his saints : for there is no want unto them who fear him , &c. hearken unto me , i will teach you the fear of the lord , psalm . , , . the transgression of the wicked saith , within my heart , there is no fear of god before his eyes , psalm . . he uttereth his voice , the earth melteth , psalm . . the lord most high is terrible , he is a great king over all the earth , psalm . . because they have no changes , therefore they fear not god , psalm . . . to him who rideth upon the heavens of heavens of old ; lo he doth send ( or , give ) out his voice , a mighty voice , &c. his excellency over israel , and his strength in the clouds ( or , heavens : ) o god , thou art terrible out of thy holy places , psalm , , , . at thy rebuke , o god of jacob , both the chariot and horse are cast into a deep sleep . thou , thou art to be feard ; and who may stand in thy sight when once thou art angry ? &c. the earth feared and was still , psalm . , , . surely his salvation is nigh them who fear him , psalm . . god is greatly to be feared in the assembly of the saints , and to be had in reverence of all about him , psalm . . before the mountains were , &c. even from everlasting to everlasting thou art god : thou turnest man to destruction , and sayest , return ye children of men . who knoweth the power of thine anger ! even according to thy fear is thy wrath , psalm . , , . the lord reigneth , he is clothed with majesty ; the lord is clothed with strength , &c. thy throne is established of old , thou from everlasting , &c. the lord on high is mightier than the noise of many waters , psalm . , , . the lord , a great god , and a great king above all gods , psalm . . psalm . , . . the lord is great , &c. he is to be feared above all gods , &c. the lord made the heavens : honour and majesty are before him , &c. fear before him all the earth , psalm . , , , . chron. . . a fire goeth before him , and burneth up his enemies round about ; his lightnings enlightneth the world : the earth saw , and trembled ; the hills melted like wax at the presence of the lord : at the presence of the lord of the whole earth , psalm . , , , . the lord reigneth , let the people tremble : he sitteth between the cherubins ; let the earth be removed ( or , stagger . ) the lord is great in zion , he is high above all people : let them praise the great and terrible name , it is holy , psal . . , , . as the heavens are high above the earth , so great is his mercy towards them who fear him , &c. as a father pitieth his children , so the lord pitieth them who feareth him , &c. the mercy of the lord is from everlasting to everlasting , unto them who fear him , psalm . . , , . he hath given meat unto them that fear him , &c. holy and reverend is his name . the fear of god is the beginning of wisdom , psal . . , , . tremble thou earth , at the presence of the lord , at the presence of the god of jacob ; who turneth the rock into a standing water , the flint into a fountain of water , psalm . , . he will bless them who fear the lord , small and great , psalm . . psalm . , , &c. he will fulfil the desire of them who fear him : he also will hear , &c. psalm . . the lord taketh pleasure in them who fear him , &c. psalm . . the fear of the lord is the beginning of knowledge , prov. . . ch . . . fear the lord , and depart from evil , prov. . . in the fear of the lord is strong confidence , &c. it is the fountain of life , to depart from the snares of death , prov. . , . better is a little with the fear of the lord , than great treasures , &c. prov. . . by the fear of the lord , men depart from evil , prov. . . let not thine heart envy sinners ; but be thou in the fear of the lord all the day long , prov. . . whatsoever god doth , it shall be for ever , &c. and god doth it , that men should fear before him , eccles . . . it shall be well with them who fear god , who fear before him , eccles . . . fear god and keep his commandments , for this is the whole duty of man , eccles . . . the lord alone shall be exalted in that day , &c. and they shall go into the holes , &c. for fear of the lord , and for the glory of his majesty : when he ariseth to shake terribly the earth , isa . . , , , . i saw also the lord sitting upon a throne , &c. and one cried unto another , and said , holy , holy , holy is the lord of hosts ; the whole earth is full of his glory , &c. then said i , wo is me , &c. because i , a man of unclean lips , &c. have seen the king the lord of hosts , isa . . , , . sanctifie the lord of hosts himself , and let him be your fear , and let him be your dread , isaiah . . the lord of hosts hath sworn , saying , surely as i thought , so shall it come to pass ; and as i have purposed it , it shall stand , &c. the lord of hosts hath purposed , and who shall disannul it ? and his hand is stretched out , and who shall uurn it back ? isa . . , . thou hast made of a city an heap , &c. therefore shall the strong people glorifie thee : the city of the terrible nations shall fear thee , isa . . , , . who would set the briers and thorns against me in battel ? &c. i would burn them together , isa . . forasmuch as this people draw near hnto me with their mouth , &c. and their fear towards me is taught by the precept of men ; therefore , &c. they shall sanctifie my name , and sanctifie the holy one of jacob , and shall fear the god of israel , isa . . , , , . behold , the lord god will come , &c. who hath measured the waters in the hollow of his hand , and meeted heaven with the span , and comprehended the dust of the earth in a measure , &c. behold , the nations as a drop of a bucket , and are counted as the small dust of the ball●nce : behold , he taketh up the isles as a very little thing , &c. all nations before him are as nothing , isa : . , , , , , , , . i the lord the first , and with the last , i am he ; the isles saw it , and feared , the ends of the earth were afraid , drew near , &c. isa . . , . ch . . , , , . the heaven is my throne , and the earth is my footstool ; where is the house ? isa . . . acts ; , , . know therefore and see , that it is an evil and bitter thing , that thou hast forsaken the lord thy god , and that my fear is not in thee , jer. . . when god had put away israel , yet her treacherous sister judah feared not ; but , &c. jer. . . o foolish people , &c. fear ye not me , faith the lord ? will ye not tremble at my presence ? who hath placed the sands for the bounds of the sea , by a perpetual decree , that it cannot pass it , &c. but this people hath revolted , &c. neither say they in their hearts , let us now fear the lord our god , who giveth rain , &c. jer. . , , , . none like unto thee , o lord ; thou great , and thy name great in might ; who would not fear thee , o king of nations ! for to thee it appertaineth , &c. the lord is the true god , he the living god , an everlasting king ; at his wrath the earth shall tremble , and the nations shall not be able to abide his indignation , &c. jer. . , , , , . dan. . , , , . ch . . , . o house of israel , cannot i do with you , as this potter , saith the lord ? behold , as the clay in the potter's hand , so ye in my hand , o house of israel , jer. . . can any hide himself in secret places , that i shall not see him , faith the lord ? do not i fill heaven and earth ? &c. jer. . . the great , the mighty god , the lord of hosts is his name : great in counsel , and mighty in word , &c. i will give them one heart , and one way , that they may fear me for ever , &c. i will put my fear into their hearts , jer. . , , , . the children of israel , &c. shall fear the lord , and his goodness in the latter days , hosea . . the lord shall utter his voice before his army , &c. for the day of the lord is great , and very terrible , and who can abide it ? joel . . . i fear the lord the god of heaven , &c. then the men feared the lord exceedingly , &c. jonah . , . god is jealous , the lord revengeth , &c. he rebuketh the sea , and maketh it dry , &c. the mountains quake at him , and the hills melt , &c. nahum . , , , , . it i be a master , where is my fear ? &c. i am a great king , faith the lord of hosts ; and my name is dreadful amongst the heathen , mal. ● . , . i will be a swift witness against the sorcerer , &c. and against those , &c. who fear not me , saith the lord of hosts , &c. a book of remembrance was written before him , for them who feared the lord , and that thought of his name . and they shall be mine , saith the lord , mal. . , , . but unto you , who fear my name , shall the sun of righteousness arise with healing in his wings , and ye shall grow , &c. mat. . . fear him , who is able to destroy both soul and body in hell , matth. . . his mercy is on them who fear him , from generation to generation ; he hath shewed strength , &c. he hath put down the mighty , &c. luke . , , , . the most high dwelleth not in temples made with hands , &c. heaven is my throne , &c. hath not my hand made all these things ? acts . , , . the churches were edified , and walked in the fear of the lord , acts . . cornelius , &c. a devout man , and one who feared god with all his house , &c. in every nation , he who feareth him , &c. is accepted with him , acts . , . ch . . . god , who made the world , and all things therein , seeing he is god , &c. acts . , , &c. all things are naked and open unto the eyes of him with whom we have to do , heb. . . it is a fearful thing to fall into the hands of the living god , heb. . . so terrible was the sight , that moses said , i exceedingly fear and quake , &c. let us have grace , whereby we may serve god acceptably , with reverence and godly fear . for our god is a consuming fire , heb. . , . . pass the time of your sojourning here in fear , pet. . . cor. . . fear god. pet. . . fear god , and give glory to him , for the hour of his judgment is come , rev. . . great and marvellous are thy works , lord god almighty , &c. who shall not fear thee , o lord , and glorifie thy name ? for thou only art holy , rev. . , . to trust in god , and in none else , in all cases : the arguments thereto . i. not in any else . the babel builders trusted to a city and tower for their security , but god scattered them , gen. . , , &c. there is none besides thee , neither is there any rock like unto god , sam. . . because thou hast relied on the king of affyria , and not relied on the lord thy god ; therefore is the host of the king of syria escaped out of thy hands , &c. asa in his disease sought not to the lord , but to the physicians , chron. . , . i would seek unto god , unto him would i commit my cause , job . . there is no king saved by the multitude of an host . a mighty man is not delivered by much strength . a horse is a vain thing for safety ; neither shall he deliver by his great strength , psalm . , . isa . . , . job . . psalm . . i will not trust in my bow , nor shall my sword save me : thou hast saved , psalm . , . they who trust in their wealth , and boast themselves in the multitude of their riches : none can by any means redeem his brother , nor give to god a ranson for him , &c. that he should live for ever , psalm . , , . ezek. . . lo , this is the man who made not god his strength ; but trusted in the abundance of his riches , & . but i trusted in the mercy of god for ever , psal . . , . give us help from trouble , for vain is the help of man , psal . . . surely , men of low degree are vanity , men of high degree a lye : to be ●aid in the balance , they are altogether lighter than vanity . trust not in oppression , &c. psal . . , . put not your trust in princes , nor in the sons of men , in whom is no help ; his breath goeth forth , he turneth to his earth ; in that very day his thoughts perish , psal . . , . psalm . , . he who trusted unto his riches , shall fall , prov. . . he who trusteth in his own heart , is a fool , prov. . . create from man whose breath is in his nostrils : for wherein is he to be accounted of ? isa . . . what will ye do in the day of your visitation ? &c. to whom will ye flee for help ? &c. isa . . , . ch . . . thou didst not look in that day unto the armour of the house of the forest , &c. ye made also a ditch between the two walls , &c. but ye have notlooked unto the maker thereof isa . . , , , . wo unto the repellious children , &c. who take counsel , but not of me , &c. who walk to go down to egypt , and have not asked at my mouth ; to strengthen themselves in the strength of pharoah , and to trust in the shadow of egypt . therefore shall the strength of pharoah be your shame , and the trust in the shadow of egypt confusion ; &c. for the egyptians shall help in vain , and to no purpose , &c. their strength is to ●it still , &c. no , we will flee upon horses ; therefore shall ye flee , &c. isa . . , , , , , , , . ch . . , , &c. wo to them who go to egypt , &c. stay on horses and trust in chariots , because many , &c. isa . . , . thou hast trusted in thy wickedness : thou hast said , none seeth , &c. thou hast said in thine heart , i am , and none else besides me , &c , stand now with thine enchantments , &c. let them stand up and save thee , &c. behold , they shall be as stuble , &c. none shall save thee , isa . . , , , , , . let thy companions deliver thee : but the wind shall carry them all away : vanity shall take them , isa . . . truly , in vain is salvation hoped for from the hills , and from the multitudes of mountains , &c. jer. . . trust ye not in lying words , saying , the temple of the lord , &c. jer. . . trust ye not in any brother , for every brother will utterly supplant , jer. . , . this is thy portion , &c. because thou hast forgotten me , and trusted in falshood : therefore still i discover thy skirts upon thy face , &c. jer. . , . thus saith the lord , cursed be the man who who trusteth in man , and maketh flesh his arm , and whose heart departeth from god ; for he shall be like the heath in the desert , &c. jer. . , . for because thou hast trusted in thy works , and in thy treasures , thou shalt also be taken , &c. jer. . . wherefore gloriest thou in the valleys , &c. o back-sliding daughter , who trustest in her treasures , saying , who shall come unto me ? behold , i will bring fear upon thee , saith the lord of host , jer. . , , . as for us , our eyes as yet failed for our vain hope in our watching : we have watched for a nation which could not save us , lam. . . egypt shall know , &c. because they have been a staff of reed to the house of israel . when they took hold of thee by thy hand , thou didst break and rent all their shoulders : and when they leaned upon thee , thou breakest all their loins , &c. ezek. . , . isa . . , . they shall know that i am the lord , when i have set a fire in egypt ; and when all her helpers shall be destroyed , ezek. . . ephraim also is like a silly dove without heart : they call to egypt , they go to assyria ; when they shall go , i will spread my net upon them , i will bring them down , &c. wo unto them , for they have fled from me , hosea . , , . jer. . , . ephraim feedeth upon wind , &c. they do make a covenant with the assyrians , &c. hosea ▪ . . wo unto them who are at ease ( or , secure ) in zion , and trust in the mountains of samaria , amos . . trust ye not in a friend , put ye not confidence in a guide ; keep the door of thy mouth from her who lyeth in thy bosom . for the son dishonoureth the father , &c. micah . , . charge them who are rich , &c. that they trust not in uncertain riches , &c. tim. . . we had the sentence of death in our selves , that we should not trust in our selves , corin. . . ii. in god alone , a suitable object . god said , let their be light , and there was light , &c. gen. . , , , &c. when sarah doubted of the promise , because of her age : the lord said to abraham , wherefore did sarah laugh , saying , shall i of surety bear a child , which am old ? is any thing too hard for the lord ? gen. . , , . luke . . when hagar was fainting , and thought there was no way but death with her child , god shewed her a well of water , &c. gen. . , , , , . when joseph's brethren had conspired to kill him , god works for his deliverance , gen. . , , , , , , , &c. when god was sending moses upon a great work , moses , said unto the lord , o my lord , i am not eloquent , &c. but i am slow of speech , &c. and the lord said unto him , who hath made man's mouth ? or who maketh the dumb , or the deaf , or the seeing , or the blind ? have not i the lord ? now therefore go , and i will be with thy mouth , &c. exod. . , , . and moses said unto the people , fear ye not ; stand still , and see the salvation of the lord , which he will shew to you to day , &c. the lord shall fight for you , &c. and the angel of god , which went before the camp , removed , and went behind them , between the camp of the egyptians , and the camp of israel , &c. led them through the red-sea , exod. . , , , , , . the lord shall reign for ever and ever , exod. . . the lord , &c. proclaimed the name of the lord : the lord , the lord god ; merciful and gracious , long-suffering , and abundant in goodness and truth ; keeping mercy for thousands ; forgiving iniquity , transgression and sin , &c. exod. . , , . and moses said , the people , amongst whom i am , are six hundred thousand , &c. shall the flocks and the herds be slain for them , to suffice them ? or shall all the fish of the sea be gathered together for them ? &c. and the lord said unto moses , is the lord's hand waxed short ? thou shalt see , &c. numb . . , , . god is not a man , that he should lye : neither the son of man , that he should repent . hath he said , and shall he not do ? or hath he spoken , and shall he not make it good ? behold , &c. he hath blessed , and i cannot reverse it , heb. . . numb . . , . tit. . . what god is there in heaven or earth , that can do according to thy works , and according to thy might ? deut. . . unto thee it was shewed , that thou mightest know that the lord , he is god : there is none else besides him , &c. deut. . , . know therefore , that the lord thy god , he is god , the faithful god ; who keepeth covenant and mercy with them who love him , &c. deut. . . understand therefore this day , that the lord thy god , he who goeth before thee as a consuming fire , he shall destroy them , and he shall bring them down before thy ●ace : so shalt thou drive them out , &c. deut. . . ch . . . there shall be no man able to stand before you , for the lord your god shall lay the sear of you , &c. deut. . . josh . . . chron. . . chap. . . their rock is not as our rock , the enemies themselves being judges , &c. see now , that i , i am he ; and there is no god with me : i kill , and i make alive ; i wound , and i heal : neither is there any who can deliver out of my hand ; for i lift up my hand to heaven , and say , i live for ever , deut. . , , . there is none like unto the god of jesurun , who rideth upon the heaven for thy help , and in his excellency on the sky : the eternal god , thy refuge ; and underneath are the everlasting arms ; and he shall thrust out the enemy from before thee , &c. deut. . , . hereby ye shall know that the living god is among you , &c. josh . . . not one thing hath failed of all the good things which the lord your god spake concerning you ; all are come to pass unto you , and not one thing hath failed thereof , &c. josh . . . chap. . . kings . . there is none besides thee ; neither is there any rock like our god , &c. the lord killeth , and maketh alive ; he bringeth down to the grave , and bringeth up : the lord maketh poor , and maketh rich ; he bringeth low , and lifteth up : he raiseth up the poor out of the dust , lifteth up the beggar from the dunghil , to set among princes ; and make them to inherit the throne of glory ; for the pillars of the earth are the lord's and he hath set the world upon them , sam. . , , , . luke . , , . it may be the lord will work for us ; for there is no restraint to the lord , to save by many , or by few , sam. . . chron. . . then said david to the philistine , thou comest to me with a sword , and with a spear , and with a shield : but i come unto thee in the name of the lord of hosts , the god of the armies of israel , &c. i will smite thee , &c. that all the earth may know there is a god in israel , sam. . , , . and david was greatly distressed , for the people spake of stoning him , &c. but david encouraged himself in the lord his god , sam. . . the lord is my rock , &c. the god of my rock ; in him will i trust , &c. he is a buckler to all them that trust in him : for who is god , save the lord ? and who a rock , save our god ? sam. . , , , . alas , my master ! how shall we do ? and he answered , fear not , for they with us , are more than they with them . and elisha prayed , &c. kings . . the children of judah prevailed , because they relied upon the lord god or their fathers , chron. . . ch . . . ch . . . ch . . . hezekiah said unto the people , ( when the king of assyria came against him , ) be strong and courageous ; be not afraid or dismayed for the king of assyria , nor for all the multitude that is with him ; for there are more with us , than with them : with him , an arm of flesh ; but with us , the lord our god , to help us , and to fight our battels , chron. . , , deut. . , . the lord stirred up the spirit of cyrus , to make proclamation for the building of jerusalem , the temple , and restoring the vessels of the house of the lord , when the jews were in captivity , ezra . , , , , , . i would seek unto god , unto him would i commit my cause , job . . canst thou by searching , find out god ? &c. if he cut off , and shut up , and gather together , then who can hinder him , ( or turn him away ? ) job . , . though he slay me , yet will i trust in him , job . . job reckons up many works of god ; and concludes thus : lo , these parts of his ways : but how little a portion is heard of him ! job . . i know that thou canst do every thing , and no thought can be with-holden from thee , ( or no thought of thine can be hindred . ) job . . kiss the son , &c. blessed are they who put their trust in him , psal . . . i will both lay me down in peace , and sleep ; for thou , lord , only , makest me dwell in safety , psal . . . psal . . , . the lord also will be a refuge for the oppressed , a refuge in times of trouble : and they who know thy name , will put their trust in thee ; for thou , lord , hast not forsaken them who seek thee , psal . . , . in the lord put i my trust : how say ye to my soul , flee as a bird ? &c. psal . . . psal . . , . the lord is my rock , and my fortress , &c. in whom , i will trust , &c. psal . . . . psal . . . in the name of our god we will set up our banners , &c. some trust in chariots , and some in horses : but we will remember the name of the lord our god , psal . . , . the king trusteth in the lord : and through the mercy of the most high he shall not be moved , psal . . . our father 's trusted in thee ; they trusted , and thou didst deliver , &c. they trusted in thee , and were not confounded , psal . . , . who is this king of glory ? the lord , strong and mighty ; the lord , mighty in battel , &c. the lord of hosts , he the king of glory , psal . . , . the lord my strength , and my shield ; my heart trusteth in him , and i am helped , psal . . . psal . . . in thee , o lord , do i put my trust ; let me not be ashamed , &c. oh , how great is thy goodness , &c. which thou hast wrought for them who trust in thee ! &c. thou shalt hide them , &c. psal . . , , , , , . he who trusteth in the lord , mercy shall compass him about , psal . . . the lord bringeth the counsel of the heathen to nought , &c. the counsel of the lord standeth for ever , psal . . , . prov. . . isa . . . trust in the lord , and do good : so shalt thou dwell in the land , &c. commit thy way unto the lord : trust also in him , and he shall bring it to pass &c. the salvation of the righteous is of the lord : he their strength in time of trouble ; and the lord shall help them , &c. he shall deliver them , &c. because they trust in him , psal . . , , , . blessed is the man who maketh the lord his trust , psal . . . psal . . . he maketh wars to cease , &c. be still , and know that i am god : i will be exalted , &c. the lord of hosts is with us ; the god of jacob our refuge , psal . . , , . i trust in the mercy of god for ever and ever , psal . . . cast thy burthen on the lord , and he shall sustain thee , psal . . . what time i am afraid , i will trust in thee , &c. in god i have put my trust ; i will not fear what flesh can do unto me , psal . . , , . for my soul trusteth in thee : yea , in the shadow of thy wings will i make my refuge , until calamities be over-passed , psal . . psal . . , . through god we shall do valiantly , for we shall tread down our enemies , psal . . . in god is my salvation , and my glory : the rock of my strength : my refuge is in god. trust in him at all times , ye people , &c. god hath spoken once , twice have i heard this , that power belongeth unto god , psal . . , , , . psal . . . the god of israel is he who giveth strength and power unto his , psal . . . they spake against god : they said : can god furnish a table in the wilderness ? &c. a fire was kindled against jacob , &c. because they believed not god , and trusted not in his salvation : though he commanded the clouds , &c. psal . . , , , . psal . . , , . the lord reigneth , the lord is cloathed with majesty , the lord is clothed with strength , &c. psal . . . psal . . . psal . . . rev. . . the righteous , &c. he shall not be afraid of evil tidings : his heart is fixed , trusting in the lord , psal . . , . it is better to trust in the lord , than to put confidence in man. it is better to trust in the lord , than to put confidence in princes , psal . . , . my help cometh from the lord , who made heaven and earth , &c. behold , he who keepeth israel , shall neither slumber nor sleep , psal . . , , . they who trust in the lord , shall be as mount zion , which cannot be removed , &c. as the mountains are round about jerusalem , so the lord is round about his people ; from henceforth , even for ever , psal . . , . the lord great : and our god above all gods . whatsoever the lord pleaseth , did he in heaven and in earth , psal . . , . happy is he who hath the god of jacob for his help , whose hope is in the lord his god , who made heaven and earth , and the sea , and all that therein if ▪ who keepeth truth for ever , psal . . , . he healeth the broken in heart , and bindeth up their wounds : he telleth the number of the stars , great is our god , and of great power : his understanding is infinite , &c. psal . . , , , &c. trust to the lord with all thine heart , and lean not to thine own understanding : in all thy ways acknowledge him , and he shall direct thy paths , prov. . , . commit thy works unto the lord , and thy thoughts shall be established , &c. man's heart deviseth his way , but the lord directeth his steps , &c. whoso trusteth in the lord , happy is he prov. , , , . the name of the lord is a strong tower : the righteous runneth into it , and are safe , prov. . . there is no wisdom or understanding , nor counsel against the lord. the horse is prepared against the day of battel ; but safety ( or , victory ) is of the lord , prov. . , , ch . . . whoso putteth his trust in the lord , shall be sate : many seek the rulers favour ; but every mans judgment is from the lord , prov. . , . if ye will not believe , surely ye shall not be established , isa . . . associate your selves , &c. take counsel together , and it shall come to nought : speak the word , and it shall not stand : for god is with us , isa . . , . jer. . , . i will trust , and not be afraid ; for the lord jehovah is my refuge , isa . . . for the lord of hosts hath purposed , and who shall disannul it ? and his hand is stretched out , and who shall turn it back ? isa . . . there shall be desolation , because thou hast forgotten the god of thy salvation ; and hast not been mindful of the rock of thy strength , isa . . . thou hast been a strength to the poor , a strength to the needy in his distress : a refuge from a storm , a shadow from the hear , when the blast of the terrible ones is a storm against the wall , isa . . thou wilt keep him in perfect peace , whose mind is stayed on thee , because he trusteth in thee : trust ye in the lord for ever , for in the lord jehovah is everlasting strength ; for he bringeth down , &c. isa . . , . behold the lord , a mighty and a strong one , isa . . , . the egyptians shall help in vain , and to no purpose ; therefore have i cried concerning this : their strength is to sit still , &c. for thus saith the lord god , the holy one of israel , in returning and rest shall ye be saved , in quietness and in confidence shall be your strength ; and ye would not , &c. isa . . , , . behold the lord god will come , &c. he shall feed his flock like a shepherd , &c. who hath measured the waters in the hollow of his hand , and meted out heaven , &c. isa . . , , . i the lord , the first , and with the last i am he , &c. isa . . . ch . . . when thou passest ●horow the waters , &c. they shall not overflow thee , &c. for i am the lord thy god , the holy one of israel , thy saviour , &c. and besides me there is no saviour , &c. i will work , and who shall let it ? &c. isa . . , , , , , , , , . ch . . . thus saith the lord thy redeemer , and he who formed thee from the womb , i the lord who maketh all things , who stretcheth forth the heavens , &c. who confirmeth the word of his servant , and performeth the counsel of his messengers , &c. who saith to the deep , be dry , isa . . , , , . i am the lord , and there is none else : i form the light , and create darkness , &c. o god of israel , the saviour , isa . . , , , . my counsel shall stand , and i will do all my pleasure , isa . . . is my hand shortned at all , that i cannot redeem ? or have i no power to deliver ? behold , at my rebuke , i dry up the sea , &c. who is among you who feareth the lord , &c. who fit in darkness and hath no light ? let him trust in the name of the lord , &c. and stay upon his god , isa . . , , . isa . . . ch . . . psalm . . fear not , &c. for thy maker is thy husband , the lord of hosts is his name : and thy redeemer the holy one of israel , the god of the whole earth , isa . . , . but he who putteth his trust in me , shall possess the land , and shall inherit my holy mountain , isa . . . behold , the lord's hand is not shortned , that it cannot save : neither his ear heavy that it cannot hear : but your iniquities have separated , isa . . , . ch . . . blessed is the man who trusteth in the lord , and whose hope the lord is : for he shall be as a tree planted by the waters , &c. o lord , the hope of israel , jer. . , , . behold , i am the lord , the god of all flesh : is there any thing too hard for me ? jer. . . i will surely deliver thee , &c. because thou hast put thy trust in me , saith the lord , jer. . . leave thy fatherless , &c. and let the widows trust in me , jer. . . their redeemer is strong , the lord of hosts , the lord of hosts is his name , he shall throughly plead their cause , &c. jer. . . i the lord have spoken , and will do , ezek. . . our god whom we serve , is able to deliver us , &c. and he will deliver us , dan. . , . daniel was taken out of the den , and no manner of hurt was found upon him , because he believed in his god , dan. . . bles●ed be god , &c. for wisdom and might are his : he changeth the times , &c. removeth kings , &c. dan. . , , , . ch . . , . thou shalt know no god but me , for there is no saviour besides me , &c. o israel , thou hast destroyed thy self , but in me is thine help , h●sea . , . ashur shall not save us , &c. for in thee the fatherless find mercy , hosea ▪ . . when my soul fainteth within me , i remembred the lord , jonah . . trust ye not in a friend , &c. for the son dishonoureth the father , &c. therefore i will look unto the lord , i will wait for the god of my salvation , micah . , , . the lord is good , a strong hold ( or , strength ) in the day of trouble , and he knoweth them who trust in him , nahum . . although the figtree shall not blossom , neither shall fruit be in the vines : the labour of the olive shall fail , and the field shall yield no meat , &c. yet i will rejoice in the lord ; i will joy in the god of my salvation ; the lord god is my strength , habbak . . , , . wo to her , &c. she trusted not in the lord : she drew not near to her god , &c. i will leave in the midst of thee an afflicted and poor people , and they shall trust in the name of the lord ; zeph. . , , . not by might , not by power , but by spirit , saith the lord of hosts : who thou , o great mountain before zerubbabel ? zech. . , . take no thought for your life , what ye shall eat , or what ye shall drink ; nor for your body , what you shall put on , &c. behold the fowls of the air , &c. yet your heavenly father feedeth them : are ye not much better than they ? &c. consider the lillies , &c. if god so cloth the grass , &c. shall he not much more clothe you , o ye of little faith ? &c. your heavenly father knoweth that ye have need of these things , matth. . , , , , , . there is one god , and there is none other but he , mark . . blessed is she who believes , for there shall be a performance of those things which were told her , &c. luke . . let not your hearts be troubled ; ye believe in god , believe also in me , john . . known unto god are all his works from the beginning of the world , acts . . god who made the world and all things therein ; seeing that he is lord of heaven and earth , &c. he giveth to all life , and breath , and all things , acts . , . let god be true , but every man a lyar , rom. . . if god be for us , who can be against us ? rom. . . the foolishness of god is wiser than men , and the weakness of god is stronger than men , cor. . , . god , &c. the father of mercies , and the god of all comfort , &c. we had the sentence of death in our selves , that we should not trust in our selves , but in god who raiseth the dead : who delivered us from so great a death , and doth deliver , in whom we trust that he will yet deliver , cor. . , , . sam. . , , , &c. 〈◊〉 who comforteth them who are cast down , &c. cor. . . unto him who is able to do exceeding abundantly above all that we can ask or think , &c. ephes . . . luke . . be careful for nothing , but in every thing by prayer , &c. let your requests be made known unto god , phil. . . the living and the true god , thes . . . pet. . . therefore we both labour and suffer reproach , because we trust in the living god , who is the saviour of all men , specially of those who believe , tim. . . charge them who are rich , &c. that they trust not , &c. but in the living god who , &c. tim. . . in hope of eternal life , which god , who cannot lye , promised before the world , &c. titus . . be content with such things as ye have : for he hath said , i will never leave thee nor forsake thee ; so we may boldly say , the lord is my helper , and i will not fear , hebr. . , . every good gift and perfect gift is from above , and cometh down from the father of lights , with whom is no variableness , &c. james . . casting all your care upon him , for he careth for you , pet. . . see faith , chap. ii. to look believingly unto , hope in , and patiently wait for god in all cases : the arguments thereto . abram's servant looked if god had made his journey prosperous or not , gen. . . fear ye not , stand still and see the salvation of the lord which he will shew , &c. and the lord shall fight for you , &c. exod. . , . gen. . . the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and truth , exoa. . . when the people complained ( or , were as it were complainers ) it displeased the lord , &c. numb . . . god is not man that he should lye , neither the son of man that he should repent : hath he said , and shall he not do ? or , hath he spoken , and shall he not make it good ? numb . . . hebr. . . titus . . rom. . . sam. . . the lord thy god , he is god : the faithful god who keepeth covenant , deut. . . not one thing hath failed of all the good things the lord your god spake , &c. joshua . . ch . . . kings . . the king of israel said , behold this evil is of the lord ; what should i wait for the lord any longer ? kings . . we have no might , &c. neither know we what to do : but our eyes are upon thee , &c. ye shall not need to fight in this ; set your selves , stand ye , and see the salvation of the lord with you , chron. . , . i would seek unto god , and unto god would commit my cause : who doth great things and unsearchable , marvellous things without number , job . , . in the morning will i direct my prayer to thee , and will look up , psal . . . thou , lord , hast not forsaken them who seek the● , psal . . . they shall praise the lord who seek him , psal . . . thou the god of my salvation : on thee do i wait all the day , &c. mine eyes are ever towards the lord : for he shall pluck my feet out of the net , psalm . , ● , . wait on the lord , and be of good courage , and he shall strengthen thine heart : wait , i say , on the lord , psalm . . behold , the eye of the lord is upon them , &c. who hope in his mercy , to deliver their soul , &c. our soul waiteth for the lord , he is our help , psalm . , , . thy mercy , o lord , in the heavens : thy faithfulness reacheth to the clouds , psal . . . psal . . . commit thy way unto the lord , &c. and he shall bring it to pass , &c. rest in the lord , and wait patiently for him ; fret not thy self , &c. because of the man who bringeth wicked devices to pass , &c. fret not thy self in any wise to do evil , &c. wait on the lord , and keep his way , and he shall exalt thee , &c. psalm . , , , . and now , lord , what wait i for ? my hope is in thee , psal . . . i waited patiently for the lord , and he inclined unto me and heard my cry ; he brought me up out of an horrible pit , out of the mire , psalm . , . why art thou cast down , o my soul ? why art thou disquieted in me ? hope thou in god , for i shall yet praise him , psalm . , . psalm . . god our refuge , &c. a very present help in time of trouble , psalm . . o god , thou my god , early will i seek thee : my soul thir●teth for thee , &c. my soul wait thou only upon god : for my expectation is only from him , he only my rock and , &c. psalm . . , . i am weary of my crying ; my throat is dried ; mine eyes fail , while i wait for my god , psal . . . psalm . . isa . . . but i will hope continually , and will yet praise thee more and more , psalm . . psalm . . thou , o lord , art a god full of compassion , and gracious : long suffering , and plenteous in mercy and truth , psalm . . psalm . . even from everlasting to everlasting thou art god : thou turnest man to destruction , and sayest , return ye children of men , psalm . , . the lord will not cast off his people , neither will he forsake his inheritance , psalm . . deut. . , , the lord is merciful and gracious , slow to anger , plenteous in mercy : he will not always chide , neither will he keep anger for ever , &c. like as a father pitieth his children , so the lord pitieth them who fear him , &c. the mercy of god is from everlasting to everlasting , psalm . , , , . psalm . , . these all wait on thee , that thou mayest give them their meat in due season , psalm . . they soon forgat his works : they waited not for his counsel , psalm . . the lord is gracious and full of compassion : he hath given meat unto them who fear him , he will ever be mindful of his covenant , psalm . , . psalm . . psalm . . my soul fainteth for thy salvation : i hope in thy word , psalm . , . behold , as the eyes of servants look unto the hand of their masters , &c. so our eyes wait upon the lord our god until he have mercy upon us , psalm . . i wait for the lord ; my soul doth wait , and in his word do i hope , &c. my soul waiteth for the lord , more than they who watch for the morn : let israel hope in the lord , for with the lord is mercy and plenteous redemption , psal . . , , . our bones are scattered , &c. but mine eyes are unto thee , o god , the lord , psalm . , . the lord is gracious and full of compassion , slow to anger , and of great mercy : the lord is good to all , and his tender mercies are over all his works , &c. the lord upholdeth all that fall , &c. the eyes of all wait upon ( or , look unto ) thee , and thou givest them their meat in due season thou openest thine hand , and satisfiest the desire of every living thing , psalm . , , , , . happy is he , &c. whose hope is in the lord his god , psalm . . the lord taketh pleasure in them , &c. who hope in his mercy , psalm . . hope deserred maketh the heart sick : but when it cometh , &c. prov. . . say not thou , i will recompence evil : wait on the lord , and he shall save thee , prov. . if thou faint in the day of adversity , thy strength is small , prov. . . i will wait upon the lord , who hideth his face from the house of jacob , and i will look for him , &c. should not a people seek unto the lord ? isa . . , . at that day shall a man look to his maker , and his eyes shall have respect unto the holy one of israel , and he shall not look to the altars , isa . . , . and it shall be said in that day , lo this is our god ; we have waited for him , and he will save us : this the lord , we have waited for him , isa . . . in the way of thy judgment , o lord have we waited for thee : the desire of our soul is to the remembrance of thy name . with my soul have i desired thee in the night , &c. isa . . , . he who believeth shall not make haste , isa . . . wo to the rebellious children who take counsel , but not of me , and who cover with a covering , but not of my spirit , &c. their strength is to sit still , &c. for thus saith the lord , the holy one of israel , in returning and rest , shall ye be saved : in quietness and con●idence shall be your strength , and ye would not , &c. therefore will the lord wait that he may be gracious unto you , &c. for the lord is a god of judgment , blessed are all they who wait for him , isa . . , , , . wo to them who go down to egypt for help , &c. but they look not to the holy one of israel , neither seek the lord , isa . . . o lord , be gracious to us , we have waited for thee , isa . . . hast thou not known ? &c. the everlasting god , the lord , the creator of the ends of the earth fainteth not , neither is weary ; there is no searching of his understanding ; he giveth power , &c. but they who wait upon the lord shall renew strength : they shall mount up with wings as eagles : they shall run and not be weary ; they shall walk , and not be faint , isaiah . , , , . look unto me , and be ye saved , all the ends of earth : for i am god , and there is none else , isa . , . thou shalt know that i am the lord : for they shall not be ashamed who wait for me , isaiah . . who is among you who feareth the lord , &c. and walks in darkness , and hath no light ? let him trust in the name of the lord , and stay upon his god , isa . . . for since the beginning of the world men have not heard , nor perceived by the ear , neither hath the eye seen , o god , besides thee , what he hath prepared for him who waiteth for him , isaiah . . i am the lord , who exercise loving-kindness , judgment and righteousness in the earth : for in these things i delight , saith the lord , jer. . . o the hope of israel , the saviour thereof in time of trouble , &c. are there any among the vanities of the heathen who can cause rain ? &c. art not thou he , o lord our god ? therefore will we want upon thee ; for thou hast made all these things , jer. . , . ch . . . blessed is the man , &c. whose hope the lord is , jer. . . the lord is good to them who wait for him , to the soul which seeketh him . it is good that a man should both hope and quietly wait for the salvation of the lord , &c. for the lord will not cast off for ever : for though he cause grief , yet will he have compassion , according to the multitude of his mercies , lam. . , , , , , , , . hosea . , . wait on thy god continually , hosea . . there is no saviour besides me , &c. hosea . . the lord your god , he is gracious and merciful , flow to anger , and of great kindness , and repenteth him of the evil : who knoweth if he will return and repent , and leave a blessing behind him ! joel . . , . jonah . . . ch . . . the lord is the hope of his people , the strength of the children of israel , joel . . jer. . . seek ye me , and ye shall live ; but seek not bethel , &c. seek the lord , and ye shall live , amos . , , . then i said , i am cast out of thy sight ; yet i will look again towards thy holy temple , &c. when my soul fainted within me , i remembred the lord , and my prayer came in unto him , jonah . , . ch . . , . thou hast had pity on ( or , spared ) the gourd , &c. and should not i spare nineveh that great city , where are more than persons who cannot discern between their right hand and their left , jonah . , . a man's enemies are the men of his own house : therefore i will look unto the lord : i will wait for the god of my salvation , &c. micah . , . for the vision is yet for an appointed time : but at the end it shall speak and shall not lye , though it tarry , wait for it , because it will surely come , it will not tarry . behold his soul which is lifted up , is not right in him : but the just shall live by his faith , habbak . . , . take no thought , &c. which of you by taking thought can add one cubit to his stature , matth. . , , &c. ch . . . though christ put off the woman of canaan by sharp words often ; yet she still waited on him , and looks for good , till she had it , matth. . , , , , , , . so the two blind men would not be put off , but called and waited till christ heard and answered them , matth. . , , , , . the impotent man waited at the pool long to be cured , john . , , , , , . tribulation worketh patience , and patience experience , and experience hope : and hope maketh not ashamed ; because the love of god , &c. rom. . , , . for we are saved by hope : but hope which is seen is not hope : for what a man seeth , why doth he yet hope for ? but if we hope for that we see not , then do we with patience wait for it , rom. . , . whatsoever things were written afore-time , were written for our learning , that we through patience and comfort of the scriptures might have hope , &c. now the god of hope fill you , &c. that ye may abound in hope through the power of the holy ghost , rom. . , . god is faithful , cor. . . thes . . . god is saithful , who will not suffer you to be temped about you are able : but will with the temptation also make a way to escape , cor. . . thes . . . who delivered us , &c. and doth deliver us : in whom we trust that he will yet deliver us , cor. . . sam. . , , . god , who comforteth them who are cast down , &c. cor. . . god , who is rich in mercy , eph. . . be not mot moved away from the hope of the gospel , col. . . remembring , &c. your patience of hope , thes . . . we both labour and suffer reproach , because we hope in the living god , who is the saviour , &c. tim. . . he abideth faithful , he cannot deny him , tim. . . heb. . . be followers of them , who through faith and patience inherit the promises , &c. abraham , &c. after he had patiently endured , he obtained the promise , &c. god willing to shew , &c. the immutability of his counsel , confirmed it by an oath : that by two immutable things , in which it was impossible for god to lye , &c. hebr. . , , , . ye have need of patience , that after ye have done the will of god , ye might receive the promise : for yet a little while , and he who shall come will come , and will not tarry . now the just shall live by faith , &c. hebr. . , , . let us run with patience the race which is set before us ; looking unto jesus , &c. heb. . , . the trial of your faith worketh patience ; and let patience have her perfect work , that ye may be perfect and entire , &c. james . , . be patient therefore brethren unto the coming of the lord. behold the husband-man waiteth , &c. be ye also patient , stablish your hearts , &c. behold we count them happy who endure : ye have heard of the patience of job , and have seen the end of lord : that the lord is very pitiful , and of tender mercies , james . , , , . wherefore gird up the loins of your minds , be sober and hope to the end for the grace which is to be brought to you , &c. pet. . . wherefore let them who suffer according to the will of god , commit the keeping of their souls to him in well-doing , as unto a faithful creator , pet. . . casting all your care upon him , for he careth for you , pet. . . perfect love casts our fear , &c. he who feareth , is not made perfect in love , john . . keep your selves in the love of god , looking for the mercy of our lord jesus , jude , vers . . see more of faith in its nature and use , chap. . to walk humbly before god , abasing self ; opposing all high thoughts within us , and avoid beasting of our selves : the reasons . the inhabitants of the world after the flood said , they would build a tower up to heaven , and make to themselves a name , &c. but god scattered them , gen. . , , &c. abraham said , behold now , i have taken upon me to speak unto thee , who am but dust and ashes , gen. . . exod. . . jacob said , &c. i am not worthy of the least of all ( or , i am less than all ) the mercy , and of all the truth which thou hast shewed unto thy servant : for with my staff i passed over , &c. gen. . . pharaoh said unto joseph , &c. i have heard say of thee , thou canst understand a dream , and interpret it . and joseph answered pharaoh , and said , it is not in me : god shall give pharaoh an answer of peace , gen. . , . exod. . . moses , &c. said , &c. thus saith the lord , &c. how long wilt thou refuse to humble thy self before me ? exod. . . i know that the lord is greater than all gods : for in the thing wherein they dealt proudly , he was above them , exod. . . hath the lord spoken only by moses ? hath he not spoken also by us ? and the lord heard , &c. and the anger of the lord was kindled against them , numb . . , , . korah , dathan and abiram , and others , gathered themselves together against moses and aaron ; and said unto them , ye take too much upon you ( or , it is much for you ) seeing all the congregation are holy every one of them , and the lord is among them : wherefore then lift you up your selves above the congregation of the lord ? &c. moses sent , to call dathan and abiram , &c. who said , we will not come up , &c. god was angry , and the earth opened and swallowed them up , numb . . , , , , , , . israel warned , that when they should be full , they should not be lifted up in heart , deut. . , , , , . speak not thou in thine heart , after that the lord thy god hath cast them cut from before thee , saying , for my righteousness the lord hath brought me in to possess this land , &c. understand therefore , that the lord thy god giveth thee not this good land to possess it , for thy righteousness : for thou a stiff-necked people , &c. deut. . , , . saul hath slain his thousands , and david his ten thousands : and saul was very wrath , and the saying displeased him ; and he said , they have asscribed unto david ten thousands , and to me they have ascribed one thousand : and can he have more but the kingdom ? sam. . , . i will yet be more vile than thus , and will be base in my mine own sight , sam. . . but thine eyes are upon the haughty , that thou mayst bring them down , sam. . . obadiah , vers . , . seest thou how ahab humbleth himself , &c. because he humbleth himself before me , i will not bring the evil in his days , kings . , , . naaman was wroth , and went away , and said , behold , i thought he would surely have come out unto me , &c. are not , &c. rivers of damascus better than all the waters of israel ? &c. so he went away in a rage , &c. kings . . , , , . because thine heart was tender , and thou hast humbled thy self before the lord , &c. behold therefore , &c. thou shalt be gathered into thy grave in peace and thine eyes shall not see all the evil which i will bring , &c. kings . , . what am i ? what is my people , that we should be able to offer ? &c. of thine own have we given thee , chron. . . when uzziah was strong , his heart was lifted up to his destruction , chron. . . but hezekiah rendred not again according to the benefit done unto him ; for his heart was lifted up , therefore there was wrath upon him , &c. notwithstanding hezekiah humbled himself for the pride of his heart ( or , lifting up of his heart ) so that the wrath of the lord came not upon them in the days of hezekiah . god left them , &c. that he might know all that was in his heart , chron. , , , . isai . . haman his pride put him upon revenge and blood , and that proved his ruine , hester . , . ch . . , , , &c. ch . . what is man that thou shouldst magnifie him ? and that thou shouldst set thine heart upon him ? job . . psalm . . psalm . , . for vain ( or , empty ) man would be wise ; though man be born like a wild asses colt , job . , . wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble ? for thou writest bitter things against me , job . , . man that is born of a woman is of few days and full of trouble : he cometh forth like a flower , and is cut down : he fleeth also as a shadow , and continueth not : and dost thou open thine eyes upon such an one ? job . , , , . psal . . . when men are cast down , then thou shalt say , there is lifting up ; and he shall save the humble person , job . . the stars are not pure in his sight : how much less man , a worm ? job . , . ch . . , , , . elihu being young , would not speak before the old men had spoken , job . , , . job said , behold i am vile : what shall i answer thee ? i will lay my hand upon my mouth : once have i spoken , &c. but i will proceed no farther , job . , , . ezra . , . now mine eye seeth thee ; wherefore i abhor my self , and repent in dust and ashes , job . , . when i consider the heavens , &c. what is man that thou art mindful of him ? and the son of man , that thou visitest him ? psalm . , . hebr. . . psal . . , . he forgetteth not the cry of the humble , psalm . . psalm . . but i a worm , and no man , psalm . . the lord is nigh unto them who are of a broken heart , and saveth such as be of a contrite spirit , psalm . . every man at his best estate is altogether vanity , psalm . , . the sacrifices of god are a broken spirit : a broken and a contrite heart , o god , thou wilt not despise , psalm . . surely men of low degree are vanity , men of high degree a lye ; to be laid in the balance they are altogether lighter than vanity ; psalm . . psalm . . , . so foolish and ignorant was i as a beast before thee , psalm . . if thou lord shouldst mark iniquities , o lord , who shall stand ? psalm . . lord , my heart is not haughty , nor mine eyes lofty , &c. psalm . , . though the lord be high , yet hath he respect unto the lowly : but the proud he knoweth afar off , psalm . . lord , what is man , that thou takest knowledge of him ? &c. that thou makest account of him ? man's like vanity . psalm . , . be not wise in thine own eyes , &c. surely he scorneth the scorners : but he giveth grace unto the lowly , prov. . , . these things doth the lord hate , a proud look ( or , haughty eyes ) prov. . , . pride cometh , then cometh shame ; but with the lowly is wisdom , prov. . . the way of a fool is right in his own eyes , prov. . . only by pride cometh contention , prov. . . before honour is humility , prov. . . ch . . . all the ways of man are clean in his own eyes , &c. every one who is proud in heart , is an abomination unto the lord , &c. pride goeth before destruction , and an haughty look before a fall : better be of an humble spirit with the lowly , than to divide the spoil with the proud , prov. . , . , . ch . . . whoso mocketh the poor , reproacheth his maker , prov. . . most men will proclaim every one his own goodness ( or , bounty ) prov. . . every way of man is right in his own eyes : but the lord pondereth the heart , prov. . . put not forth thy self in the presence of the king , and stand not in the place of great men : for better it is that it be said unto thee , come up hither ; than that thou shouldst be put lower in the presence of the prince , prov. . , . seest thou a man wise in his own conceit ? there is more hope of a fool than of him , prov. . . let another man praise thee , and not thine own mouth : a stranger , and not thine own lips . the full soul loatheth the honey-comb , but to the hungry soul every bitter thing is sweet , prov. . , . he who is of a proud heart , stirreth up strife , prov. . . a man's pride shall bring him low : but honour shall uphold the humble in spirit , prov. . . surely i am more brutish than man , and have not the understanding of a man , &c. there is a generation pure in their own eyes , and yet not washed from their filthiness , &c. how lofty are , &c. prov. . , , . the lofty looks of man shall be humbled , and the haughtiness of man shall be brought down , &c. for the day of the lord of hosts shall be upon every one who is proud and lofty , and upon every one who is lifted up , and he shall be brought low , &c. cease ye from man whose breath is in his nostrils : for wherein is he to be accounted of ? isaiah . , , , , . ch . . . job . . wo unto them who are wise in their own eyes , and prudent in their own sight , isa . . . wo is me , &c. i am of unclean lips , &c. for mine eyes have seen the king , the lord of hosts , isa . . . i will punish the fruit of the stout heart of the king of assyria , and the glory of his high looks : for he saith , by the strength of my hand i have done it , &c. shall the ax boast it self against him that heweth therewith ? &c. therefore shall the lord , the lord of hosts , send among his fat ones , leanness : and under his glory he shall kindle a fire , &c. the high ones of stature shall be hewn down , and the haughty shall be humbled , isa . . , , , , . ch . . , , , , . the lord of hosts hath purposed it to stain ( or , pollute ) the pride of all glory ; to bring into contempt all the honourable of the earth , isa . . . hear you scornful men , &c. because you say we have made a covenant with death , &c. it shall be broken , &c. isa . . , , . thus saith the high and lofty one , &c. i dwell in the high and holy place ; with him also who is of an humble and contrite spirit , to revive the spirit of the humble , and to revive the heart of the contrite , isa . . . thus faith the lord , the heaven is my throne , &c. but to this man will i look , to him who is pure and contrite in spirit , and trembleth at my word , isa . . , . let not the wise man glory in his wisdom , nor the mighty man in his might , &c. jer. . . i will mar the pride of judah , and the great pride of jerusalem , &c. who shall refuse to hear my word , &c. jer. . , , , , . o house of israel , cannot i do with you as this potter , faith the lord ? behold , as the clay is in the potters hands , so ye in mine hand , o house of israel , jer. . . when the prophet jeremiah had spoken the words of the lord to the people , then spake azariah , &c. and all the proud men , saying unto jeremiah , thou speakest falsly : the lord our god hath not sent thee to say , &c. jer. . , . behold , i am against thee , o thou most proud ( or , pride ) faith the lord god of hosts , &c. and the most proud shall stumble and fall , &c. jer. . ● , . behold , this was the iniquity of thy sister sodom , pride , &c. and the more haughty , &c. ezek. . , . thus faith the lord , &c. exalt him that is low , and abase him who is high , ezek. . . god threatens the prince of tyrus for his sacrilegious pride , ezek. . , &c. when the king said unto daniel , art thou able to make known unto me the dream ? &c. daniel answered , &c. there is a god in heaven who revealeth secrets , &c. but as to me , this secret is not revealed to me , for any wisdom that i have more than any living , dan. . , , , , . is not this great babylon which i have built by the might of my power , and for the honour of my majesty ? while the word was in the king's mouth , there fell a voice , &c. saying , &c. the kingdom is departed from thee , &c. he was driven from men , and did eat grass as oxen , &c. those who walk in pride , he is able to abase , dan. . , , , , , . isa . . . when his heart was lifted up , and his mind hardened in pride ( or , to deal proudly ) he was deposed from his kingly throne , and took his glory from him , &c. and thou his son belshazzar , hast not humbled thine heart , although thou knewest all this , but hast lifted up thy self against the lord of heaven , &c. dan. . , , , . their heart was exalted , therefore have they forgotten me , hosea . . he hath shewed thee , o man , what is good : and what doth the lord require of thee , but to do justly , &c. and walk humbly with thy god ? micah . . behold , his soul which is lifted up , is not upright in him , habbak . . . moab shall be as sodom , &c. this shall they have for their pride , because they reproached , and magnified themselves against the people of the lord of hosts , zephan . . , , jerem. . , , . behold , thy king cometh unto thee , he is just , &c. lowly , zech. . . the day cometh that shall burn as an oven , and all the proud , &c. shall be stubble , mal. . . blessed are the poor in spirit , for theirs is the , kingdom of heaven , matth. . . the centurion answered and said , lord , i am not worthy that thou shouldst come under my roof matth. . , , luke . , . thou capernaum which art exalted unto heaven , shall be brought down to hell : for if the , &c. learn of me , for i am meek and lowly in heart , and ye shall find rest , matth. . , . whosever therefore shall humble himself as this little child , the same is greatest in the kingdom of heaven , matth. . . luke . , , . mark . . when the ten heard it , they were moved with indignation against their two brethren : but jesus called them unto him , and said , ● ye know that the princes of the gentiles exercise dominion over them , and they who are great exercise authority upon them ; but it shall not be so amongst you ▪ but whosoever will be great among you , let him be your minister , &c. even as the son of man came not to be ministred unto , but to minister , matth. . , , , , . ch . . , , luke . , , &c. one is your master , christ , and all ye are brethren , &c. whosoever shall exalt himself , shall be abased ; and he who shall humble himself shall be exalted , matth. . , . when christ had said , one should bettay him ; each disciple said , is it i ? is it i ? &c. peter , notwithstanding his confidence , denied christ three times , being left to himself , matth. . , , , , &c. luke . , , , , , , , , , . peter fell down at jesus knees , and said , depart from me , for i am a sinful man , o lord. luke . . rejoice not that the spirits are made subject to you , but rather that your names are written in heaven , luke . , . when thou art bidden of any man to a wedding , sit not down in the highest room , lest a more hohourable man than thou be bidden , luke . . when ye have done all , &c. say ye are unprofitable servants , luke . . he spake this parable unto certain who trusted , &c. that they were righteous , and despised others , &c. the publican standing afar off , would not lift so much as his eyes to heaven , but smote upon his breast , saying , lord be merciful to me a sinner , &c. luke . , , , &c. beware of the scribes , who desire to walk in long robes , love greetings , &c. the highest seats in the synagogues , luke . , . this my joy therefore is fulfilled : he must increase , but i must decrease , john . , . jesus washed his disciples feet , &c. if i then your lord and master have washed your feet , ye also ought to wash one anothers feet ; for i have given you an example , john . , , , . ye men of israel , why marvel ye at this ? or why look you so earnestly at us , as though by our own power or holiness we had made this man to walk ? &c. through faith in his name , hath made this man strong , acts . , , . ch . . , . cornelius met peter , fell at his feet , and worshipped him ; but peter took him up , saying , stand up , i my self am a man , acts . , . when the priests of jupiter and the people would have done sacrifice to paul and barnabas , they said , we are men of like passions with you , and preach to you , that you should turn from these vanities , &c. acts . , , . apollos an eloquent man and mighty in the scripture , yet submits to be taught the way of god more perfectly by aquilla and priscilla , tent-makers , acts . , , . i have been with you , &c. serving the lord with all humility of mind , acts . , . the apostle blames the jewes for boasting of the law , and of their knowledge and ability to instruct others , &c. rom. . , , , , . for i know that in me ( that is , in my flesh ) dwelleth no good thing , rom. . . they being studious to establish their own righteousness , were not subject to the righteousness of god , &c. rom. . . boast not against the branches : but if thou boast , thou bearest not the root , but the root thee . thou wilt say , the branches were broken off , that i might be grafted in : well , because of unbelief they were broken off , and thou standest by faith ; be not high-minded , but fear , &c. rom. . , , , . for i say , &c. to every one among you , not to think of himself more highly than he ought to think ; but to think soberly according as god hath dealt to every man the measure of faith , &c. mind not high things , but condescend to men of low estate ( or , be content with mean things ; ) be not wise in your own conceits , rom. . , . god hath chosen the foolish things of this world to confound the wise , &c. that no flesh should glory in his presence , cor. . , , . if any man among you seemeth to be wise in this world , let him become a fool that he may be wise ; for the wisdom of this world is foolishness with god , &c. therefore let no man glory in men , cor. . , , . that ye might learn in us not to think above that which is written , that no one of you be puffed up for one against another ; for who maketh thee to differ ( or , distinguisheth thee ? ) and what hast thou which thou didst not receive ? now if thou didst receive it , why dost thou glory as if thou hadst not received it ? &c. the kingdom of god is not in word but in power , cor. . , , . if any man think he knoweth any thing , he knoweth nothing as he ought to know , cor. . . wherefore let him who thinketh he standeth , take heed lest he fall , cor. . . matth. . , , , , . john . . . to one is given by the spirit , the word of wisdom , &c. but all these worketh , that one and the self-same spirit , dividing to every man severally as he will , &c. the eye cannot say unto the hand , i have no need of thee . nor again , the head to the foot , i have no need of you , &c. cor. . , , , , . charity vaunteth not it self ( or , is not rash ) is not puffed up , cor. . . i am the least of the apostles , who am not meet to be called an apostle , &c. but by the grace of god i am that i am , &c. not i but the grace of god with me , cor. . , . tim. . , , . not that we are sufficient of our selves to think any thing , as of our selves : but our sufficiency is of god , cor. . , . we have this treasure in earthen vessels , that the excellency of the power may be of god , and not us , cor. . . some who commend themselves ; but they measuring themselves by themselves , &c. are not wise ; but we will not boast of things without our measure , &c. but he who glorieth , let him glory in the lord : for not he who commendeth himself is approved , but whom the lord commendeth , cor. . , , , . and lest i should be exalted above measure through the abundance of revelations , there was given to me a thorn in the flesh , &c. i am nothing , cor. . , . god accepteth no man's person , &c. i live , yet not i , but christ liveth in me , gal. . , . eph. . . let us not be desirous vain-glory , provoking one another , &c. gal. . . for if a man think himself to be something , when he is nothing , he deceiveth himself , gal. . . unto me who am less than the least of all saints , is this grace given , eph. . . walk worthy of the vocation wherewith ye are called , with all lowliness and meekness . &c. unto every one of us is given grace according to the measure of the gift of christ , ephes . . , . submitting your selves one to another in the fear of god , ephes . . . let nothing be done through strife or vain-glory , but in lowliness of mind : let each esteem other better than himself : look not every man on his own things , &c. let the same mind be in you , which also was in christ , &c. he humbled himself , &c. work out your own salvation with fear and trembling , philip. . , , , , . not that i am already perfect , but i press forward , &c. philip. . , , . i know how to be abased , and i know how to abound : every where , and in all things , i am instructed , &c. philip. . . charge them who are rich , that they be not high-minded , &c. tim. . , . put on therefore , as the elect of god , holy and beloved , &c. humbleness of mind , meekness , &c. col. . . if any man teacheth otherwise , &c , he is proud , knowing nothing , doing , &c. tim. . , . let us therefore fear , lest a promise being left of entring into his rest , any of us should seem to come short of it , heb. . . the rich , in that he is made low ; because , as the flower of the grass , he shall pass away , james . , . isa . . , . . pet. . . have not the faith of our lord jesus with respect of persons : for if there come into your assemblies a man with a gold ring , in goodly apparel ; and there come in also a poor man , in vile rayment ; and ye have respect unto him who weareth the gay cloathing , and say unto him , sit thou here , in a good place , ( or well , or seemly ; ) and say unto the poor , stand thou there , or sit here under my foot-stool : are you not then partial in your selves ? &c. hath not god chosen the poor of this world , rich in faith ? &c. ye have despised the poor , james . , , , , , . my brethren , be not many masters ; knowing that we shall receive the greater condemnation : for in many things we offend all , &c. james . , . god resisteth the proud , but giveth grace unto the humble . submit your selves therefore to god , &c. humble your selves in the sight of the lord , and he shall li●t you up , james . , , . all flesh is as grass , and the glory of man as the flower of grass ; the grass withereth , the flower falleth , pet. . . likewise ye younger , submit your selves to the elder : yea , all be subject one to another , and be cloathed with humility ; for god resisteth the proud , and giveth grace to the humble . humble your selves therefore under the mighty hand of god , that he may exalt you in due time , pet. . , . thou sayest , i am rich , and increased with good● , and have need of nothing : and knowest not that thou art wretched , and miserable , and poor , and blind , and naked , rev , . . see more , chap. . of submission to god in affliction . see death , chap. . see saints sayings , chap. . psal . . to be moderate , meek , patient and quiet in all things : and the encouragement thereto . simeon and levi are brethren , instruments of cruelty , ( or , their swords are weapons of violence : ) o my soul , come not thou into their secret , &c. for in their anger they slew a man ; and in their self-will they digged down a wall . cursed be their anger , for it was fierce : and their wrath , for it was cruel , gen. . , , . gen. . ● , , . now the man moses was very meek , above all the men upon the face of the earth , numb . . . when eli had charged hannah with drunkenness , she meekly answered , no , my lord , &c. sam. . , , . david had rashly and hastily resolved to have avenged himself upon nabal , and his house : and he blessed god for abigail's counsel , which hindred him , sam. . , , , . with the froward thou wilt shew thy self unsavoury , ( or thou wilt wrestle , ) sam. . . the meek shall eat , and be satisfied , psal . . . the meek will he guide in judgment , and the meek will he teach his way , psal . . . fret not thy self because of evil-doers ; neither be thou envious against the workers of iniquity . fret not , &c. because of the man who bringeth wicked devices to pass , &c. cease from anger , and forsake wrath : fret not thy self in any wise to do evil , &c. but the meek shall inherit the earth , psal . . , , , . the earth feared , &c. when god arose to judgment , to save all the meek of the earth , psal . . , . psal . . . a froward heart shall depart from me , psal . . . it went ill with moses for their sakes , because they provoked his spirit , so that he spake unadvisedly with his lips , psal . . , . the lord lifteth up the meek , psal . . . put away from thee a froward mouth : and perverse lips put far , prov. . . they who are of a froward heart , are an abomination to the lord , prov. . . a fool's wrath is presently known : but a wise man hideth shame , prov. . . on●y by pride cometh contention : but with the well-advised is wisdom , prev . . . he who is soon angry , dealeth foolishly , &c. he who is slow to wrath , is of great understanding : but he who is hasty ( or short ) of spirit , exalteth folly , prov. . , . a soft answer turneth away wrath : but grievous words stir up anger , &c. a wrathful man stirreth up strife : but he who is slow to anger , appeaseth strife , prov. . , . a froward man soweth strife , &c. he who is slow to anger , is better than the mighty : and he who ruleth his spirit , than he who taketh a city , prov. . , . ch . . . the beginning of strife is as the letting out of water , &c. he who hath a froward heart , findeth no good : and he who hath a perverse tongue , falleth into mischief , prov. . , . the discretion of a man deferreth anger : his glory to pass over a transgression , &c. a man of great wrath shall suffer punishment ; for if thou deliver him , yet thou must do it again , prov. . , . it is an honour to a man , to cease from strife : but every fool will be medling , prov. . . make no friendship with an angry man : and with a furious man thou shalt not go , prov. . . as coals to burning coals , and wood to fire , so is a contentious man to kindle strife , prov. . . a stone is heavy , &c. but a fool's wrath is heavier , &c. wrath is cruel , and anger is outragious : but who is able to stand before envy , ( or jealousie ? ) prov. . , . he who is of a proud heart , stirreth up strife , prov. . . wise men turn away wrath , &c. seest thou a man who is hasty in his words , ( or matters ? ) there is more hope of a fool , than of him , &c. an angry man stirreth up strife ; and a furious man aboundeth in transgression , prov. . , , . better , &c. the patient in spirit , than the proud in spirit . be not hasty in thy spirit to be angry ; for anger resteth in the bosom of fools , eccles . . , . the meek also shall increase ( or add to ) their joy in the lord , isa . . . blessed are the meek , for they shall inherit the earth , &c. blessed are the peace-makers , for they shall be called the children of god , matth. . , . learn of me , for i am meek and lowly of heart , and ye shall find rest , matth. . . behold , thy king cometh unto thee , meek , &c. matth. . . christ rebuked james and john , for their anger against the samaritans , luke . , , , . in your patience , possess ye your souls , luke . . who will render unto every man according unto his deeds : to them who by patient continuing in well-doing , seek for glory , &c. eternal life , rom. . . tribulation worketh patience ; and patience , experience ; and experience , hope , &c. rom. . , , . if it be possible , as much as lieth in you , live peaceably with all men . dearly beloved , avenge not your selves , but rather give place unto wrath : for it is written , vengeance is mine , &c. be not overcome of evil . rom. . , , . let us therefore follow after the things which make for peace ; rom. . . charity suffereth long , and is kind : charity envieth not , &c is not easily provoked , &c. cor. . , . the fruits of the flesh , &c. are wrath , strife , &c. but the fruits of the spirit are peace , long-suffering , gentleness , &c. meekness , temperance , &c. gal. . , , . if any man be overtaken in a fault , ye who are spiritual , restore such a one in the spirit of meekness ; considering , &c. gal. . . walk worthy of the vocation wherewith ye are called , with all lowliness and meekness ; with long-suffering , forbearing . be ye angry , and sin not : let not the sun go down upon your wrath , neither give place to the devil , &c. let all bitterness , and wrath , and anger , and clamour , and evil-speaking be put away from you , with all malice , ephes . . , , , , . let your moderation be known unto all men : the lord is at hand , philip. . . that ye walk worthy of the lord , &c. strengthned with all might , according unto his glorious power , unto all patience and long-suffering , col. . , . but now you also put off all these , anger , wrath , malice , &c. put on meekness , long-suffering , forbearing one another , col. . , . be patient towards all men , thes . . . but thou , o man of god , &c. follow after , &c. patience , meekness , tim. . . tim. . . the servant of the lord must not strive ; but be gentle unto all men , &c. patient , ( or forbearing , ) in meekness instructing those who oppose themselves , if god , &c. tim. . , . that aged men be sober , grave , temperate , &c. in patience , tit. . . put them in mind , &c. to be no brawler , gentle , shewing all meekness unto all men , tit. . , . ye have need of patience , that after ye have done the will of god , ye might receive the promise , heb. . . follow peace with all men , heb. . . the trial of your faith worketh patience . but let patience have her perfect work , that ye may be perfect and entire , wanting nothing , &c. let every man be , &c. slow to wrath ; for the wrath of man worketh not the righteousness of god , &c. receive with meekness the ingrafted word , james . , , , , . who is a wise man ? &c. let him shew out of a good conversation his works with meekness of wisdom . but if ye have bitter envyings and strife in your heart , &c. for where envy and strife is , there is confusion , &c. but the wisdom which is from above , is , first pure , then peaceable , gentle , and easie to be intreated , &c. james . , , , . gird up the loins of your mind ; be sober , and hope , &c. pet. . . what glory is it , if when ye be buffetted for your faults , ye take it patiently ? but if when ye do well , and suffer for it , you take it patiently , this is acceptable with god , pet. . . whose adorning , let it not be that outward , &c. but the hidden man of the heart , in that which is not corruptible ; the ornament of a meek and quiet spirit , which is in the fight of god of great price , &c. he who will love life , &c. let him seek peace , and ensue it , &c. be always ready to give an answer to every man who asketh you a reason of the hope that is in you , with meekness and fear , pet. . , , , , . the end of all things is at hand ; be ye therefore sober , pet. . . add , &c. to knowledge , temperance ; and to temperance , patience , pet. . . see more in duties to brethren , chap. . in duties towards all men , chap. . in duties towards persecutors , chap. . in words , chap. . to take heed to our lips , that our words be not rash , but true , seasonable , well ordered , and savoury . the angels said , they would not go in with lot ; yet being pressed , did go in , gen. . , , kings . , . ye shall not , &c. lye one to another , levit. . , . how forcible are right words ? but what doth your arguing reprove ? job . , . ye are forgers of lyes , &c. oh , that you would altogether hold your peace , and it should be your wisdom , &c. will you speak wickedly for god ? and talk deceitfully for him ? job . , , . he who speaketh flattery to his friends , even the eyes of his children shall fail , job . . my lips shall not speak wickedness , not my tongue utter deceit , job . . now elihu had waited till job had spoken , because they were elder than he , &c. he said , i am young , and ye very old ; wherefore i was afraid , and durst not shew my opinion , job . . , . i uttered that i understood not ; things too wonderful for me , which i knew not , &c. wherefore i abhor , &c. job . , . thou shalt destroy them who speak a lye , psal . , . they speak vanity every one with his neighbour : with flattering lips , with a double heart do they speak . the lord will cut off all flattering lips , &c. who have said , with our tongue will we speak , our lips are our own , who is lord over us ; psal . . , , . psal . . . lord , who shall abide in thy tabernacle ? &c. he who speaketh the truth in his heart , he who back-biteth not with his tongue , psal . . , , . isa . . . i am purposed that my mouth shall not transgress , psal . . . psal . . . what man is he who desireth life ? &c. keep thy tongue from evil , and thy lips from speaking guile , psal . . , . the mouth of the righteous speaketh wisdom , and his tongue talketh of judgment , psal . . . psal . . , . i said , i will take heed to my ways , that i sin not with my tongue . i will keep my mouth with a bridle , while the wicked is before me , psal . . . psal . . . thou gavest thy mouth to evil ; and thy tongue framed deceit . thou sittest and speakest against thy brother , &c. psal . . , . the wicked , &c. go astray as soon as they are born , speaking lyes , psal . . . the mouth of them who speak lyes shall be stopped , psal . . . my tongue also shall talk of thy righteousness all the day long , psal . . . psal . . , . it went ill with moses for their sakes , because they provoked his spirit , so that he spake unadvisedly with his lips , psal . . , . i hate and abhor lying , psal . . . the saints should speak of god , and of his greatness , goodness , and memorable acts , psal . . , , , , . put away from thee a froward mouth : and perverse lips put far from thee , prov. . . these six things doth the lord hate , &c. a lying tongue , &c. a false witness , speaking lyes , prov. . , , . a prating fool shall fa●● : the mouth of a righteous man is a well of life , &c. in the lips of him who hath understanding , wisdom is found , &c. he who hideth hatred with lying lips , and he who uttereth a slander , is a fool . in the multitude of words there wanteth not sin ; but he who refraineth his lips , is wise . the tongue of the just is as choice silver , &c. the lips of the righteous seed many , &c. the mouth of the just bringeth forth wisdom , &c. the lips of the righteous know what is acceptable , prov. . , , , , , , , , . he who speaketh truth , sheweth forth righteousness , &c. lying lips are an abomination to the lord : but they who deal truly , are his delight , prov. . , , . he who keepeth his mouth , keepeth his life but he who openeth wide his lips , shall have destruction , &c. a righteous man hateth lying , prov. . , . a soft answer turneth away wrath : but grievous words stir up anger . the tongue of the wise useth knowledge aright : but the mouth of fools poureth forth foolishness , &c. a wholsom tongue is a tree of life : but perverseness therein is a breach in the spirit , &c. the lips of the wise disperseth knowledge , &c. a man hath joy by the answer of his mouth , and a word spoken in due season , how good it is ! the heart of the righteous studieth to answer : but the mouth of the wicked poureth out evil things , prov. , , , , , , . righteous lips are the delight of kings : and they love him who speaketh right , &c. the heart of the wise teacheth his mouth , and addeth learning unto his lips . pleasant words are as an honey-comb , sweet to the soul , prov. . , , . excellent speech becomes not a fool : much less do lying lips a prince , &c. he who hath a perverse tongue , falleth into mischief , &c. he who hath knowledge , spareth his ●words , &c. even a fool when he holdeth his peace , is counted wise : he who shutteth his lips , is a man of understanding , prov. . , , , . a fool's lips enter into contention ; and his mouth calleth for strokes , &c. his mouth is his destruction , and his lips the snare of his soul , &c. the words of a tale-bearer ( or whisperer ) are as wounds , &c. he who answereth a matter before he heareth , it is folly and shame unto him , &c. death and life is in the power of the tongue , &c. the rich man answereth roughly , prov. . , , , , , . he who speaketh lyes shall perish , &c. shall not escape , prov. . , . whoso keepeth his mouth and his tongue , keepeth his soul from trouble , prov. . . a word fitly spoken , is like apples of gold in pictures of silver , prov. . . answer not a fool according to his folly , lest thou also be like unto him . answer a fool according to his folly , lest he be wise in his own conceit , prov. . , . let another man praise thee , not thine own mouth : a stranger , not thine own lips , prov. . . a fool uttereth all his mind : but a wise man keepeth it in till afterwards , &c. seest thou a man that is hasty in his words ? there is more hope of a fool , than of him , prov. . , . a time to keep silence , and a time to speak , eccles . . . be not rash with thy mouth : and let not thine heart be hasty to utter any thing before god , &c. let thy words be few , &c. for many words also divers vanities : but fear thou god , eccles . . , , . the words of wise men are heard in quiet , eccles . . . the words of a wise man's mouth are gracious , ( or grace , ) &c. a fool also is full of words ; a man cannot tell what shall be , eccles . . , . the words of the wise are as goads , and as nails fastned by the master of the assemblies , eccles . . . i hearkned , and heard ; they spake not aright , &c. jer. . . they bent their tongue like their bow , for lyes : but are not valiant for the truth , &c. will not speak the truth ; they have taught their tongue to speak lyes , &c. their tongue is an arrow shot out , it speaketh deceit . one speaketh peaceably to his neighbour with his mouth ; in his heart he layeth in wait , jer. . , , . acts . , . . kings . , . the lord hath a controversie , &c. because there is no truth , &c. by swearing and lying , &c. hos . . , . the prudent shall keep silence in that day ; for it is an evil time , amos . . keep the doors of thy mouth from her who lieth in thy bosom , micah . . speak ye every man truth to his neighbour , zech. . . let your communication be yea , &c. for whatsoever is more than these , cometh of evil , matth. . . how can ye , being evil , speak good things ? for out of the abundance of the heart the mouth speaketh . a good man , out of the good treasure of the heart , bringeth forth good things : and an evil man , out of the evil treasure of his heart , bringeth forth evil things . but i say unto you , that every idle word which men shall speak , they shall give an account thereof in the day of judgment : for by thy words thou shalt be justified ; and by thy words thou shalt be condemned , matth. . , , , . every scribe instructed , &c. is like to a master of a family , who bringeth forth , &c. both new and old , matth. . . those things which proceed out of the mouth , cometh forth from the heart , and they defile the man , matth. . . and all wondered at the gracious words which proceeded out of his mouth , luke . . peter ( too rashly ) said unto christ , thou shalt never wash my feet , john . . bless , and curse not , rom. . . in the church i had rather speak five words with my understanding , that i might teach others also , than ten thousand words in an unknown tongue , &c. it is a shame for a woman to speak in the chruch , cor. . , . evil communication corrupts good manners , cor. . . wherefore putting away lying , speak every man truth with his neighbour , &c. let no corrupt communication proceed out of your mouth ; but that which is good , to the use of edifying , ( or to edifie profitable , ) that it may minister grace unto the hearers : and grieve not the holy spirit of god , &c. let all bitterness , &c. and clamour , and evil-speaking be put away , ephes . . , , , . but fornication , &c. let it not be once named amongst you , as becometh saints ; neither filthy nor foolish talking , nor jesting , which are not convenient , ephes . . , . but now also put off all these , &c. blasphemy , filthy communication out of your mouth : lye not one to another , &c. col. . , . let your speech be always with grace , seasoned with salt , that ye may know how ye ought to answer every man , col. . . neither give heed to fables , &c. which minister questions , rather than godly edifying , tim. . . they learn to be idle , &c. and not only idle , but tatlers also , and busi-bodies ; speaking things which they ought not , tim. . . doting about questions , and strifes of words ; whereof cometh envy , strife , railing , &c. perverse disputings of men of corrupt minds , &c. tim. . , . charging them before the lord , that they strive not about words to no profit , to the subverting of the hearers , &c. shun prophane and vain bablings , for they will increase to more ungodliness ; and their word will eat as doth a canker , &c. but foolish and unlearned questions avoid , knowing that they do gender strifes , tim. . , , , . in all things shew thy self a pattern &c. sound speech , which cannot be condemned ; that he who is of the contrary party may be ashamed , titus . , . speak evil of no man : to be no brawler , &c. titus . . let every man be swift to hear , slow to speak , &c. it any man among you seem to be religious , and bridleth not his tongue , but deceiveth his own heart ; this man's religion is vain , james . , . if any man offend not in word , the same is a perfect man , and able also to bridle the whole body . behold , we put bits in horses mouths , &c. the ships , though great , &c. yet are they turned about with a small helm whithersoever the governer listeth : so the tongue is a little member , and boasteth great things , &c. and the tongue is a fire , a world of iniquity : so is the tongue among our members , that it defileth the whole body , and setteth on fire the course of nature ; and it is set on fire of hell . for every kind of beast , &c. hath been tamed of man ; but the tongue can no man tame : an unruly evil , full of deadly poyson : therewith bless we god , even the father : and therewith curse we men , &c. out of the same mouth proceedeth blassings and cursings . my brethren , these things ought not so to be , james . , , , , , , , . speak not evil one of another , brethren : for whoso speaketh evil of his brother , and judgeth his brother , speaketh evil of the law , james . . wherefore laying aside all malice , &c. and evil-speaking , pet. . . not rendring , &c. railing for railing ; but contrariwise , blessing , &c. he who would love life , and see good days , let him refrain his tongue from evil ; and his lips , that they speak no guile , pet. . , . but these , as natural brute beasts , &c. speak evil of the things they understand not , pet. . . the lord , &c. to convince all , &c. of all their hard speeches , which ungodly , &c. have spoken against me , jude , vers . , . all lyars shall have their part in the lake which burneth , &c. and there shall in no wise enter in , &c. whosoever worketh , &c. and maketh a lye , rev. . , . without are dogs , &c. and whatsoever loveth and maketh a lye , rev. . . to acknowledge and mourn for sin , d●part from it , and watch against it : the arguments . god complains of it ; reasoning with sinners about it : threatnings and judgments against sin and sinners . i. what sin is . by the law is the knowledge of sin , rom. . . ch . . , . sin is the transgression of the law , john . . all unrighteousness is sin , john . . ii. acknowledge sin unto god , both their own , and others ; and mourn for them . and moses returned unto the lord , and said , oh , this people have sinned a great sin , and have made them gods of gold , &c. exod. . . deut. . , , , . and aaron shall lay both of his hands upon the head of the live goat , and confess over him all the iniquities of the children of israel , and all their transgressions , and all their sins , &c. levit . . . if they shall confess their iniquity , and the iniquity of their fathers ; with their trespasses which they have trespassed against me : and that also they have walked contrary unto me , &c. then will i remember my covenant , levit. . , . when a man or woman shall commit any sin , &c. then they shall confess their sins which they have done , numb . . , . joshua said to achan , give glory to the god of israel , and make confession , &c. ●osh . . . and david said to nathan , i have sinned against the lord , sam. , . david's heart smote him , &c. and david said unto the lord , i have sinned greatly in that i have done , sam. . . wicked ahab his mourning kept off the threatned judgments in his days , kings . , . ezra said , i am ashamed , and blush to lift up my face to thee my god : for our iniquities are increased over our head , and our-trespasses , &c. ezra . , , , &c. ch . . . . kings . , , . nehemiah confesseth thus : both i and my father's house have sinned : we have dealt very corruptly against thee , and have not kept , &c. nehem. . , . ch . . , , &c. job saith , i have sinned : what shall i do unto thee , o thou preserver of men ? job . . ch . . , . if any say , i have sinned , and perverted that which was right , and it profiteth me not . he will deliver his soul , &c. job . , . job answered the lord and said , behold , i am vile : what shall i answer thee ? i will lay mine hand upon my mouth , job . , . i acknowledged my sins unto thee , and mine iniquity have i not hid : i said , i will confess my transgressions unto the lord ; and thou forgavest the iniquity of my sin , psalm . . . i will declare mine iniquity : i will be sorry for my sins , psalm . . for i acknowledge my transgressions , and my sin is ever before me . against thee only have i sinned , and done this evil in thy sight , &c. psalm . . , . we have sinned with our fathers : we have committed iniquity , &c. psalm . , . horror hath taken hold of me , because of the wicked who forsake thy law , &c. rivers of water run down mine eyes , because they keep not thy law , &c. i beheld the transgressions , and was grieved : because they keep not thy word , psalm . , , . . nehem. . , . jer. . , . gen. . . mark . . jer. . . psal . . , . if thou shouldst mark iniquities , o lord , who shall stand ? psalm . , he who covereth his sin shall not prosper : but whose confesseth and forsaketh them , shall have mercy , prov. . . behold thou art wroth , for we have sinned , &c. we are all as an unclean thing : and all our righteousness as filthy rags , &c. isa . . , , . yet thou sayest , because i am innocent , surely his anger shall turn from me . behold , i will plead with thee , because thou sayest i have not ●nned , jer. . . go and proclaim these words , &c. return thou back-sliding israel , saith the lord : i will not cause mine anger to fall upon you , &c. only acknowledge thine iniquity , that thou hast transgressed against the lord thy god , and hast scattered thy ways , &c. jer. . , . sam. . , . if ye will not hear it , my soul shall weep in secret places for your pride , and mine eyes shall weep sore , jer. . . o lord , though our iniquities testifie against us , do thou for thy name's sake ; for our back-sltidings are many : we have sinned against thee , &c. we acknowledge , o lord , our wickness , the iniquity of our fathers : for we have sinned against thee , jer. . , . the lord is righteous , for i have rebelled against his commandments , &c. my heart is turned within me : for i have grievously rebelled , lam. . , . ch . . . the crown is fallen from our heads : we unto us that we have sinned , lam. . . set a mark upon the foreheads of the men who sigh , who cry for all the abominations that be done in the midst thereof , ezek. . . ye shall remember your ways , &c. and ye shall loath your selves in your own sight , for all your evil which ye have commited , exek . . . chap. . . i prayed unto the lord my god , and made my confession , &c. we have sinned and committed iniquity , &c. dan. . , , , , . i will go and return to my place till they acknowledge their offences , and seek my face , hosea . . turn ye unto me with all your-heart , with fasting , with weeping , and with mourning : rent your hearts and not your garments , joel . , . blessed are they who mourn , for they shall be comforted , matth. . . peter remembred the words of jesus , which said unto him , before the cock crow thou shalt deny me thrice : and he went out and wept bitterly , matth. . . the prodigal son said , i will arise and go to my father , and i will say unto him , father , i have sinned against heaven and before thee , and am no more worthy to be called thy son , &c. luke . . , . and many who believed , came and confessed and shewed their deeds , acts . . paul made confession of his being a persecutor of the saints , acts . , , , . i rejoice not that ye were made sorry , but that ye sorrowed to repentance : for ye were made sorry after a godly manner ( or , according to god , ) &c. for godly sorrow worketh repentance to salvation , never to be be repented of : but the sorrow of the world worketh death , &c. ye sorrowed after a godly sort : what carefulness it wrought in you : yea clearing of your selves , yea indignation , yea fear , yea vehement desire , yea zeal , yea revenge , cor. . , , . and lest when i come again , my god will humble me among you , and that i shall bewail many who have sinned already , &c. cor. . . many walk of whom i have told you often , and now tell you weeping , the enemies , &c. phil. . . delivered just lot vexed with the filthy conversation of the wicked : for that righteous man dwelling amongst them , in seeing and hearing , vèxed his righteous soul from day to day with their unlawful deeds , pet. . , . if we say we have no sin , we deceive our selves , and the truth is not in us : if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness : if we say we have not sinned , we make him a lyar , and his word is not in us , john . , , . be afflicted , mourn and weep , humble your selves in the sight of the lord , and he shall lift you up , james . , . see confession of sin in time of affliction , chap. . in time of common calamity , chap. . see prayer , chap. . saints duty , confess one to another , chap. . depart from sin , and all appearance of it ; hate it , and avoid the occasions of it : the reasons thereof . there shall not be found among you , &c. who useth divination , an observer of times , an inchanter , or a witch , or a charmer , or a consulter with a familiar spirit , &c. all who do so are an abomination to the lord , &c. deut. . , , , . when adam had sinned , he hid himself , was afraid , because naked , gen. . , . exod. . . abimelech said unto isaac , what is this thou hast done unto us ? one of the people might lightly have lain with thy wife , and thou shouldst have brought guiltiness upon us : and abimelech charged all his people , saying , he who toucheth this man or his wife , shall surely be put to death , gen. . , , . ch . . , , , &c. when joseph had been tempted to sin by potiphar's wife , he answered her , how then can i do this great wickedness and sin against god ? &c. when she laid hold on him , he fled from her , gen. . , , , , , . see the ten commandments , exod. . thou shalt not follow a multitude to do evil , exod. . . and be sure your sins will find you out , numb . . . gen. . . psalm . , . joshua . , , , , , , . job . . psalm . , , jonah . , , . kings . , , , , , &c. if any man sin against another , the judge shall judge him : but if a man sinneth against the lord who shall entreat for him ? sam. . . tamar , sister of amnon , being tempted , said , commit not this wickedness , sam. . , , . i have kept the way of the lord , and have not wickedly departed from my god , &c. i have kept my self from mine iniquity . sam. . , . the drinking was according to law , none did compel , but according to every man's pleasure , esther . . job feared god , and eschewed evil , job . , . to depart from evil is understanding , &c. job . . i made a covenant with mine eyes : why then should i think upon a maid ? job . . stand in awe and sin not , psalm . . for thou art not a god who hath pleasure in wickedness , neither shall evil dwell with thee , &c. thou hatest all workers of iniquity , psalm . , . i kept my self from mine iniquity , psalm . . i have hated the congregation of evil doers , &c. i will wash mine hands in innocency , and so will i compass thine altar , o lord , psalm . . depart from evil , and do good , psalm . . psalm . . he prophesied of christ thus : thou lovest righteousness , and hatest wickedness , psalm . . heb. . , . if i regard iniquity in my heart , the lord will not hear me , psalm . . john . . he will speak peace to his , &c. but let them not turn again to folly , psalm . . holiness becomes thy house , o lord , for ever , psalm . . ye who love the lord , hate evil , psalm . . i will walk within my house with a perfect heart : i will set no wicked thing before mine eyes , psalm . , . thy word have i hid in my heart , that i might not sin against thee , &c. i have refrained my feet from every evil way , &c. i hate every false way , psalm . , , . thou knowest my down-sitting , and my up-rising : thou understandest my thoughts afar off . thou , &c. art acquainted with all my ways : for not a word in my tongue , but lo , o lord , thou knowest it altogether , &c. psalm . , , . my son , if sinners intice thee , consent thou not : if they say , come with us , &c. walk thou not in the way with them . refrain thy foot from their path : for their feet run to evil , prov. . , , to . enter not into the path of the wicked , and go not into the way of evil men : avoid it , pass not by it ; turn from it , and pass away : for , &c. prov. . , , . the lips of a strange woman drop as an honey-comb , &c. remove thy way far from her , and come not near the door of her house ; lest , &c. prov. . , , , , &c. ch . . , , , , , . ch . . , , , &c. . ch . . . ch . . , . ch . . , , . ch . . , , &c. the fear of the lord is to hate evil , prov. . . ch . . . wickedness overthroweth the sinner , prov. . . fools make a mock of sin , &c. a wise man feareth and departeth from evil , &c. sin is a reproach to any people or nation , prov. . , , . the eyes of the lord are in every place , beholding the evil and the good : prov. . . by the fear of the lord men depart from evil , prov. . . with a furious man thou shalt not go , lest thou learn his ways , &c. prov. . , . whosoever confesseth and forsaketh his sins , shall have mercy , prov. . . to what purpose is the multitude of your sacrifices unto me ? &c. bring no more oblations , &c. wash ye , make ye clean , put away the evil of your doings from before mine eyes : cease to do evil , isa . . , , , , , . jer. . , . let the wicked forsake his way , and the unrighteous man his thoughts , &c. isa . . . is not this the fast which i have chosen , &c. to loose the bands of wickedness ? &c. isa . . , , , . the lord's hand is not shortned , &c. but your iniquities have separated between you and your god : and your sins have hid his face from you , that he will not hear , isa . . , , . josh . . , , . he who killeth an ox , as if he slew a man , &c. they have chosen their own ways , and their soul delighteth in their abomininations , isa . . . jer. . , . thine own wickedness shall correct thee , &c. know therefore and see , that it is an evil thing and bitter , that thou hast forsaken the lord thy god , jer. . . o jerusalem , wash thine heart from wickedness that thou mayst be saved : how long shall vain thoughts lodge within thee ? &c. thy ways and thy doings have procured those things unto thee : this thy wickedness because it is bitter , because it reacheth unto thine heart , jer. . , . your iniquities have turned away these things : and your sins have with-holden good things from you : for among my people are found wicked men , jer. . . thus saith the lord , amend your ways and your doings , and i will cause you to dwell in this place . trust ye not in lying words , saying , the temple of the lord , &c. for if ye throughly amend your ways , &c. then will i cause you , &c. will you steal , murther , and commit adultery , &c. and come and stand before me in this house ? &c. jer. . , , , , , , . it may be that the house of judah will hear all the evil that i purpose to do unto them , that they may return every man from his evil way , that i may forgive their iniquity and their sin , jer. . , . repent and turn your selves from all your transgressions , so iniquity shall not be your ruine . cast away from you all your transgressions , &c. ezek. . , . turn ye , turn ye from your evil ways ; why will ye die ? &c. ezek. . , , , , , . seek good and not evil , that ye may live , &c. hate the evil , and love the good , amos . , . thou art of purer eyes than to behold evil , and canst not look on iniquity , habbak . . . be ye not as your fathers , unto whom the former prophet have cryed , &c. turn ye now from your evil ways , and from your evil doings : but they did not hear , not hearken unto me , saith the lord , zechar. . . whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart : and if thy right eye offend thee , pluck it out , and cast it from thee , &c. and if thy right hand offend thee , cut it off , matth. . , , . behold , thou art made whole , sin no more , lest a worse thing come unto thee , john . . psalm . . ezra . . . jesus said unto the woman taken in adultery , neither do i condemn thee , go and sin no more , &c. verily i say unto you , whosoever committeth sin , is the servant of sin , john . , . thou who preachest a man should not steal , dost thou steal ? thou who sayest a man should not commit adultery , dost thou commit adultery ? &c. rom. . , , , &c. nor ( as some affirm that we say ) let 's do evil that good may come : whose damnation is just , rom. . . what shall i say then ? shall we continue in sin that grace may abound ? god forbid : how shall we who are dead to sin , live any longer therein ? &c. our old man is crucified with him , &c. that henceforth we should not serve sin , &c. reckon ye also your selves to be dead indeed unto sin , &c. let not sin reign therefore in your mortal bodies , that ye should obey it in the lusts thereof : neither yield ye your members as instruments of unrighteousness unto sin , &c. what then ? shall we sin because we are not under the law , but under grace ? god forbid , &c. rom. . , , , , , , . what i hate , that do i , &c. the evil which i would not , that do i , rom. . , . if ye through the spirit do mortifie the deeds of the body , ye shall live , rom. . . abhor that which is evil , &c. recompence to no man evil for evil , &c. be not overcome of evil , but overcome evil with good , rom. . , , . the night is far spent , the day is at hand : let us therefore cast off the works of darkness , &c. let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envying , &c. make no provision for the flesh to fulfil the lusts , rom. . , , . i would have you wise to that which is good : but simple ( or , harmless ) concerning evil , rom. . . know you not that the unrighteous shall not inherit the kingdom of god ? be not deceived : neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners shall inherit the kingdom of god , &c. now the body is not for fornication , but for the lord , &c. flee fornication , cor. . , , , , . heb. . . eph. . , . now these things were our examples , to the intent we should not lust after evil things , as they also lusted : neither be ye idolaters , &c. nor commit fornication , &c. neither tempt christ , &c. neither murmur ye , &c. flee from idolatry , cor. . , , , , , . deut. . . charity rejoyceth not in iniquity , cor. . . awake to righteousness , and sin not , &c. the sting of death is sin , cor. . , . what fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness ? cor. . . having these promises , &c. let us cleanse our selves from all filthiness of the flesh and spirit , &c. cor. . . now i pray to god that ye do no evil , cor. . . ye are called unto liberty , only use not liberty for an occasion to the flesh , &c. fulfil not the lusts of the flesh , &c. adultery , fornication , uncleanness , lasciviousness , idolatry , witchcraft , hatred , variance , emulation , wrath , strife , seditions , heresies , envyings , murders , drunkenness , revellings , and such like , &c. they which do such things , shall not inherit the kingdom of god , gal. . , , , , . be angry and sin not : let not the sun go down on your wrath , neither give place to the devil . let him who stole , steal no more , ephes . . , , . fornication , &c. let it not be once named amongst you , as becoming saints , &c. have no fellowship with unfruitful works of darkness ; but rather reprove them , &c. be not drunk with wine wherein is excess , ephes . . . , . col. . , , . this is the will of god , even your sanctification , &c. for god hath not called us unto uncleanness , but unto holiness , thes . . , , . abstain from all appearance of evil , thes . . . she that liveth in pleasure is dead while she liveth , &c. keep thy self pure , tim. . , . let every one who nameth the name of christ , depart from iniquity : and flee also youthful lusts , tim. . , . the grace of god which bringeth salvation to all men , hath appeared , &c. teaching us , that denying ungodliness and worldly lusts , we should live , &c. titus . , . exhort one another , &c. lest any of you be hardened through the deceitfulness of sin , hebr. . . if we sin wilfully after we have received the knowledge of the truth , there remains no more sacrifice for sin : but a certain fearful looking for of judgment , &c. hebr. . , . let us lay aside every weight , and the sin which doth so easily beset us . hebr. . . wherefore lay apart all filthiness and superfluity of naughtiness , &c. pure religion is , &c. to keep himself unspotted from the world , james . , . whosoever shall keep the whole law , and yet offend in one point , he is guilty of all : for , &c. james . , . cleanse your hands , ye sinners ; and purifie your hearts , &c. james . . wherefore laying aside all malice , and all guile , and hypocrisies , and envies , &c. dearly beloved , i beseech you as strangers , &c. abstain from fleshly lusts which war against the soul , pet. . , . ephes . . . , . he who will love life , &c. let him eschew evil , for the face of the lord is against them who do evil , pet. . , , . the time past may suffice us , that we have wrought the will of the gentiles , pet. . . seeing then that all these things shall be dissolved , what manner of persons ought we to be in all holy conversation and godliness ? pet. . . these things write i unto you , that ye sin not , &c. john . . every man who hath this hope in him , purifieth himself as he is pure , &c. whosoever abideth in him , sinneth not : whosoever sinneth , hath not seen him , neither knoweth him , &c. he who committeth sin , is of the devil , john . , . hating the very garment spotted with the flesh ; jude , ver . . i will therefore that the younger women , &c. give none occasion to the adversary to speak reproachfully , &c. some are already turned , &c. tim. . . that the word of god be not blasphemed , &c. not pur●oyning , that they may adorn the doctrine of god our saviour in all things , titus . . . see repentance , chap. . see subduing of sin , chap. . iv. god's reasonings with , complainings of , and threatnings , and judgments against sinners for their several sins , disobedience and rebellions . it is a fearful thing to fall into the hands of the living god , hebr. . . for our god is a consuming fire , hebr. . . with adam and eve for eating of the forbidden fruit , gen. . , , , , , , , , . cain rose up against abel his brother , and slew him : and the lord said unto cain , &c. now art thou cursed from the earth , &c. gen. . , , , , . and god saw that the wickedness of man was great in the earth , &c. and it repented the lord that he had made man on the earth , and it grieved him at heart . and the lord said , i will destroy man whom i have created , from the face of the earth , &c. for it repenteth me that i have made them , gen. . , , . accordingly he did destroy them by the flood gen. . , , . i will require of man the life of man. he who sheddeth man's blood , by man shall his blood be shed , gen. . , . s●dom and gomorrah , because their sin was very grievous , and the cry of them waxed great before the face of the lord , he rained upon them brimstone and fire from the lord out of heaven ; and he overthrew those cities , and all the plain , and all the inhabitants of the cities , &c. lot's wife , for her disobedience in looking back , was turned into a pillar of salt , gen. . . ch . . , , , . god slew er and onan , for their wickedness , gen. . , . god met with joseph's brethren , for their sin in selling joseph , gen. . . ch . . . many plagues and judgments against and upon pharaoh and the egyptians , for their sins , in not letting israel go , exod. . ch . . ch . . ch . . ch . . ch . . god said , he would send his angel before israel ; but he would not go up , because they had sinned , exod. . , , &c. and the lord said unto moses , i have seen this people , and behold it is a stiff-necked people : now therefore let me alone , that my wrath may wax hot against them , and that i may consume them , &c. whosoever hath sinned against me , him will i blot out of my book , &c. i visit their sin upon them . and the lord plagued the people , because they made a calf , exod. . , , , , . god's judgment upon nadab and abihu , for offering strange fire , &c. levit. . , . defile not your selves in any of these things ; for in all these the nations are defiled which i cast out before you , &c. therefore i do visit the iniquity thereof upon it : and the land it self vomiteth out her inhabitants , &c. ye shall not commit any of these abominations , &c. that the land spue not you out also when ye defile it , as it spued out the nations which were before you , levit. . , , , . but if ye will not hearken unto me , &c. i will appoint over you terrour , &c. and if you will not for all this hearken , &c. then will i punish you seven times more for your sins , levit. . , , to . the people murmured , ( or complained , ) and it displeased the lord ; and his anger was kindled , and the fire of the lord burned amongst them , and consumed in the uttermost parts of their camp , &c. and they fell a lusting , &c. and said , who shall give us flesh to eat ? &c. and while the flesh was yet between their teeth , ere it was chewed , the wrath of the lord was kindled against the people : and the lord smote the people with a great plague , numb . . , , , , , . and miriam and aaron spake against moses , &c. and the anger of the lord was kindled against them , &c. and miria● became leprous , numb . . , , , . the children of israel murmured against moses and aaron ; and said , would god we had died in the land of egypt , &c. wherefore hath the lord brought us into this land to fall by the sword , that our wives and children should be a prey ? &c. let us make us a captain , and let us return , &c. and the lord said , &c. how long will it be ere they believe me ? &c. i will smite them with the pestilence , and dis-inherit them , &c. surely they shall not see the land , &c. your carcases shall fall in this wilderness , &c. but your little ones , which you said should be a prey , them will i bring in , and they shall know the land which ye have despised , &c. those who brought up the evil report upon the land , died of the plague , &c. numb . . , , , , , , , , , , , , . korah and his company , for rebelling against moses , and against aaron , were swallowed up of the earth , &c. the people murmured against moses for this : and god sent the plague amongst them , numb . . , , , , , , , , , . aaron and moses both died , and were not suffered to enter into the land , because they rebelled against god's word at the waters of meribah , numb . . , , . deut. . . ch . . , , , . ch . . , . o that there were such a heart in them , that they would fear me , &c. deut. . . the people spake against god , and against moses : wherefore have ye brought us up out of egypt , to die in the wilderness ? for there is no bread , neither is there any water ; and our soul loatheth this light bread . and the lord sent fiery serpents among the people , and they bit the people , and much people of israel died , numb . . , , . the people began to commit whoredom with the daughters of moab , &c. and bowed down to their gods , &c. and the anger of the lord was kindled against israel , and there was a plague amongst them , whereof twenty and four thousand died , numb . . , , , , . all the men who followed baal peor , the lord thy god hath destroyed them , deut. . . if thou do at all forget the lord thy god , and walk after other gods , and serve them , and worship them ; i testifie against you this day , that you shall surely perish , as the nations which the lord destroyeth before your face , deut. . , . ch . . , , . for the iniquity of the nations , the lord thy god hath cast them out , &c. deut. . . ch . . , , , &c. if thy brother , &c. thy daughter , or thy wife , &c. entice thee secretly , saying , let us go and serve other gods , &c. thou shalt not spare him , thou shalt surely kill him , &c. deut. . , , , , &c. if thou wilt not hearken unto the voice of the lord thy god , to observe to do all his commandments , and his statutes , which i command you this day ; all these curses shall come upon thee , and overtake thee : cursed thou in the city , and cursed thou in the field , &c. deut. . , , , , , , to the end , chap. . , . chap. . , , . do ye thus requite the lord ? o foolish people , and unwise ! is not he thy father ? &c. deut. . , , , &c. achan sinned in taking the cursed thing ; and the anger of the lord was kindled against the children of israel , &c. and the men of a● smote them , &c. the lord said , &c. neither will i be with you any more ▪ except ye destroy the accursed thing from among you . up , &c. and god said , he who is taken with this accursed thing , shall be burned with fire , he and all that he hath , because he hath transgressed , &c. and accordingly , achan and his was stoned and burned , josh . . , , , , , , , , , . if ye forsake the lord , and serve strange gods , then he will turn , and do you hurt , and consume you after he hath done you good , josh . . . judges . , , . ch . , . god rendred the wickedness of abimelech , &c. in slaying his seventy brethren : and all the evil of the men of shechem , &c. upon their heads , &c. judges . , . god said , did not i deliver you ? &c. yet have ye forsaken me , &c. wherefore i will deliver you no more . go and cry unto the gods ye have chosen ; let them deliver you , &c. judges . , , , . sampson's deiilah was his ruin , judges . , to . the benjamites cut off , and destroyed , for the great sin in abusing the levite's concubine to death , judges . ch . . god threatens eli for his suffering his sons to sin so in the priesthood , sam. . , , , to the end . the lord said , i will perform against eli all things which i have spoken concerning his house , &c. for i have told him , that i will judge his house for ever , for the iniquity which he knoweth ; because his sons made themselves vile , and he restrained them not : and therefore have i sworn unto the house of eli , that the iniquity of eli's house shall not be purged with sacrifice nor burnt-offerings for ever , sam. . , , , . ch . . , . god's judgments upon the philistines , while they kept the ark of god amongst them , sam. . , , , &c. he smote the men of bethshemesh , because they had looked into the ark of the lord , &c. fifty thousand and seventy men , sam. . . the elders of israel came to samuel , and said , make us a king , to judge us , like all the nations , &c. and the lord said unto samuel , &c. they have not rejected thee , but they have rejected me , that i should not reign over them , &c. and god said , you shall cry out because of your king , &c. and the lord will not hear you in that day , sam. . , , , , . ch . . . the lord sent thunder and rain in wheat-harvest ; and all the people feared the lord and samuel . we have added unto all our sins this evi● to ask us a king , &c. if ye will still do wickedly , ye shall be consumed , both ye and your king , sam. . , , , , , . saul offered sacrifice himself , &c. samuel said to him , thou hast done foolishly , &c. but now the kingdom shall not continue , i sam. . , , , . samuel said to saul , because thou hast rejected the word of the lord , he hath also rejected thee from being king , sam. . , , , , , . the lord also takes away his spirit from saul ; and an evil spirit from the lord troubled him , sam. . , . and when saul enquired of the lord , the lord answered him not , neither by dreams , nor by uri● , nor by prophets , &c. then he goes to a familiar spirit , &c. samuel said , why hast thou disquieted me , &c. saul said , god is departed from me , and answereth me no more , &c. the lord hath rent the kingdom out of thine hand : because thou obeyed not the voice of the lord , nor executed his fierce wrath upon amalek , &c. therefore hath the lord done this thing unto thee this day , &c. sam. . , , , , , , . chron. . , . uzzah put forth his hand unto the ark of god , and took hold of it , &c. and the anger of the lord was kindled against uzzah ; and god smote him there for his errour , ( or rashness , ) and there he died , &c. michal , david's wife , despised david for his dancing before the ark , &c. therefore s●e had no child unto the day of her death , &c. sam. . , . david's sin in the matter of uriah's wife , &c. displeased the lord , sam. . . and nathan said unto david , &c. thus saith the lord god of israel , i anointed thee king over israel , &c. and if that had been too little , i would moreover have given unto thee such and such things : wherefore hast thou despised the commandment of the lord , to do evil in his sight ; that thou hast killed uriah , &c. now therefore the sword shall never depart from thy house , &c. behold , i will raise up evil against thee out of thine own house ; and i will take thy wives before thine eyes , and give them unto thy neighbour , and he shall lie with thy wife in the right of this sun &c. the child also shall surely die , &c. and the child died , sam. . , , , , , , , . then amnon , his son , forceth tamar , sister of absalom , &c. and absalom killeth amnon , sam. . , , , , , . absalom conspireth against david , and rebels , sam. . absalom went in to his father's concubines , in the ●●ght of all israel , sam. . , . absalom is s●ain himself , sam. . , . there was a famine , &c. and david enquired of the lord : and the lord answered , it is for saul , and his bloody house ; because he slew the gibeonites , &c. the children of israel had sworn unto them : and saul sought to slay them in his zeal , &c. sam. . . josh . . . and the anger of the lord was kindled against israel , &c. david said , go , number the people , &c. so the lord sent a pestilence upon israel , &c. and there died seventy thousand men , sam. . , , . adonijah put to death by solomon's order : and joab for his sin , killing of abner : and amasa also put to death : and sh●mei also put to death for his cursing of david , kings . , , , , , , . if you shall at all turn from following of me , you or your children ; and will not keep my commandments , &c. then will i cut off israel out of the land which i have given them : and this house , which i have hallowed for my name , will i cast out of my sight ? and israel shall be a proverb , and a by-word , &c. kings . , , . and the lord was angry with solomon , because his heart was turned from the lord god of israel , who had appeared unto him twice , &c. therefore the lord said unto solomon , forasmuch as this is done of thee , and thou hast not kept my covenant , &c. i will surely rend the kingdom from thee , and will give it to thy servant , kings . , , . it was charged me by the word of the lord , saying , eat no bread , &c. thus saith the lord , forasmuch as thou hast disobeyed the mouth of the lord , &c. and hast eaten bread , and drank water , &c. thy carcase shall not come unto the sepulchre of thy fathers , &c. a lion met him by the way , and slew him , &c. it is the man of god , kings . , , , , , , . tell jeroboam , &c. forasmuch as i have exalted thee from among the people , and made thee prince , &c. yet thou hast done evil above all that were before thee ; for thou hast gone and made thee other gods , &c. therefore , behold , i will bring evil upon the house of jeroboam , and will cut off from jeroboam him who pisseth against the wall , &c. him who dieth of jeroboam in the city , shall dogs eat ; and him who dieth in the field , shall the fowls of the air eat ; for the lord hath spoken it , kings . , to . baasha smote all the house of jeroboam ; he left not to jeroboam any that breathed , until he had destroyed him ; according to the saying of the lord , &c. because of the sins of jeroboam , which he had sinned , and which he made israel to sin , kings . , , . chron. . , , , . the very like threatning did god send to baasha for his sins , &c. and acordingly executed by zimri , his servant , kings . , , , , , , , , . god threatens , and sends a famine in israel , for the sins of ahab , &c. kings . he killed naboth , and possessed his vineyard , &c. thus saith the lord , hast thou killed , and taken possession also ? &c. in the place where dogs licked the blood of naboth , shall dogs lick thy blood , even thine , &c. all this executed against him , jezebel , and ahab's house , kings . , , , , , . ch . . . kings . . ahaziah fell down , &c. he sent to enquire of the god of ekron , &c. and the lord , by elijah , sends thus : is it not because there is not a god in israel , ye go to enquire of baal-zebub , the god of ekron ? now therefore thus saith the lord , thou shalt not come down from thy bed , &c. but shalt surely die , &c. so he died according to the word of the lord , kings . , , , , , . god punished gehazi for his covetousness , with leprosie , kings . , , , &c. so it was , that the children of israel had sinned against the lord their god , &c. and walked in the statutes of the heathen , &c. the lord testified against them by the hand of all the prophets , all the seers , saying , turn ye from your ways , &c. notwithstanding , they would not hear , but hardned their necks , &c. therefore the lord was very angry with israel , and removed them out of his sight , &c. and the lord rejected all the seed of israel , and afflicted them , and delivered them into the hand of the spoilers , until he had cast them out of his sight , kings . , , , , , , , , . senacherib and his army smitten for his blasphemy and pride , kings . , , , , . because manasseh king of judah hath done these abominations , and hath done wickedly , above all that the amorites did , &c. and hath made judah also to sin , &c. therefore thus saith the lord god of israel , behold , i am bringing evil upon jerusalem and judah , that whosoever heareth of it , both his ears shall tingle , &c. i will forsake the remnant of mine inheritance , and deliver them into the hands of their enemies , &c. because they have done , &c. kings . , , , , , . the lord turned not from the fierceness of his wrath , wherewith his anger was kindled against judah , because of all the provocations that manasseh had provoked withal : and the lord said , i will remove judah also out of my sight , as i have removed israel ; and will cast off this city jerusalem , which i have chosen ; and the house of which i have said , my name shall be there , kings . , . god accordingly gives them up wholly to their enemies , kings . ch . . jehoram's wickedness surely punished by the lord , chron. . , , , , , , &c. uzzia the king , when he was strong , his heart was lifted up , to his destruction , &c. he went into the temple of the lord , to burn incense : and when the priests withstood him , he was wroth ; and while he was yet wroth with the priests , the leprosie even rose up in his forehead , &c. the lord had smitten him : and uzzia the king was a leper unto the day of his death , chron. . , to . the lord brought judah low , because of ahaz , &c. for he made judah naked , and transgressed , &c. chron. . . moreover , all the chief of the priests and the people transgressed very much , &c. and the lord god of their fathers sent to them by his messengers , &c. but they mocked the messengers of god , and despised his word , and misused his prophets , until the wrath of god arose against his people , till there was no remedy : therefore he brought upon them the king of the chaldees , &c. chron. . ▪ , , , . jer. . , , , , . ch . . , , , &c. the psalmist reckons up the several rebellions of israel , and god's judgments against them for sin , psal . . my people would not hearken to my voice , and israel would none of me : so i gave them up to their own hearts , &c. o that my people had hearkned unto me , &c. psal . . , , . deut. . . ch . . , , . israel's behaviour and rebellions , together with god's dealings with them , summed up by the psalmist , psal . . psal . . , , . ezek. . because they rebelled against the the words of god , and contemned the counsel of the most high , therefore he brought down their heart with labour ; they fell down , and none to help , psal . . , . how long , ye simple ones , will ye love simplicity ? &c. turn you at my reproof , &c. because i called , and ye refused ; i have stretched out my hand , and no man regardeth ; but ye have set at nought all my counsel , and would none of my reproof : i also will laugh at your calamity , and mock when your fear cometh ; when your fear cometh as desolation , &c. then shalt thou call upon me , but i will not answer ; they shall seek me early , but they shall not find me : for they hated , &c. prov. . , to . zech. . , , , , . hear , o heavens , &c. i have nourished and brought up children , and they have rebelled against me . the ox knoweth his owner , &c. israel doth not know ; my people doth not consider , &c. why should ye be stricken any more ? ye will revolt more and more , &c. to what purpose is the multitude of your sacrifices unto me , saith the lord ? &c. when ye make many prayers , i will not hear you , for your hands are full of blood . wash you , make you clean , &c. come now , and let us reason , &c. out if ye refuse , and rebel , ye shall be devoured by the sword , &c. ah , i will case me of mine adversaries , isa . . , , , , , , , , , , , . therefore thou hast forsaken thy people , because , &c. their land is full of idols , isa . . , , , &c. jerusalem is ruined , and judah is fallen , because their tongue and their doings are against the lord , to provoke the eyes of his glory . because the daughters of zion are haughty , and walk with stretched forth necks , &c. therefore the lord shall smite with a scab , &c. the lord will take away the bravery of their 〈◊〉 ornaments , &c. isa . . , , , , , , , , , , . judge , i pray you , betwixt me and my vineyard : what could have been done more to my vineyard , that i have not done in it ? wherefore , when i looked that it should bring forth grapes ▪ brought it forth wild grapes ? i will take away the hedge thereof , &c. the prophet pronounceth many woes against several sinners , isa . . , , , to . god gave up israel to hardness and blindness , for their sins , till they should be laid waste , isa . . , , . god threatens jacob and israel , for their pride and stoutness of heart , because they turned not to him who smote them : their leaders cause them to err , that he will cut off , &c. and for all this , his anger is not turned away , isa . . , , , , to . o assyrian , &c. i will send him against an hypocritical nation ; and against the people of my wrath will i give him a charge , to take the spoil , &c. isa . . , . god's great judgments threatned against babylon , isa . . ch . . , , . &c. ch . . it is a people of no understanding : therefore he who made them will not have mercy on them , &c. isa . . . the lord said , forasmuch as this people draw near with their mouth , &c. but have removed their hearts far from me ; and their fear towards me is taught by the precept of men ; therefore , &c. the wisdom of the wise shall perish ; and the understanding of their prudent men shall be hid . wo unto them who seek deep , to hide their counsel from the lord : and their works are in the dark , isa . . , , . chap. . , , , &c. they would not hear , &c. ye scornful men , &c. ye shall be trodden down , isa . . , , , &c. god threatens israel for leaning upon egypt for help , and not hearkening to stay on god , isa . . , , to . this people have i formed for my self , &c. but thou hast not called upon me , o jacob : but thou hast been weary of me , o israel . thou hast not not brought me the small 〈◊〉 , &c. but thou hast made me to serve with thy sins : thou hast wearied me with thine iniquities , &c. thy first fathers have sinned , and thy teachers , &c. therefore i have prophaned the princes of thy sanctuary ; and have given jacob to the curse , and israel to reproaches , isa . . , , , , . o that thou hadst hear●●●ed to my commandments ; then had thy peace been , &c. isa . . , . deut. . , , . your iniquities have separated between you and your god ; and your sins have hid his face from you , that he will not hear : for your hands are denied with blood , &c. none call for justice , isa . . , , , &c. ch . . , . i have spread out my hands all the day long unto a rebellious people , who walketh in a way which is not good , &c. i will not keep silence ; but will recompence , even recompence into their bosoms , &c. ye are they who forsake the lord , who forget my holy mountain , &c. therefore will i number you to the sword , &c. isa . . , , , , , , &c. rom. . . they have chosen their own ways ; and their soul delighteth in their abominations : i also will chuse their delusions , and will bring their fears upon them ; because when i called , none did answer , &c. but they did evil before mine eyes , &c. isa . . , . jer. . , , , . what iniquity have your fathers found in me , that they are gone from me ? &c. wherefore will i yet plead with you , saith the lord ; and with your children , &c. see if there be such a thing : hath a nation changed their gods ? &c. but my people have changed their glory , &c. be astonished , o heavens ! &c. they have forsaken me , the fountain , &c. hast thou not procured this unto thy self ? &c. thine own wickedness shall correct thee , and thy back-sliding reprove thee , &c. in vain have i smitten your children , they received no correction , &c. have i been a barren wilderness ? &c. can a maid forget her ornaments ? jer. . , , , , , , , , , , , , , , . isa . . . hos . . , . isa . . . ezek. . . and i saw , when for all the causes whereby backsliding israel committed adultery , i had put her away , &c. yet her treacherous sister judah feared not , but went and played the harlot also , &c. judah hath not turned unto me with her whole heart , but feignedly , jer. . , , , . o jerusalem , wash thine heart from wickedness , that thou mayst be saved : how long shall vain thoughts lodge within thee ? &c. thy way , and thy doings have procured these things unto thee : this thy wickedness , because it is bitter , it reacheth unto thine heart , jer. . , , , . how shall i pardon thee for this ? thy children have forsaken me , and sworn by them who are no gods . when i had fed them to the fall , they then committed adultery , and assembled themselves by troops in the harlo●s houses : they were as fed horses in the morning , every one neighing after his neighbour's wife . and shall i not visit for these things , saith the lord ? and shall not my soul be avenged on such a nation as this ? go ye up upon her walls , and destroy , &c. your iniquities have turned away these things ; and your sins have withholden good things from you , &c. a wonderful and horrible thing is committed in the land : the prophets prophesie fal●ly , and the priests bear rule by their means , and my people love to have it so : and what will ye do in the end thereof ? jer. . , , , , , , , . ch . . , , , , , , , ezek . . , . thus hath the lord of hosts said , &c. cast a mount against jerusalem : this is the city to be visited , she is wholly oppression in the midst of her , &c. be then instructed , o jerusalem , lest my soul depart from thee , &c. i will stretch out my hand upon the inhabitants of the land , saith the lord ; for from the least of them , even to the greatest of them , every one is given unto covetousness : and from the prophet , even unto the priests , every one dealeth falsly , &c. hear , o earth : behold , i will bring evil upon this people , &c. jer. . , , , , , , , , , . ch . . , , &c. they were not ashamed , nor could they blush : therefore shall they fall , &c. jer. . , , , &c. thus saith the lord god of israel , cursed be the man who obeyeth not the words of this covenant . they are turned back unto the iniquity of their fathers , who refuse to hear my words , &c. therefore , thus saith the lord , behold , i will bring evil upon them , which they shall not be able to escape : and though they shall cry unto me , i will not hearken unto them , &c. therefore pray not thou for this people , for i will not hearken , &c. jer . , , , , . ch . , . ch . . , . ch . . . their tongue is as an arrow , &c. shall i not visit them for these things , saith the lord ? jer. . , . what wilt thou say when i shall punish thee ? &c. shall not sorrow take thee , as a woman in travail ? &c. for the greatness of thine iniquity , are thy skirts discovered , &c. wo , &c. wilt thou not be made clean , &c. jer. . , , , , . ch . . , . though moses and samuel stood before me , yet my mind could not be towards this people : cast them out of my sight , &c. such as are for death , to death , &c. who shall have pity upon thee , o jerusalem ? who shall bemoan thee ? &c. thou hast forsaken me , saith the lord , jer. . , , , , , , &c. ye have done worse than your fathers ; for , behold , ye walk every one after the imaginations of his own heart , that ye may not hearken unto me : therefore will i cast you out of this land , &c. jer. . , , , , &c. the sin of judah is written with a pen of iron ; and with the point of a diamond , is graven upon the tables of their heart , &c. jer. . , , . return ye , &c. and they said , there is no hope : but we will walk after our own doings , &c. jer. . , , , , &c. the land is full of adulterers : for because of swearing , ( or cursing , ) the land mourneth ; the pleasant places of the wilderness are dried up , jer. . , , . as the evil figs , &c. so will i give the king and the princes , and the residue of jerusalem which remain in this land , and them who dwell in the land of egypt ; i will deliver them to be removed into all the kingdoms of the earth for their hurt , to be a reproach , &c. and i will send the sword , the famine , and the pestilence among them , till they be consumed from off the land , jer. . , , . ch . , , , , , . thus saith the lord , if they will hearken , and turn every man from his evil way , that i may repent me of the evil which i purpose to do , because of the evil of their doings , &c. if ye will not , &c. then will i make this house like shilo : and will make this city a curse to all the nations of the earth , jer. . , , , , . god threatned and punished many for prophesying falsly and lyes to israel , jer. . , , . ch . . , , . thus saith the lord , thy bruise is incurable , &c. for the multitude of thine iniquity , thy sins were increased : i have done these things unto thee , jer. . , , , . because of all the evil of the children of israel , &c. this city , &c. shall be delivered into the hand , &c. jer. . , &c. ye have not hearkened unto me , in proclaiming liberty every man unto his brother , and every man to his neighbour : behold , i proclaim a liberty for you , saith the lord , to the sword , and to the pestilence , &c. jer. . , . this jerusalem , &c. hath changed my judgments into wickedness , more than the nations , &c. therefore thus saith the lord , i , even i am against thee , &c. therefore the fathers shall eat the sons , &c. ezek. . , , , , , , , . when god had shewed ezekiel judah's abominations , he saith unto him , therefore will i also deal in fury : mine eyes shall not spare , neither will i have pity : and though they cry , &c. will i not hear them , ezek. . . ch . . , , . ch . . , , , . but as for them whose heart walketh , &c. i will recompence their way upon their own head . the glory of the lord left in the city , ezek. . , , . when the land sinneth against me by trespassing grievously , then will i stretch out my hand upon it , and will break the staff of bread thereof , and will send famine upon it , and will cut off man and beast , &c. though these three men , noah , daniel , and job were in it , they should deliver but their own souls , &c. ezek. . , , , , , , , . pride , fulness of bread , and abundance of idleness was sodom's sins , for which god took her away , ezek. . , . thus saith the lord god , are ye come to enquire of me ? as i live , saith the lord god , i will not be enquired of by you , &c. ezek. . , , , . god reckons up many sins of jerusalem , and then says , can thine heart endure ? can thine hands be strong in the days that i shall deal with thee ? i the lord have spoken and will do it ; and will scatter thee , &c. ezek. . , , to the . when the righteous man turneth from his righteousness , and committeth iniquity , he shall even die thereby , ezek. . , , . the heathen shall know , that the house of israel went into captivity for their iniquity , because they trespassed against me ; therefore , &c. ezek. . , . the kings of babylon punished for their pride , &c. dan. . , . ch . . let her therefore put her whoredoms out of her sight , &c. lest i strip her naked , and set her as in the day she was born , &c. and i will not have mercy upon her children , &c. hosea . , , , . the lord hath a controversie with the land , because no truth , nor mercy , nor knowledge of god in the land : by swearing , and lying , and killing , and stealing , and committing adultery , they break out , and blood toucheth blood : therefore shall the land mourn , &c. ephraim is joined to idols , let him him alone , hosea . , , , , , , &c. . the pride of israel doth testifie to his face : therefore shall israel and ephraim fall in their iniquity . judah also shall fall with them : they shall go with the flocks , and with their herds to seek the lord : but they shall not find : he hath withdrawn himself from them . they have dealt treacherously against the lord , hosea . , , , , . zechar. . , , . they consider not , &c. now their own doings have beset them about , they , &c. wo unto them , for they have fled from me : destruction unto them , because they have transgressed , &c. they return not to the most high : they are like a deceitful bow : their princes shall fall by the sword , &c. hosea . , , , , . wo unto them when i depart from them ; for the wickedness of their doings i will drive them out of my house : i will love them no more , &c. hosea . , , . they hate him who rebuke in the gate : they abhor him who speaketh uprightly , &c. i hate , i despise your feast days , and i will not smell in your solemn assemblies , &c. amos . , , , , , . wo unto them who are at ease in zion , &c. ye who put far away the evil day , &c. who lie upon beds of ivory , and stretch themselves upon their couches , &c. who chaunt to the sound of the viol , and invent to themselves instruments of musick , like david : who drink wine in bowls , &c. but are not grieved for the affliction of joseph ; therefore now shall they go captive , &c. i abhor the excellency of jacob , and hate his palaces , amos . , , , , , , . isa . . , , , . though they dig into hell , thence shall my hand take them ; though they clamb up , &c. thence will i , &c. amos . , , &c. they shall cry unto the lord , but he will not hear them , he will ever hide his face from them : as they behaved themselves ill in their doings , &c. they build up zion with blood , and jerusalem with iniquity : the heads thereof judge for reward , and the priests thereof teach for hire , and the prophets thereof divine for money ; yet will they ●●an upon the lord , and say , is not the lord among us ? none evil can come upon us : therefore shall zion for your sakes be plowed as a field , and jerusalem become heaps , &c. micah . , , , , , . ch . . , , , , , . god warned ninevah of her desolation for her sin , if she repented not , jonah . . ch . . , , . hear ye , o mountains , the lord's controversie , &c. for the lord hath a controversie with his people , and he will plead with israel ; o my people , what have i done unto thee , and wherein have i wearied thee ? testifie against me : for i brought thee up out of the land of egypt , &c. there are yet the treasures of wickedness in the house of the wicked , &c. the rich men thereof are full of violence , &c. therefore also will i make thee sick , &c. micah . . , , , , , , , , . amos . , , , &c. several woes pronounced against persons for divers sins , habbak . . , , , , . micah . , , &c. i will punish the princes , and the king's children , and all such who are clothed with strange apparel , &c. all those who leap on the threshold , who fill their master's house with violence and deceit , &c. i will punish the men who are setled on their lees , and say in their heart , the lord will not do good , neither will he do evil , &c. and i will bring distress upon men , &c. because they have sinned , &c. he shall make a speedy riddance of all them who dwell in the land , zeph. . , , , , . is this a time for you to dwell in your ceiled houses , and this house lie waste ? &c. because of mine house that is waste , and ye run every man to his own house ; therefore the heavens over you is stayed from dew , and the earth is stayed from fruit , and i called for a drought upon the land , haggai . , , , . cursed be the deceiver , who hath in his flock a male , and voweth , and sacrificeth unto the lord a corrupt thing , mal. . , . i will be a swift witness against the forcerers , and against adulterers , and against false-swearing , and against those who oppress the hireling in his wages , the widow and the fatherless ; that turn aside the stranger , &c. ye are gone away from mine ordinances , &c. ye are cursed with a curse , for ye have robbed me , &c. your words have been stout against me , saith the lord ; yet ye say , what , have we spoken so much against thee ? ye have said , it is in vain to serve god , &c. mal. . , , , , . behold , the day cometh that shall burn as an oven , and all the proud , yea , and all who do wickedly , shall be stubble : and the day which cometh shall burn them up , saith the lord of hosts , that it shall leave them neither root nor branch , mal. . . christ pronounceth a wo against chorazin , bethsaida and capernaum , for not repenting , matth. . , , , . wherefore ye be witnesses unto your selves , that ye are the children of them who killed the prophets : fill ye up then the measure of your fathers . ye serpents , ye generation of vipers , how can ye escape the damnation of hell ? wherefore behold , i send to you prophets , and wise men , and scribes , and some of them ye shall kill and crucifie , and some of them ye shall scourge in your synagogues , and persecute them from city to city ; that upon you may come all the righteous blood shed upon the earth , from the blood of righteous abel , unto the blood of zacharias , &c. whom ye slew between the temple and the altar . verily i say unto you , all these things shall come upon this generation . o jerusalem ! jerusalem ! thou who killest the prophets , and stonest them who are sent unto thee , how often would i have gathered thy children together ? &c. and ye would not : behold , your house is left to you desolate , matth. . , , , , , , , . annanias and sapphira , for their lying to the holy ghost , and herod for pride , slain , acts . , . acts . , , . because when they knew god , they glorified him not as god , neither were thankful , &c. wherefore god also gave them up to uncleanness , through the lusts of their own hearts , to dishonour their own bodies between themselves ; who changed the truth of god into a lye , &c. for this cause god gave them up to vile affections , &c. god gave them over to a reprobate mind , rom. . , , , , , , , &c. think this , o man , &c. who do such things , that thou shalt escape the judgment of god , rom. . , , &c. for this cause many are weak and sickly among you , and many sleep , &c. cor. . , , . the apostle reckons up some of the sins and punishments of israel ; and concludes : now all these things happened unto them for ensamples , and they are written for our admonition , upon whom the ends of the world are come , cor. . , , , , , , , , , . now the works of the flesh , &c. adultery , &c. they which do such things shall not inherit the kingdom of god , gal. . , , . cor. . , . ephes . . . if any shall worship the beast , &c. the same shall drink of the wine of the wrath of god. &c. rev. . , . he who is unjust , let him be unjust still : and he who filthy , let him be filthy still , &c. behold , i come quickly ; &c. rev. . . we are sure that the judgment of god is according to truth , against them who commit such things , &c. who will render to every man according to his deeds , rom. . , , , , . gal. . , . ephes . . , . colos . . , . heb. . . the great judgments denounced against babylon , for her great sins and persecutions , rev. . see more in the duty of obedience in this chapter . see more of man's sin and corrupt nature , chap. . the sad effects of such a state : see the same chapter . see more of god's punishing his own for sin , chap. . see pardon of sin , chap. . to own and profess the true god and our lord jesus christ boldly before men ; and to wait for christ's second coming . i. to own and confess the true god and our lord jesus christ before men. i know my redeemer liveth , and that he shall stand at the latter day upon the earth , &c. job . . i will speak oh thy testimonies also before kings , and will not be ashamed , &c. i am a companion of all them who fear thee , psal . . , . psal . . , . none call for justice , nor any pleadeth for truth , isa . . . our god whom we serve , is able to deliver us from the burning fiery furnace , and he will deliver us out of thine hand , o king : but if not , be it known unto thee , o king , that we will not serve thy gods , dan. . , . when daniel knew that the writing was signed , he went into his house , and his window being open in his chamber towards jerusalem , he kneeled upon his knees , &c. and prayed , and gave thanks before his god , dan. . . whosoever therefore shall confess me before men , him will i confess also before my father which is in heaven : but whosoever shall deny me before men , him will i also deny before my father which is in heaven , matth. . , . luke . , . a damsel came unto peter , saying , thou also wast with jesus of galilee ; but he denied before them all , saying , i know not what thou sayest , &c. and again he denied with an oath , saying , i do not know the man , &c. then began he to curse and to swear , saying , i know not the man , matth. . , , , . whosoever therefore shall be ashamed of me , and of my words in this adulterous and sinful generation , of him also shall the son of man be ashamed , when he cometh into the glory of his father with the holy angels , mark . . the parents of the blind man durst not confess christ , but answered , he is of age , ask him : these words spake his parents , because they feared the jews ; for the jews had agreed already , that if any man did confess that he was christ , that he should be put out of the synagogue ; therefore said his parents , he is of age , ask him , &c. but the son confessed him , john . , , , , , , , , &c. nevertheless among the chief rulers also , many believed on him ; but because of the pharisees ▪ they did not confess him , lest they should be put out of the synng●gue : for they loved the praise of men , more than the praise of god , john . , . let the house of israel know assuredly , that god hath made that same jesus whom ye have crucified , both lord and christ , acts . . the god of our fathers hath glorified his son jesus whom ye delivered up , &c. but ye denied the holy and just one , &c. and killed the prince of life , &c. acts . , , . be it known unto all , &c. that by the name of jesus christ of nazareth whom ye crucified , &c. even by him doth this man stand before you whole : this is the stone that was set at nought by you builders , &c. we cannot but speak , &c. acts . , , . did not we straightly charge you , that you should not teach in this name , &c. then peter and the other apostles answered and said , we ought to obey god rather than men : the god of our fathers raised up jesus whom ye slew , &c. him hath god exalted with his right hand , &c. acts . , , . be it known to you therefore , men and brethren , that through this man is preached unto you the forgiveness of sins , acts . . this i confess unto thee , that after the way which they call heresie , so worship i the god of my fathers , acts . . if thou shalt confess with thy mouth the lord jesus , &c. for with the heart man believeth unto righteousness ; and with the mouth confession is made to salvation , rom. . , . as often as ye eat this bread , and drink this cup , shew ye ( or , ye do shew ) the lord's death till he come , cor. . . and many of the brethren of the lord waxing confident by my bonds , are much more bold to speak the word without fear , phil. . . wherefore god also hath highly exalted him , &c. that at the name of jesus , &c. and that every tongue should confess that jesus is the lord , to the glory of god the father , phil. . . be not thou therefore ashamed of the testimony of our lord , nor of me his prisoner , &c. i am not ashamed , for i know whom i believe , tim. . , . if we suffer , we shall also reign with him : if we deny him , he will also deny us , tim. . . they profess they know god , but in works they deny him : being abominable , and disobedient , &c. titus . . let us go forth therefore unto him without the camp , bearing his reproach , heb. . . whosoever shall confess that jesus is the son of god , god dwelleth in him , and he in god , john . . i know thy works , and where thou dwellest ; where satan's seat is , and thou holdest fast my name , and hast not denied my faith , rev. . . see more of owning christ in times of persecution chap. . see more of perseverance , chap. . to wait for christ's second coming . watch ye therefore , for you know not what hour your lord will come , &c. therefore be ye also ready : for in such an hour as you think not , the son of man cometh , mat. . , . ch . . . rev. . . the wise and foolish virgins slumbered and slept , while the bridegroom tarried , mat. . . let your loins be girded about , and your lights burning , and ye your selves like unto men who wait for the lord , &c. blessed are those , &c. whom the lord , when he cometh , shall find watching , &c. luke . , , . take heed your hearts be not overcharged , &c. and so that day come upon you unawares , luke . . i will come again and receive you unto my self , john . . see that ye come behind in no gift , waiting for the coming of our lord jesus christ , cor. . . for our conversation is in heaven , from whence also we look for the saviour , the lord jesus christ , who shall change our vile body , &c. phil. . . . when christ who is our life shall appear , then shall ye also appear with him in glory , col. . . ye turned to god , &c. and to wait for his son from heaven , thes . . . to you who are troubled , rest with us , when the lord jesus shall be revealed from heaven with his mighty angels , thes . . , . the lord direct your hearts in the love of god , and into the patient waiting for christ , thes . . . a crown of righteousness , which the lord , &c. shall give me at that day , &c. but unto them also who love his appearing , tim. . . looking for that blessed hope , and the glorious appearing of the great god , and our saviour jesus christ , titus . . christ was once offered to bear the sins of many : and unto them who look for him , shall he appear the second time without sin , unto salvation , heb. . . ye have need of patience , that after ye have done the will of god , ye might receive the promise : for yet a little while , and he who shall come will come , and will not tarry , &c. heb. . , . be patient therefore , brethren , unto the coming of the lord : behold , the husband-man waiteth for the precious fruits : be ye also patient , stablish your hearts , for the coming of the lord draweth near , james . , . wherefore gird up the loins of your mind , be sober and hope to the end , for the grace which is to be brought unto you at the revelation of jesus christ , pet. . . there shall come in the last day scoffers , &c. saying , where is the promise of his coming ? for since the fathers fell asleep , all things continue as they were , &c. the lord is not slack concerning his promise , &c. but the day of the lord will come as a thief in the night , &c. what manner of persons ought ye to be , &c. looking for , and hastening unto the day of god , &c. peter . , , , , , , . abide in him , that when he shall appear , we may have confidence , and not be ashamed , &c. at his coming , john . . we know that when he appears , we shall be like him , for we shall see him as he is , john . . keep your selves in the love of god , looking for the mercy of our lord jesus christ unto eternal life , jude verse . surely i come quickly : amen , even so , come lord jesus , rev. . , , . see his coming to judge the world , chap. . to walk with god heartily , uprightly , sincerely , and to follow him fully and zealously : the reasons thereof . enoch walked with god , gen. . , . noah was a just man and perfect ( or , upright ) in his generation : noah walked with god , &c. according unto all which god commanded him , so did he , &c. gen. . , . the lord said unto abram , get thee out of thy country , &c. so abram departed as the lord had spoken unto him , gen. . , . the lord appeared unto abram , and said unto him , i am the almighty god , walk before me , and be thou perfect ( or , upright , ) gen. . , . abimelech said , in the integrity of my heart , &c. have i done this , &c. and god said , &c. i know , &c. gen. . , , . god said unto abraham , take thy son , &c. and offer him , &c. and abraham rose up early in the morning to go about it , &c. gen. . , , , , &c. the lord said to moses , go , i will be with thy mouth , &c. and he said , o my lord , send i pray thee by the hand of him whom thou wilt send : and the anger of the lord was kindled against moses , exod. . , , . jerem. . , . bring me an offering of every man who giveth it willingly with his heart , exod. . . my servant moses who is faithful in all mine house : with him will i speak mouth to mouth , num. . , . heb. . , . but my servant caleb , because he had another spirit with him , and hath followed me fully , him will i bring into the land , num. . . ch . . . josh . . , . take heed to thy self , and keep thy soul diligently , lest thou forget , &c. lest they depart from thine heart , &c. thou shalt find him , if thou seek him with all thine heart and with all thy soul , deut. . , . the lord said , they have well said all that they have spoken : o that there were such an heart in them , that they would fear , &c. deut. . , . what doth the lord thy god require of thee , but , &c. to serve the lord thy god with all thine heart , and with all thy soul ? deut. . . sam. . . thou shalt be perfect ( or , upright , or sincere ) with the lord thy god , deut. . . the lord thy god hath commanded thee to do these statutes and judgments : thou shalt therefore keep and do them with all thine heart , and with all thy soul , deut. . . cleave unto the lord your god , as ye have done unto this day , josh . . . now therefore fear the lord , and serve him in sincerity and in truth , josh . . . sam. . . because israel did not destroy all the inhabitants of the land , according to command , god said , i will not drive them out from before you , but they shall be in your sides , and their gods shall be a snare unto you , judges . , . jephthah concerning his vow , said , i have opened my mouth unto the lord , and i cannot go back , &c. judges . , , . psal . . , . the lord is a god of knowledge , and by him all actions are weighed , sam. . . god had said to saul , go and smite amalek , and utterly destroy all which they have , &c. but saul and the people spared agag , and the best of the sheep , &c. then came the word of the lord unto samuel , saying , it repenteth me that i have set up saul to be king : for he is turned back from following me , and hath not performed my commandment , sam. . , , , , . the lord seeth not as man seeth : for man looketh on the outward appearance , but the lord looketh on the heart , sam. . . i was also upright before him , &c. with the upright thou wilt shew thy self upright , sam. . , . psal . . . thou hast shewed unto thy servant david my father great mercies , according as he walked before thee in truth and in righteousness , and in uprightness of heart with thee , kings . . thou , thou only , knowest the hearts of all the children of men , &c. let your hearts therefore be perfect with the lord your god , kings . , . psal . . . if thou wilt walk before me as david thy father walked , in integrity of heart , and in uprightness , to do according to all , &c. then i will establish , &c. kings . , . it came to pass that when solom●n was old , &c. his heart was not perfect with the lord his god , as the heart of david , &c. he went not fully after the lord , &c. kings . , . asa did that which was right , &c. but the high places were not removed : nevertheless asa his heart was perfect with the lord all his days , kings . , . how long halt ye between two opinions ? if the lord be god , follow him , kings . . elijah and micaiah , the prophets , both faithful to god in a bad time , kings . . chap. . , . thy servant will not offer , &c. to any other gods but the lord : in this thing the lord pardon thy servant : when my master goeth into the house of rimmon to worship , &c. and i bow my self , &c. kings . . . many kings of israel did that which was right , &c. but yet did not take away the high places , kings . ch . . josiah turned to the lord with all his heart , and with all his might , according to all the law of moses , &c. kings . . ch . . , , , . set your heart and your soul to seek the lord your god , chron. . . chron. . . ch . . , . know thou the god of thy fathers , and serve him with a perfect heart , and a willing mind ; for the lord searcheth all hearts , and understandeth , &c. chron. . . i know also my god , that thou triest the heart , and hast pleasure in uprightness : as for me , in the uprightness of my heart i have willingly offered all these things , chron. . . prov. . . rom. . . the eyes of the lord run to and fro throughout the whole earth , to shew himself strong in the behalf of ( or , strongly to hold with ) them , whose heart is perfect towards him , chron. . . amaziah did that which is right in the sight of the lord : but not with a perfect heart , chron. . . hezekiah , &c. wrought that which was good and right , &c. he did it with all his heart : and prospered , chron. . , . job was a perfect and upright man , and one who feared god , &c. job . , . still be holdeth his integrity , although thou movest me against him , &c. job . . behold , god will not cast away a perfect man , job . . my foot hath held his steps ; his way have i kept , and not declined , &c. job . . my heart shall not reproach me so long as i live , job . . psal . . . doth not he see all my ways , and count all my steps ? job . . ch . . . no darkness , &c. where the workers of iniquity may hide themselves , job . . god , who saveth the upright in heart , psal . . . the lords throne is in heaven : his eyes behold , his eye-●●ds try the children of men , psal . . , , lord , who shall abide in thy tabernacle ? &c. he who walketh uprightly , psal . . , . i have set the lord always before me , psal . . . the lord preserveth the faithful , psal . . . mark the perfect man , and behold the upright : for the end of that man is peace , psal . . . forget all thine own people , and thy fathers house : so shall the king greatly desire thy beauty , psal . . , . like sheep they are laid in the grave , &c. and the upright shall have dominion over them in the morning , psal . . . behold , thou desirest truth in the inner parts , psal . . . my soul followeth hard after thee : thy right hand , &c. psal . . . psal . . . all the upright in heart shall glory , psal . . . psal . . . i will pay my vows which my mouth hath uttered , &c. when i was in trouble , psal . . , . psal . . , . the lord god , &c. will give grace and glory : no good thing will he withhold from them who walk uprightly , psal . . . they say , the lord shall not see , &c. he who planteth the ear , shall he not hear ? he who formed the eye , shall he not see ? &c. the lord knoweth the thoughts of man , psal . . , , , , . it is a people who do err in their hearts , &c. psal . . . light is sown for the righteous , and gladness for the upright in heart , psal . . . i will behave my self wisely in a perfect way , &c. i will walk within my house with a perfect heart , psal . . . psal . . . unto the upright there shall arise a light in the darkness , psal . . . then shall i not be ashamed , when i have respect unto all thy commandments : i will praise thee with uprightness of heart , &c. my zeal hath consumed me , &c. psal . . , , . do good , o lord , unto , &c. them who are upright in their hearts : as for such who turn aside to their crooked ways , the lord shall lead them forth with the workers of iniquity , psal . . , . o lord , thou hast searched me and known me : thou knowest my down-sitting and up-rising : thou understandest my thoughts afar off : thou compassest my path , and my lying down , and art acquainted with all my ways : for there is not a word in my tongue , but lo , o lord , thou knowest it altogether , psal . . , , , . ezek. . . the upright shall dwell in thy presence , ps . . . if thou seek wisdom as silver , &c. and seek it as hid treasures , &c. then shalt thou understand , &c. the lord is a buckler to them who walk uprightly , prov. . , , , . my son , &c. let thine heart keep my commandments , prov. . . ch . . . keep thy heart with all diligence : for out of it are the issues of life , prov. . . for the ways of man are before the eyes of the lord , and he pondereth all his goings , prov. . . he who walketh uprightly walketh surely , &c. prov. . . the integrity of the upright shall guide them , &c. the righteousness of the perfect shall direct his way , &c. the righteousness of the upright shall deliver him , &c. such as are upright in the way , are his delight , prov. . , , , . he who walketh in his uprightness , feareth the lord , prov. . . the eyes of the lord are in every place beholding the evil and the good , &c. the prayers of the upright is his delight , &c. a man of understanding walketh uprightly , prov. . , , . all the ways of man are clean in his own eyes but the lord weigheth the spirits , prov. . . the just man walketh in his integrity , prov. . . every way of man is right in his own eyes : but but the lord pondereth the hearts , prov. . . my son , give me thine heart , prov. . . joe . , . if thou sayest , behold , we know it nor : doth not he who pondereth the heart consider ? prov. . . a faithful man shall abound with blessings prov. . . the upright love thee ( or , they love thee uprightly , cant. . . the way of the just is uprightness : thou most upright , dost weigh the path of the just , isa . . . hezekiah , &c. remember now , o lord , i beseech thee , how i have walked before thee in truth , and with a perfect heart , &c. isa . . . hearken unto me , &c. the people in whose heart is my law : fear ye not , isa . . . is it such a fast i have chosen ? &c. to bow down his head as a bull-rush , &c. is not this the fast i have chosen , to loose the bands of wickedness ? isa . . , , , . from the prophet to the priest , every one dealeth falsly : for they have healed the nurt of the daughter of my people lightly , saying , peace , &c. jer. . . . o lord of hosts who judgest righteously ; who triest the reins , and the heart , jer. . . the heart is deceitful above all things , and desperately wicked , who can know it ? i the lord search the heart , and try the reins , even to give every man according to his ways : according to the fruit of his doings , jer. . , . ch . . . rom. . . i am god at hand , &c. not a god afar off : can any hide himself in secret places that i shall not see him , saith the lord ? do not i fill heaven and earth ? jer. . , . heb. . . job . . cursed be he who doth the work of the lord deceitfully ( or , negligently ) jer. . . i know the things which come to your mind every one , ezek. . . daniel purposed in his heart that he would not defile himself with the portion of the kings meat , &c. dan. . . do not my word do good to him who walketh uprightly ? micah . . . behold , his soul which is lifted up , is not upright in him , habbak . . . when ye fasted and mourned , &c. did ye at all fast unto me , unto me ? zechar. . , , . ye brought that which was torn : and the lame and the sick , &c. sacrificed to the lord a corrupt thing , &c. mal. . , . whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart , matth. . . when thou dost alms , let not thy left hand know what thy right hand doth , &c. no man can serve two masters : for either he will hate the one , and love the other ; or else he will hold to the one , and despise the other : ye cannot serve god and mammon , matth. . , . strait is the gate , and narrow is the way which leadeth unto life , &c. not every one who saith , lord , lord , shall enter into the kingdom , &c. matth. . , , . because they had not root , they withered away , matth. . , . not that which goeth into the mouth defileth a man , but that which cometh out , &c. those things which proceedeth out of the mouth , cometh from the heart : and they defile the man , matth. . , . ch . . , . jesus said , if any man will come after me , let him deny himself , and take up his cross and follow me , matth. . , . the lord said unto him who had improved his talents : well done thou good and faithful servant : thou hast been faithful over a few things , i will make thee ruler over many things : enter thou into the joy , &c. matth. . , . watch , &c. the spirit indeed is willing , but the flesh is weak , matth. . . teaching them to observe all things which i have commanded you , matth. . . when jesus called the blind man , he cast away his garment , rose and came unto jesus , mark . . zacharias and flizabeth walked in all the ordinances and commandments of the lord , blameless , luke . , . mary , &c. kept all these sayings in her heart , luke . . simon , james and john , they forsook all , and followed christ , &c. levi left all , rose up , and followed christ when he had called him , luke . , , , . jesus said unto another , follow me ; but he said , lord , suffer me first to go and bury my father , &c. another said , lord , i will follow thee ; but let me first go and bid them farewel , &c. jesus said unto him , no man having put his hand to the plow and looking back , is fit for the kingdom of god , luke . , , . ch . . . take heed of hyp●risie , for there is nothing hid which shall not be uncovered , luke . , . if any man come to me and hate not his father , and mother , and wife , and children , and brethren and sisters , yea , and his own life also , he cannot be my disciple ; and whosoever doth not bear his cross , and come after me , cannot be my disciple , &c. whosoever he be among you who forsaketh not all he hath , cannot be my disciple , luke . , , . no man can serve two masters : for either he will hate the one , &c. you cannot serve god and mammon . ye are they who justifie your selves before men , but god knoweth your hearts : for that which is highly esteemed amongst men , is abomination in the sight of god , luke . , . jesus saw nathaniel , &c. and said of him , behold , an israelite indeed , in whom is no guile , john . . god is a spirit : and they who worship him , must worship him in spirit and in truth , john . . amongst the chief rulers also many believed on him : but because of the pharisees , they did not confess him , lest they would be put out of the synagogue : for they loved the praise of men more then the praise of god , john . , . the eunuch said , here is water , what hinders me to be baptized ? and philip said , if thou believest with all thine heart , thou mayest , acts . , . barnabas exhorteth them all , that with purpose of heart they would cleave unto the lord , acts . . none of these things move me : neither count i my life dear unto my self , so that i might finish my course with joy , and the ministry , &c. acts . . i was not disobedient unto the heavenly vision : but shewed , &c. acts . , , . he is not a jew , who is one outwardly , neither is that circumcision which is outward in the flesh : but he is a jew which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter : whose praise is not of men , but of god , rom. . , . ye have obeyed from the heart that form of doctrine whereto ye were delivered , rom. . . that which i would do i cannot , what i hate i do , &c. i consent to the law , &c. with my mind i serve the lord , &c. rom. . , , &c. let love be without dissimulation : abhor that which is evil , cleave to that which is good , &c. not slothful in business , servent in spirit , serving the lord , rom. . , . amos . . for the kingdom of god is not in word , but in power , cor. . . let us keep the feast , &c. with the unleavened bread of sincerity and truth , cor. . . ye are bought with a price : be ye not servants of men , &c. let every man wherein he is called , therein abide with god , &c. they who have wives be as tho they had none , &c. that you may attend on the lord without distinction , cor. . , , , , , &c. so rua , that ye may obtain , cor. . . hebr. . . be ye followers of me , even as i also am of christ , cor. ● . . though i bestow all my goods to seed the poor , &c. and have not charicy , at profiteth me nothing , cor. . , , . our rejoycing is this , the testimony of cur conscience , that in simplicity and godly uncerity , &c. we have had our conversation in the world , cor. . . we are not as many who corrupt the word of god ; but as of sincerity , but as of god , in the sight of god speak we , &c. cor. . . we have renounced the hidden things of dishonesty , not walking in craftiness , nor handling the word of god deceitfully , cor. . . let us cleanse our selves , &c. perfecting holiness in the fear of god , cor. . . if there be first a willing mind , it is accepted according to that a man hath , and not , &c. cor. . . every man according as he purposeth in his heart , &c. god loveth a chearful giver , cor. . . be perfect , &c. cor. . . when it pleaseth god , &c. to reveal his son in me , &c. immediately i conferred not with flesh and blood , &c. but i went , &c. gal. . , , . peter , &c. was to be blamed : for before that certain came from james , he did eat with the gentiles : but when they were come , he withdrew , and separated himself , fearing them of the circumcision : and the other jews dissembled likewise with him ; insomuch , that barnabas also was carried away with their dissimulation . but when i saw they walked not uprightly according to the truth of the gospel , i said unto peter , &c. gal. . , , , . but it is good to be zealously affected always in a good matter , and not only when i am present with you , gal. . . speaking the truth ( or being sincere ) in love , may grow up in him , ephes . . . be ye therefore followers of god , as dear children , &c. we are members of his body , &c. for this cause shall a man leave his father and mother , and shall be joyned unto his wife , and they two shall be one flesh : this is a great mystery , but i speak concerning christ and his church , ephes . . , , , . servants , be obedient , &c. in singleness of your heart as unto christ ; not with eye-service as men-pleasers : but as the servants of christ , doing the will of god from the heart with good will , doing service as to the lord , not unto men , ephes . . , , . col. . , . this i pray , &c. that ye may be sincere and without offence till the day of christ , phil. . , . do all things without murmuring or disputing , &c. that ye may be blameless , and harmless ( or , sincere ) and without rebuke , &c. all seek their own things , few the things of christ , phil. . , , . if by any means i might attain unto the resurrection of the dead ; not as though i had already attained , either were already perfect , but i follow after , if that i may apprehend , &c. this one thing i do , forgetting those things which are behind , and reaching forth to those things which are before : i press towards the mark , &c. phil. . , , , . cor. . . thess . . . epaphras , &c. always labouring ( or , striving ) servently for you in prayers , that ye may stand perfect and compleat in all the will of god : for i bear him record that he hath a great zeal for you , co●oss . . , . they received not the love of the truth , that they might be saved , thes . . . i charge you before god , &c. that you observe these things without prejudice ( or , preferring one before another , doing nothing by partiality , ) tim. . . no man who warreth , entangleth himself with the affairs of life , that he may please him who hath chosen him to be a souldier , tim. . . in all things shewing thy self , &c. in doctrine , uncorruptness , gravity , sincerity , &c. who gave himself for us , that he might , &c. purifie unto himself a peculiar people zealous of good works , titus . , . it behoveth us to attend the more to those things , we have heard , lest at any time we let them slip , ( or , they slide from us ) hebr. . . all things are naked and open unto the eyes of him with whom we have to do , heb. . . luke . , . let us go on unto perfection , not laying again the foundation of repentance from dead works , &c. we desire that everyone of you do shew the same diligence to the full assurance of hope unto the end : that ye be not slothful , but followers of them who through faith and patience inherit the promises . heb. . , , . make strait ( or even ) paths for your feet , lest that which is lame be turned out of the way heb. . . the wisdom which is from above is pure , &c. without partiality , and without hypocrisie , &c. james . . know ye not , that the friendship of the world is enmity with god : whosoever therefore will be a friend unto the world , is the enemy of god , &c. draw nigh to god , and he will draw nigh to you , &c. purifie your hearts ye double-minded , james . , . seeing you have purified your souls in obeying , &c. unto unfeigned love of the brethren : see that ye love one another with a pure heart , servently , pet. . . wherefore laying aside , &c. all guile and hypocrisie , &c. neither was guile found in christs mouth , pet. . , . whose adorning , let it not be that outward , &c. but the hidden man of the heart , pet. . , . give all diligence to add to your faith virtue , &c. wherefore the rather brethren , give diligence to make your calling and election sure : for if ye do these things , ye shall never fall , &c. pet. . , , , , , . seeing that ye look for such things , &c. be diligent , that ye may be found of him in peace without spot and blemish , &c. but grow in grace , and in the knowledge of our lord jesus , &c. pet. . , . if we say we have fellowship with him , and walk in darkness , we lye , and do not the truth , john ▪ . . let us not love in word , &c. but in deed and in truth , &c. if our hearts condemn us , god is greater , &c. john . , , , . i rejoyce greatly that i have found of thy children sincerely walking in truth , john verse . the brethren by their testimony did commend thy sincerity as thou walkest sincerely , &c. i have no greater joy , than to hear that my children walk in truth : beloved , thou dost faithfully whatsoever thou dost to the brethren and to strangers , john verse , , . but , ye beloved , building up your selves in your most holy faith , &c. jude , verse . be thou faithful unto death , and i will give thee a crown of life , revel . . . thou hast a name that thou livest , and art dead ; be watchful , and strengthen the things which remain : i have not found thy work perfect before god , &c. thou hast a few names in sardis , who have not defiled their garments , &c. i know thy work , that thou art neither hot nor cold : i would thou wert cold or hot ; so then , because thou art lukewarm , and neither cold nor hot , i will spew thee out of my mouth ; because thou sayest i am rich , &c. and knowest not that thou art wretched , &c. as many as i love , i rebuke , &c. be zealous therefore , &c. rev. . , , , , , , , . these are they who were not defiled with women , for they are virgins : these are they who follow the lamb whithersoever he goeth , revel . . . let every man prove his own work , &c. for every man shall bear his own burthen , &c. be not deceived , god is not mocked ; for whatsoever a man soweth , that shall he also rcap , &c. gal. . , , , , . see the spirits and practices of hypocrites ; and the danger of hypocrisie , chap. . to stick fast to god , and not to depart from him : abide in the faith and practice of what we know of his will , and persevere to the end . the reasons . that the saints shall be kept . to persevere and abide with god in the faith and practice , &c. that thou keep this commandment without spot unrebukable , until the appearing of our lord jesus christ , tim. . . en●ch walked with god , and he was not ; for god took him , gen. . , . your eyes have seen , &c. but ye who did cleave unto the lord , &c. are alive every one of you this day , deut. . , . jesurun waxed fat and kicked : then he forsook god who made him , and lightly esteemed the rock of his salvation , &c. of the rock which begat thee ; thou art unmindful and hath forgotten god who formed thee : and when the lord saw it , he abhorred them , deut. . , , , , . psal . . , , , . jer. . , . cleave unto the lord your god , as ye have done unto this day , josh . . deut. . . ch . . . chuse you whom ye will serve , &c. but as for me and my house , we will serve the lord , josh . . . israel departed from god after joshua , &c. were dead , often , judges . , , , &c. seek the lord and his strength ; seek his face continually , chron. . . thou solomon , &c. know thou the god of thy fathers , &c. if thou seek him , he will be found of thee ; but if thou forsake him , he will cast thee off for ever , chron. . . hear ye me , asa , and all judah , &c. the lord is with you , while ye be with him : and if ye seek him , he will be found of you ; but if ye forsake him , he will forsake you , chron. . . ye cannot prosper : because ye have forsaken the lord he hath forsaken you , chron. . . ch . . . the righteous also shall hold on his way , job . . i have kept the ways of the lord : i have not wickedly departed from my god , &c. i did not put away his statutes from me , psalm . , . job . , . sam. . , . psal . . kings . . wait on the lord and keep his way , and he shall exalt thee , psalm . . all this is come upon us , yet have we not forgotten thee , &c. our heart is not turned back , neither have our steps declined from thy way : though thou hast sore broken us , &c. if we have forgotten the name of our god , or stretched out our hands to strange gods : shall not god search this out ? psal . . , , , , . psal . . . he will speak peace to his people ; but let them not turn again to folly , psal . . . then believed they his words : they sang his praise : they soon forgat his works : they waited not for his counsel , &c. they forgat god their saviour , who had done great things , psal . . , , . psal . . , , , , , , , . as for such who turn aside unto their crooked ways , the lord shall lead them forth with the workers of iniquity , psal . . . my son forget not my law , prov. . . the back-slider in heart shall be filled with his own ways , prov. . . he who keepeth his way , preserveth his soul , prov. . . my son , give me thine heart ; and let thine eyes observe my ways , prov. . . i have nourished and brought up children , &c. they have forsaken the lord , they have provoked the holy one of israel unto anger , they are gone away backward : why should ye be stricken any more ? ye will revolt more and more , &c. they who forsake the lord , shall be consumed , isa . . , , , . there shall be desolation , because thou hast forgotten the god of thy salvation , and hast not been mindful of the rock of thy strength , &c. isa . . . they who wait upon the lord , shall renew strength ; they shall mount up , &c. they shall run , and not be weary : they shall walk , and not saint , isa . . , this people have i formed for my self , &c. but thou hast not called upon me , o jacob ; but thou hast been weary of me , o israel : thou hast nor , &c. isa . , , , . he feedeth upon ashes ; and a deceived heart hath turned him aside , that he cannot deliver his soul ; nor say , is there not a lye in my right hand ? isa . . . i remember , &c. the kindness of thy youth , &c. when thou wentest after me in the wilderness , &c. thus saith the lord , what iniquity have your fathers found in me , that they are gone far from me , and have walked after vanity , and are become vain ? &c. pass over the isles , &c. hath a nation changed their gods ? &c. but my people have changed their glory , &c. be astonished , o ye heavens , &c. for my people have committed two evils : they have forsaken me , the fountain of living waters ; hewed them out cisterns , broken cisterns , which can hold no water , &c. hast thou not procured this to thy self , in that thou hast forsaken the lord ? &c. thy back-sliding shall reprove thee : know therefore , and see , that it is an evil and a bitter thing , that thou hast forsaken the lord thy god , &c. i had planted thee a noble vine , &c. how then art thou turned into the degenerate plant of a strange vine unto me ? &c. they have turned their back unto me , and not their face , &c. have i been a barren wilderness unto israel , a land of darkness ? wherefore say my people , we are lords , we will come no more unto thee ? can a maid forget her ornaments ? or a bride her attire ? yet my people have forgotten me , days without number , jer●m . . , , , , , , , , , , , , . hos . . . weeping , &c. of the children of israel , for they have perverted their way , &c. forgotten the lord , &c. jer. . . how shall i pardon thee for this ? thy children have forsaken me , &c. this people hath a revolting and a rebellious heart : they are revolted , and gone , jer. . , . hos . . . jer. . , . ch . . , , . why is this people of jerusalem slidden back , by a perpetual back-sliding ? jer. . . o lord , the hope of israel ; all who forsake thee , shall be ashamed : and they who depart from me , shall be written in the earth ; because they have forsaken the lord , the fountain of living waters , jer. . . my people have been lost sheep , &c. and they have forgotten their resting-place , &c. jerem. . . hosea . . daniel purposed in his heart , that he would not defile himself with the king's meat , daniel . . israel slideth back , as a back-sliding heifer , &c. ephraim is joined to idols , let him alone , hos . . , . ch . . . wo unto them , for they have fled from me , hos . . . keep mercy and judgment , and wait on thy god continually , hos . . . i will stretch out my hand upon judah , &c. and them who are turned back from the lord , and those who have not sought the lord , nor enquired for him , zeph. . , . i am the lord , i change not , mal. . . he who endureth unto the end , shall be saved , &c. whosoever shall deny me before men , him will i also deny before my father , &c. matth. . , . ch . . . but dureth for a while ; for when tribulation , &c. ariseth , &c. by and by he is offended , matth. , . whosoever will save his life , shall lose it : and whosoever will lose his life for my sake , shall find it , matth. . . luke . , . jesus said , &c. no man having set his hand to the plough , and looking back , is fit for the kingdom of god , luke . . the prodigal son 's wandering ; and the issue thereof , luke . , , , &c. thou art made whole : sin no more , lest a worse thing come unto thee , john . . ch . . . from that time many of his disciples went back , and walked no more with him , &c. will ye go also ? &c. lord , whither shall we go ? thou hast the words of eternal life , john . , , , . if ye continue in my word , then are ye my disciples indeed , john . . abide in me , &c. if any man abide not in me , he is cast forth as a branch , and is withered , &c. if ye abide in me , and my words abide in you , ye shall ask what ye will , and it shall be done unto you , &c. continue ye in my love , john . , , , . whether is it right in the sight of god , to-hearken unto you more than unto god ; judge ye , for we cannot but speak , &c. acts . , . barnabas exhorted them all , that with purpose of heart they would cleave unto the lord , acts . , . many of the jews followed paul and barnabas ; who speaking unto them , persuaded them to continue in the grace of god , acts . . they exhorted them to continue in the faith , acts . . even as they did not like to retain god in their knowledge , god gave them over to a reprobate mind , ( or , to a mind void of judgment , ) rom. . . to them who by patient continuing in well-doing , seek , for glory , &c. eternal life , rom. . , . behold then the goodness and severity of god : on them which fell , severity ; but towards thee , goodness , if thou continue in his goodness ; otherwise thou also shalt be cut off , rom. . . let every man wherein he is called , therein abide with god , cor. . . i praise you , &c. that you keep the ordinances as i delivered them unto you , cor. . . be ye stedfast , unmoveable ▪ alway abounding in the work of the lord ; forasmuch as you know that your labour is not in vain in the lord , cor. . . stand fast in the faith ; quit you like men , and be strong , cor. . . having therefore these promises , &c. let us cleanse our selves , &c. perfecting holiness in the fear of god , cor. . . i am jealous over you , &c. lest by any means , as the serpent beguiled eve , &c. so your mind should be corrupted from the simplicity that is in christ , cor. . , . i marvel that you are so soon removed from him who called you , &c. but though we or , &c. gal. . , , . paul blames the galatians , for turning back to circumcision , and beggarly rudiments ; and exhorts them to stick to the faith , and to stand fast in the liberty wherewith christ had made them free , gal. . ch . . ch . . ch . . , . let us not be weary in well-doing ; for in due season we shall reap , if we faint not , gal. . . that ye henceforth be no more children , tossed to and fro , &c. let him who stole , steal no more , ephes . . , . put on the whole armour of god , that ye may be able to stand against the wiles of the devil : for we wrestie not with flesh , &c. wherefore take unto you the whole armour of god , that ye may be able to withstand in the evil day ; and having done all , to stand , &c. praying and watching with all perseverance , ephes . . , , , . nevertheless , whereunto we have already attained , let us walk by the same rule , let us mind the same thing , philip. . . stand fast in the lord , my dearly beloved , philip . . . if ye continue in the faith , grounded and setled , and be not moved away from the hope of the gospel which ye have heard , &c. col. . . i am with you in the spirit , joying and beholding your order , and the stedfastness of your faith in christ . as ye therefore received christ the lord , walk ye in him ; rooted and built up in him , and stablished in the faith , as ye have been taught , col. . , , . for we live , if ye stand fast in the lord , &c. thess . . . we exhort you , &c. that as you have received of us , how ye ought to walk , and to please god , so ye would abound more and more , &c. thess . , , . prove all things : hold fast that which is good , thess . . . therefore , brethren , stand fast , and hold the traditions which ye have been taught ; whether by word , or our epistle , &c. now our lord jesus himself , and god , even our father , &c. stablish you in every good word and work , thess . . , . brethren , be not weary ( or , faint not ) in well-doing , thess . . . holding faith , and a good conscience ; which some having put away , concerning faith , hath made shipwreck : of whom is hymeneus , &c. tim. . , . they shall be saved in child-bearing , if they continue in faith , and charity , and holiness , with sobriety , tim. . . i charge thee , &c. that thou keep this commandment , &c. until the appearing of our lord , &c. tim. . , . in the latter times , some shall depart from the faith , &c. some are already turned aside after satan , tim. . . ch . . , . ch . . , , , . ch . . , . tim. . , . ch . . . if we deny him , he also will deny us , tim. . . but continue thou in the things thou hast learned , and hast been assured of , &c. tim. . , , . ch . . , . i have fought a good fight , i have finished 〈◊〉 course , i have kept the faith : henceforth there is laid up for me a crown , &c. tim. . , . a bishop must be blameless , &c. holding fast the faithful word , &c. tit. . . therefore we ought to give the more earnest heed to the things which we have heard , lest at any time we should let them slip , &c. heb. 〈◊〉 , , . whose house are we , if we hold fast the confidence , and the rejoicing of the hope , firmly , unto the end , &c. we are made partakers of christ , if we hold the beginning of our confidence stedfast unto the end , heb. . , , . seeing that we have a great high priest , &c. let us hold fast our profession : for we have not an● high priest who cannot be touched with , &c. heb. . , . for it is impossible for those who are once enlightened , &c. if they shall fall away , to renew them again unto repentance , &c. we desire that every one of you do shew the same diligence , to the full assurance of hope , unto the end : that 〈◊〉 be not slothful , but followers of them , who through faith and and patience , inherit the promises , heb. . , , , , . let us hold fast the profession of our faith , without wavering : for he is faithful that promised , &c. for if we sin wilfully after we have received the knowledge of the truth , there remains no more sacrifice for sins ; but a certain , fearful looking for of judgment , &c. cast not away therefore your confidence , which hath great recompence of reward : for ye have need of patience , &c. if any man draw back , my soul shall have no pleasure in him : we are not of them who draw back into perdition , heb. , , , , , , , , . let us run with patience the race set before us , loo●ing unto jesus , &c. lest ye be weary and faint in your minds , &c. heb. . , , , , . jesus christ the same , &c. be not carried about , &c. for it is a good thing that the heart be established with grace , heb. . , . whoso looketh into the perfect law of liberty , &c. and continueth , &c. james . . to him who knoweth to do good , and doth it not ; to him it is sin , james . . gird up the loins of your mind , be sober , and hope to the end , pet. . . the devil , &c. whom resist , stedfast in the faith , pet. . , . if after they have escaped the pollutions of the world , &c. they are again entangled therein , and overcome ; the latter end is worse with them than the beginning : for it had been better for them , not to have known the way of righteousness , than after they have known it , to turn from the holy commandment delivered unto them , pet. . , . ch . . , . matth. . , , . they went out from us ; but they were not of us : for if they had been of us , no doubt , they , &c. let that therefore abide in you , which ye have heard from the beginning : if that , &c. remain in you , ye also shall continue in the father , and the son , &c. and now , little children ; abide in him , that when he shall appear , &c. john . , , . look to your selves , that ye lose not these things which we have wrought : but that we , &c. john , vers . , . i have no greater joy , than to hear that my children walk in truth , john , vers . . john vers . . earnestly contend for the faith once delivered to the saints , &c. the angels who kept not their first state , &c. he hath reserved in chains , &c. build up your selves in your most holy faith , &c. keep your selves in the love of god , &c. jude , vers . , , , . i know thy works , &c. thou hast laboured , and hast not sainted , &c. thou hast left thy first love : remember therefore from whence thou art fallen . to him who overcometh , will i give to eat of the tree of life , &c. be faithful to the death , and i will give thee a crown , &c. he shall not be hurt by the second death , &c. i will give to eat of the hidden manna ; and will give him a white stone , &c. hold fast till i come : and he who overcometh , and keepeth my works unto the end , to him will i give power over the nations , &c. hold fast , &c. rev. . , , , , , , , , . he who overcometh , shall be cloathed with white raiment , &c. because thou hast kept the word , &c. i also will keep thee from the hour , &c. i will confess his name , &c. hold that fast which thou hast , that no man take thy crown , &c. i will make him a pillar , &c. i will grant him to sit on my throne , &c. rev , . , , , , . he shall inherit all things ; and i will be his god , and he shall be my son , rev. . . he who is righteous , let him be righteous still : and he who is holy , let him be holy still , rev. . . when a man shall turn from his righteousness , and do iniquity , he shall die : his righteousness shall not be remembred , &c. ezek. . , . see holding fast to god in time of affliction , &c. chap. . see repentance . chap. . that the saints , believers , shall be kept : have power given them to persevere and abide in the faith , &c. christ will uphold them . he will keep the feet of his saints , sam. . . the steps of a good man are ordered ( or , established ) by the lord , &c. though he fall , he shall not be utterly cast down : for the lord upholdeth with his hand , &c. psal . . , . micah . . thou shalt guide me with thy counsel , and afterwards receive me into glory , psal . . . i will bring the blind by a way they know not ; i will lead them in paths they have not known : i will make darkness light before them , and crooked things streight : these things will i do unto them , and not forsake them , isaiah . . i have loved thee with an everlasting love : therefore with loving-kindness have i drawn thee , jer. . . i will make an everlasting covenant with them , that i will not turn away from them to do them good : but i will put my fear into their hearts , that they shall not depart from me , jer. . . the son of man is come to save that which was lost . how think ye ? if a man have an hundred sheep , and one of them be gone astray ; doth he not leave the ninety nine , and go , &c. and seek that which was lost ? &c. even so , it is not the will of your father which is in heaven , that one of these little ones should perish , matth. . , , , . there shall arise false christs , &c. insomuch , that ( if it were possible ) they shall deceive the very elect , matth. . . satan hath desired to winnow you , &c. but i have prayed for thee , that thy faith fail not , luke . , . the water that i shall give him shall be in him a well of water , springing up unto everlasting life , john . . all which the father hath given unto me : shall come to me : and he who cometh , i will in no wise cast out , &c. this is the father's will , &c. that of all he hath given me , i should lose nothing , but raise it up at the last day , john . , , . my sheep , &c. they shall never perish , neither shall any man pluck them out of my hand , &c. no man is able to pluck them out of my father's hand . i and my father are one , john . , , , . holy father , keep them through thy name , &c. while i was with them in the world , i kept them in thy name : those whom thou gavest me i have kept , none of them is lost but the son of perdition , that the scripture , &c. john . . . o wretched man that i am , who shall deliver me from the body of death ! i thank god through jesus christ our lord , rom. . , . whom he did predestinate , them he called , &c. them he justified , &c. he glorified , &c. who shall separate us from the love of christ ? &c. i am perswaded that neither death , &c. nor any other creature shall be able to separate us , rom. . , , , , , , . for the gifts and callings of god are without repentance , rom. . . who art thou who judgeth another man's servant ? to his own master he standeth or falleth ; yea , he shall be holden up : for god is able to make him stand , rom. . . the god of peace shall bruise ( or tread ) satan under your feet shortly , &c. rom. . . jesus christ , &c. who shall also confirm you to the end , that ye may he blameless in the day of our lord jesus christ ; god is faithful , by whom ye , &c. cor. . , , . god is faithful , who will not suffer you to be tempted above what you are able ; but will with the tentation also make a way to escape , that ye may be able to bear it , cor. . . now he who establisheth us with you in christ , and hath anointed us , is god , cor. . . being confident of this very thing , that he who hath begun a good work in you , will perform it ( or , finish it ) until the day of jesus christ , phil. . . and the very god of peace sanctifie you wholly , and your whole soul , body and spirit be preserved blameless unto the coming of our lord jesus christ ; faithful is he who calleth you , who also will do it , thes . . , . but the lord is faithful , who shall establish you and keep you from evil , ( or , the evi● one ) thes . . . i know whom i have believed , and am perswaded that he is able to keep that which i have committed to him , tim. . . who concerning the truth have erred , &c. nevertheless the foundation god standeth sure , having this seal , the lord knoweth them who are his , tim. . , . the lord shall deliver me from every evil work , and will preserve me unto his heavenly kingdom , tim. . . to an inheritance , &c. reserved in heaven , for us who are kept by the power of god through faith unto salvation , pet. . , . they went out from us , but they were not of us : for if they had been of us , they would no doubt have continued with us ; but if they went out that they might be made manifest , that they were not all of us , &c. the anointing which ye have received , &c. ye shall abide in him , john . , , , . he that is born of god doth not commit sin ; for his seed remaineth in him , and he cannot , &c. john . . ye are of god , &c. and have overcome them , because greater is he who is in you , than he who is in the world , john . , . there is a sin unto death , &c. we know that every one who is born of god sinneth not , but , &c. keepeth himself , &c. whosoever is born of god , overcometh the world , john . , , . the truth which dwelleth in us , and shall be in , us for ever , john , ver . . now unto him who is able to keep you from falling , and to preserve you faultless before the , presence of his glory , &c. to the only wise , god &c. jude , ver . , . rom. . . those whose names were not writen in the book of life , they worshipped and wondred at the beast● rev. . . ch . . . see more of god's giving power to persevers , chap. . see more of god's upholding his in time of trouble and persecution , chap. . to take heed to observe , and watch diligently over our selves , with a holy jealousie and fear , left we should apostatize and depart from god , hi● truth and ways , into any error or sin. th●● reasons : our danger . hezekiah was left of god , that he might know all that , was in his heart , chron. . . take heed to thy self , lest thou make a covenant with the inhabitants of the land whither thou goest , lest it be for a snare in the midst of thee 〈◊〉 but ye shall destroy their altars , &c. lest , &c. they 〈◊〉 go a whering after their gods , and do sacrince , &c. 〈◊〉 exod. . , , , . what nation so great , who hath god so nigh● unto them ? &c. only take heed to thy self , and , 〈◊〉 keep thy soul diligently , lest thou forget the things●● which thine eyes have seen , and left they depart from thine heart all the days of thy life , &c. take ye therefore good heed unto your selves , &c. lest ye corrupt your selves , and make you a graven image , &c. deut. . , , , , . when the lord thy god shall have brought thee into the land , &c. when thou shalt have eaten and be full , beware lest thou forget the lord , &c. deut. . , , . ch . . , , , , . i will give rain , &c. that thou maist eat and be full : take heed to your selves , that your hearts be not deceived , and ye turn aside and serve other gods , deut. . , , . solomon , whom god so much honoured , sinned greatly in old age , kings . if thy brother , &c. intice thee secretly , saying , come let us go and serve other gods , &c. thou shalt not consent to him , nor hearken unto him , &c. deut. . , , , . take good heed therefore unto your selves , that ye love the lord your god , &c. joshua . , , &c. there was a day , when the sons of god came to present themselves before the lord , and satan ( or , the adversary ) among ( or , in the midst of ) them , job . , . ch . . , . stand in awe and sin not , commune with your 〈◊〉 heart , &c psalm . . psalm . . 〈◊〉 i will take heed to my ways , that i sin 〈◊〉 tongue , &c. psalm . . 〈…〉 shall a young man cleanse his 〈…〉 taking heed thereto according to thy word , psalm . . set a watch , o lord , before my mouth ; keep the door of my lips , psalm . . keep thy heart with all diligence : for out of it , the issues of life , prov. . . a prudent man foreseeth the evil , and hideth himself , &c. prov. . . happy is the man who feareth always : but he who hardeneth his heart , shall fall into mischief , prov. . . blessed is the man who observes his hand , lest he do any evil , isa . . . the heart is deceitful above all things , and desperately wicked , who can know it ? jerem. . . and my people are bent to backsliding from me , hosea . . jesus said , take heed and beware of the leaven of the pharisees , and of , &c. matth. . . luke ▪ , . jesus said , take heed that no man deceive you , for many shall come in my name , saying , i am christ : and shall deceive many , matth. . , . watch and pray , that ye enter not into tentations , matth. . . take heed therefore that the light which is in thee be not darkness . luke . . take ye heed . behold , i have foretold you all things , &c. the day and hour knoweth no man , &c. take ye heed , watch and pray ; for ye know not , &c. mark , , , , , , . take heed and beware of covetousness , &c. blessed are those servants whom the lord , when he cometh , shall find watching , luke . , , , . take heed to your selves , left at any time your hearts be overcharged with surfeiting , and drunkenness , and cares of this life , &c. watch ye therefore , luke . , . peter was confident , and so denied christ , luke . , , , . matth. . , , &c. take heed , lest by any means this liberty of yours become a stumbling-block to them who are weak : for if any man see thee , &c. cor. . , . these things happened unto them for ensamples : and they were written for our admonition , &c. wherefore , let him , who thinketh he standeth , take heed lest he fall , cor. . , . watch ye , stand ye fast , &c. cor. . . i fear , &c. as the serpent , &c. so your minds should be corrupted from the simplicity that is in christ , cor. . . see that ye walk circumspectly , not as fools , but as wise , ephes . . . praying always , &c. and watching thereunto with all perseverance , ephes . . . beware of dogs , beware of evil workers : beware of the concision , phil. . . beware , lest any man spoil you through philosophy and vain deceit , after the tradition of men , &c. not after christ , col. . . continue in praying , and watch in the same , col. . . we are not of the night , nor of darkness ; therefore let us not sleep as others : but let us watch and be sober ; for they who sleep , sleep in the night , &c. thes . . , , . some snall depart from the faith , &c. some are already turned aside , &c. have erred concerning the faith , tim. . . ch . . , . ch . . , . ch . . , , , . tim. . , . they , &c. shall be turned unto fables . but watch thou in all things , tim. . , . take heed brethren , lest there be in any of you an evil heart of unbelief , in departing from the living god , &c. lest any of you be hardened through the deceitfulness of sin , hebr. . , . ch . . . ch . . . let us therefore fear , lest a promise being left us of entring into rest , any of you should seem to come short of it , &c. lest any man fall , &c. heb. . , . pass the time of your sojourning here in fear , &c. pet. . . the end of all things is at hand : be ye therefore sober , and watch unto prayer , pet. . . be sober , be vigilant , because your adversary the devil , like a roaring lion , walketh about , seeking whom he may devour , pet. , , . seeing ye know before , beware lest ye also being led away with the error of the wicked , fall from your own stedfastness , pet. . . thes . . james . . look to your selves , that we lose not those things which we have gained , john , ver . . be watchful , and strengthen the things which remain , &c. if thou shalt not watch , &c. rev. . , . behold , i come as a thief : blessed is he who watcheth , and keepeth his garments , lest he walketh naked , and they see his shame , rev. . . see the saints aptness to fall into sin , chap. . see the devil , and deceivers ways to draw aside , chap. . chap. xvii . of the duties of saints , believers , brethren in the lord , each to other , as such , and as standing in that relation one to another . . to love one another ; the kinds of it . thou shalt love thy neighbour as thy self : i am the lord , levit. . . my goodness extends not unto thee ; but to the saints who are in the earth , and to the excellent in whom is all my delight , psalm . , . i am a companion of all them who fear thee , &c. psalm . . love covers all sins , prov. . . pet. . . better is a dinner of herbs where love is , than a s●alled ox where hatred is , prov. . . open rebuke is better than secret love , prov. . . love is as strong as death , &c. many waters cannot quench love , cant. . , . thou shalt love thy neighbour as thy self : on these two commandments hang all the law and the prophets , matth. . , . the love of many shall wax cold , matth. . . a new commandment i give unto you , that ye love one another , as i have loved you , that ye also love one another : by this shall all men know that ye are my disciples , if ye love one another , john . , . this is my commandment , that ye love one another , as i have loved you , john . , , . we being many are one body in christ , and every one members one of another , &c. let love be without dissimulation , &c. be kindly affectioned one to another , with brotherly love ( or , in the love of the brethren , ) rom. , , , . cor. . , , . malachi . . cor. . . owe no man any thing , but to love one another : for he who loveth another , hath fulfilled the law , &c. it is briefly comprehended in this saying , namely , thou shalt love thy neighbour as thy sel● . love worketh no ill to his neighbour , rom. . , , . gal. . , . love edifieth , cor. . . though i speak with the tongue of men or angels , &c. have the gift of prophesie , &c. have all faith , &c. bestow all my goods to feed the poor , and though i give my body to be burned , and have not charity , it proficeth me nothing : charity suffereth long , &c. charity never faileth , &c. cor. . , , , , , , , , . follow after charity , cor. . . let all your things be done with charity , cor. . . there is neither jew nor greek , &c. for ye are all one in christ jesus , gal. . . the fruit of the spirit is love , &c. gal. . . walk in love , as christ also hath loved us , &c. ephes . . . i pray that your love may abound more and more in knowledge , &c. phil. . . having the same love , &c. look not every man on his own things , but every man also on the things of others , phil. . , , . cor. . . gal. . . we give thanks , &c. since we heard , &c. of the love which ye have unto all saints , col. . , . ephes . . . that their hearts might be comforted , being knit together in love , col. . , . above all these things , put on charity , which is the bond of perfectness , col. . . the lord make you to increase and abound in love one towards another , thes . . . as touching brotherly love , ye need not that i write unto you : for ye your selves are taught of god to love one another , &c. that ye increase more , thes . . , . we are bound to thank god , &c. because that your faith groweth exceedingly , and the charity of every one of you all towards each other aboundeth , thes . . . now the end of the commandment is , love out of a pure heart , tim. . . follow , &c. love tim. . . tim . . i thank my god , &c. hearing of thy love , &c. toward all saints , philem. ver . , . god is not unrighteous to forget your work , and labour of love which ye have shewed towards his name , in that ye have ministred to the saints , and do , heb. . . let brotherly love continue , heb. . . if ye fulfil the royal law according to the scripture , thou shalt love thy neighbour as thy self , ye do well , james . . gal. . , , . if ye have bitter envying and strife in your hearts , glory not , &c. this wisdom descendeth not from above , &c. james . , , . p. t. . . seeing ye have purified your souls in obeying the truth through the spirit , unto unfeigned love of the brethren , see that ye love one another with a pure heart fervently , pet. . . love the brotherhood , pet. . . finally , &c. love as brethren , ( or , loving to brethren ) pet. . . and above all things , have servent charity among your selves ; for charity will cover a multitude of sins , pet. . . add , &c. brotherly kindness , and to brotherly kindness , charity , pet. . . he who saith he is in the light , and hateth his brother , is in darkness even until now : he who loveth his brother , abideth in the light , john . , , . is not of god , neither he who loveth not brother : for this is message that ye heard from the beginning , that we should love one another , &c. we know that we are passed from death to life , because we love the brethren , &c. we ought to lay down our lives for the brethren ; let us not love in word , neither in tongue , but in deed and in truth . this is his commandment , &c. that we love one another , john . , , , , , , , . let us love one another : for love is of god , and every one who loveth , is born of god , and knoweth god : he who loveth not , knoweth not god , for god is love , &c. if god so loved us , we ought also to love one another , &c , if any man say he loveth god , and hateth his brother , he is a lyar , &c. this commandment have we from him , that he who loveth god , love his brother also , john . , , , , , . john , ver . . levit. . , . i have this against thee , that thou hast gone back from thy first love , rev. . . iii. from love , to sympathize with each other in pity and compassion , help and comfort one another , and bear one another's burthen : have mutual care. the children of israel ( when they had in battel cut off the benjamites , they bemoan ●hem ) lift up their voices and wept sore : and said , o lord god of israel , why is this come to pass in israel , that their should be to day one tribe lacking in israel , &c. and it repented them for benjamin their brother ; and said , there is one tribe cut off from israel this day : how shall we do for wives for them ? &c. judges . , , , , , , , , , . with the merciful thou wilt shew thy self merciful , sam. . . psal . . . prov. . . thus saith the lord of host , &c. shew mercy and compassion every man to his brother , and oppress not the widow , zech. . , . blessed are the merciful , for they shall obtain mercy , matth. . . come ye blessed , &c. i was hungry , and ye gave me meat ; i was thirsty , and ye gave me drink ; i was a stranger , and ye took me in ; naked , and ye clothed me ; i was sick , and ye visited me ; i was in prison , and ye came unto me , &c. verily i say unto you , inasmuch as ye have done it unto one of the least of these my brethren , ye have done it unto me , matth. . , , , , , , . whosoever shall give you a cup of cold water , &c. because ye belong to christ , &c. he shall not lose , &c. mark . . in the parable of the man who fell among the thieves : one looked upon the wounded man , and another did so : but a certain samaritan saw him , had compassion on him , bound up his wounds , &c. he who shewed mercy was his neighbour : go and do thou likewise , luke . , , , , , , , . i have prayed for thee , that thy faith fail not : and when thou art converted , strengthen thy brethren , luke . . rejoice with them who do rejoice , and weep with them who weep : be of the same mind one towards another , rom. . , . we then who are strong , ought to bear with the infirmities of the weak , and not to please our selves : let every one of us please his neighbour , for his good to edification , rom. . , . cor. . . to the weak , became i as weak , that i might gain the weak , &c. cor. . . let no man seek his own , but every man another's wealth , &c. as i please all men , cor. . , . phil. . . by one spirit are we all baptized into one body , &c. that the members should have the same care one of another : and whether one member suffer , all the members suffer with it : or one member be honoured , all the members rejoice with it . now are ye the body of christ , and members in particular , cor. . , , , , , . rom. . . charity , &c. seeking not her own , cor. . . . blessed be god , &c. the father of mercies , and the god of all comfort , who comforteth us , &c. that we may be able to comfort them who are in any trouble , by the comfort wherewith we our selves are comforted of god , cor. . , . who is weak , and i am not weak ? who is offended , and i burn not ? cor. . . bear ye one anothers burthens , and so fulfil the law of christ , gal. . , . we are members one of another , &c. be ye kind one to another , tender-hearted , ephes . . , . put on therefore ( as the elect of god , holy and beloved ) bowels of mercy , kindness , &c. col . . remembring without ceasing , &c. your labour , of love , thes . . . comfort the feeble minded , support the weak , thes . . . ch . . . if ●he have washed the saints feet , &c. if she have relieved the afflicted , &c. tim. . . ye endured a great fight of afflictions , &c. by reproaches and afflictions , and partly whilst ye became conpanions of them who were so used : for ye had compassion on me in my bonds , heb. . , , . be not forgetful to entertain strangers , for thereby some have entertained angels , &c. remember them who are in bonds , as bound with them , and them who suffer adversity , as being your selves also in the body , heb. . , . pure religion , &c. is this , to visit the fatherless and widows in their afflictions , james . . the lord is very pitiful , and tender mercy , james . . be ye all of one mind , having compassion one of another , &c. be pitiful , &c. pet. . . we ought to lay down our lives for the brethren , &c. whoso hath this worlds goods , and seeth his brother hath need , and shutteth up his bowels of compassion from him , how dwelleth the love of god in him ? john . , . he shall have judgment without mercy who hath shewed no mercy : and mercy rejoyceth against judgment , james . . see this duty in time of affliction or persecution , chap. . iii. to honour and respect each other : and be kind and affectionate . lord , who shall abide in thy tabernacle ? &c. he in whose eyes a vile person is contemned : but he honoureth them who fear the lord , psal . . , . my goodness extendeth not unto thee , but to the saints who are in the earth , and to the excellent in whom is all my delight , psal . . , . ye are all brethren , &c. he who is greatest of you shall be a servant , matth. . , , . when christ had washed his disciples feet , he said , if i then your lord and master have washed your feet , ye also ought to wash one anothers feet , joh. . , , , . be kindly affectionate one to another , with brotherly love : in honour preferring one another , rom. . . eph. . . pet. . . charity suffereth long , and is kind , cor. . . as we have opportunity let us do good unto all men : especially to them who are of the houshold of saith , gal. . . submitting your selves one to another in the fear of god , eph. . . in lowliness of mind let each esteem other better then themselves , phil. . , . salute every saint in christ jesus , &c. all the saints salute you , phil. . , . have not the saith of our lord jesus , &c. with respect of persons : for , &c. james . . use hospitality one to another without grudgings , pet. . . we ought to lay down our lives for the brethren , john . . let nothing be done through strife or vain-glory : but in lowliness of mind let each esteem other better than themselves , phil. . . see walking humbly , chap. . iv. not rashly , easily and unadvisedly to judge or take up a prejudice against any ; believe reports , take offence or be angry ; but tenderly to forgive , cover faults , restore such as have offended , in meekness , love and privacy . noah was uncovered : ham saw his fathers nakedness , and told his two brethren without , and shem and japhet took a garment and laid it upon their shoulders , and went backward , and covered the nakedness of their father , &c. and they saw not their fathers nakedness , &c. gen. . , , , , . when joseph had told his dream , his brethren envied him : but his father observed the saying , gen. . , , , . thou shalt not raise ( or , receive ) a false report , exod. . . thou shalt not avenge or bear any grudge against the children of thy people , levit. . . when the children of reuben , the children of gad , and the half tribe of manasseh had built an altar to a good end ; the rest of their brethren heard of it , and presently concludes it to be a turning away from the lord ; and they resolve rashly to go to war against them , joshua . , , , , , , &c. eli thought hannah was drunk when 〈◊〉 she was praying , sam , . , , , , &c. when absalom desigued his rebellion , there went two hundred men out of jerusalem with him , and they went in their simplicity , and they knew not any thing , sam. . , . david conceived evil of mephibosheth without cause through ziba's lye , sam. . . . ch . ● , , &c. lord , who shall abide in thy tabernacle ? &c. he who backbiteth not , &c. nor taketh up ( or receiveth . or endureth ) a reproach against his neighbour , psal . . , . the lord is merciful , &c. slow to anger , psal . . . hatred stirreth up strife : but love covereth all sins , &c. he who uttereth a slander is a fool , prov. . , . the simple believeth every word : but the prudent man looketh well to his goings , &c. he who is soon angry , dealeth foolishly , prov. . , . a wicked doer giveth heed to lying lips : ( a lyar gives ear to a naughty tongue , &c. ) he who covereth a transgression , seeketh love , ( or , procureth love ) prov. . , . the discretion of a man deferreth his anger ▪ and it is his glory to pass over a transgression , prov. . . all who watch for iniquity are cut off : who make a man an offender for a word , isa . . , . whosoever is angry with his brother without a cause , shall be in danger of the judgment , matth. . . if ye forgive men their trespasses , your heavenly father will also forgive you : but if ye forgive not men their trespasses , &c. mat. . , . judge not , that ye be not judged , &c. why beholdest thou the mote that is in thy brothers eye , but considerest not the beam which is in thine own eye ? or how wilt thou say to thy brother , let me pull out ? &c. mat. . , , . gen. . , &c. if thy brother shall trespass against thee , go and tell him his fault between him and thee alone : if he shall hear thee , thou hast gained thy brother , &c. peter said , lord , how oft shall my brother sin against me , and i forgive him ? till seven times ? jesus said unto him , i say not unto thee , until seven times , but until seventy-times-seven , &c. i forgave thee all that debt , &c. shouldest thou not also have had compassion on thy fellow-servant , even as i had pity on thee , &c. and his lord was wroth , &c. so likewise shall my heavenly father do also unto you , if ye from your hearts forgive 〈◊〉 every one his brother their trespasses , mat. . , , , , , , , , , , , . the disciples blamed the woman as wasting the oyntment , but christ justified her , matth. . , , &c. if thy brother trespass against thee , rebuke him ; and if he repent , forgive him : if he trespass against thee seven times a day , &c. thou shalt for 〈◊〉 him , luke . , . 〈◊〉 not according to the appearance , but judge 〈◊〉 judgment , joh. . . joseph of arimathea was a disciple , yet confessed not openly for fear , john . , . the believers of the circumcision rashly judged of peter , and contended with him for eating with the gentiks : but when peter gave them an account of the cause , they held their peace , &c. acts . , , , , . love worketh no ill to his neighbour , rom. . . but with me it is a very small thing that i should be judged of you , or of mans judgment , ( or , day ) &c. judge nothing before the time , until the lord come ; who will both bring to light the hidden things of darkness , &c. cor. . , , . charity suffereth long , &c. seeketh not her own , is not eaily provoked , thinketh no evil , &c. beareth all things , believeth all things , hopeth all things , endureth all things , cor. . , , . in malice be ye children , cor. . . the fruit of the spirit is , &c. long-suffering , gentleness , &c. meekness , gal. . , . titus . . brethren , if ( or , although ) a man be overtaken in a fault , ye who a●e spiritual restore such a one in the spirit of meekness : considering thy self , lest thou also be tempted : bear ye one anothers burdens , and so fulfil the law of christ , gal. . , . walk worthy of the vocation wherewith ye are called , with all lowliness and meekness , with long-suffering , forbearing one another in love , &c. be tender-hearted , forgiving one another , even as god for christs sake hath forgiven you , eph. . , , . but now you also put off all these , anger , wrath , malice , &c. put on therefore , as the elect of god , &c. bowels of mercies , &c. meekness , long-suffering , forbearing one another , and forgiving one another . if any man have a complaint ( or , quarrel ) against any , even as christ forgave you , so also do ye , col. . , , . let every man be , &c. slow to wrath : for the wrath of man worketh not the righteousness of god , james . , . speak not evil one of another , brethren , for he who speaketh evil of his brother , speaketh evil of the law , &c. who art thou who judgest another ? james . , . above all things have servent charity among your selves : for charity shall ( or , will ) cover the multitude of sins , pet. . . v. to live peaceably among themselves : avoid whispering , tale-bearing , and whatsoever tends to provake , divide , or disturb the peace among them . abram said unto lot , let there be no strife i pray thee between me and thee , &c. for we be brethren , &c. if thou wilt take the left hand , then i will go to the right ; or if thou to the right hand , then will i go to the left , gen. . , . thou shalt not raise ( or , receive ) a false report , exod. . . lord , who shall abide in thy tabernacle ? &c. he who backbiteth not with his tongue , &c. nor taketh up a reproach against his neighbour , psal . . , . see the mischief which followed the false reports of doeg to saul , and of ziba to david , sam. . sam. . seek peace and pursue it , psal . . . it was not an enemy who reproached me , then could i have born it ; but thou , a man , mine equal , &c. we walked unto the house of god in company , psal . . , , . whosoever privily slandereth his neighbour , him will i cut off , psal . . . i am for peace , &c. they for war , psal . . . behold , how good and how pleasant it is for brethren to dwell together in unity , psal . . . these things doth the lord hate , &c. him who soweth discord among brethren , prov. , , . a tale-bearer revealeth secrets : but he who is of a faithful spirit concealeth the matter , prov. . . only by pride comes contention , prov. . . ch . . . a whisperer separateth chief friends , prov. . . he who repeateth the matter , separateth friends , &c. the beginning of strife , is as when one letteth out water : therefore leave off contention before it be meddled with , prov. . , . chap. . . the words of a tale-bearer are as wounds , prov. . . it is an honour for a man to cease from strife , &c. he who goeth about as a tale-bearer , revealeth secrets : therefore meddle not with him who flattereth , prov. . , . where there is no tale-bearer , the strife ceaseth , &c. the words of a tale-bearer are as wounds , &c. prov. . , , . the for●ing of wrath bringeth forth strife , prov. . . can two walk together , except they be agreed ? amos . . blessed are the peace-makers , for they shall be called the children of god , &c. leave there thy gift , &c. first be reconciled to thy brother , and then come and offer thy gift , &c. matth. . , , . every kingdom divided against it self , is brought to desolation , matth. . . if thy brother shall trespass , &c. go and tell him his fault between thee and him alone , matth. . . one is your master , christ , and all ye are brethren , matth. . . have peace one with another , mark . . if it be possible , as much as lieth in you , live peaceably with all men , rom. . . let us therefore follow after the things which make for peace , and things wherewith one may edifie another , rom. . . ye are yet carnal : for whereas there is among you envyings , and strifes , and divisions ( or , factious ) , are ye not carnal , and walk as men ? for while one saith , i am of paul , &c. are ye not carnal ? cor. . , . ch . . , , . is it so , that there is not a wise man among you ? no , not one who shall be able to judge between his brethren ? but brother goeth to law with brother , &c. now therefore there is utterly a fault among you , because ye go to law , &c. cor. . , , . charity envieth not , cor. . . for i fear , &c. lest there be debates , envyings , wraths , strifes , backbitings , whisperings , &c. cor. . . brethren , &c. live in peace , and the god of love and peace shall be with you , cor. . . if ye bite and devou● one another , take heed ye be not consumed one of another , &c. the fruit of the spirit is , &c. peace , long-suffering , gentleness , &c. let us not be desirous of vain-glory , provoking one another , envying one another , gal. . , , . ep●● . . . endeavouring to keep the unity of the spirit in the bond of peace : one body , &c. let all bitterness , and wrath , and anger , and clamour , &c. be put away from you , eph●s . . , , , , . let nothing be done through strife ▪ or vain-glory , &c. phil. . . that ye study ( or , are ambitiously striving ) to be quiet , and do your own business , &c. thes . . . be at peace among your selves , thes . . . they learn to be idle , wandring about from house to house ; and not only idle , but talkers also , and busie-bodies : speaking things which they ought not , tim. . . thes . . , . doting about questions and strifes of words : whereof cometh envy , strife , railing , &c. tim. . , . charging them , &c. that they strive not about words to no profit , &c. shun profane and vain babling , &c. follow peace with them who call on the lord , &c. but roolish and unlearned questions avoid , knowing that they do gender strifes , tim. . , , , . the aged women , &c. that they be not false-accusers ( or , make-bates ) , titus . . avoid foolish questions , &c. and contentions , and strivings about the law : for they , &c. titus . . follow peace with all men , heb. . . it ye have bitter envyings and strife in you● hearts : glory not , &c. this wisdom is not from above , &c. for where envying and strife is , there is confusion and every evil work : but the wisdom which is from above , is , &c. peaceable , gentle , and easie to be entreated , &c. and the fruits of righteousness is sow● in-peace of them who make peace , james . , , , , . whence comes wars and sightings among you ? come they not hence , even of your lusts , & c. ● speak not evil one of another , brethren , james . , . wherefore laying aside all malice , &c. and envyings , and evil-speakings , pet. . . whose adorning , let it not be that outward , &c. but the hidden man , &c. of a meek and quiet spirit , which is in the sight of god of great price , &c. not rendring evil for evil , or rai●ings : he who will love life , and see good days , &c. 〈◊〉 him seek peace and ensue it , pet. . , , , , . vi. to rebuke , reprove , exhort , admonish , and warn each other for , and about sin , and their duty . and to take such rebukes , &c. well and kindly from each other . i. to rebuke , &c. thou shalt not hate thy brother in thine heart : thou shalt in any wife rebuke thy neighbour , and not suffer sin upon him ( or , that thou bear not sin for him ) , lev. . . he who rebuketh a scorner , getteth to himself shame , &c. reprove not a scorner , lest he hate thee , prov. ● . , . d●●ate thy cause with thy neighbour , and discover not a secret to another , &c. as an ear-ring of gold , &c. so is a wise reprover upon an obedient car , prov. . , . open rebuke is better than secret love , prov . . he who rebuketh a man , afterwards shall find more favour than he who flattereth with the tongue , prov. . . if thy brother shall trespass against thee , go and tell him his fault between him and thee alone , &c. if he will not hear thee , then taken one or two more , &c. matth. . , , . luke . , . ye also are full of goodness , filled with all knowledge : able to admonish one another , rom. . . paul rebuked peter for not walking uprightly , gal. . , , , . if a man be overtaken with a fault , ye who are spiritual restore such a one in a spirit of meekness , gal. . . let the word of christ dwell in you richly , &c. teaching and admonishing one another , col. . . comfort ( or , exhort ) your selves together , and edifie one another , even as also ye do , &c. warn them who are unruly ( or disorderly ) , comfort the feeble-minded , thes . . , . cor. . . if any man obey not , &c. have no company with him , &c. but admonish him as a brother , thes . . , . rebuke not an elder , but intreat him as a father , and the younger men as brethren : the elder women as mothers , the younger as sisters , &c. them that sin rebuke before all , that others also may fear , tim. . , , . exhort one another daily , &c. lest any of you be hardned through the deceitfulness of sin , heb. . , . let us consider one another , to provoke unto love and good works : not forsaking the assemblings of your selves , &c. but exhorting one anoother , heb. . , . brethren , if any one of you do err from the truth , and one convert him , let him know that he , &c. shall save a soul from death , and shall hide , &c. james . , . of some have compassion , making a difference ; and others save with fear , pulling them out of the fire : hating even the garment spotted by the flesh , jude , ver . , , . see discipline , chap. . to take rebuke , admonition , &c. mell from each other . when david had rashly resolved to cut off all nabal's family : and abigail had met him , and humbly and wisely admonished him : david accepts of the advice , and faith , blessed be the lord god of israel , who sent thee this day to meet me : and blessed be thy advice , and blessed be thou who hast kept me this day from shedding of blood , &c. i have hearkned to thy voice , sam. . , , , , to v. . when nathan had told david his sin in the matter of uriah : david said , i have sinned against the lord , sam. . , when joab had told the king of his errour in mourning so for absalom , as to discourage his subjects who had fought for him ; david hearkned and arose , and sate in the gate , as joab advised , sam. . , , , , let the righteous smite me , it shall be a kindness ; and let him reprove me , it shall be as excellent oyl , which shall not break my head , psal . . . a wise man will hear , and will increase learning , prov. . . he who rebuketh a scorner , getteth to himself shame ; and he who rebuketh a wicked man , getteth a blot . reprove not a scorner , lest he hate thee ; rebuke a wise man , and he will love thee : give instruction to a wise man , and he will be yet wiser , &c. prov. . , , . chap. . . he is in the way of life who keepeth instruction : but he who refuseth reproof , erreth ( or , causeth to err ) , prov. . . whosoever loveth instruction , loveth knowledge : but he who hateth reproof , is brutish , &c. he who hearkneth unto counsel , is wife , prov. . , . a wise son heareth his father's instruction : but a scorner heareth not rebuke , &c. poverty and shame to him who refuseth instruction ; but he who regardeth reproof , shall be honoured , prov. . , . a fool despiseth his fathers instruction : but he who regardeth reproof , is prudent , &c. he who hateth reproof shall die , &c. a scorner loveth not one who reproveth , &c. the ear which heareth reproof of life , abideth among the wise : he who refuseth instruction , despiseth his own soul , &c. prov. . , , , , . a reproof entreth more into a wise man , than an hundred stripes into a fool , prov. . . as an ear-ring of gold , &c. so is a wise reprover upon an obedient ear , prov. . . he who being often reproved hardneth his neck , shall suddenly be destroyed , and that without remedy , &c. the rod and reproof gives wisdom , prov. . , . it is better to hear the rebuke of the wise , than , &c. the song of fools , eccles . . . am i therefore become your enemy , because i tell you the truth ? gal. . . submit your selves one to another in the fear of god , ephess . . . ye younger submit your selves unto the elder ; yea , all of you be subject one to another : and be clothed with humility , pet. . . vii . to confess to , and pray each for other . when a man or woman shall commit any sin , that men commit , to do a trespass against the lord , &c. then they shall confess their sin which they have done : and he shall recompence his trespass , &c. and give it unto him against whom he hath trespassed , numb . . , . and many who believed , came and confessed , and shewed their deeds , &c. acts . , . paul confesseth , that beyond measure he persecuted the church of god , and wasted it , &c. gal. . . tim. . , . confess your faults one to another , and pray one for another , that ye may be healed ▪ jam. . . if a man see his brother sin a sin not unto death ; he shall ask , and he shall give him life for them who sinneth not unto death , john . . viii . to be of one mind . behold , how good , and how pleasant is it for brethren to dwell together in unity ! like the precious ointment upon the head , &c. psal . . , . christ prays that they may be kept , that they may be one as we are , &c. john . , . and the multitude of them who believed were of one heart , and of one soul , &c. acts . . we being many , are one body in christ : and every one members one of another , &c. be of the same mind one towards another , rom. . , . now the god , &c. grant you to be like-minded one towards another according to christ jesus , that ye may with one mind and one mouth glorifie god , even the father , rom. . , . i beseech you brethren , &c. that ye all speak the same things : and that there be no division , but that ye be perfectly joyned together in the same mind , and in the same judgment , cor. . , . whereas there is among you , &c. divisions : are ye not carnal , & c. ? one saith , i am of paul , &c. cor. . , . when ye come together in the church , i hear there be divisions among you , &c. cor. . , . finally brethren , &c. be of one mind , cor. . . endeavouring to keep the unity of the spirit in the bond of peace , &c. one body , and one spirit , ephes . . , , . that ye stand fast in one spirit , with one mind , striving together for the faith , phil. . . if therefore there be any consolation in christ , &c. fulfil ye my joy , that ye be like-minded , &c. being of one accord , of one mind : let nothing be done through strife or vain glory , &c. phil. . , , , , . whereto we have already attained , let us walk by the same rule , let us mind the same thing , phil. . . i beseech 〈◊〉 , &c. that they be of the same mind in the lord , phil. . . finally , be all of one mind , pet. . . ix . to walk wisely and charitably one towards another : and in things indifferent to have respect to the meek , to avoid offenees . if ye had known what this meaneth : i will have mercy and not sacrifice , ye would not have condemn'd the guiltless , math. . . hose● . . the pharisees would have accused the disciple● for plucking corn , and christ for healing a withered hand on the sabbath day , till he said unto them , which of you having one sheep , &c. fall into a pit on the sabbath-day , will he not lay-hold on it , and lift it out , & c. ? it is lawful to do well on the sabbath day , math. . , , , , , , . luke . , , &c. math. . . whosoever shall offend one of these little ones who believe in me , it were better that a milstone were hanged about his neck , and that he were drowned in the midst of the sea. wo unto the world because of offences : for it must needs to that offences come , but wo to that man by whom the offence cometh , matth. . , . luke . , . his disciples say unto him , if the case of the man be so with his wife , it is not good to marry : but he said unto them , all men cannot receive this saying , save they to whom it is given : for there are some eunuchs which were so born , &c. and there are some eunuchs who have made themselves , &c. he who is able to receive it , let him , matth. . . , . judge not least ye be judged , condemn not lest ye be condemned , luke . . jesus said , i have yet many things to say unto you , but ye cannot bear them now : howbeit when he the spirit of truth is come , he will guide , john . , . why tempt ye god to put a yoke upon the neck of the disciples , which , &c. acts . . gal. . . him who is weak receive , but not with doubtful disputations ( or not to judge his doubtful thoughts : ) for one believeth that he may eat all things , another who is weak eateth herbs : let not him who eateth , despise him who eateth not ; and let not him who eateth not , judge him who eateth : for god hath received him , &c. one man esteemeth one day above another : another esteemeth every day alike ; let every man be fully perswaded in his own mind ; he who observeth a day , observeth it to the lord , &c. why dost thou judge thy brother ? why dost thou set at nought thy brother , & c. ? let us not therefore judge one another any more , but judge this rather , that no man put a stumbling-block , or an occasion to fall , in his brothers way . i know , &c. that there is nothing unclean of it self ; but to him who esteemeth any thing to be unclean , to him it is unclean . and if thy brother be grieved with thy meat , now walkest thou not charitably , &c. let us therefore follow after things which make for peace , &c. all things indeed are pure , but it is evil for that man who eateth with offence ; it is good neither to eat flesh , &c. whereby thy brother stumbleth , or is offended , or made weak , &c. he who doubteth is damned if he eat , &c. for whatsoever is not of faith , is sin , rom. . , , , , , , , , , , , , . we then who are strong , ought to bear with the infirmities of the weak , and not to please our selves : let every one of us please his neighbour for his good to edification , rom. . , , . i have fed you with milk , and not with meat : for hitherto ye were not able to bear it , neither yet now are ye able to bear it , cor. . , . all things are lawful unto me , but all things are not expedient ( or , profitable ) : all things are lawful for me , but i will not be brought under the power of any , &c. cor. . . ch . . . i would that all men were even as i my self : but every man hath his proper gift of god ; one after this manner , &c. is any man called being circumcised ; let him not become uncircumcised ; and is any called in uncircumcision ? let him not be circumcised ; circumcision is nothing , &c. cor. . , , . we know that an idol is nothing in the world , &c. howbeit , there is not in every man that knowledge : for some with conscience of the idol unto this hour , eat it as a thing offered to idols , and their conscience being weak , is defiled . but meat commendeth us not to god , &c. take heed lest by any means this liberty of yours become a stumhling block to them who are weak : for if any man see thee who hast knowledge sit at meat in the idols temple , shall not the conscience of him which is weak , be emboldned to eat those things which are offered to idols , and through thy knowledge shall thy weak brother perish for whom christ died ? but when ye sin so against the weak brethren , and wound their weak conscience , ye sin against christ : wherefore , if meat make my brother to offend , i will eat no flesh while the world standeth , lest i make my brother to offend , cor. . , , , , , , , . for though i be free from all men , yet have i made my self a servant unto all , that i might gain the more : and unto the jews i became as a jew , that i might gain the jew , &c. to the weak became i as weak , &c. i am made all things unto all men , that i might by all means save some , &c. cor. . , , , . all things are lawful for me , but all things are not expedient , &c. all things edifie not : let no man seek his own , but every man anothers wealth : whatsoever is sold in the shambles , that eat asking no question for conscience sake , for the earth is the lords , &c. if any of them who believe not , bid you , and ye be disposed to go , whatsoever is set before you , eat , asking no question for conscience sake . but if any man say unto thee , this is offered in sacrifice unto idols : eat not for his sake who shewed it , and for conscience sake , &c. conscience , i say , not thine own , but of the others , &c. give none offence , neither to the jews , nor to the gentiles , nor to the church of god ; even as i please all men in all things , not seeking my own profit , but the profit of many that they may be saved , cor. , , , , , , , , , , . ch . . . charity seeketh not her own , cor. . , . let all your things be done with charity , cor. . . look not every man on his own things , but every man also on the things of others : let this mind be in you , which was also in christ jesus , phil. . , . let us therefore as many as be perfect , be thus minded : and if in any thing ye be otherwise minded , god shall reveal even this unto you . nevertheless , whereunto we have already attained , let us walk by the same rule , let us mind the same thing , phil. . , . let no man therefore judge you , in meat or in drink ( or , in eating or in drinking ) or in respect of an holy day , or of the new moon , or of the sabbath , which are a shadow of things to come : but the body is of christ , col. . , . we exhort you brethren , &c. comfort the feeble minded , support the weak , be patient towards all men , thes . . . neither give heed to fables , &c. which minister questions rather than godly edifying , which is in faith : now the end of the commandment is charity , &c. tim. . , . some shall depart from the faith , &c. forbidding to marry , and commanding to abstain from meats , which god hath created to be received , &c. tim. . , , . unto the pure , all things are pure , tit. . . when paul was writing many things concerning christ , he said , of whom we have many things to say , and hard to be uttered , seeing ye are dull of hearing , &c. ye are become such as have need of milk , and not of strong meat , &c. strong meats belongs unto them who are of full age , heb. . , , , , . it is a good thing that the heart be established with grace , not with meats which have not profited them who have been occupied therein , heb. . . charity covereth a multitude of sins , pet. . . i will put upon you no other burden ; but that which ye have already , hold fast till i come , rev. . , . x. to distribute , and communicate to one anothers necessities : give to the poor . if thou lend money to any of my people who is poor by thee , thou shalt not be unto them as an usurer ; neither shalt thou lay upon him usury , &c. exod. . , . when ye reap the harvest of your land , thou shalt not wholly reap the corners of thy fields , neither shalt thou gather the gleanings of thy harvest . and thou shalt not glean thy vineyard , &c. thou shalt leave them for the poor and the stranger . i am the lord your god , lev. . , . ch . , , , , , &c. if thy brother be waxen poor , &c. then thou shalt relieve him , &c. that he may live , levit. , . if there be among you a poor man of one of thy brethren , within any of thy gates , &c. thou shalt not harden thine heart , nor shut thine hand against thy poor brother ; but thou shalt open thine hand wide unto him , and shalt surely lend him sufficient for his need , in that which he wanteth . beware that there be not a thought ( or , word ) in thy wicked heart , saying , the seventh year , the year of release , is at hand , and thine eye be evil against thy brother , and thou givest him nought , and he cry unto the lord against thee , and it be sin unto thee : thou shalt surely give him , and thine heart shall not be grieved when thou givest unto him : because that for this thing the lord thy god shall bless thee in all thy work , &c. for the poor shall never cease out of the land : therefore i command thee , &c. deut. . , , , , . if i have withheld from the poor their desire , &c. or have eaten my morsel alone , and the fatherless have not eaten thereof , &c. if i have seen any perish for want of clothing , or any poor without covering : if his loins have not blessed me , &c. the stranger did not lodge in the street , i opened my door to the traveller , job . . , , , , , . the righteous sheweth mercy , and giveth , &c. he is ever merciful and lendeth , psal . . , . blessed is he who considereth the poor ( or , weak ) : the lord will deliver him , psal . . , , . a good man sheweth favour , and lendeth , &c. he hath dispersed , he hath given unto the poor , &c. psal . . , . honour the lord with thy substance , and with the first fruit of thy increase , &c. say not unto thy neighbour , go and come again , and to morrow i will give , when thou hast it by thee , prov. . ▪ , . there is who scattereth , and yet increaseth , &c. the liberal soul shall be made fat : and he who watereth shall be watered also himself , prov. . , . he who hath mercy on the poor , happy is he , &c. he who oppresseth the poor , reproacheth his maker : but he who honoureth him , hath mercy on the poor , prov. . , . he who hath pity on the poor , lendeth unto the lord : and that which he hath given , will he pay him again , prov. . . whose stoppeth his ears at the cry of the poor , he also shall cry himself , but shall not be heard , prov. . . he who hath a bountiful eye shall be blessed : for he giveth of his bread to the poor , prov. . . he who giveth unto the poor shall not lack , prov. . . cast thy bread upon the waters : for thou shalt find it after many days . give a portion to seven , and also to eight , &c. eccies . . , , . is not this the fast that i have chosen , & c. ? is it not to do deal thy bread to the hungry , and that thou bring the poor which are cast out , to thy house ? when thou seest the naked , that thou cover him , and that thou hide not thy self from thine own flesh ? then shall thy light break forth as the morning , &c. and if thou draw out thy soul to the hungry , and satisfie the afflicted soul : then shal thy light rise in obscurity , &c. isa . . , , , ▪ , . i have desired mercy , and not sacrifice , hosea , . . give to him who asketh thee ; and from him who would borrow of thee , turn not away , mat. . . take heed that ye do not your alms before men , to be seen of them , &c. when thou doest thine alms , do not sound a trumpet before thee , as the hypocrites do , &c. that they may have glory of men , &c. but when thou doest thine alms , let not thy left hand know what thy right hand doth , mat. . , , . ask , and it shall be given you , mat. . . whosoever shall give to drink unto one of these little ones , a cup of cold water only , in the name of a disciple , verily i say unto you , he shall in no wise lose his reward , mat. . . mark . . christ shall say , i was an hungry , and ye gave me meat : i was thirsty , and ye gave me drink : i was a stranger and ye took me in : naked , and ye clothed me , &c. when saw we thee an hungry , &c. inasmuch as ye have done it to one of the least of these my brethren , ye have done it unto me , &c. mat. . , , , , , , &c. the poor widow threw in two mites , &c. jesus said , this poor widow hath cast more in than all they , &c. for all they did cast in of their abundance ; but she of her want did cast in all she had , mark . , , . luke . , , , . he who hath two coats let him impart to him who hath none , &c. so of meat , luke . . when thou makest a feast , call the poor , the maimed , the lame , the blind : and thou shalt be blessed , for they cannot recompence thee : for thou shalt be recompenced at the resurrection of the just , luke . , . sell all that thou hast , and distribute to the poor , and thou shalt have treasure in heaven , luke . . the multitude of them who believed , were of one heart , &c. neither said any of them , that ought of the things which he possessed , was his own , but they had all things common , &c. acts . , , cornelius a devout man , &c. who gave much alms to the people , &c. thy prayer and thine alms are come up for a memorial before god , acts , , , . then the discipies every man according to his ability , determined to send relief unto the brethren who dwelt in judea , acts . . i have shewed you all things , how that so labouring , ye ought to support the weak , and to remember the words of our lord jesus , how he said , it is more blessed to give , than to receive , acts . . he who giveth , let him do it with simplicity ( or , liberality ) : he who sheweth mercy , with cheerfulness , &c. distributing to the necessity of the saints : given to hospitali●y , &c. rom. , , . ch . . , . it hath pleased them of macedonia , &c. to make a certain contribution for the poor saints which are at jerusalem , rom. . . upon the first day of the week , let every one of you lay by him in store , as god hath prospered him , cor. , . as ye abound in all things , &c. see that ye abound in this grace also : i speak , &c. to prove the sincerity of your love : for know ye the grace of our lord jesus christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich , &c. as there was a readiness to will , so there may be a performance also , out of that which you have : for if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not , cor. . , , , , , . he who soweth sparingly , shall reap sparingly : and he who sowesh bountifully shall reap bountifully . every man according as he purposeth in his heart , so let him give , not grudgingly , or of necessity : for god loveth a cheerful giver . and god is able to make all grace abound towards you , that ye always having sufficiency in all things , may abound to every good work , cor. , , , , . as we have therefore opportunity , let us do good unto all men : especially unto them who are of the houshold of faith , gal. . . john ver . . . rather let him labour , working with his hands the thing which is good , that ye may have to give to him who needeth , eph. . . paul commends the philippians for their sending to his relief : and said , not because i desire a gift : but i desire fruit that may abound to your account , &c. my god shall supply all your needs , &c. phil. . , , , , . this we commanded you , that if any would not work , neither should he eat , &c. we command , &c. that with quietness they work , and eat their own bread , thess . . , , . if any widow have children or nephews , let them learn first to shew pity ( or , kindness ) at home , to requite their parents ; for that is good and acceptable before god , &c. and if any provide not for his own , and especially for those of his own house , ( or , kindred ) he hath denyed the faith , and is worse than an infidel , &c. if any man or woman who believeth , have widows , let them relieve them ; and let not the church be charged , tim. . , , . charge them who are rich in this world , &c. that they do good , that they be rich in good works , ready to distribute , willing to communicate ; laying up in store a good foundation , tim. , , , . the lord give mercy to the house of onesiphorus , for he oft refreshed me , &c. and in how many things he ministred unto me at ephesus , &c. tim. . , , . philem , ver . . god is not unrighteous , to forget your works , &c. which ye have shewed towards his name , in that ye have ministred unto the saints , and do minister , heb. . . be not forgetful to entertain strangers : for thereby some have entertained angels unawares , &c. to do good , and to communicate , forget not : for with such sacrifices god is well pleased , heb. . , . hath not god chosen the poor of this world , rich in faith , and heirs of the kingdom , & c ? if a brother or sister be naked , &c. and one of you say to them , depart in peace , &c. and ye give them not , &c. what doth it profit ? james . , , . use hospitality one to another , without grudging . as every man hath received the gift , so let him minister the same one to another , as good stewards , &c. if any man minister , let him do it as of the ability which god giveth , that god in all things may be glorified through jesus , &c. pet. . , , . whosoever hath this worlds goods , and seeth his brother hath need , and shutteth up his bowels of compassion from him ; how dwelleth the love of god in him ? my little children , let us not love in word , or in tongue , but in deed and in truth , john . . . see more of the relief of the poor of the churches , &c. chap. . see more of giving to enemies , chap. . see shewing mercy to all men , chap. . chap. xviii . the duties of saints , believers , each towards other , as they stand related one to another in the flesh . i. husbands to wives , and wives to husbands . of marriage , &c. and the lord said , it is not good that the man should be alone : i will make him a help meet for him , &c. adam said , this is now bone of my bone , and flesh of my flesh : she shall be called woman , because she was taken out of man. therefore shall a man leave his father and his mother , and shall cleave unto his wife : and they shall ▪ be one flesh , gen. . , , . god commanded abraham to hearken to his wife , in the case of ishmael and isaac . gen. . . jacob loved rachel more then leah , &c. and when the lord saw that leah was hated , he opened her womb ; but rachel was barren , gen. . , . and when rachel saw that she bare jacob no children , rachel envied her sister and said unto jacob , give me children or else i die . and jacobs anger was kindled against rachel , and he said , am i in gods stead : who hath withheld from thee the fruit of the womb ? gen. . , . sam. . . zipporah the wife of moses said to him , a bloody husband art thou to me , exod. . , . moses sanctified the people , &c. and he said unto them , be ready against the third day : come not at your wives , &c. exod. . ▪ . none of you shall approach unto any who is near a-kin unto him ( or , remainder of his flesh ) to uncover nakedness . i am the lord , the nakedness of thy father or thy mother , &c. lev. . , , , , , , to the . neither shalt thou make marriages with them &c. deut. . , . the woman shall not wear that which pertaineth to a man : neither shall a man put on a womans garment : for all who do so , are an abomination unto the lord thy god , deut. . . hannah wept and did not eat . then said elkanah her husband to her , hannah , why weepest thou ? and why eatest thou not ? and why is thy heart grieved ? am not i better unto thee than ten sons ? so hannah rose , &c. sam. . . saul sent messengers to davids house , to watch him , and slay him , &c. and michal davids wife told him , &c. and let him down through a window : and he went and fled , and escaped , sam. , , , , &c. israels sin in taking strange wives , and their sorrow and reformation , ezra . ch . . jobs wife said unto him , dost thou still retain thine integrity ? curse god and die . but he said unto her , thou speakest as one of the foolish women speaketh . what , shall we receive good , & c. ? job . . , . kings . , . ch. . . a virtuous woman is a crown to her husband ; but she who maketh ashamed , is as rottenness in his bones , prov. . . ch . . . the contentions of a wife are a continnal dropping , &c. a prudent wife is from the lord , prov , . , . it is better to dwell in the wilderness , than with a contentious and an angry woman , prov. . . who can find a virtuous woman ? for her price is far above rubies . the heart of her husband doth safely trust in her , so that he shall have no need of spoil . she will do him good , and not evil , all the days of her life . she seeketh wool and flax , and worketh willingly with her hands , &c. prov. . , , , , , , . &c. ch . . . whosoever shall put away his wife , saving for the cause of fornication , causeth her to commit adultery ; and whosoever shall marry her who is divorced , committeth adultery , mat. , , . ch . . . the pharisees said , is it lawful for a man to put away his wife for every cause ? and he answered and said unto them , have ye not read , that he who made them at the beginning , made them male and female , &c. wherefore they are no more twain ; but one flesh . what therefore god hath joyned together , let no man put asunder , &c. moses because of the hardness of your hearts suffered , &c. but it was not so from the beginning : it is good not to marry , &c. he said , all men cannot receive it , &c. he that can , let him receive it , mat. . , , , , , , , , , . the woman who hath an husband , is bound by the law to her husband so long as he liveth : but if the husband be dead , she is free from the law of the husband . so then , if while her husband liveth , she be marryed to another man , she shall be called an adultress : but if her husband be dead , &c. rom. . , . it is good for a man not to touch a woman : nevertheless to avoid fornication , let every man have his own wife , and let every woman have her own husband . let the husband render unto the wife due benevolence : and likewise also the wife unto the husband . the wife hath not power over her own body , but the husband : and likewise also the husband hath not power of his , but the wife . dcfraud you not one the other , except with consent for a time ; that you may give your selves to fasting and to prayer , and come together again , that satan tempt you not , for your incontinency , &c. i say to the unmarryed and widows , it is good for them , if they abide even as i. but if they cannot contain , let them marry : for it is better to marry than to burn . and unto the marryed , i command , not i , but the lord ; let not the wife depart from the husband : but if she depart , let her remain unmarried , &c. let not the husband depart from his wife , &c. and if any brother hath a wife who believeth not , and she be pleased to dwell with him , let him not put her away , &c. for the unbelieving husband is sanctified by the wife , &c. else were your children unclean , but now they are holy , &c. for what knowest thou , o wife , whether thou shalt save thy husband . & c. ? the time is short ; it remains , that they who have wives be as though they had none , &c. an unmarried life commended , cor. . , , , , , , , , , , , , , , , , , , , to the end . have we not power to lead about a sister , a wife , as well as other apostles , and the brethren of the lord , and cephas ? cor. , . the head of the woman is the man , &c. the man is not of the woman , but the woman of the man , neither was the man created for the woman : but the woman for the man , &c. nevertheless , neither is the man without the woman , neither is the woman without the man in the lord : for as the woman is of the man , even so is the man also by the woman , &c. cor. . , , , , . let your women keep silence in the churches ▪ for it is not permitted to them to speak 〈◊〉 under obedience , as also saith the law . and if they will learn any thing , let them ask their husbands at home : for it is a shame for a woman to speak in the church , cor. . , . be ye not unequally yoked together with unbelievers : for what fellowship hath righteousness with unrighteousness ? &c. cor. . , , . deut. . , . kings . . ch . . . wives submit your selves unto your own husbands , as unto the lord : for the husband is the head of the wife , &c. therefore as the church is subiect to christ , so let the wives be to their own husbands , in every thing . husbands , love your wives , even as christ also loved the church , &c. so ought men to love their wives as their own bodies : he who loveth his wife , loveth himself : for no man ever yet hated his own flesh , &c. let every one of you in particular so love his wife , even as himself : and the wife see that she reverence her husband , eph. . , , , , , . wives submit your selves unto your own husbands , as it is fit in the lord. husbands love your wives , and be not bitter against them , col. . , . in like manner also , that women adorn themselves in modest apparel , &c. let the women learn in silence with all subjection : but i suffer not a woman to teach , or usurp authority over the man , but to be in silence . for adam was first formed , then eye : and adam was not deceived , &c. tim. . , , , , , . i will therefore that the younger women marry , bear children , guide the house , give none occasion to the adversary to speak reproachfully , tim. . . the aged women likewise , that they be in behaviour as becometh holiness , &c. that they may teach the young women to be sober , to love their husbands , &c. discreet , chast , keepers at home , good , obedient to their own husbands , that the word of god be not blasphemed , tit. . , , . marriage is honourable in all , and the bed undefiled : but whoremongers , &c. heb. . . wives , be in subjection to your own husbands , that if any obey not the word , &c. holy women , &c. being in subjection to their own husbands , even as sarah obeyed abram , calling him lord , &c. likewise ye husbands , dwell with them according to knowledge , giving honour unto the wife , as unto the weaker vessel , and as being heirs together of the grace of life , that your prayers be not hindered , pet. . , , , , , , . ii. parents to their children , and children to their parents . children acknowledged to be from god , as a desirable thing , and barrenness a reproach , gen. . . . ch . . , . ch . . . ch . . . ch . . , , . sam. . , , , . luke . . . noah being uncovered with●n his tent , hain saw it , and told his brethren without : who took a garment and laid it on their shoulders , and went backwards , and covered the nakedenss of their father ; who afterwards blessed them ; and cursed their brother who told them , gen. . , , , , , , . abram shall surely become a great and mighty nation , &c. for i know him , that he will command his children and his houshold after him , that they shall keep the way of the lord , to do justice , and judgment , gen. . . thou shalt not take a wife unto my son of the daughters of the canaanites amongst whom i dwell : but thou shalt go unto my country and my kindred , and take a wife to my son isaac , &c. gen. . . ch . . , , , , . isaac when he was old , called his son esau , that he might bless him before he died , &c. rebekah said , &c. if jacob take a wife of the daughters of heath , &c. what good shall my life do me ? gen. . , , , , , . ch . , , . esau took wives of ishmaels family , on purpose because it displeased his father and mother , gen. . , , . when esau saw the women and the children with jacob , he asked him , whose are these with thee ? and he said , the children which god hath , graciously given thy servant , gen. . , . psalm . , , , &c. rachel said to her father , let not my lord be displeased that i cannot arise to thee , &c. gen. . . israel loved joseph more than all his children , because he was the son of his old age , and made him a coat of divers colours , &c. therefore his brethren-hated him , and could not speak peaceably to him , &c. when jacob supposed him to be dead , he rent his cloaths , and put sackcloth upon him , &c. refused to be comforted ; and he said , for i will go down into the grave with my son mourning : thus his father wept for him . gen. . , , , . ch . . , . simeon and levi destroyed the sechmites : their father jacob rebuked them : they justifie it , gen. . , . when jacob was told that joseph is yet alive , his heart fainted , for he believed them not , &c. after he revived , and said , i will go see him before i die , gen. , , , . joseph met his father and fell on his neck , and wept od his neck a good while ; and israel said unto joseph , now let me die , since i have seen thy face , gen. , , . ch . . . when joseph brought his sons unto his father israel , joseph bowed himself to the earth , gen. , , , , . the sons of israel did unto him according as he commanded them : for , &c. gen. . , . that thou mayest tell in the ears of thy son , and of thy sons son , what things i have wrought in egypt , and my signs , &c. that ye may know that i am the lord , exod. . , . when thy son shall ask , what means the offering of the first-born , & c. ? thou shalt say unto him , by strength of hand the lord brought us out of egypt , &c. and flew all the first-born , exod. . , , , , . ch . . . . . moses went out to meet his father-in-law , and did obeisance , and kissed him ; and they asked each other of their welfare , exod. . , , . honour thy father and thy mother , that thy days may be long in the land , &c. exod. . . he who smiteth his father or mother , shall be surely put to death , &c. he who curseth ( or , revileth ) his father or his mother , shall surely be put to death , exod. . , . levit. . . ye shall fear every one his father and his mother , levit. . . i will make them to hear my word , &c. and that they may teach their children , &c. deut. . . these words which i command thee this day , shall be in thine heart : and thou shalt teach them diligently ( or , whet or sharpen ) unto thy children : and shall talk of them , &c. thou shalt tell thy son , we were servants , &c. deut. . , , . chap. . , . a man may not disinherit his first-born son . if any man have a stubborn and rebellious son who will not obey the voice of his father , or the voice of his mother , and that when they have chastned him , will not hearken unto them : then shall his father and his mother lay hold on him , &c. and all the men of his city shall stone him , &c. deut. . , , , , , , . cursed be he who lightly esteems his father or mother , deut. . . gather , &c. men , women and children &c. that they may hear , &c. that they may learn and fear the lord , &c. deut. . , , . set your hearts unto all the words , &c. which ye shall command your children to observe , to do all the words of this law , deut. . . when your children shall ask their fathers in time to come , saying , what mean these stones ? then ye shall let your children know , saying , israel came over jordan on dry land ; for the lord your god dryed up , &c. josh . . , , , . deut. . , , ch . . , . ruths great love to her mother-in-law , recorded , ruth . , , . eli was old , and heard all that his sons did unto israel : and how they lay with the women , &c. and he said unto them , why do you such things ? for i hear of your evil dealings , &c. nay , my sons , for it is no good report that i hear , &c. if a man sin against the lord , who shall intreat for him ? sam. . , , , . i will perform against eli all things which i have spoken , &c. for the iniquity which he knoweth : because his sons made themselves vile , and he restrained them not ( or , frowned not upon them ) , sam. . , , , . bathsheba , king solomon's mother , came to him : he rose up to meet her , and bowed himself to her , caused a seat to be set for her on his right-hand , kings . . david prays for solomon his son , and instructs him to keep the law , chron. . , , . job offered burnt-offerings for his sons continually : for job said , it may be that my sons have sinned , &c. job . , . i will utter dark sayings of old which we have heard and known , and our fathers have told us : we will not hide them from their children , shewing the generations to come the praises of the lord , &c. that the generation to come might know , the children which should be born , who should arise and declare them to their children , that they might set their hope in god , and not forget the works of god , &c. psal . . , , , , , , . lo , children are an heritage of the lord ? the fruit of the womb a reward : happy is the man who hath his quiver full of them , psal . . , , . ps . . . gen. . , . ch . . , . ch . . . ch . . . , . sam. . , , , . luke . , . my son , hear the instruction of thy father , and forsake not the law of thy mother , prov. . . ch . . , , &c. ch . . . a wise son maketh a glad father : but a foolish son is the heaviness of his mother , prov. . . ch . . . ch . . . a good man leaveth an inheritance to his childrens children , &c. he who spareth his rod , hateth his son : but he who loveth him , chasteneth him t● times , prov. . , . chasten thy son while there is hope , and let not thy soul spire for his crying , prov. . . whoso curseth his father or mother , his lampshall be put out in obscure darkness , prov. . . train up a child in the way he should go , and when he is old he will not depart from it , &c. foolish●●ss is bound in the heart of a child : the rod of correction shall drive it , prov. . , . withhold not correction from the child : for if thou beat him with the rod , he shall not die ; thou shalt beat him with a rod , and shalt deliver his soul from hell , prov. . , . whoso robbeth his father or his mother , and saith it is no transgression , the same is a companion of a destroyer , prov. . . the rod and reproof give wisdom : but a child left bringeth his mother to shame . correct thy son , and he shall give thee rest , &c. prov. . , . the eye which mocketh at his father , and despiseth to obey his mother : the ravens of the valley shall pick it out , and the young eagles shall eat it , prov. . . the sons of jonadab commended by god himself , for their obedience to their fathers commands , and rewarded , jer. . , , , , , , , . leave thy fatherless children , i will preserve them alive , jer. . . in thee , they have set light by father and mother , ezek. . . a son honoureth his father , mal. . . he shall turn the heart of the father to the children , and the heart of the children to their fathers , mal. . . i am come to set a man at variance against his father , &c. he who loveth father or mother more than me , is not worthy of me : and he who loveth son or daughter more than me , is not worthy of me , mat. . , . god commanded , saying , honour thy father and thy mother : and he who curseth father or mother , let him dye the death . but ye say , &c. mat. . , , . jesus went down with his parents , &c. and was subject unto them , luke . . for the children ought not to lay up for the parents , but the parents for the children , cor. . . children , obey your parents in the lord , for this is right : honour thy father , &c. and ye fathers , provoke not your children to wrath ; but bring them up in the nurture and admonition of the lord , eph. . , , , . children , obey your parents in all things , for this is well-pleasing to the lord. fathers , provoke not your children , lest they be discouraged , col. . , . one who ruleth well in his own house , having his children in subjection with all gravity , tim. . . if a widow have children , &c. let them learn to shew kindness at home , and to requite their parents : for that is good and acceptable before god , &c. if any provide not for his own house , &c. if any man or woman believeth not , have widows , let them relieve them , &c. tim. . , , . perilous times shall come , &c. men shall be disobedient to parents , &c. without natural affection , tim. . , . teach the young men , &c. to love their children , tit. . . iii. masters to their servants , and servants to their masters . hagar despised her mistress . sarah dealt hardly with her , she fled from her face , &c. and the angel of the lord said unto her , return to thy mistress , and submit thy self under her hands , gen. . , , , , . see the faithfulness and industry of abraham's servent , in the business of fetching a wife for his master's son , gen. . with all my power i have served your father , and your father hath deceived me , &c. gen. . , . thou shalt not oppress an hired servant poor and needy , of thy brethren , or of thy strangers , &c. at his day thou shalt give him his hire , neither shall the su● go down upon it : for he is poor , and ferteth his heart upon it , deut. . , . lev. . . if i did despise the cause of my man-servant , or of my maid-servant , when they contended with me : what then shall i do , when god riseth up ? and when he visiteth , what shall i answer him ? did not he , who made me in the womb , make him ? and did not one fashion us in the womb ? job . , , . as the eyes of servants unto the hand of their masters , as the eyes of a maiden unto the hand of her mistress : so our eyes upon the lord , psal . . . the king's favour is towards a wise servant , &c. prov. . . a wise servant shall have rule over a son who causeth shame , &c. prov. . . accuse not a servant to his master , lest he curse thee , &c. prov. . . wo unto him , &c. who useth his neighbour's service without wages , and giveth him not for his work , jer. . . a servant honoureth his master , &c. if i am master , where is my fear ? mal. . . the disciple is not above his master , nor the servant above his lord , mat. . . which of you having a servant plowing , or feeding cattel , will say unto him by and by , when he is come out of the field , go and sit down to meat : and will not rather say unto him , make ready , wherewith i may sup , and gird thy self , and serve me , &c. and afterwards thou shalt eat and drink . doth he thank that servant , &c. i trow not , luke . , , , . art thou called being a servant ? care not for it : but if thou mayest be made free , use it rather . for he who is called in the lord , being a servant , 〈◊〉 the lord's free-man , &c. let every man abide●● the same calling wherein he was called , cor. 〈◊〉 , , . servants , be obedient to them who are your masters according to the flesh , with fear and trembling , in singleness of your heart , as unto christ . not with eye-service as men-pleasers , but as the servants of christ , &c. from the heart , with good will , doing service as to the lord , and not to men , &c. and ye masters , do the same things unto them , forbearing ( or , moderating ) threatning , knowing that your master also is in heaven : neither is there respect of persons with him , eph. . , , , , . col. . , , . masters , give unto your servants that which is just and equal : knowing that ye also have a master in heaven , col. . . let as many servants as are under the yoke , count their own masters worthy of all honour , that the name of god and his doctrine be not blasphemed . and they who have believing-masters , let them not despise them , because they are brethrea : but rather do service , because they are faithful ( or , believing ) and beloved , partakers of the benefit : these things teach and exhort . if any man teach otherwise , and consent not to wholsome words , &c. he is proud , knowing nothing , &c. tim. . , , , . exhort servants to be obedient unto their own masters , and to please them well in all things , not answering again ( or , gainsaying ) : not purloining , but shewing all good fidelity , that they may adorn the doctrine or god our saviour in all things , tit. . , . go to now , ye rich men , weep and howl , for your misery , &c. behold the hire of the labourers who have reaped down your fields , which is of you kept back by fraud , crieth : and the cries of them who have reaped , are entred into the ears of the lord , james . , . servants , be subject to your own masters with all fear , not only to the good and gentle , but also to the froward . for this is thank-worthy , if a man for conscience sake towards god endure grief , suffering wrongfully . for what glory is it , if when ye be buffeted for your faults , ye shall take it patiently ? but if when ye do well and suffer for it , ye take it patiently , this is acceptable with god. for even hereunto were ye called , pet. . , , , , . . magistrates to subjects , and subjects to magistrates : see magistrates and magistracy at large . chap. . chap. xix . saints , believers duties towards all men , those who are with out , unbelievers , enemies . i. in general . thou shalt neither vex a stranger nor oppress him : for ye were strangers in the land . ye shall not afflict any widow or fatherless , &c. exod. . , . curse not the deaf , put no offence ( or , stumbling block ) before the blind , &c. levit. . , . he doth execute the judgment of the fatherless and widow , and loveth the stranger , &c. love ye therefore the stranger , for ye were strangers , deut. . , . job . . who shall dwell in thy holy hill ? &c. he who doth no evil to his neighbour , psalm . , . thus speaketh the lord of hosts , saying , execute true judgment , and shew mercy and compassion every man to his brother , and oppress not the widow nor the fatherless , the stranger nor the poor : and let none of you imagin evil against his brother in your heart , zech. . , . ch . . , . prov. . . isa . . , . give not that which is holy unto dogs : neither cast you your pearls before swine , lest they trample them under their feet , and turn again and rent you , &c. therefore all things whatsoever ye would that men should do to you , do ye even so unto them : for this is the law and the prophets , matth. . , . luke . . behold , i send you forth as sheep in the midst of wolves : be ye therefore wise as serpents , and harmless as doves , matth. . . and herein do i exercise my self , to have always a conscience void , of offence towards god , and towards men , acts 〈…〉 recompence to no man evil , provide things honest in the sight of all men , rom. . . levit. . . render therefore to all their dues , tribute to whom tribute is due , custom to whom custom , fear to whom fear , honour to whom honour . owe no man any thing , but to love one another : for he who loveth another , hath fulfilled the law , &c. love worketh no ill to his neighbour , rom. . , , , . give none offence , neither to the jews nor to the gentiles , &c. even as i please all men in all things , not seeking mine own profit , cor. . , . charity thinketh no evil , cor. . . providing for honest things , not only in the sight of the lord , but in the sight of men , cor. . . look not every man on his own things , but every man also on the things of others , &c. do all things without murmuring or dispurings : that ye may be blameless and harmless ( or , sincere ) the sons of god without rebuke , in the midst of a crooked and perverse nation , among whom ye shine ( or , shine ye ) as lights in the world , phil. . , , . let your moderation be known unto all men : the lord is at hand , phil. . . walk in wisdom towards them who are without , &c. let your speech be always with grace , &c. that ye may know how to answer every man , col. . , . the lord 〈◊〉 you to increase , &c. abound in love , &c. towards all men , thes . . . ephes . . . that ye study to be quiet , and to do your own business , and to work 〈◊〉 your own hands , &c. that we may walk 〈◊〉 towards them who are without , and that ye may have ●ack of nothing ( or , of no men ) thes . . , . we exhort you , brethren , &c. be patient towards all men . see that no●e render evil for evil unto any man : but ever follow that which is good , both among your selves , and to all men , thes . . , . that ye be sober , grave , temperate , sound in faith , charity , patience , &c. the aged women likewise , &c. in all things shew thy self a pattern of good works , &c. sound speech that cannot be condemned , that he who is of the contrary part may be ashamed , having no evil thing to say of you , titus . , , , , . put them in mind , &c. to be ready to every good work , &c. to be no brawler , our gentle , shewing all meekness unto all men : for we , &c. titus . , , . wherefore laying aside all malice , and all guile , and envies , and evil speakings , &c. abstain from fleshly lusts which war against the soul : having your conversation honest amongst the gentiles , that whereas they ( or , wherein they ) speak against you as evil doers , they may by your good works which they shall behold , glorifie god in the day of visitation , &c. for so is the will of god , that with well-doing ye may put to silence the ignorance of foolish men , &c. honour ( or , esteem ) all men , pet. . , , , , . job . . . sanctifie the lord god in your hearts , and be ready always to give answer to every man who asketh you a reason of the hope which is in you , with meekness and fear , having a good conscience : that whereas they speak evil of you , as of evil-doers , they may be ashamed who falsly accuse your good conversation in christ , &c. pet. . , , , . ii. in particular ; not to judge them , or speak evil of them . thou givest thy mouth to evil , &c. thou sittest and speakest against thy brother , &c. thou thoughtest that i was altogether such a one as thy self , &c. psalm . , , . judge not , that ye be not judged : for with what judgment ye judge , ye shall be judged , matth. . , . judge nothing before the time , until the lord come , cor. . . charity , &c. thinketh no evil , cor. . . put them in mind to speak evil of no man , &c. for we our selves were sometimes foolish , disobedie● , titus . , , . speak not evil one of another , &c. who art thou who judgest another ? james . , . wherefore laying aside , &c. all evil speakings , pet. . . iii. be just , righteous , true and faithful to , and with them , in all things of trust and dealing . that which is altogether just ( or , justice ) shalt thou follow , that thou , &c. deut. . . ye shall not , &c. deal falsly , neither lye one to ●o another , &c. thou shalt not defraud thy neighbour , nor rob him , &c. ye shall do no unrighteousness in judgment , in meteyard , in weight , or in measure : just ballances , just weights , a just ephah , and a just hin shall ye have : i the lord your god , levit. . , , , , . job . . levit. . . if thou sell ought unto thy neighbour , or buyest ought of thy neighbours hand ; ye shall not oppress one another , levit. . . thou shalt not have in thy house divers measures , a great and a small , &c. deut. . , . the righteous lord loveth righteousness , psalm . . a false balance is an abomination to the lord : but a just weight is his delight , prov. . . ch . . . micah . , . divers weights ( or , a stone and a stone : ) and divers measures ( or , an ephah and an ephah ) are both alike abominations to the lord , prov. . . amos. . . to do justice and judgment , is more acceptable to the lord than sacrifice , &c. it is the joy of the just to do judgment , prov. . , . micah . , , . remove not the ancient land-marks ( or , bound ) which thy father have set . enter not into the field of the fatherless , for their redeemer is mighty , he shall plead their cause with thee , prov. . . ch . . , . as as a mad man , &c. so is he who deceiveth his neighbour , and saith , am i not in sport ? prov. . , . god complained against israel : none calleth for justice , nor any pleadeth for truth , isa . . . wo to him who buildeth his house by unrighteousness , and his chamber by wrong : who useth his neighbours service without wages , &c. jer. . . in thee they deal by oppression with the stranger , ezek. . , . daniel was faithful in his trust , neither was there any error or fault found in him , dan. . , . what doth the lord require of thee , but to do justly ? &c. micah . . the just lord , in the midst thereof : he will not do iniquity , zeph. . . have we not all one father , hath not one god created us ? why do we deal treacherously every man against his brother ? malachi . . jesus said unto the publicans , exact no more than that which is appointed you , &c. and to the soldiers he said , do no violence to any man , &c. be content with your wages , &c. luke . , . he who is faithful in that which is least , is faithful also in much , &c. luke . , , . render therefore to all their dues , tribute to whom tribute , &c. owe no man any thing , but to love , &c. rom. . , . nay , you do wrong and defraud , &c. know ye not that the unrighteous shall not inherit , &c. cor. . , . that no man go beyond ▪ and defraud his brother in any matter , because the lord is the avenger of such , thes . . . follow righteousness , tim. . . the hire of the labourers , which ye kept back by fraud cryeth , and the cries , &c. have entred , &c. james . , . iv. live at peace with them , every one doing their own work : not intermedling with others , nor idle , or trifling . seek peace and pursue it , psalm . . psalm . . let thy feet be seldom in thy neighbours house , lest he be weary of thee , and hate thee , prov. . . accuse not a servant to his master , lest he curse thee , &c. prov. . . blessed are the peace makers , for they shall be called the children of god , &c. whosoever shall smite thee on the right cheek , turn to him the other , &c. matth. . , , , . if it be possible , as much as lieth in you , live peaceably with all men : dearly beloved , avenge not your selves , rom. . , . if the unbelieving depart , let him depart , &c. but god hath called us to peace , cor . . that ye study to be quiet , and to do your own business , and to work , &c. thes . . . we hear that there are some among you who walk disorderly , working not at all , but are busie-bodies : now them who are such we command and exhort , &c. that with quietness they work , &c. thes . . , . withal they learn to be idle , wandring about from house to house : and not only idle , but tatlers also , and busie-bodies ; i will , &c. that they give no occasion to the adversary to speak reproachfully , tim. . , , . that they which have believed in god , should be careful to maintain good works : these things are good and profitable unto men , &c. and let ours also learn to maintain good works ( or , profess honest trades ) for necessary uses , &c. tit. . , . follow peace with all men , heb. . . but if ye have bitter envying and strife , &c. this wisdom descends not from above , but is , &c. the wisdom that is from above is , &c. peaceable , gentle , and easie to be intreated , &c. &c. and the fruit of peace is sown in peace of them who make peace , james . , , , . from whence comes wars and fighting amongst you ? come they not hence , even of your lusts ? &c. james . . let none of you suffer , &c. as a busie-body in other mens matters , &c. pet. . . he will love life , &c. let him seek peace and ensue it , pet. . . . not to be discontented , angry , or revengeful against them : but to behave themselves meekly gently and patiently towards them , bearing wrong . lot speaks to the wicked men t●us , i pray you brethren , do not so wickedly , &c. gen. . , , . simeon and levi's cruelty in slaying the shechemites greatly blamed , gen. . , , . ch . . , , . david resolved in haste to destroy nabal's house , because of nabal's unkindness ; but abigail having interposed , he blessed god for her counsel , and forbore his revenge , sam. . , , . levit. . . prov. . . ch . . . israel's rage against judah was rebuked by the prophet , chron. . , . fret not thy self because of evil-doers , neither be thou envious against the workers of iniquity : for they shall soon be cut down , psal . . , . prov. . , . envy not the oppressor , and chuse none of his his ways , prov. . . let not thine heart envy sinners : but be in the fear of the lord all the day , prov. . . whosoever is angry with his brother without a cause , is in danger , &c. matth. . . if ye forgive men their trespasses , your heavenly father will also forgive you : but if ye forgive not men their trespasses , neither will your father forgive , &c. matth. . , . learn of me , for i am meek and lowly in heart matth. . . one of them which were with jesus , stretched out his hand and drew his sword , and stroke a servant of the high-priest , &c. then said jesus unto him , put up again thy sword into his place : for all they who take the sword shall perish by the sword , matth. . , . ch . . . the samaritans did not receive christ ; and when his disciples , james and john , saw this , they said , lord , wilt thou that we command fire from heaven and consume them , as elias did ? and he turned and rebuked them , and said , ye know not what manner of spirit ye are of : for the son of man is not come to destroy mens lives , &c. luke . , , , , . charity suffereth long , and is kind ; charity envieth not , &c. is not easily provoked ; thinketh no evil , cor. . , . in malice be ye children : but in understanding be ye men , cor. . . the fruit of the spirit , is , &c. long-suffering , gentleness , &c. meekness , temperance , gal. . , . let all bitterness , and wrath , and anger , and clamour , &c. be put away from you , ephes . . . col. . . let your moderation be known unto all men , phil. . be patient towards all men : see that none render evil for evil unto any man , thes . . , . pet. . . the servant of the lord must not strive , but be gentle unto all men , &c. patient , in meekness instructing those who oppose themselves : if god peradventure , &c. tim. . , , . speak evil of no man , to be no brawlers : gentle , shewing all meekness to all men , titus . . let every man be slow to wrath : for the wrath of man worketh not the righteousness of god , james . , . the wisdom which is above , is , &c. gentle , and easie to be intreated , &c. james . . not rendring evil for evil , or railing for railing , &c. knowing that ye are , &c. be ready always to give an answer unto every man , &c. with meekness , pet. . , . see the duty of not revenging on enemies , persecutors , chap. . see the duty of moderation , meekness , patience , &c. in general , chap. . vi. to pity them , shew them mercy , pray for them , and requite them good for evil : love for hatred . if thou meet thine enemies ox or ass going astray , thou shalt surely bring him back again to him . if thou see the ass of him who hateth thee , under his burthe● , and wouldst forbear to help him ; thou shalt surely help with him ( or , wouldst cease to leave thy business for him , thou shalt surely leave it to join with him ) exod. . , . deut. . , , , . if thy brother be waxen poor , &c. thou shalt relieve him : a stranger or a sojourner , that he may live , levit. . . david rewarded saul good for evil , which saul acknowledgeth , sam. . , , . israel were charged to cloth , feed , and help the men of judah , then their captives , chron. . . . with the merciful , thou wilt shew thy self merciful , psal . . . the righteous is ever merciful , psal . , , . he who considereth the poor or sick , the lord will strengthen him upon his bed of languishing , psa●m . , , . the merciful man doth good unto his own soul : but he who is cruel , &c. prov. . . a righteous man regardeth the life of his beast : but the tender mercies of the wicked are cruel , prov. . . he who is glad at calamities , shall not go un●●●ushed , prov. . . if thine enemy be hungry , give him bread to eat : and if he be thirsty , give him water to drink : for thou shalt heap up coals , &c. and the lord shall reward thee , prov. . , . chron. . , . prov. . , . seek the peace of the city , whither i have caused you to be carried away captive , and pray unto the lord for it : for in the peace thereof , ye shall have peace . jer. . . blessed are the merciful , &c. love your enemies , bless them who curse you , do good to them who hate you , and pray for them who despitefully use you . &c. that you may be the children of your heavenly father : for he maketh his sun to rise on the evil , and on the good , &c. for if ye love them who 〈◊〉 you , 〈◊〉 reward have ye ? do not even the publicans the same ? matth. . , , , . luke . , , , . christ had compassions on the multitude , and did them good , matth. . . ch . . . ch . . . the samaritan's compassion and care of the wounded , in the parable , commended , luke . , , &c. recompence to no man evil for evil , &c. avenge not your selves , &c. if thine enemy hunger , feed him , &c. be not overcome of evil , but overcome evil with good , rom. . , , , . as we have therefore opportunity , let us do good unto all men , gal. . . put on bowels of mercy , kindness , &c. col. . . micah . . the lord make you to encrease in love , &c. towards all men . thes . . . see that none render evil for evil unto any man , but ever follow that which is good , both among your selves , and unto all men , thes . . . exhort , &c. that supplications and prayers , &c. be made for all men , tim. . . the wisdom that is from above , is , &c. full of mercy and good fruits , &c. james . . not rendering evil for evil , or railing for railing : but contrariwise blessing , pet. . . he shall have judgment without mercy , who doth not shew mercy , james . . see this duty towards persecutors , chap. . see giving to the poor at large , chap. . vii . to behave themselves humbly , and courteously towards all , giving them due respect . the children of heth said to abraham , hear us my lord , thou art a mighty prince amongst us : in the choice of our sepulchres bury thy dead , &c. and abraham stood up and bowed himself to the people of the land , &c. gen. . , , , , . jacob bowed himself seven times to the ground , until he came near his brother esau , &c. let my lord i pray thee pass over before his servant , &c. let me find grace in the sight of my lord , gen. . , , . thou shalt rise up before the hoary head , and honour the face of the old man , and fear thy god , i am the lord , levit. . . rom. . . if thou meet any man , salute him not ; and if any salute thee , answer him not again , kings . . let me not give flattering titles to any man , &c. my maker would soon take me away , job . , . god threatned it as an evil , that the child shall behave himself proudly against the ancient , and the base against the honourable , isa . . . if ye salute your brethren only , what do you more than others ? do not even the publicans the same ? be ye therefore perfect , as your father which is is in heaven is perfect . matth. . , . when ye come into an house , salute it , matth. . . when thou art bidden , &c. sit not down in the highest room , lest a more honourable man than thou be bidden of him ; and he who bade thee and him , come and say to thee , give this man place ; and thou begin with shame to take the lowest room , &c. sit in the lowest room , &c. then shalt thou have worship in the presence of them who fate at meat with thee , luke . , . i am not mad , most noble festus , ( said paul ; ) but speak forth the word , &c. acts . , . i , &c. communicated that gospel , &c. but privately , to them who were of reputation , gal. . . honour ( or , esteem ) all men , pet. . . finally , &c. be courteous , pet. . . the elder unto the elect lady , &c. and now i beseech thee , lady , john , vers . , . viii . to avoid all unnecessary society and fellowship with wicked men. they shall not dwell in the land , lest they make thee sin against me , exod. . , , . when jehoshaphat had helped the wicked king of israel , jehu , the son of hanani the seer , went out to meet him , and said to king jehoshaphat , shouldest thou help the ungodly , and love them who hate the lord ? therefore is wrath upon thee from before the lord , chron. . , . blessed is the man who walketh not in the counsel of the ungodly , nor standeth in the way of sinners , nor sitteth in the seat of scorners , psal . . . who shall abide in thy tabernacle ? &c. he , in whose eyes a vile person is contemned , psal . . , . i have not sate with vain persons : neither will i go in with dissemblers . i have hated the congregation of evil-doers : i will not sit with the wicked , psal . . , . i will not know a wicked person , &c. he who worketh deceit , shall not dwell in my house : he who telleth lies , shall not tarry in my sight , psal . . , , . psal . . . wo is me , that i sojourn in mesech , &c. with him who hateth peace . i for peace , &c. they for war , psal . . , , . do not i hate them who hate thee , o lord ? &c. am not i grieved with those who rise up against thee ? i hate them with a perfect hatred . psal . . , . my son , if sinners entice thee , consent not , &c. walk not thou in the way with them : refrain thy foot from their path , prov. . , . he who walketh with wise men , shall be wise : but a companion of fools shall be destroyed , prov. . . go from the presence of a foolish man , 〈◊〉 thou perceivest not the lips of knowledge , prov . . make no friendship with an angry man : and with a furious man thou shalt not go ; left thou learn his ways , and get a snare unto thy soul , prov. . , . be not thou envious against evil men : neither desire to be with them , prov. . , . i wrote to you in an epistle , not to keep company with fornicators : yet not altogether with the fornicators of this world , &c. for then mu●t 〈◊〉 needs go out of this world , cor. . , . eph●s . . , , . be ye not unequally yoked together with unbelievers , &c. what communion hath light with darkness ? and what concord hath christ with belial ? or what part hath he who believeth , with an infidel ? cor. . , . believers duties in times of afflictions and persecutions , towards god , towards such as are affl●cted and pers●cuted , and towards persecuters . see affliction and persecution at large , chap. . believers duties in common calamities . see common calamities , chap. . see believers duties towards the spirit , chap. . see believers duties in church-affairs , chap. . believers duties to magistrates : see magistrates , chap. . see believers duties , in case of temptations by satan , and fa●se teachers , to erro●r , &c. chap. . see believers duties in relation to the things of this world , chap. . chap. xx. how men come truly and spiritually to know the only true god , and jesus christ , whom he hath sent ; and the mysteries of salvation by him , and expressed in the world : to believe it , bring forth fruit , and persevere therein , through difficulties , to eternal life . i. man , of himself , can do neither of these . except the lord build the house , they labour in vain who build it : except the lord keep the city , the watch-man waketh but in vain , psal . . . man's goings are of the lord : how can a man then understand his own way ? prov. . . a deceived heart hath turned him aside , that he cannot deliver his soul ; nor say , a lye in , &c. isa . . . o lord , i know that the way of man is not in himself : it is not in man that walketh , to direct his steps , jer. . . prov. . . can the ethiopian change his skin ? &c. may ye also do good , who are accustomed to do evil ? jer . . no man knoweth the son , but the father : neither knoweth any man the father , but the son , and he to whomsoever the son will reveal him , matth. . . a rich man shall hardly enter into the kingdom of heaven , &c. it is easier for a camel to go through the eye of a needle , than for a rich man to enter , &c. with men this is impossible : but with god all things are possible , matth. . , , , . who are born , not of the flesh , but of god , &c. john . . ch . . , &c. a man can receive nothing , except it be given him from heaven , john . . no man can come unto me , except the father , who hath sent me , draw him , &c. except it were given to him of my father , john . , . as the branch cannot bear fruit of it self , except it abide in the vine : no more can ye , except you abide in me , &c. for without ( or , severed from ) me , ye can do nothing , john . , . the carnal mind is enmity against god ; for it is not subject to the law of god , neither indeed can be , rom. . . the natural man receiveth not the things of the spirit of god , for they are foolishness unto him : neither can he know them , because they are spiritually discerned , 〈◊〉 . . john . . by the grace of god i am that i am , &c. not i , but the grace of god with me , cor. . . gal. . . not that we are sufficient of our selves to think any thing as of our selves ; but our sufficiency is of god , cor. ● . the flesh lusteth against the spirit , &c. , so that ye cannot do the thing that ye would , gal. . . rom. . , . by grace are ye saved , through faith ; and that not of your selves , it is the gift of god , ephes . . . ii. god , in christ , doth all freely ; and hath promised so to do , john . . who am i , and what is my people , that we should be able to offer so willingly after this sort ? &c. of thine own have we given thee , chron. . . but god had not given them a mind to know , and eyes to see , and ears to hear , unto this day , deut. . . i. in general , colos . . , . and the lord thy god will circumcise thine heart , and the heart of thy ●eed , to love the lord thy god with all thine heart , and with all thy soul , that thou mayest live , deut. . . the hand of god was to give them one heart to do the commandment , &c. by the word , chron. . . out of the mouths of babes and sucklings hast thou ordained strength , psal . . . matth. . . create in me a clean heart , o god ; and renew a right ( or , constant ) spirit in me , &c. restore to me the joy of thy salvation : uphold me by thy free spirit , psal . . , . the god of israel is he who giveth strength and power unto his people , psal . . . i will go in the strength of the lord god , &c. psal . . turn us again , o god , &c. quicken us , and we will call upon thy name , &c. psal . . , ● , . i am the lord thy god , &c. open thy mouth wide , and i will fill it , psal . . . blessed is the man , whose strength is in thee , &c. the lord will g●ve grace and glory ; and no good thing will he withhold , &c. psal . . , . all my springs are in thee , psal . . . blessed are the people who know the joyful found : they shall walk , o lord , in the light of thy countenance : in thy name shall they rejoyce all the day long , &c. for thou art the glory of their strength , psal . ● . , , . thy people shall be willing in the day of thy power , psal . . . exod. . . trust to the lord with all thine heart , ann lean not to thine own understanding : in all thy ways acknowledge him , and he shall direct thy paths , prov. . , . the preparations ( or , disposings ) of the heart in man , and the answer of the tongue , are from the lord , prov. . . man's goings are of the lord , prov. . . draw me , we will run after thee , cant. . . jer. . . hos . . , . he who is left in zion , &c. shall be called holy , &c. when the lord shall have washed away the filth of the daughter of zion , &c. by the spirit of judgment , and by the spirit of burning , isa . . , . thou also hast wrought all our works in us , ( or , for us : ) by thee only will we make mention , isa . . , . behold , your god will come : then the eyes of the blind shall be opened , and the ears of the deaf shall be unstopped : then shall the ●ame man leap as an hart , and the tongue of the dumb sing : for in the wilderness shall waters break out , and streams in the desart , &c. the parched ground shall become a pool , and the thirsty land springs , &c. and the high way shall be there , &c. the way-faring men , though fools , shall not err , isa . . , , , , . i , the lord , have called thee in righteousness , &c. will give thee , &c. a light to the gentiles , to open the blind eyes , to bring out the prisoners from the prison , and them who sit in darkness out of the prison-house , isa . . , . look unto me , and be ye saved , all ye ends of the earth : for i am god , &c. in the lord have i righteousness and strength , isa . . , . that thou mayest say to the prisoners , go forth : to them who are in darkness , shew your selves . they shall feed in the ways , &c. for he who hath mercy on them , shall lead them ; even by the springs of water shall he guide them , isa . . , . the spirit of the lord god is upon me , because the lord hath anointed me to preach good tidings , &c. he hath sent me to bind up the broken-hearted , to proclaim liberty to the captives , and the opening of the prison to them who are bound , isa . . , . return , &c. and i will heal your back-slidings . behold , we come unto thee , jer. . . i will be their god ; for they shall return unto me with their whole heart , jer. . . with loving-kindness i have drawn thee , &c. turn thou me , and i shall be turned ; for thou art the lord my god. surely , after that i was turned , i repented : and after that i was instructed , i smote upon the thigh , &c. behold , the day cometh , saith the lord , that i will make a new covenant , &c. i will put my law in their inward parts , and write it in their hearts , &c. and they shall teach no more every man , &c. jer. . , , , , , , . heb. . , , , . ch . . , , . i will give them one heart , and one way , that they may fear me for ever , &c. i will put my fear in their hearts , that they shall not depart from me , jer. . , . psal . . . turn thou us unto thee , o lord ; and we shall be turned , lam. . . i will give them one heart , and i will put a new spirit within you : and i will take the stony heart out of their flesh , and i will give them an heart of flesh , that they may walk in my statutes , and keep my ordinances , and do them ; ezek. . , . ch . . . then will i sprinkle clean water upon you , and ye shall be clean , &c. a new heart also will i give you , and a new spirit will i put within you : i will take away the stony heart , &c. and i will put my spirit within you , and cause you to walk in my statutes ; and ye shall keep my judgments , and do them , &c. i will also save you from all your uncleannesses , &c. then shall ye remember your own evil ways , and your doings which were not good , and shall loath your selves in your own sight for your iniquities , ezek. . , , , , . chap. . , . chap. . , , , , , , . i taught ephraim to go , &c. i drew them with the cords of a man , &c. hos . . , . i will strengthen them in the lord , and they shall walk up and down in his name , zech. . . i will pour upon the house of david , &c. a spirit of grace , and of supplication ; and they shall look upon me whom they have pierced , and they shall mourn , zech. . . the lord whom ye seek shall suddenly come , &c. and he shall sit as a refiner and purifier of silver , and he shall purifie the sons of levi , and purge them as gold and silver , that they may offer unto the lord , &c. mal. . , , , . jesus did but bid the fisher-men follow him , and they immediately leave all , and follow him , matth. . , , , , . blessed are they who hunger and thirst after righteousness : for they shall be filled , matth. . . luke . . the whole need not a physician , but they who are 〈◊〉 &c. for i am not come to call the righteous , but sinners to repentance , matth. . , . ch . . . the kingdom of god is come unto you . or else how can one enter , &c. except he bind the strong man , and then spoil his goods ? matth. . , . luke . . , . the son of man is come to save that which was last &c. how think ye ? if a man have one hundred sheep , and one of them be gone astray ; doth he not , &c. and seeketh that which is gone astray ? even so , it is not the will of your father , &c. that one of these little ones should perish , matth. . , , , . luke . . which are born , not of blood , &c. but of god , &c. of his fulness have we received , grace for grace , john . , . pet. . . col. . . except a man be born again , ( or , from above , ) he cannot see the kingdom of god , &c. the wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , and whither it goeth : so is every one who is born of the spirit , john . , , , . for as the father raiseth up the dead , and quickeneth them ; even so the son quickeneth whom he will , &c. the hour is coming , and now is , when the dead shall hear the voice of the son of god ; and they who hear , shall live , john . , . all which the father hath given me , shall come to me : and him who cometh to me , i will in no wise cast out , &c. no man can come to me , ex-the father who hath sent me draw him , &c. every man therefore who hath heard and learned of the father , cometh unto me , &c. it is the spirit who quickeneth : the flesh profiteth nothing , john . , , , . god sent jesus to bless you , in turning away every one of you from his iniquities , acts . . jesus , &c. him hath god exalted with his right hand ; a prince , and a saviour ; for to give repentance to israel , &c. acts . , . god gave them the like gifts as he did unto us , &c. they glorified god , saying , then hath god also to the gentiles granted repentance unto life . now they who were scattered , &c. spake unto the gentiles , &c. and the hand of the lord was with them : and a great number believed , and turned unto the lord , acts . , , , , . paul having made complaint of himself , saith , o wretched man that i am ! who shall deliver me ? &c. i thank god , through jesus christ our lord , rom. . , , , , , . i was found of them who sought me not : i was made manifest unto them who asked not after me , rom. . . christ , &c. wrought by me , to make the gentiles obedient by word , &c. rom. . . that no flesh should glory , &c. but of him are ye , in christ jesus , cor. . , . i have planted , and apollo watered ; but god gave the increase , cor , . , . there are diversities of operations ; but it is the same god who worketh all in all , cor. . . but by the grace of god , i am that i am , &c. i labour , &c. but the grace of god with me , cor. . . gal. . . if any man be in christ , he is a new creature , &c. but all these things are of god , &c. cor. . , . the weapons of our warfare are not carnal , but mighty through god , to the pulling down of strong holds , casting down imaginations , &c. cor. . , . i live : yet not i , but christ liveth in me : and the life which i now live , &c. i live by faith , gal. . . what is the exceeding greatness of his power to us-ward , who believe , &c. ephes . . , . col. . , , . we are his workmanship , created in christ jesus unto good works , which god hath , &c. ephes . . . but unto every one of us is given grace , according to the measure of the gift of christ , ephes . . . work out your own salvation , &c. for it is god who worketh in you , both to will , and to do , of his good pleasure , philip. . , . i can do all things through christ , who strengthneth me , philip. . . in meekness instruct , &c. if god peradventure will give them repentance , to the , &c. tim. . , . the just shall live by faith , &c. heb. . . now the god of peace , &c. make you perfect in every good work , to do his will ; working in you that which is well-pleasing in his sight , through jesus , heb. . , . thes . . , . every good and perfect gift is from above , and cometh down from the father of lights , with whom there is no variableness , &c. james . . giving thanks unto the father , who hath made us meet to be partakers of the inheritance of the saints in light ; who hath delivered us from the power of darkness , and translated us into the kingdom of his dear son , col. . , . . in particular : to give knowledge of himself , and of jesus christ , and of the mystery of salvation by him , in the gospel ; and of our duty . yet the lord hath not given you an heart to perceive , and eyes to see , and ears to hear , unto this day , deut. . . , . there is a spirit in man ; and the inspiration of the almighty giveth him understanding . great men are not wise : neither do the aged understand judgment , job . , . psal . . . job . . behold , god , &c. who teacheth like him ? job . . ch . . . good and upright is the lord , therefore will he teach sinners in the way : the meek will he guide in judgment , and the meek will he teach his way , &c. what man is he who feareth the lord ? h●● shall he teach in the way that he shall chuse , &c. the secret of the lord is with them who ●ear him ; and he will shew them his covenant , psal . . , , , , , . i will instruct thee , and teach thee in the way which thou shalt go : i will guide thee with mine eye , psal . . . o , send out thy light , and thy truth : let them lead me , let them bring me unto ▪ &c. psal . . , . open thou mine eyes , that i may behold the wondrous things out of thy law , &c. teach me , o lord , the way of thy statutes , and i shall keep it to the end : give me understanding , and i shall keep thy law , psal . . , , . psal . . . he sheweth his word unto jacob ; his statutes and his judgments unto israel . psal . . . wisdom crieth , &c. how long , ye simple ones , will ye love simplicity ? &c. and fools hate knowledge ? turn ye at my reproof . behold , i will pour out my spirit upon you : i will make known my words unto you , prov. . , , . if thou criest after knowledge , &c. then shalt thou understand the fear of the lord , and find the knowledge of god : for the lord giveth wisdom ; out of his mouth cometh knowledge and understanding , prov. . , , , . in all thy ways , acknowledge him ; and he shall direct thy paths , prov. . . i have taught them the way of wisdom : i have led thee in the right paths , prov. . . the earth shall be full of the knowledge of the lord , as the waters cover the sea , isa . . . heb. . . habak . . . and in that day shall the deaf hear the words of the book ; and the eyes of the blind shall see out of obscurity , and out of darkness , &c. they also who erred in the spirit , shall come to understanding , &c. they shall learn doctrine , isa . . , . and thine ears shall hear a word behind thee , saying , this is the way , walk ye in it , when ye turn to the right hand , and when ye turn to the left , isa . . . and the eyes of them who see , shall not be dim , &c. the heart also of the rash shall understand knowledge : and the tongue of the stammerers be ready to speak plainly , ( or , elegantly , ) isa . . , . your god will come , &c. then the eyes of the blind shall be opened , and the ears of the deaf unstopped , isa . . , . i the lord have called thee , &c. for a light to the gentiles ; to open the blind eyes , &c. and i will bring the blind by a way they knew not : i will lead them in paths they have not known : i will make darkness light before them , and crooked things streight , isa . . , , . i will give them an heart to know me , that i am the lord , &c. jer. . . and they shall teach no more every man his neighbour , and every man his brother , saying , know the lord : for they shall all know me , from the least of them , unto the greatest of them , jer. . . heb. . . isa . . . jesus said , i thank thee , o father , &c. because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . neither knoweth any man the father , but the son , and he to whomsoever the son will reveal him , matth. . , . it is given to you to know the mysteries of the kingdom of heaven ; but to them it is not given , matth. . , . mark . , . peter said , thou art that christ , &c. and jesus answered , and said unto him , blessed art thou , simon bar-jona ; for flesh and blood hath not revealed it unto thee , but my father who is in heaven , matth. . , , . the day-spring from on high hath visited us : to give light to them who sit in darkness , and in the shadow of death : to guide our seet into the way of peace , luke . , . i will give you a mouth and wisdom , which all your adversaries shall not be able to gain-say , nor resist luke . . these are the words which i spake unto you , while i was yet with you , &c. then opened he their understanding , that they might understand the scriptures , luke . , . that was the true light , which lighteth every man who cometh into the world , &c. none hath seen god , &c. the only begotten son , &c. he hath declared him , john . , . as it is written in the prophets , and they shall be all taught of god. every man therefore who hath heard , and hath learned of the father , cometh unto me , john . . isa . . . if any man will do his will , he shall know of the doctrine , whether it be of god , or whether i speak of my self , john . . then spake jesus again unto them , saying , i am the light of the world : he who followeth me , shall not walk in darkness , but shall have the light of life , &c. if ye continue in my word , then are ye my disciples indeed , and ye shall know the truth , john . , . jesus said , for judgment i am come into the world ; that they who see not , might see ; and that they who see , might be made blind , john . . i am come a light , &c. that whosoever believeth on me , should not abide in darkness , john . . i have called you friends ; for all things which i have heard of my father , i have made known unto you , john . . this is life eternal , that they may know thee the only true god , and jesus christ whom thou hast sent , &c. i have manifested thy name unto the men whom thou gavest me out of the world , john . , , . god , who commanded the light to shine out of darkness , hath shined in our hearts ; the light of the knowledge of the glory of god , in the face of jesus christ . but we have this treasure in earthen , vessels , that the excellency of the power may be of god , and not of us , cor. . , . but when it pleased god ; &c. to reveal his son in me , &c. gal. . , . having made known the mystery of his will unto us , according unto his good pleasure , &c. making mention of you in my prayers , that the god of our lord jesus , &c. may give unto you the spirit of wisdom and revelation in the knowledge of him , the eyes of your understanding being enlightned , that ye may know what is the hope of his calling , &c. ephes . . , , , , . ch . . , . that ye may know the love of christ , which passeth knowledge , &c. ephes . . . if in any thing ye be otherwise minded , god shall reveal even this unto you , phil. , . the mystery which hath been hid , &c. but now is made manifest to his saints , to whom god would make known what is the riches of the glory of this mystery among the gentiles , which is christ , col. . , . ephes . . . . consider what i say , and the lord give thee understanding in all things , tim. , . if any of you lack wisdom , let him ask it of god. who giveth liberally unto all men , and upbraideth not , and it shall be given , james . . we know that the son of god is come , and hath given us understanding that we may know him who is true , john . . see more in knowledge and understanding , chap. . iii. to give faith , or enable to believe . blessed art thou , &c. for flesh and blood hath not revealed it unto thee , but my father , &c. matth. . , . lord , i believe , help thou mine unbelief , mark . , . them who believe , &c. who were born not of blood , nor of the will of the flesh , &c. but of god , john . , . all which the father giveth me , shall come to me , &c. no man can come to me , except the father who hath sent me , draw him , &c. john . , , . other sheep i have , &c. them also i must bring , and they shall hear my voice , john , . christ condescended to help thomas his faith , by shewing himself to him , john . , . then hath god also to the gentiles granted repentance unto life , &c. they who were scattered abroad preached the gospel , and the hand of the lord was with them : and a great number believed , and were turned unto the lord , acts . , , , . when paul preached , &c. a certain woman named lydia , heard : whose heart the lord opened , that she attended unto the things which were spoken by paul : and when she was baptized , &c. acts . , , . every man , &c. not to think of himself more highly than he ought to think : but to think soberly , according as god hath dealt to every man the measure of faith , &c. let us prophesie according to the proportion of faith , rom. . , . now the god of hope fill you with all joy and peace in believing , that ye may abound in hope through the power of the holy ghost , &c. i will not dare to speak of any of those things which christ hath not wrought by me , to make the gentiles obedient by word , &c. rom. . , . but of him are ye in christ jesus , cor. . . my preaching was not with enticing words of man's wisdom , &c. that your faith should not stand in the wisdom of men , but in the power of god , cor. , . i have planted , &c. but god gave the increase , &c. but god who giveth the increase , cor. . , . that ye may know , &c. what is the exceeding greatness of his power to us-ward , who believe , according to the working of his mighty power , which he wrought in christ , when he raised him from the dead , ephes . . , , . ye are saved through faith : and that not of your selves , it is the gift of god , ephes . . . that he would grant , &c. that christ may dwell in your hearts by faith , ephes . . , . unto you it is given on the behalf of christ , not only to believe on him , &c. phil. . . through the faith of the operation of god , &c. col. . . we pray , &c. that our god would , &c. fulfil the work of faith with power , thess . . . looking unto jesus the author ( or , beginner ) and finisher of our faith , heb. . . every good gift , &c. cometh down from the father of lights , &c. of his own will begat he us , with the word of truth , james . , . to them , who have obtained like precious faith with us , pet. . . whosoever believeth that jesus is the christ , is born of god , &c. whosoever is born of god overcometh the world : and this is our victory which overcometh the world , even our faith , john . , . iv. to make them fruitful , or enable them to subdue sin , profit in grace and activity for god. then rose up the chief of the fathers , &c. whose spirit god had raised , to go up to build the house of the lord , which is in jerusalem , ezra . . . blessed is the man who walketh not in the counsel of the ungodly , &c. he shall be like a tree planted by the rivers of water , which bringeth forth fruit in his season : his leaf also shall not wither , &c. psal . . , , . thou wilt prepare their heart , and thou wilt cause thine ear to hear , psal . . wait on the lord , &c. and he shall strengthen thine heart , psal . . . i will go in the strength of the lord god , psalm . . blessed is the man whose strength is in thee , &c. the lord will give grace , psal . . , . the righteous shall flourish like a palm-tree , he shall grow like a cedar in lebanon . those who are planted in the house of the lord , shall flourish in the courts of our god. they shall still bring forth fruit in old age : they shall be fat ( or , green ) and flourishing , psal . . , , . thy people shall be willing in the day of thy power , psal . . . i will run the ways of thy commandments , when thou shalt enlarge my heart , &c. make me to go in the path of thy commandments , &c. incline my heart unto thy testimonies , psal . . , , . the preparation of the heart , and answer of the tongue , is from the lord , prov. . . man's goings are of the lord , prov. . . draw me , we will run after thee , cant. . . awake , o north-wind , and come thou south : blow upon my garden , that the spices thereof may flow out , &c. cant. . . see the effect of christs voice and drawings with the spouse , cant. . lord , &c. thou also hast wrought all our works in us ( or , for us ) , &c. by thee only will we make mention of thy name , isa . . , . a vineyard of red-wine , &c. i the lord will water it every moment , isa . . , . your god will come , &c. then shall the lame man leap as an hart , and the tongue of the dumb sing , isa . . , . the everlasting god , the lord , &c. he giveth power to the faint , and to them who have no might he increaseth strength , &c. but they who wait upon the lord shall renew strength : they shall mount up with wings as eagles : they shall run , and not be weary : they shall walk , and not be ●aint , isa . . , , , . i will pour water upon him who is thirsty , &c. i will pour out my spirit , &c. and they shall spring up among the grass , as willows by the water-courses , isa . . , . i am the lord thy god who teacheth thee to profit : who leadeth thee by the way thou shouldst go , isa . . . blessed is the man who trusteth in the lord , and whose hope the lord is : for he shall be as a tree planted by the waters , and which spreadeth out her roots by the river , and shall not see when heat cometh : but her leaf shall be green , and shall not be careful in the year of drought ( or , restraint ) , neither shall cease from yielding fruit . jer. . , . i will be as the dew to israel ; he shall grow ( or , blossom ) as a lilly , and cast forth his roots as lebanon , &c. i am like a green fir-tree , and from me is thy fruit found , hos . . , , . who is a god like unto thee , & c. ! he will subdue your iniquities , micah . , . the lord stirred up the spirit of zerubbabel , &c. and the spirit of all the remnant of the people : and they came and did work in the house of the lord , hagg. . . i will pour out upon the house of david , &c. the spirit of prayer , &c. zech. . . but unto you who fear my name , shall the son of righteousness arise with healing in his wings : and ye shall go forth , and grow up as calves in the stall , mal. . . jesus said unto her , if thou knewest , &c. who it is that said unto the , give me to drink , thou wouldst have asked of him , and he would have given thee living water , &c. shall be in him a well of water , springing up into eternal life , john . . . he who believeth on me ( as the scripture saith ) out of his belly shall flow rivers of living waters john . . i am come that they might have life , and that they might have it more abundantly , john . . i am the true vine , and my father is the husbandman , &c. abide in me , and i in you : as the branch cannot bear fruit of it self except it abide in the vine : no more can ye except ye abide in me . i am the vine , ye are the branches : he who abideth in me , and i in him , the same bringeth forth much fruit : for without ( or , severed from ) me , ye can do nothing , john . , , , . sin shall not have dominion over you : for we are not under the law , but under grace , rom. . . having then gifts differing , according to the grace which is given to us , rom. . . i have planted , apollo watered , but god gave the increase : so then , neither is he that planteth any thing , neither he who watereth , but god who giveth the increase , &c. we are labourers together with god : ye are gods husbandry , ye are gods building , cor. . , , , . not that we are sufficient of our selves , &c. but our sufficiency is of god , cor. . . the weapons of our warfare are not carnal , but mighty through god , to the pulling down of strong holds : casting down imaginations , and every high thing which exalts it self against the knowledge of god ; and bringing into captivity every thought to the obedience of christ , cor. . , . ch . . , . i live ; yet not i , but christ liveth in me ; and the life which i now live in the flesh , i live by the faith of the son of god , gal. . . for this cause i bow my knees to the father , &c. that he would grant you according to the riches of his glory , to be strengthened with might by his spirit in the inner-man , that christ may dwell in your hearts by faith , &c. now unto him who is able to do exceedingly abundantly above all we ask or think according to the power that worketh in us , ephes . . , , , . but , &c. may grow up into him in all things who is the head , christ : from whom the whole body fitly joyned together , &c. according to the effectual working in the measure of every part , maketh increase of the body , &c. ephes . . , . brethren , be strong in the lord , and in the power of his might , &c. putting on the whole armour of god , that , &c. ephes . . . , , , &c. i know how to be abased , &c. i can do all things through christ , who strengtheneth me , phil. . , . we , &c. do not cease to pray for you , &c. that ye might walk worthy of the lord unto all well-pleasing , being fruitful in every good work , &c. strengthened with all might , according to his glorious power , &c. and he is the head of the body , the church , &c. for it pleased the father that in him should all fulness dwell , col. . , , , , . the head from which the body , &c. having nourishment , &c. increaseth with the increase of god , col. . . ye received it as the word of god , which effectually worketh also in you who believe : for ye , brethren , became followers of the churches , thess . . , . now our lord jesus christ , &c. establish you in every good word and work , thess . . . now the god of peace , &c. make you perfect in every good work to do his will , working ( or , doing ) in you that which is well-pleasing in his ●ight , heb. . , . god gives more grace to the humble , james . . v. to give power and ability to persevere in faith and obedience , through straits and tentations , to eternal life . the lord thy god he will go over before thee , &c. be strong , and be of good courage : fear not , nor be afraid of them : for the lord thy god , he it is who doth go with thee ; he will not fail thee , not forsake thee , deut. . , , . hebr. . , . wait on the lord : be of good courage , and he shall strengthen thy heart . psal . . . the steps of a good man are ordered ( or , established ) by the lord , &c. though he fall , he shall not be utterly cast down , for the lord upholdeth him with his hand , psal . . , . sam. . . psal . . . renew a constant ( or , right ) spirit in me , &c. uphold me with thy free spirit , psal . . , . cast thy burden upon the lord , and he shall sustain thee : he shall never suffer the righteous to be removed , psal . . . thou shalt guide me by thy counsel , and afterwards receive me to glory , psal . . , . those who are planted in the house of the lord , shall flourish in the courts of our god : they shall still bring forth fruit in old age : they shall be sat , &c. psal . . , . hold thou me up , and i shall be safe : and i will , &c. psal . . , . the lord upholdeth all that fall , and raiseth up all that are cast down , psal . . . be not afraid , &c. for the lord shall be thy confidence , and shall keep thy foot from being taken , prov. . , . when thou goest , thy steps shall not be straitned , and when thou runnest , thou shalt not stumble , prov. . . who is this coming out of the wilderness , leaning upon her beloved ? &c. cant. . . thou wilt keep him in perfect peace , whose mind is staid on thee , isa . , . a vineyard of red-wine , i the lord do keep it : i will water it every moment , i will keep it night and day , isa . . , . and thine ears shall hear a word behind thee , saying , this is the way , walk ye in it : when ye turn to the right-hand , and when ye turn to the left , isa . . . and a man shall be an hiding-place from the wind , a covert from the tempest , &c. isa . . . the everlasting god , &c. fainteth not , neither is weary , &c. he giveth power to the faint , and to them who have no might he encreaseth strength : even the youths shall faint , &c. but they who wait on the lord , shall renew ( or , change ) their strength ; they shall mount up with wings as eagles : they shall run , and not be weary : and walk , and not faint , isa . . , , , . i will bring the blind by a way they know not , &c. these things will i do unto them , and not forsake them , isa . . . fear not , for i have redeemed thee , &c. when thou passest through the waters , i will be with thee : and through the rivers , they shall not overflow thee : when thou walkest through the fire , thou shalt not be burned , &c. for i am the lord thy god , isa . . , , . the lord hath given me the tongue of the learned , that i should know how to speak a word in season to him who is weary , isa . . . thus saith the high and lofty one , &c. i dwell in the high and holy place : with him also who is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones : for i will not contend for ever , neither will i be always wroth ; for the spirit should fail before me , and the soul i have made , isa . . , . i will make an everlasting covenant with them , and i will not turn away from them to do them good : but i will put my fear in their hearts , that they shall not depart from me , jer. . . rejoycè not against me , o mine enemy : when i fall , i shall rise ; when i sit in darkness , the lord shall be a light unto me , micah . . ye shall be brought before governours , and before kings for my sake , &c. take no thought how , or what ye shall speak : for it shall be given you in that same hour what we shall speak , matth. . , , . luke . . simon , simon , behold , satan hath desired to have you , that he may sift you as wheat : but i have prayed for thee , that thy faith fail not , luke . , . whosoever shall drink of the waters which i shall give them , shall never thirst : but the water which i shall give him , shall be in him a well of water springing up into everlasting life , john . . my sheep hear my voice , and i know them , and they follow me , and i give them eternal life ; and they shall never perish , nei her shall any man pluck them out of my hand : my father who gave them me is greater than i , and no man is able to pluck them out of my father's hands : i and my father one , john . , , , . holy father , keep through thine own name those thou hast given me , &c. while i was with them in the world , i kept them in thy name , &c. i pray , &c. that thou shouldest keep them from the evil one , john . , , . who shall separate us from the love of christ ? tribulation , or distress ? &c. nay , in all these things we are more than conquerors through him who loved us : for i am perswaded , that neither death , nor life , &c. shall be able to separate us from the love of god which is in christ jesus our lord , rom. . , , , , . who art thou who judgest another man's servant ? yea , he shall be holden up : for god is able to make him stand , rom. . . the god of peace shall bruise satan under your feet shortly , &c. now to him who is of power to establish you , according to my gospel , &c. to god only wise , &c. rom. . , , . jesus christ , who shall also confirm you unto the end , that ye may be also blameless in the day of our lord jesus christ ; god is faithful , &c. cor. . , , . there hath no tentation taken you but what is common ( or , moderate ) unto man : but god is faithful , who will not suffer you to be tempted above that you are able , but will with the temptation also make a way to escape , that ye may be able to bear it , cor. . . now he who establisheth us with you in christ , and hath anointed us , is god ; who hath also sealed us , &c. cor. . , . i sought the lord , &c. and he said unto me , my grace is sufficient for thee , for my strength is made perfect in weakness : most gladly therefore will i glory in mine infirmities , that the power of christ may rest upon me ; for when i am weak , then am i strong , cor. . , , , . be strong in the lord , and in the power of his might : put on the whole armour of god , that ye may be able to stand , &c. ephes . . , , . ch . . . being confident of this very thing , that he who hath begun a good work in you , will perfect ( or , finish ) it , until the day of christ , phil. . . every where , and in all things i am instructed , both to be full , and to be hungry , &c. i can do all things through christ who strengtheneth me , phil. . , . and i pray god , your whole spirit , soul and body , be preserved blameless , until the coming of our lord jesus christ ; faithful is he who called you , who also will do it , thess . . , . now our lord jesus christ himself , &c. establish you in every good word and work , thess . . . the lord is faithful who shall stablish you , and keep you from evil , thess . . . i know whom i have believed ; and am perswaded that he is able to keep that which i have committed unto him against that day , tim. . . no man stood with me , &c. notwithstanding the lord stood with me , and strengthened me , &c. and the lord shall deliver me from every evil work , and will preserve me unto his heavenly kingdom , tim. . , , . to an inheritance , &c. reserved for you ( or for us ) who are kept by the power of god , through faith to salvation , pet. . , . but the god of all grace who hath called us , &c. after that you have suffered a while , make you perfect : stablish , strengthen , settle you , pet. . . whosoever is born of god , doth not commit sin , for his seed remaineth in him : and he cannot sin , because he is born of god , john . . ch . . . ye are of god , little children , and have overcome them : because , greater is he who is in you , than he who is in the world , john . . now unto him who is able to keep you from falling , and to present you faultless before the presence of his glory , &c. to the only wise god , &c. jude , v. , . see more , that saints shall be kept , chap. . god in christ doth command , invite , and encourage , by promises , to come to him for teachings , spiritual life and strength ; to bring forth fruit , and persevere , and to cast our care upon him for all . the lord , he it is who doth go before thee ; he will be with thee , he will not fail thee , neither forsake thee ; fear not , neither be dismayed , deut. . . wait on the lord , be of good courage , and he shall strengthen thine heart ; wait , i say , on the lord , psal . . . cast thy burthen upon the lord , and he shall sustain thee , psal . . wisdom cryeth without , she uttereth her voice in the streets , &c. how long ye simple ones will ye love simplicity ? turn ye at my reproof ? behold , i will pour out my spirit unto you , i will make known my words unto you , prov. . , , , . ch . . v. , to v. . happy is the man who findeth wisdom , and the man who getteth understanding , &c. she is more precious than rubies , and all the things thou canst desire are not to be compared unto her , &c. then shalt thou walk in the way safely , and thy foot shall not stumble , prov. . , , , . i wisdom , &c counsel is mine , and sound wisdom , i am understanding ; i am strength ; by me kings reign , &c. i love them who love me , and those who seek me early shall and me . riches and honour are with me ; yea , durable riches and righteousness . my fruit is better than gold , yea , fine gold : and my revenue than choice silver : i lead in the ways of righteousness , in the midst of the paths of judgment , that i may cause those who love me to inherit substance : and i will fill their treasures , &c. now therefore hearken unto me , o ye children , for blessed are they who keep my ways : hear instruction and be wise , and refuse it not ; blessed is the man who heareth me , watching daily at my gates , waiting at the posts of my doors : for whoso findeth me , findeth life , prov. . , , , , , , , , , , , , . ch . . , , , , , . when the poor and needy seek water , and there is none , and their tongue faileth for thirst ; i the lord will hear them , i the god of israel will not forsake them ; i will open rivers in high places , and fountains in the midst of the valleys : i will make the wilderness a pool of water , and the dry land springs of water , isa . . , . psalm . . i said not to the seed of jacob , seek ye my face in vain , &c. look unto me , and be ye saved , all ye ends of the earth , for i am god , isaiah . , . who is among you who ●eareth the lord , &c. who walketh in darkness , and hath no light ? let hin trust in the name of the lord , and stay upon his god , isa . . . ho , every one who thirsteth , come ye to the waters : and ye who have no money , come ye , buy and eat ; yea , come , buy wine and milk without money and without price ; wherefore do you spend money for that which is not bread ? and your labour for that which satisfieth not ? hearken diligently to me , and eat ye that which is good , and let your souls delight it self in fatness ; incline your ear and come unto me : hear , and your souls shall live : and i will make an everlasting covenant with you , &c. seek ye the lord while he may be found ; call upon him while he is near : let the wicked forsake his ways , &c. and let him return unto the lord , isa . . , , , , . i have seen thy adulteries . &c. wilt thou not be made clean ? when shall it once be ? jerem. . . as i live , saith the lord god , i have no pleasure in the death of the wicked , &c. turn ye , turn ye from your evil ways : why will ye die , o ye house of israel ? ezek . . ch . . . o israel , thou hast destroyed thy self : but in me is thine help , hosea . . turn ye to the strong hold , ye prisoners of hope , zech. . . blessed are they who do hunger and thirst after righteousness : for they shall be filled , matth. . . but seek ye first the kingdom of god and his righteousness , and all these things shall be added to you , matth. . . the whole need not a physician , but they who are sick , &c. for i am not come to call the righteous , but unners to repentance , matth. . , . come unto me all ye who labour and are heavy laden , and i will give you rest ; take my yoke upon you , and learn of me , &c. and ye shall find rest unto your souls : for my yoke is easie , and my burthen is light , matth. . , , . the parable of the invitation to the marriage-supper , of which many made light , matth. . , , &c. luke . , &c. o jerusalem , &c. how often would i have gathered thy children together , even as a hen her chickens , &c. and ye would not , &c. matthew . . the son of man is come to seek and to save that which was lost , luke . . jesus said unto the woman of samaria , if thou knewest the gift of god , and who it is which saith to thee , give me to drink , thou would have asked of him , and he would have given thee living water , &c. when he was converting her , he said , my meat is to do the will of him who sent me , and to finish his work , john . , , . ye will not come to me , that ye may have life , john . , . luke . , , , . jesus said , labour not for the meat which perisheth , but for that meat which endureth to everlasting-life , which the son of man shall give unto you , &c. my father giveth you the true bread from heaven ; for the bread of god is he who cometh down from heaven , and giveth life to the world , &c. and jesus said unto them , i am the bread of life ; he who cometh to me shall never hunger ; and he who believeth on me shall never thirst , &c. him who cometh to me , i will in no wise cast out ; for i came down from heaven , not to do mine own will , but the will of him who sent me ; and this is the father's will who hath sent me , that of all which he hath given me , i should lose nothing , &c. john . , , , . in the last day , that great day of the feast , jesus stood up and cried , saying , if any man thirst , let him come unto me and drink , &c. john . , . let not your hearts be troubled : ye believe in in god , believe also in me , john . . abide in me , and i in you : as the branch cannot not bear fruit of it self , &c. no more can ye , except ye abide in me , &c. he who abideth in me , and i in him , the same bringeth forth much fruit , &c. if ye abide in me , &c. ye shall ask what ye will , and it shall be done unto you , john . , , . he who spared not his own son , but delivered him up for us all : how shall he not with him also freely give us all things ? rom. . . be careful for nothing : but in every thing by prayer and supplication with thanksgiving : let your request be made known unto god : and the peace of god which passeth all understanding shall keep your hearts , &c. phil. . , . jesus , &c. had mercy on me , &c. he might shew all clemency , that i might be an example to them who should afterwards believe in him to eternal life , tim. . , . god our saviour , who will have all men to be saved , and come to the knowledge of the truth , tim. . , . let us run with patience the race which is set before us , looking unto jesus the author and finisher of our faith , heb. . , . if any of you lack wisdom , let him ask it of god , who giveth unto all men liberally , and upbraideth not , and it shall be given him , james . , . wherefore let them who suffer according to the will of god , commit the keeping of your souls unto him in well-doing , as unto a faithful creator , pet. . . humble your selves therefore under the mighty hand of god , &c. casting all your care upon him ; for he careth for you , pet. . , . i counsel thee to buy of me gold tried in the fire , that thou maist be rich ; and white rayment , that thou maist be clothed , &c. and anoint thine eyes with eye-salve , that thou maist see , &c. behold , i stand at the door and knock : if any man hear my voice , and open the dore , i will come in to him , and will sup with him , and he with me , rev. . , . i will give unto him who is a-thirst of the fountain of living-water freely , rev. . . let him that is a-thirst , come : and whosoever will , let him take of the water of life freely , rev. . . how shall we escape , if we neglect so great salvation , heb. . . see more in repentance , chap. . chap. xxi . how doth god work and effect these things in the heart and spirits of his elect ? by his spirit , whom he promised to them , luke . . jesus , &c. having received of the father the promise of the holy ghost , he hath shed forth this which ye now see and here , acts . . and they came every one , &c. whom his spirit made willing , and they brought the lord's offering , exod. . . thou gavest also thy good spirit to instruct them , nehem. . . renew a right ( or , constant ) spirit within me , &c. take not thy holy spirit from me , &c. uphold me with thy free spirit , psal . . , , . awake , o north wind , and come thou south wind , and blow upon my garden , &c. cant. , . he who is least in zion , and he who remaineth in jerusalem , shall be called holy , &c. when the lord shall have washed away the filth of the daughter of zion , &c. by the spirit of judgment , and by the spirit of burning , isa . . , . i will pour my spirit upon thy seed , &c. and they shall spring up among the grass , as willows by the water-side , isa . . , . i will put a new spirit in you , &c. that they may walk in my statutes , &c. ezek. . , . i will put my spirit within you , and cause you to walk in my statutes , &c. ezek. . . and ye shall know that i am the lord , when i have opened your graves , &c. and shall put my spirit in you , ezek. . , . neither will i hide my face any more from them : for i have poured out my spirit upon the house of israel , saith the lord , ezek. . . not by might or power , but by my spirit , saith the lord , &c. grace , zach. . , . i will pour out my spirit upon all flesh : and your sons and your daughters shall prophesie , &c. and also upon the servants , and upon the handmaids in those days will i pour out my spirit , joel . , . acts . , . luke . . i will pour upon the house of david , &c. the spirit of grace , and of supplication : and they shall look upon me whom they have have pierced , &c. zech. . . ephes . . . jude , verse . when they deliver you up ; take no thought how , or what ye shall speak , &c. for it is not ye who speak , but the spirit of your father who speaketh in you , matth. . , . luke . . ch . . , . if i cast out devils by the spirit of god , then the kingdom is come unto you , matth. . . except a man be born again of water and of the spirit , he cannot enter into the kingdom of god : that which is born of the flesh , is flesh : and that which is born of the spirit , is spirit , john . , . it is the spirit who quickeneth , the flesh profiteth nothing , &c. john . . cor. . . he who believeth on me , out of his belly shall flow rivers of living water : but this spake he of the spirit , which they who believed on him should receive , john . , . gal. . . . john . , . i will pray the father , and he shall give you another comforter , that he may abide with you for ever , even the spirit of truth , whom the world cannot receive , &c. he dwelleth with you , and shall be in you . i will not leave you comfortless , i will come to you , &c. the comforter , the holy ghost , whom the father will send in my name , he shall teach you all things , and bring all things to your remembrance , whatsoever i have said , john . , , , , . but when the comforter is come , whom i will send unto you from the father , the spirit of truth , &c. john . . ch . . . acts . . it is expedient for you that i go away : for if i go not away , the comforter will not come unto you : but if i depart , i will send him unto you● and when he is come , he will convince the world of sin , and of righteousness , and of judgment , &c. i have yet many things to say to you , but you cannot bear them now . howbeit , when he the spirit of truth is come , he will guide you into all truth , &c. he shall not speak of himself , but , &c. he shall receive of mine , and shew it unto you , john . , , , , . they were not able to resist the wisdom and spirit by which stephen spake . acts . . . the love of god is shed abroad in our hearts by the holy ghost , &c. rom. . . if the spirit of him who raised jesus from the dead , dwell in you : he who raised up the dead , shall also quicken your mortal bodies , by his spirit which dwelleth in you , &c. if ye through the spirit do mortifie the deeds of the body , ye shall live . for as many as are led by the spirit of god , are the sons of god , &c. likewise the spirit also helpeth our infirmities : for we know not what we should pray for as we ought : but the spirit himself maketh intercession for us , &c. rom. . , , , , . eph. . . eph. . . jude , verse . that ye may abound in hope through the power of the holy ghost , &c. that the offering up of the gentiles might be acceptable , being sanctified by the holy ghost , &c. to make the gentiles obedient , &c. by the power of the spirit of god , rom. . , , , . eye hath not seen , &c. but god hath revealed them unto us by his spirit : for the spirit searcheth all things , &c. the things of god knoweth no man , but the spirit of god. now we have received , &c. the spirit of god , that we might know the things which are freely given unto us of god , cor. . , , , . such were some of you : but ye are washed , but ye are sanctified , &c. and by the spirit of our god , cor. . . titus . . no man can say that jesus is the lord , but by the holy ghost . now there are diversity of gifts , but the same spirit , &c. the manifestation of the spirit is given to every man to profit withal . for to one is given by the spirit , the word of wisdom , &c. but all these worketh that one and the self same spirit , dividing to every man severally , as he will , &c. by one spirit we are all baptized into one body , cor. . , , , , , , , . we , &c. beholding , &c. the glory of the lord , are changed into the same image , &c. by the spirit of the lord , cor. . , . we through the spirit wait for the hope of righteousness by faith , gal. . , through him we both have an access by one spirit unto the father , ephes . . . the mystery of christ , which in other ages was not made known unto the sons of men , as now it is revealed , &c. by the spirit , &c. i bow my knees unto the father , &c. that he would grant you , &c. to be strengthened with might by his spirit in the inner man , ephes . . , , , . who declared unto us your love in the spirit , col. . . our gospel came not unto you in word only , but also in power , and in the holy ghost , &c. and ye became followers of us , and of the lord , thess . . , . god hath from the beginning chosen you to salvation through sanctification of the spirit , and belief of the truth , thess . . . that good thing which was committed unto thee , keep by the holy ghost , who dwelleth in us , tim. . . he saved us by the washing of regeneration , and renewing of the holy ghost , which is shed on us abundantly through jesus christ , tit. , , . ephes . . . elect , &c. through sanctification of the spirit , unto obedience , &c. seeing you have purified your souls in obeying the truth through the spirit , unto unfeigned love of the brethren , pet. ▪ . , . but ye have an unction from the holy one , and ye know all things , &c. but the anointing which ye have received of him , abideth in you , and ye need not that any man teach you ; but as the same anointing teacheth you of all things , &c. john . . . of the spirit of god further , his being given to , and dwelling in the saints , and working in them and others . the nature , appearance , and fruit of the spirit : and the saints duty towards the spirit , in following him , and not sinning against him : grieving him , or quench-him . i. of the spirit given to , and in the saints , and others : and what he did , and doth . these be they who separated themselves , sensual , having not the spirit , jude . . , . and pharaoh said unto his servants , can we find such a one as this is , a man in whom the spirit of god is ? gen. . . i have called by name basaleel , &c. and i have filled him with the spirit of god , in wisdom and understanding , and in knowledge , and in all manner of workmanship , to devise cunning work , to work in gold , and silver , and in brass , &c. exod. . , , . ch . . , , &c. gather unto me seventy of the elders of israel , &c. and i will take of the spirit which is upon thee , and will put it upon them , and they shall bear the burden of the people with thee , &c. and the lord came down , &c. and took of the spirit that was upon him , and gave it unto the seventy elders . and it came to pass , that when the spirit rested on them , they prophesied , and did not cease , &c. would all the lords people were prophets , and that the lord would put his spirit upon them , numb . . , , , , . my servant caleb , because he had another spirit with him , and followed me fully , him will i bring into the land , numb . . . and balaam lift up his eyes , &c. and the spirit of god came upon him , and he blessed israel instead of cursing them , numb . . , , , . take thee joshua the son of nun , a man in whom is the spirit , and lay thine hand upon him , numb . . . the spirit of the lord upon jepthah , &c. judg. . . sampson ; and the child grew , and the lord blessed him , and the spirit of the lord began to move him at times , in the camp of dan , judge , , . and the spirit of the lord came mightily upon him , and he rent the lyon as he would have rent a kid , &c. and the spirit of the lord came upon him , and he , &c. slew thirty of them , &c. judg. . , . the spirit of the lord came mightily upon him , and the cords which were upon his arms became as flax , judg. . . the spirit of the lord will come upon thee , and thou shalt prophesie with them , and shall be turned into another man , &c. and the spirit of god came upon him , and he prophesied , sam. . , , . samuel anointed david : and the spirit of the lord came upon david from that day forward , &c. but the spirit of the lord departed from saul , and an evil spirit from the lord troubled him , sam. . , . david had the pattern of gods house given to him by the spirit , chron. . , . yet many years dist thou forbear them , and testified against them by thy spirit in thy prophets , neh. . . zech. . . truly i am full of power by the spirit of the lord , and of judgment , and of might ; to declare unto jacob his tran●gression , and to israel his sin , micah . . . i indeed baptize you with water , &c. but he , &c. shall baptize you with the holy ghost , and with fire , &c. mat. . . mark . . for it is not ye that speak ; but the spirit of your father who speaketh in you , mat. . . luke . , . it is said of john , he shall be filled with the holy ghost , even from his mothers womb , &c. the angel said unto mary , the holy ghost shall come upon thee , and the power of the highest shall overshadow thee , &c. elizabeth , was filled with the holy ghost , and she spake , &c. zacharias was filled with the holy ghost , and prophesied , saying , &c. luke . , , , , . the holy ghost was upon simeon . and it was revealed unto him by the holy ghost , that he should not see death before he had seen the lord , luke . , . if ye then being evil , know how to give good things to your children : how much more shall your heavenly father give his holy spirit to them who asketh him ? luke . . the kingdom of god cometh not with observation , &c. behold the kingdom of god is among you , ( or , within you ) , luke . , . the spirit of truth , &c. he dwelleth with you , and shall be with you , john . . ch . , . the comforter , &c. he will reprove the world of sin , of righteousness and of judgment , &c. when the spirit of truth is come , he will guide you into all truth , for he shall not speak of himself : but whatsoever he shall hear , that shall he speak , and he will shew you things to come . he shall glorifie me , for he shall receive of mine , and shew it unto you , john . , , , . he breathed on them , and saith unto them , receive the holy ghost , john . . job . . . wait for the promise of the father , which ye have heard of me : for john truly baptized with water : but ye shall be baptized with the holy-ghost , not many days hence , &c. ye shall receive power after the holy-ghost is come upon you , ( or , the power of the holy ghost cometh upon you ) acts . , , . luke . . ch . . this was fulfilled . and they were all filled with the holy-ghost , and began to speak with other tongues , as the spirit gave them utterance , &c. jesus , &c. having received of the father the promise of the holy ghost , he hath shed forth this , which ye now see and hear , acts . , , , , , , , , , . then peter filled with the holy-ghost , said , &c. the place was shaken , &c. and they were all filled with the holy ghost , and they spake the word , &c. acts . , . the holy ghost , whom god hath given unto them who obey him , acts . . stephen a man full of the holy ghost , &c. and they were not able to resist the spirit and wisdom by which he spake , acts . , . ch . . . peter and john , &c. prayed for them , that they might receive the holy ghost : for as yet he was fallen upon none of them , &c. and they received the holy ghost , acts . . , . the lord , &c. hath sent me , that thou mightest , &c. be filled with the holy ghost , acts . . while peter yet spake these words , the holy ghost fell on all them who heard the word , &c. they heard them speak with tongues , &c. acts . , . barnabas was a good man , and full of the holy ghost , &c. acts . . acts . , . god who knoweth the hearts , bear them witness , giving them the holy ghost , as he did unto us , acts . . they were forbidden by the holy ghost to preach the word in asia , &c. then they assayed to go into bithinia , but the spirit suffered them not , acts . . . paul came to ephesus , and finding certain disciples , he said unto them , have ye received the holy ghost since ye believed ? and they said unto him , we have not so much as heard whether there be any holy ghost , &c. and when paul laid his hands upon them , the holy ghost came on them , and they spake with tongues , and prophesied , acts. . , , . the love of god is shed abroad in our hearts by the holy ghost , who is given unto us , rom. . . that ye abound in hope through the power of the holy ghost , rom. . . ye are not in the flesh , but in the spirit , if so be that the spirit of god dwelleth in you : now if any man have not the spirit of christ , he is none of his , if the spirit of him who raised up jesus , &c. dwell in you , he &c. shall quicken , &c. by his spirit which dwelleth in you , rom. . , . fervent in the spirit , &c. rom. . . we have not received the spirit of the world , but the spirit which is of god , &c. cor. . . ye are the temple of god : and that the spirit of god dwelleth in you , cor. . . ch . . . cor. . . he who is joyned to the lord is one spirit , cor. . . i think i have the spirit of god , cor. . . the manifestation of the spirit is given to every man , to profit withal , cor. . , , , &c. who hath also sealed us , and given us the earniest of his spirit into our hearts , cor. . . ch . . . ye are the epistle of christ , &c. written not with ink , but with the spirit of the living god , &c. cor. . . we have the same spirit of faith , according as it is written , &c. cor. . . christ hath redeemed us , &c. that ye might receive the promise of the spirit through faith , gal. . . and because ye are sons , god hath sent forth the spirit of his son into your hearts , crying , abba father , gal. . . in whom also after that ye believed , ye were sealed with that holy spirit of promise , which is the earnest of our inheritance , &c. eph. . , . in whom you also are built together , for an habitation for god through the spirit , eph. . . ch . . . be not drunk with wine , &c. but be filled with the spirit , &c. eph. . . this shall turn to my salvation through your prayers , and the supply or the spirit of jesus christ , phil. . . if any fellowship of the spirit , &c. fulfil ye my joy , that ye be like-minded , phil. . , . god , who hath also given unto us his holy spirit , thess . . . then shall that wicked one be revealed , whom the lord shall consume with the spirit of his mouth , and destroy with the brightness of his coming , thess . . . being by the holy ghost who dwelleth in us , tim. . . according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost , which he hath shed on us abundantly , ( or , richly ) , through jesus christ our saviour , tit. . , . god also bearing them witness , both with , &c. and gifts of the holy ghost , according to his own will , heb. . . the prophets have enquired , &c. what manner of time the spirit of christ which was in them , did signifie when he spake before hand , &c. unto whom it was revealed , &c. by them who have preached the gospel unto you , with the holy ghost sent down from heaven , pet. . , , . christ , &c. being put to death in the flesh , but quickened by the spirit , pet. . . if ye be reproached for the name of christ , happy are ye : for the spirit of glory and of god resteth upon you , &c. pet. . . he hath given us great and precious promises , that by these ye might be made partakers of the divine nature , &c. holy men of god spake as they were moved by the holy ghost , pet. . , . ye have an unction from the holy one , and ye know all things , &c. but the anointing which ye have received , abideth in you &c. the same anointing teacheth you all things , john . , . whosoever is born of god doth not commit sin , for his seed remaineth in him : and hereby we know that he abideth in us , by the spirit which he hath given us , john . , . we know that we dwell in him , and he in us , because he hath given us of his spirit , john . . it is the spirit who beareth witness , because the spirit is truth , &c. three who beareth record in heaven , the father , the word , and the holy ghost , and these three are one , &c. john . , , . these are they , &c. not having the spirit , jude verse . grace unto you , &c. and from the seven spirits which are before his throne , rev. . . ch . . , , hear what the spirit saith unto the churches , rev. . , , , . i beheld , and lo , &c. a lamb having , &c. seven eyes , which are the seven spirits of god sent forth into all the earth , rev. . . and the spirit and bride say , come , rev. . . ii. the nature , workings , and fruits of the spirit . and the spirit of god moved upon the waters , gen. . . and the lord said , my spirit shall not always strive with man , gen. . . balaam who came with a purpose to curse israel , when the spirit of god came upon him , he blessed them , numb . . , , to the . is the spirit of the lord straitned ( or , shortned ) ? are these his doings ? micah . . handle me , and see me , for a spirit hath not flesh and bones , as ye see me to have , luke . . i saw the spirit descending from heaven like a dove , and it abode upon him , john . . he would have given thee living water , &c. water springing up into eternal life , john . , . he who believeth , &c. out of his belly shall flow rivers of living waters , &c. this spake he of the spirit , &c. john . , . when he is come , he will convince the world of sin , and of righteousness , and of judgment , john . . they were not able to resist , &c. and the spirit by which he spake , acts . . the love of god is shed abroad in our hearts by the holy ghost , rom. . . we have not received the spirit of bondage again to fear , but the spirit of adoption , by which we cry , &c. the spirit it self beareth witness with our spirits , that we are the children of god , rom. . , . fervent in the spirit , serving the lord , rom. . . we have not received the spirit of the world , but the spirit of god , cor. . . no man speaking by the spirit of god , ceileth jesus accursed , &c. that no man can say that jesus is the lord , but by the holy ghost , &c. there are diversity of gifts , but the same spirit , &c. to one is given , &c. but all these worketh that one and the self same spirit , dividing , &c. cor. . , , , , , &c. who hath also sealed us , and given us the earnest of his spirit , cor. . . ch . . . ye are our epistle , &c. ye are manifestly declared the epistle of christ , &c. written not with ink , but with the spirit of the living god ; not in tables of stone , but in fleshy tables of the heart , &c. the letter killeth , but the spirit giveth life , &c. if the ministration of death , &c. were glorious , &c. how shall not the ministration of the spirit be rather glorious ? &c. now the lord is that spirit : and where the spirit of the lord is , there is liberty , cor. . , , , , , . god hath sent forth the spirit of his son into your hearts , crying , abba father , gal. . . for the flesh lusteth against the spirit , and the spirit against the flesh : and these are contrary the one to the other , &c. the fruit of the spirit is love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance , gal. . , , . ye were sealed with the holy spirit of promise , which is the earnest of our inheritance , until the purchased possession , eph. . , . the holy spirit of god , whereby ye are sealed unto the day of redemption , eph. . . for the fruit of the spirit is in all , goodness , and righteousness , and truth , eph. . . god hath not given us the spirit of fear , but of power , of love , and of a sound mind , tim. . . having received the word in much affliction , with joy of the holy ghost , thes . . . acts . . christ , who through the eternal spirit offered himself , &c. heb. . . the anointing teacheth you , &c. and is truth , and is no lye , john . . try the spirits , whether they are of god , &c. hereby know ye the spirit of god : every spirit that confesseth jesus christ to have been come in the flesh , is of god. and every spirit which confesseth not that jesus christ is come in the f●esh , is not of god , &c. greater is he that is in you , than he who is in the world , john . , , , . it is the spirit who beareth witness , because the spirit is truth , &c. the father , the word , and the holy ghost , and these there are one , john . , , . the spirit and the bride say , come , rev. . . iii. saints duty towards the spirit . . in following after him , and making use of him . the manifestation of the spirit is given to ●●ry man to profit withal , cor. . . the same anointing teacheth you of all things , john . . and the lord said , my spirit shall not always strive with man , gen. . . the true worshippers shall worship the father in spirit and in truth : for the father seeketh such to worship him : god is a spirit , and they who worship him , must worship him in spirit and in truth , john . , . fervent in the spirit , serving the lord , rom. . . the manifestation of the spirit is given to every man to profit withal , cor. . . i will pray with the spirit , &c. i will sing with the spirit , &c. cor. . . walk ye not in the same spirit ? cor. . . are ye so foolish , having begun in the spirit , are ye now made perfect by the flesh ? gal. . . walk in the spirit , and ye shall not fulfil the lusts of the flesh , &c. if ye be led by the spirit , ye are not under the law , &c. if we live in the spirit , let us also walk in the spirit , gal. . , , , . john . . he who soweth to the spirit , shall of the spirit reap life everlasting , gal. . . be not drunk , &c. but be ye filled with the spirit , eph. . . the sword of the spirit , which is the word of god , &c. praying always with all prayer and supplication in the spirit , eph. . , . we are the circumcision , who worship god in the spirit , phil. . . wherefore as the holy ghost saith , if ye will hear his voice , &c. hebr. . . build up your selves , &c. praying in the holy ghost , jude , v. . he who hath an ear , let him hear what the spirit saith to the churches , rev. . , , , . . not to sin against , grieve , or quench the spirit . but they rebelled and vexed his holy spirit , therefore he was turned to be their enemy , isa . . . but the blasphemy against the holy ghost shall not be forgiven unto men , &c. whosoever speaketh a word against the son of man , it shall be forgiven him : out whosoever speaketh against the 〈…〉 shall not be forgiven him , neither 〈…〉 matth. . , . mark . 〈◊〉 〈…〉 satan filled thine heart to 〈…〉 &c. thou hast not lied unto 〈…〉 god , &c. how is it that ye have 〈…〉 to tempt the spirit of the lord , &c. she 〈◊〉 down and died , &c. acts . , , , , , . ye stiff-necked and uncircumcised in heart and ears : ye do always resist the holy ghost : as your fathers did , so do ye , &c. have not your fathers persecuted ? &c. acts . , . simon offered money , for power to confer the holy ghost , acts . , . the sadduces say , that there is no resurrection , neither angel nor spirit , acts . . keep the unity of the spirit in the bond of peace , &c. and grieve not the holy spirit of god , whereby ye are sealed , eph. . , . quench not the spirit , thes . . . he who despised moses law , died without mercy , &c. of how much sorer punishment , suppose ye , shall he be thought worthy , who hath trodden under foot the son of god , &c. and hath done despite unto the spirit of grace ? heb. . , . the spirit of god , and of glory , resteth upon you : on their parts he is evil spoken of , &c. pet. . . chap. xxii . of afflictions , troubles , and persecutions . . to whom they belong , or who way expect thom . . common to all . man is born unto trouble as the sparks fly upward , job . . man who is born of a woman , is of few days , and full of trouble , job . . . more especially , the saints , believers , such as are born of the spirit . first , the holy-ghost affirms this . i will be his father , and he shall be my son : if he commit iniquity , i will chasten him with the rod of men , and with the stripes of the children of men : but my mercy shall not depart away from him , &c. sam. . , . psal . . . many are the afflictions of the righteous , but the lord delivereth him , &c. psal . . . for whom the lord loveth , he correcteth ; even as the father the son in whom he delighteth , prov. . . behold , i and the children whom the lord hath given me , are for signs and wonders in israel , isa . . . he who departeth from evil , maketh himself a prey , isa . . . they watch for iniquity , they make a man an offender for a word , &c. isa . . , . you only have i known of all the families of the earth : therefore will i punish you for all your iniquities , amos . . beware of men , for they will deliver you up to the councels : and they will scourge you in their synagogues : and ye shall be brought before governours and kings for my sake , &c. and the brother shall deliver up the brother to death , and the father the child , &c. and ye shall be hated of all men for my name's sake , &c. the disciple is not above his master , &c. it is enough for the disciple that he be as his master , and the servant as his lord : if they have called the master of the house belzebub , how much more shall they call them of the houshould ? &c. think not that i am come to send peace on earth , &c. a man's enemies shall be they of his own houshold , mat. . , , , , , , , , . chap. . , . luke . , , , &c. mark . . then said jesus unto his disciples , if any man will come after me , let him deny himself , and take up his cross and follow me , matth. . . mark . , . wo unto you who laugh now , for ye shall mourn and weep ; wo unto you when all men shall speak well of you : for so did their fathers to the false prophets , luke . , . jesus said unto him , foxes have holes , and birds of the air have nests , but the son of man hath not where to lay his head , luke . . if the world hate you , ye know that it hated me before it hated you . if ye were of the world , the world would love its own ; but because ye are not of the world , but i have chosen you out of the world , therefore the world hateth you . remember the word i said unto you , the servant is not greater than his lord : if they have persecuted me , they will also persecute you , &c. these things they will do unto you for my name's sake , because they know not him who sent me , john . , , , , john . . john . . these things have i spoken unto you , that ye should not be offended : but they shall put you out of their synagogues ; yea , the time cometh , that whosoever killeth you , will think that he doth god service ; and these things will they do unto you , because they have not known the father , nor me , &c. ye shall weep and lament , but the world shall rejoyce ; ye shall be sorrowful , &c. in the world ye shall have tribulation , john . , , , , , . of a truth , against the holy child jesus , &c. both herod , &c. were gathered together , to do whatsoever thy hand and thy counsel determined before to be done , acts . , . the lord said of paul , i will shew him how great things he must suffer for my name , acts . , . exhorting them to continue in the faith : and that we must through much tribulation enter into the kingdom of god , acts . . mark . . the holy ghost witnesseth in every city , saying , that bonds and afflictions abide me , acts . . always we who live are delivered to death for christ's sake , that also the life of jesus , &c. cor. . . ch . . . but as then , he who was born after the flesh , persecuted him who was born after the spirit , so it is now , gal. . . we wrestle not with flesh , &c. but with principalities , &c. ephes . . , , . unto you it is given , &c. not only to believe on him , but also to suffer for his sake , phil . . that no man be moved by these afflictions : for your selves know that we are appointed thereunto , thes . . . all who will live godly in christ jesus , shall suffer persecution , tim. . . whom the lord loveth he chasteneth , &c. for what son is he whom the father chasteneth not ? but if ye be without chastisements , whereof all are partakers , then are ye bastards , and not sons , heb. . , , . think it not strange concerning the fiery trial , &c. as though some strange thing happened to you : but rejoyce , in as much as ye are made partakers of christ's sufferings : judgment must begin at the house of god , pet. . , , . the devil , &c. whom resist , &c. that the same afflictions are accomplished in your brethren , pet. . , . behold , the devil shall cast some of you in prison , that ye may be tried : and ye shall have tribulation ten days , rev. . . as many as i love , i rebuke and chasten : be zealous therefore , &c. rev. . . these are they who came out of great tribulation , and have washed , &c. rev. . . secondly , that the saints have been so exercised with afflictions , in soul and body , from god : and in their bodies , and outward concerns , from men , by persecutions . . from god more immediately , prov. . . jacob sorely afflicted in joseph and other of his sons , gen. . ch . . the almighty hath dealt very bitterly with me , i went forth full , and the lord hath brought me home again empty , &c. ruth . , . job greatly afflicted in his out-things : and his body , job . , to the end . ch . . , , , . ch . . , , , &c. ch . . , , &c. o that my grief were thoroughly weighed , &c. for now it would be heavier than the sand of the sea : therefore my words are swallowed up ( or , i want words to express my grief ) ; for the arrows of the almighty are within me , the poison thereof drinketh up my spirit : the terrors of god do set themselves in array against me , job . , , , . ch . . , . ch . . ch . . psal . . . psal . . , . i was full of confusion , therefore see my affliction , job . . , , &c. my soul is sore vexed , o lord , how long ? &c. i am weary with my groaning : all the night ( or , every night ) make i my bed to swim ; i water my couch with tears : mine eye is consumed because of grief , &c. psal . . , . psal . . . psal . . , , &c. my god , my god , why hast thou forsaken me ? &c. i cry in the day-time , and thou hearest not , psal . . , . i am desolate and afflicted : the troubles of mine heart are enlarged , &c. psal . . , . ps . . . ps . . , , , , . ps . . . my tears have been by meat , while they continually say unto me , where is thy god , ps . . , . make me to hear joy and gladness : that the bones thou hast broken may rejoyce : hide thy face from my sin , psal . . , . save me , o god , for the waters are come in unto my soul : i sink in deep mire , where is no standing ; i am come into deep waters ( or , depth of waters ) where the floods overflow me : i am weary of my crying : my throat is dry : mine eye fail , while i wait for my god , psal . . , , . psal . . , . all the day long have i been plagued , and chastened every morning , psal . . . in the day of my trouble i sought the lord ; my sore ran in the night , and ceased not ! my soul refused to be comforted : i remembred god , and was troubled ; i complained , and my spirit was overwhelmed , selah . thou holdest mine eyes waking : i am so troubled that i cannot speak , &c. will the lord cast off for ever ? will he be favourable no more ? is his mercy clean gone for ever ? doth his promise fail ? psal . . , , , , , . psal . . , , . psal . . , . luke . . my soul is full of troubles , &c. thou hast laid me in the lowest pit , in darkness , in the depths : thy wrath lieth hard on me , thou hast afflicted me with all thy waves , &c. i am afflicted , and ready to die : i suffer thy terrors : i am distracted : thy fierce wrath goeth over me : thy terrors have cut me off , psal . . , , , , , , , . psal . . , , , . ps . . , . prov. . . psl . . . out of the depths have i cried unto thee , o lord , psal . . . jonah cast into the sea , and in the belly of the fish , jonah . . chap. . for this cause many are weak and sickly among you , &c. we are chastened of the lord , &c. cor. . , , . we are troubled on every side : without were fightings , within were fears , cor. . . hezekiah , &c. was left of god , in the business of the ambassadours of the king of babylon , to try him , that he might know all which was in his heart , chron. . . . from men , by persecutions of various kinds , gal. . . we are troubled on every side , yet not distressed , &c. persecuted , but not forsaken , &c. cor. . , , , . first , from men openly wicked : heathens , infidels . joseph , because he refused to sin with potiphar's wife , was by her means imprisoned in egypt , gen. . , , , to . v. . when israel began to increase in egypt , the king said , come , let us deal wisely with them , lest they multiply : and it come to pass , when there fall out any war , &c. therefore did they set over them task-masters , to afflict them with their burthens , &c. they made them serve with rigour : and they made their lives bitter with hard bondage , &c. ordered the midwives to kill the male-children , exod. . , , , to v. . afterwards they laid the burthen heavier , allowing them no straw , and yet required the tale of brick , ezod . . , , , , . pharaoh pursued after israel with a great army unto the red-sea , exod. . , , , . the adversaries of israel and judah troubled them in their building , and hired counsellors against them to frustrate their purpose , &c. afterwards rehum the chancellor wrote to the king , &c. the jews are building the rebellious and bad city , &c. if this city be builded , and the walls set up again , then will not they pay toll , tribute , &c. and so thou shalt endamage the revenue of the kings : now because we have maintenance from the king's palace , it was not meet for us to see the king's dishonour , &c. this city is a rebellious city , and hurtful unto kings , &c. and that they have moved sedition within the same of old , &c. if this city be built , &c. by this means thou shalt have no portions on this side the river , &c. so they hasted to jerusalem , and by force stayed the work , ezra . , , , , , , , , , . sanballat laughed us to scorn , &c. said , &c. will ye re rebel against the king ? nehem. . . ch . . , , . when sanballat and others heard that the walls of jerusalem were made up , &c. they were very wroth , and conspired all of them together to come to fight against jerusalem , and to hinder it , &c. nehem. . , , , . they hired men to draw nehemiah to sin , that they might have occasion to reproch him , neh. . , . when haman saw that mordecai bowed not , nor did him reverence : then was haman full ofwrath , &c. wherefore haman sought to destroy all the jews , &c. said unto the king , there is a certain people , &c. and their laws are divers from all people , neither keep they the king's laws : therefore it is not for the king's profit to suffer them . let it please the king that it may be written , that they may be destroyed : and i will pay , &c. the king grants his desire , &c. esth . . , , , , , . many say of my soul , there is no help from him in his god. selah . psal . . . the wicked in pride doth persecute the poor , &c. psal . . , , . the wicked bend their bow , &c. that they may privily shoot at the upright in heart , psal . . . all they who see me , laugh me to scorn : they shoot out the lip , they shake the head , saying , he trusted in the lord that he would deliver him let him deliver him , seeing ( or , if ) he delights in ; him , psal . . , . they devise deceitful matters against them who are quiet in the land , &c. they have said , aha , aha , our eyes hath seen , &c. so would we have it , psal , . , , . the wicked plotteth ( or , practiseth ) against the just , and gnasheth upon him with his teeth , &c. the wicked have drawn out their sword , &c. to cast down the poor and needy , to slay such as be of upright conversation , psal . . , . they also who seek after my life lay snares : and they who seek my hurt speak mischievous things , and imagine deceits all the day long , &c. when my foot llippeth , they magnifie themselves against me , &c. they also who render evil for good are my adversaries , because i follow that which is good , psal . . , , , . ps . . , . for thy sake are we killed all the day long : we are counted as sheep for the slaughter , psal . . . have the workers of iniquity no knowledge , who eat up my people as they eat bread ? ps . . . ps . . . being angry with intestine hatred , they persecute me , psal . . . man would swallow me up : he fighting daily oppresseth me : my enemies would daily swallow me up , for they be many who fight against me , &c. every day they wrest my words : all their thoughts are against me for evil , psal . . , , . the mighty are gathered against me , not for my transgression , nor my sin : o lord , they run and prepare themselves without my fault , &c. psal . . , , . ps . . , . the workers of iniquity , who whet their tongues like a sword , &c. bitter words : that they may shoot in secret at the perfect , &c. psal . . , , , . they who hate me without a cause , are more than the hairs of mine head , psal . . . psal . . , , . they who hate thee , have lifted up the head ; they have taken crafty counsel against thy people , and consulted against thy hidden ones : they have said , come , and let us cut them off , &c. psal . . , , , . psal . . . how long shall the wicked triumph ? shall they utter and speak hard things , &c. they break in pieces thy people , o lord , and afflict thine heritage , & c ? who frame mischief by a law : they gather themselves together against the soul of the righteous , and condemn the innocent blood , ps . . , , , , . the proud have forged a lie against me , ps . . , . we are exceedingly filled with contempt : our foul is exceedingly filled with the scorning of those who are at ease , with the contempt of the proud , psal . . , . the enemy hath persecuted , &c. my spirit overwhelmed , &c. my heart is desolate , &c. my spirit faileth , &c. psal . . , , . all that pass by the way clap their hands at thee : they hiss and wag their head at the daughter of jerusalem , saying , is this the city ? &c. we have swallowed up : certainly this is the day we looked for : we have found , &c. lam. . , . there are certain jews whom thou hast set o●r the affairs of the provinces , &c. these men , o king , have not regarded thee ; they served not thy gods , nor worship golden-images , &c. and they cast them into the fiery-furnace , dan. . , , , . the wicked devoureth the man who is more righteous than he , habak . . . the princes and the presidents sought to find occasion against daniel concerning the kingdom ; but they could find none , &c. then said these men , we shall not find any occasion against this daniel , except we find it against him in the law of his god , &c. they procure a law , that none should ask of any god or man , but the king , &c. watch daniel , accuse him , and cast him into the lions den , dan. . , , to v. . they afflict the just , therefore the prudent shall keep silence , &c. for it 's an evil time , amos . , . herod had laid hold on john , and bound him , and put him in prison for herodias sake , &c. for john said to him , it is not lawful for thee to have her , &c. and he sent and beheaded john in the prison , mat. . , , , . herod and pilate ( who were at enmity before ) persecute christ , and were made friends , luke . , . because you are not of the world , &c. therefore the world hateth you , john . . they disputed with stephen : and they were not able to resist the wisdom and spirit by which he spake : then they stirred up the people , &c. and came upon him , and caught him , and brought him to the council , and set up false witnesses , acts . , to . herod the king stretched forth his hand to vex certain of the church , and he killed james the brother of john with the sword : and because he saw it pleased the jews , he proceeded to take peter , and imprison him , &c. acts . , , , . they caught paul and silas , and drew them into the market-place unto the rulers , and brought 〈◊〉 to the magistrares , saying , these men being jews do exceedingly trouble our city , and teach customs which are not lawful for us to receive , neither to observe , being romans , &c. they beat them , put . them into prison , acts . , to v. . ch . . . the philosophers , &c. say unto paul , what will this babler ( or , base fellow ) say ? acts . . there arose no small stir about that way : for a cèrtain man , &c. who made silver shrines for diana , &c. complained against paul , made a great uproar , laid hold of paul's companions , acts . , to v. . we would not have you ignorant of our trouble , which came to us in asia , cor. . , . i suffer trouble unto bonds , tim. . . ye endured a great fight of afflictions : partly whiles ye were made a gazing-stock , both by reproches and afflictions , &c. ye took joyfully the spoiling of your goods , &c. heb. . , , . others were tortured , &c. others had trial of cruel mockings and scourgings : yea , moreover of bonds and imprisonments , &c. of whom the world was not worthy , heb. . , , , . do not rich men oppress you by tyranny , and draw you to the tribunals ? james . . ye have condemned and killed the just : and he doth not resist you , james . . they speak evil of you , as of evil doers , &c. pet. . . ch . . . the world hath not known you , because they have not known him , &c. marvel not , my brebrethren , if the world hate you , 〈◊〉 . , . ch . . . i john , &c. was in the isle that is called patmos , for the word of god , and for the testimony of christ jesus , rev. . . secondly , from hypocritical professors of the true , god , jews , men zealous of the law and traditions . the lord had respect unto abel and his offering . but unto cain and his offering he had no respect , &c. cain rose up against abel his brother , and slew him , gen. . , , . john . . gen. . . esau came●forth against jacob with four hundred men , gen. . , , , &c. joseph's brethren hate him , and could not speak peaceably unto him , &c. they conspired against to slay him , &c. they cast him into a p●t , &c. they sell him to the ishmaelites , &c. gen. . , , , , , , , . ch . . , . joshua envied eldad and medad for prophecying , and would have moses forbid them , but moses rebukes him , numb . . , , . saul eyed david that day and forward , &c. he said , i will smite david , &c. he became his enemy continually , often attempted to take away his life from him , sam. , , , , , . ch . , , , . ch . . ch . . ch . . absalom conspired against his father david , sam. . shimei cursed david when he fled from absolom , sam. . , , , , . ahab pursued elijah in every nation , &c. he said to elijah , when he saw him , art thou he who troubleth israel ? kings . , . ch . . . jezebel threatens to take away elijah his life , kings . , . jeremy saith , o lord , &c. revenge me of my persecutors , &c. for thy sake i have suffered rebuke , jer. . . matth. . . jer. . , , , . ch . . . ch . . , , . ch . . , . they hate him who rebuketh in the gate : and they abhor him who speaketh uprightly , &c. they afflict the just , amos . , . kings . . john came neither eating nor drinking , and they say he hath a devil : the son of man came eating and drinking , and they say , behold a man gluttonous , &c. matth. . , . behold , i send unto you prophets , and wise men , and scribes , and some of them ye shall kill and crucifie , and some of them shall ye scourge in your synagogues , and persecute them from city to city , matth. . , , . some said christ was a good man : others said no , but he deceiveth the people : howbeit no man spake openly of him for fear of the jews , john . , . luke . . the jews had agreed already , that if any man did confess that he was christ , he should be put out of the synagogue , &c. they reviled the man who owned christ to them ; they say , thou wast altogether born in sins , and dost thou teach us ? and they cast him out ( or , excommunicated him ) . john . , , , . the chief priests consulted that they might put lazarus also to death , because that by reason of him , many of the jews went away , and believed on jesus , john , , . when peter had spake unto the people , the priests and the rulers of the temple came upon them , being grieved that they taught the people , and preached , &c. the resurrection , &c. and they laid hands on them , and put them in hold , &c. that it spread no further among the people , let us straitly threaten them , &c. so when they had further threatned them , &c. acts . , , , , . the high priest rose up , and all who were with him , &c. and were filled with indignation ( or , envy ) and laid their hands on the apostles , and put them into the common prison , &c. when the apostles had spoke to them , they were cut to the heart , and they took counsel to slay them , acts . , , , . mark. . . they suborn witnesses against stephen , and said , we have heard him speak blasphemous words against moses , and against god , &c. that jesus shall destroy this place , and change the customs which moses delivered us . acts . , , , , . so against christ , matth. , , , . so against naboth , kings . . to the . psalm ●● . they run upon stephen with one accord , and cast him out of the city . and stoned him , acts . , . there was a great persecution against the church at jerusalem , and they were all scattered abroad , &c. saul made havock of the church , entring into every house , and haling men and women , committing them to prison , acts . , . ch . . , . saul breathed out threatning and slaughter against the disciples of the lord : went unto the high priest , and desired of him letters , &c. that if he found any of this way , whether they were men or women , he might bring them bound unto jerusalem , &c. when he was converted , the jews took council to kill him , &c. and they watched the gates day and night to kill him , acts . , , , , . gal. . , . tim. . . herod having killed james , and because he saw it pleased the jews , be proceeded , acts . , . when the jews saw the multitude , they were filled with envy , and spake against those things which were spoken by paul , contradicting and blaspheming , &c. but the jews stirred up the devout and honourable women , and the chief men of the city , and raised persecution against paul and barnabas , and expelled them out of their coasts , acts . , . in iconium , they went both together into the synagogue to speak , &c. but the unbelieving jews stirred up the gentils , and made their minds evil affected against the brethren , &c. and they fled unto lystra , &c. and there came thither certain jews from antioch , &c. who perswaded the people , and having stoned paul , drew him out of the city , supposing he had been dead , acts . , , , . when paul had reasoned with them of thessalonica , that christ had suffered , &c. the jews who believed not , moved with envy , took unto them certain lewd fellows of the baser sort , and gathered a company , and set all the city in an uproar , and assaulted the house of jason , &c. they drew jason and certain brethren unto the rulers of the city , crying , these who have turned the world upside down , are come hither also , whom jason hath received : and these all do contrary to the decrees of caesar . saying , that there is another king , one jesus , &c. when the jews , &c. had knowledge that the word of god was preached of paul at berea , they came thither also , and stirred up the people , acts . . , , , , , , . a●ter paul had preached at corinth , &c. the jews made an insurrection with one accord against paul , and brought him to the judgment-seat , saying , this fellow perswaded men to worship god contrary to the law , acts . , , . the jews when they saw paul in the temple , stirred up all the people , and laid hands upon him , crying our , men of israel help , this is the man who teacheth all men every where , against the people , and the law , and this place , &c. and hath polluted this holy place , &c. they took him , and drew him out of the temple , &c. went about to kill him , acts . , , , , . they cryed out against paul , and said , away with such a fellow from the earth : for it is not fit be should live , &c. after they bind themselves under a curse , to kill him , acts . , . ch . . . the high priest and elders , by tertullus the orator , said of paul before the governor , we have found this man a pestilent fellow , a mover of sedition among all the jews throughout the world , and a ring-leader of the sect of the nazarens : who also has gone about to prophane the temple , &c. paul said , neither can they prove the things whereof they accuse me , &c. i confess , after the way they call heresie , so worship i , &c. acts . , , , , , . the high priest and chief of the jews , informed festus against paul , and besought him , &c. that he would send him to jerusalem , laying wait in the way to kill him , &c. they laid many and grievous complaints against him , which they could not prove , acts . , , . as concerning this sect , we know that it is every where spoken against , acts . . paul confesseth that when he profited in the jewish religion , he persecuted the church , gal. . , . ye also have suffered like things of your own countrey-men , even as they have of the jews , who both killed the lord jesus and their own prophets , and have persecuted us , &c. forbidding us to speak to the gentiles , thess . . , , . alexander the copper-smith did me much evil , &c. of whom be thou also aware : for he hath greatly withstood our words , tim. . . the dragon persecuted the woman , rev. . , , , . see more chap. . of hypoeritet in this matter . ii. for what ends doth god chastise his children , and suffer them to be persecuted . . to exercise and try their faith and obedience . god tempted abraham when he put him upon offering his son isaac , gen. . , , , &c. the lord thy god led thee these forty years to humble thee , and to prove thee , to know what was in thine heart , whether thou wouldst keep his commandments , or no , deut. . , . i also will not henceforth drive out any from before them , of the nations which joshua left when he died : that through them i may prove israel , whether they will keep the way of the lord , &c. or not , judges . , , , ch . . . in the business of the ambassadours god left hezekiah to try him , that he might know all that was in his heart , &c. chron. . . and the lord said unto satan , hast thou considered my servant job , & c. ? still he holdeth fast his integrity , although thou movest me against him to destroy him without cause , job . . . what is man , & c. ? that thou shouldst visit him every morning , and try him every moment ? job . , . thou , o lord , hast proved us : thou hast tried us as silver is tried : thou broughtest us into the net : thou laidst afflictions upon our loins , psal . . , , . some of them of understanding shall fall to try them , &c. daniel . . i will bring the third part through the fire , and will refine them as silver is refiued , and will try them as gold is tryed , zech. . . others had trials of cruel mockings and scourgings , &c. heb. . , . count it all joy when ye fall into divers tentations : knowing that the trying of your faith worketh patience ; &c. blessed is the man who endureth temptations : for when he is tryed , he shall receive , &c. james . , , . though now for a season , it need be , ye are in heaviness : that the trial of your faith being much more precious , &c. pet. . , . beloved , think it not strange concerning the fiery trial , which is to try you , as though some strange thing happened unto you . but rejoyce , in as much as ye are partakers of christs suffering , &c. pet. . , . fear none of those things which thou shalt suffer : behold , the devil shall cast some of you into prison , that ye may be tried , rev. . . i will keep thee from the hour of tentation , which shall come upon all the world , to try them who dwell upon the earth , rev. . . . to humble and purge them . the lord thy god led thee forty years in the wilderness to humble thee , &c. who sed thee in the wilderness with manna , &c. that he might humble thee , &c. &c. deut. . , . so manasseth made judah , &c. to err , to do worse than the heathen : wherefore the lord brought upon them the captain of the host of the king of assyria , who took manass●h , &c. bound him with ●etters , and carried him to babylon . and when he was afflicted , he besought the lord his god , and humbled himself greatly before the god of his fathers , &c. and god brought him again into his kingdom , &c. he then took away the strange gods , &c. chron. , , , , , , . job complains of his afflictions : then saith , what is man that thou shouldst magnifie him , &c. i have sinned , what shall i do unto thee , o thou preserver of men ? job . . , , , , . wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble ? for thou writest bitter things against me , job . . if they be , &c. holden in cords of afflictions : then he sheweth them their work , and their transgressions that they have exceeded : he openeth their ears to discipline , and commandeth that they return from iniquity , job . . , , . behold , i am vile ; what shall i answer thee ? i will lay my hand upon my mouth : once have i spoken : but , &c. but i will proceed no farther , job . , . i have heard of thee , &c. but now mine eyes see thee : wherefore i abhor my self , &c. job . . , . hath he smitten him , & c. ? by this therefore shall the iniquity of jacob be purged : and this is all the fruit , to take away his sin , isa . . , , . ephraim by chastisement was humbled and instructed , jerem. . , . my fury and mine anger was poured out , &c. they are not humbled unto this day : neither have they feared , nor walked in my law , jer. . , . i will cause you to pass under the rod , &c. and you shall remember your ways , &c. and ye shall loath your selves in your own sight , ezek. . , , . some of them of understanding shall fall , &c. to purge and to make them white , dan. . . i will bring the third part through the fire , and will refine them as silver , zech. . . le●t i should be exalted above measure , &c. there was given to me a thorn in the flesh , a messenger of satan to buffet me , cor. , . . to make them to remember god , and things above : to look to , own them , and close with them . jacob was greatly afraid and distressed : and jacob said , o god of my father abraham , &c. the lord , who saidst unto me return , &c. gen . , , , , , , . when josephs brethren were dealt roughly with , they remembred their sin against joseph , gen. . . he suffered thee to hunger , &c. that thou mayst know that man lives not by bread alone , but , &c. deut. . . but when they in their trouble did turn to the lord god of israel and sought him , &c. chron. . . when manasseh was in affliction , he besought the lord his god , &c. then manasseth●knew that the lord he was god , chron. . , . job . , . god hath overthrown me , and hath encompassed me with his net , &c. for i know my redeemer i veth , and he shall stand at the latter day upon the earth , &c. in my flesh shall i see god , job . . , , , . when my heart is overwhelmed , lead me to the rock that is higher than i : for thou hast been a shelter , psal . . , . when he slew them , then they sought him , and returned and enquired early after god : and they remembered that god was their rock , &c. psal . . , . isa . . . it is good for me that i have been afflicted , that i might learn thy statutes : the law of thy mouth is better to me than thousands of gold , &c. psal . . , . my beloved had withdrawn himself : was gone , my soul failed , &c. i sought him , &c. cant. . . such as escape of the house of jacob , shall no more again stay upon him who smote them ; but shall stay upon the lord , the holy one of israel in truth , isa . . , . in that day it shall come to pass , that the glory of jacob shall be made thin , &c. at that day shall a man look to his maker , and his eyes shall have respect to the holy one of israel ; and he shall not look to the altars , &c. isa . . , , , , . in vain have i smitten your children : they receive no correction , jer. . . amos . . wherefore doth a living man complain , & c. ? let us search and try our ways : and turn again unto the lord , lam. . , . isaiah . . jeremiah . , . i will cause you to pass under the rod , &c. and ye shall know that i am the lord , ezekiel . , . behold , i will hedge up thy way , &c. then shall she say , i will go and return to my first husband , for then was it better with me than now , &c. hos . . , , , ch . . . i will bring a third part through the fire , &c. they shall call on my name , and i will hear them , amos. . . we had the sentence of doath in our selves , that we should not trust in our selves , but in god who raiseth the dead : who delivered us , &c. cor. . , , . our light affliction , worketh for us a far more exceeding and eternal weight of glory : while we look not at the things which are seen , but at the things which are not seen , &c. . cor. . , . see repentance , chap. . . for gods own glory , and the furtherance of the gospel . i will harden pharaohs heart , that he shall follow after them : and i will be honoured upon pharaoh and upon all his host , that the egyptians may know that i am the lord , &c. and the egyptians pursued after them , &c. and the children of israel were sore afraid , &c. exod. . , , , , . he fed thee with manna , &c. that he might make thee know , that man doth not live by bread alone ; but by every word which proceedeth out of the mouth of the lord , doth man live , deut. . . howbeit , because by this deed thou hast given great cause to the enemies of the lord to blaspheme , the child also that is born unto thee , shall surely die , sam. . . hast thou considered my servant job ? &c. and still he holdeth fast his integrity , although thou movest me against him , to destroy him without cause , job . . surely the wrath of man shall praise thee : the remainder of wrath shalt thou restrain , psalm . . the three children's sufferings made persecutors acknowledge , and give honour to god , dan. . , , . so daniel's sufferings made darius the king ( who had caused him to be cast into the lions den ) to acknowledge and honour god , dan. . , , . master , who did sia ? this man , or his parents ; that he was born blind ? jesus answered , neither hath this man sinned , nor his parents : but that the work of god might be made manifest in him , john . , , . jesus said , this sickness is not unto death , but for the glory of god , that the son of god might be glorified thereby , john . , . this spake he , signifying by what death he should glorifie god , john . , . we are troubled on every side , &c. that the life also of jesus might be made manifest in our body : for we who live , are always delivered unto death , that the life of jesus might be manifest in our mortal flesh , cor. . , , , . when paul was buffeted , &c. he besought the lord thrice that it might depart : and it was said , my grace is sufficient for thee , for my strength is made perfect in weakness : most gladly will i therefore rather glory in my infirmities , that the power of christ may rest upon me , &c. cor. . , , , . i would have you understand , &c. that the things which have happened to me , have fallen out to the furtherance of the gospel , &c. and many of the brethren of the lord waxing confident by my bonds , are much more bold to speak the word without fear , philip. . , , . if ye be reproached for the name of christ , &c. the spirit , &c. on your part he is glorified , pet. . . . for the effecting of great good and advantage to those who are exercised with trouble , &c. joseph's afflictions and sufferings , his being sold by his brethren , and afterwards being imprisoned , happened , through god , to his great honour and advantage : he advanced to be next the king ; his brethren , who sold him , made to bow to him , and honour him , and are nourished by him ; his father's sorrow also recompenced , in that joseph provided for him in the famine , gen. . , , . ch . . , . ch . , , , , , , . ch . . , , . ch . . , . but as for you , ye thought evil against me : but god meant it unto good , to bring to pass as at this day , to save much people alive , gen. . , . the more they afflicted them , the more they multiplied and growed , exod. . , . ezra . . ch . . and israel saw that great work which the lord did upon the egyptians : and the people feared the lord , and believed the lord and his servant moses , exod. . . who fed thee with manna , &c. that he might humble thee , &c. to do thee good in the latter end , deut. . . hezekiah left of god , to try him , that he might know all that was in his heart , chron. . . when manasseh was afflicted , he sought the lord , the lord his god ; and humbled himself greatly before the god of his fathers , and prayed unto him , &c. then manasseh knew that the lord , he was god , &c. he took away the strange gods , &c. chron. . , , , , , . tatnai the governor opposing the jews , wrought for their advantage in the end , ezra . ch . . if they be bound in fetters , &c. then he sheweth them their work , and their transgressions that they may have exceeded : he openeth also their ear to discipline , job . , , . before i was afflicted , i went astray : but now i have kept thy word , &c. it is good for me that i have been afflicted , that i might learn thy statutes , &c. thou in faithfulness hast afflicted me , psal . . , , . they who sow in tears , will reap in joy : he who goeth forth , and weepeth , bearing precious seed , shall doubtless , come again with rejoycing , &c. psal . . , . when christ withdrew from the spouse , he endeared himself the more to her , cant. . , , . when the lord hath performed his whole work upon mount zion , and on jerusalem , i will punish the fruit of the stout heart of the king of assyria , &c. such as are escaped out of the house of jacob , shall no more again stay upon him who smote them , but shall stay upon the lord , &c. isa . . , , . when thy judgments are in the earth , the inhabitants of the world will learn righteousness , isa . . . so will i acknowledge them who are carried away captive of judah , whom i have sent out of this place , into the land of the chaldeans , for their good : for i will set mine eyes upon them for good jer. . , . god's chastening of ephraim , did him much good in the end , jer. . , , . they shall bear the punishment of their iniquity , &c. that the house of israel may go no more astray from me , neither be polluted any more with all their transgressions : but that they may be my people , and i &c. ezek. . , . i will cause you to pass under the rod : and i will bring you into the bond of the covenant , ezek. . . daniel and the three other , by their afflictions , were more advanced , dan. . ch . . i will hedge up thy ways with thorns , &c. then shall she say , i will go and return to my first husband : for then it was better with me , &c. i will allure her , and bring her into the wilderness , and speak comfortably ( or , friendly ) unto her , hos . . , , , , . i will also leave a poor and an afflicted people ; and they shall trust in the name of the lord , zeph. . . he who loseth his life for my sake , shall find it : for what is a man profited , if he should gain the whole world , and lose his own soul ? matth. . . mark . , . and every one who hath forsaken houses , or brethren , &c. or lands , for my name's sake , shall receive an hundred-fold , and shall inherit everlasting life , matth. . , . tribulation worketh patience ; and patience , experience , &c. rom. . , ● . and we know that all things work together for good unto them who love god , rom. . . psal . . . excommunication designed for good , that the spirit may be saved in the day of our lord jesus , cor. . . when we are judged , we are chastened of the lord , that we should not be condemned with the world , cor. . . though our outward man decay , yet our inward man is renewed day by day : for our light afflictions , which are but for a moment , worketh for as a far more exceeding eternal weight of glory ; while we look not at things which are seen , cor. . , , . heb. . , , . in nothing terrified by your adversaries ; which as to them an evident token of perdition ; but to you of salvation , and that of god , philip. . . tribulations , which ye endure , &c. that ye may be accounted worthy of the kingdom of god , , thes . . . it is a faithful saying , &c. if we suffer , we shall also reign , tim. . , , rom. . , . pet. . . we have fathers of our flesh , who correct us ; and we give them reverence : shall we not much rather be in subjection to the father of spirits , and live ? for they , &c. chastened us after their own pleasure ; but he , for our profit , &c. no chastening for the present seemeth to be joyous , &c. nevertheless afterwards it yieldeth the peaceable fruits of righteousness unto them who are exercised thereby , heb. . , , . ye are in heaviness , &c. that the trial of your saith , &c. might be found unto praise , and honour , and glory , at the appearing of jesus christ , pet. . , . see second consideration following . iii. the considerations which should stay , bear up , and comfort the spirits of satuts in their afflictions , and under persecutions . cons . . that it is their portion , which god appointed them in this life as a privilege ; and that too for such ends. see them last before . cons . . that such who are so exercised , are blessed and happy , and so pronounced in scripture ; a seal of their sonship , and god's choice love to them , and of their salvation . behold , happy is the man whom god correcteth , &c. for he maketh sore , and bindeth up , &c. job . , . blessed is the man whom thou chastenest , o lord ; and teachest , &c. psal . . . whom the lord loveth , he correcteth : even as a father , the son in whom he delighteth , prov. . . he who spareth his rod , hateth his son : but he who loveth him , chasteneth him , prov. . . blessed are they who mourn , for they , &c. blessed are they who are persecuted for righteousness sake , &c. blessed are ye when men shall revile you , and persecute you , and say all manner of evil against you falsly for my sake : rejoyce , and be exceeding glad , matth. . , , , . blessed are ye who hunger now , &c. who weep now , &c. but wo unto them who are rich , &c. who are full ; &c. who laugh now , &c. when all men speak well of you , luke . , , , , . in nothing terrified by your adversaries ; which is to them an evident token of perdition ; but to you of salvation , and that of god : for unto you it is given , &c. not only to believe on him , but also to suffer for his sake , philip. . , . if ye bear chastisements , god exhibits himself to you as to sons : for what son is there ? &c. if ye be without chastisements , &c. then are ye bastards , and not sons , heb. . , . blessed is the man who endureth temptations : for when he is tried , &c. james . . we count them happy , who endure , &c. ye have heard of the patience of job , james . , . if ye suffer for righteousness sake , happy are ye : and be not afraid , pet. . . if ye be reproached for the name of christ , happy are ye ; for the spirit of god and glory resteth upon you , &c. pet. . . as many as i love , i rebuke and chasten , rev. . . blessed are the dead , who die in the lord , ( or , for the lord's sake , ) rev. . . cons . . that god well knows the design and ways of satan , and all the adversaries of believers : and that they can do no more , or proceed farther against the saints , than what god permits . he turns about their purposes . your father deceived me , &c. but god suffered him not to hurt me . if he said thus , &c. laban pursued jacob , &c. and god came unto laban the syrian in a dream in the night , and said unto him , take heed that thou speak not to jacob from good to bad , ( or , either good or bad , ) &c. it is in the power of my hand to do you hurt : but the god of your father spake unto me yester-night , saying , take thou heed that thou speak not to jacob , gen. . , . , , , . when esau was coming against jacob with four hundred men , and jacob was afraid , yet god changed es●u's heart ; so that when he met jacob , he embraced him , &c. which made jacob say to esau , i have seen thy face as though i had seen the face of god , and thou wast pleased with me , gen. . , , . ch . . , , . and the terrour of god was upon the cities that were round about them , and they did not pursue after the sons of jacob , gen. . . joseph's brethren , when they saw him , &c. conspired against him , to slay him . and they said one to another , behold , this dreamer cometh ; come now therefore , and let us slay him , &c. and we shall see what will become of his dreams , &c. all which god prevented , and purposed better things , gen. . , , , &c. chap. . ch . . , . the king of egypt designed the weakening of israel , and preventing their increase : but the more they afflicted them , the more they multiplied , exod. . , , , , . and the lord said , i have surely seen the afflictions of my people , &c. for i know their forrows , exod. . . acts . . psal . . . pharaoh could not hurt moses and aaron , though they came with so many threatnings from god , exod. . ch , . &c. pharaoh's design in pursuing israel , god knew , and prevented pharaoh , and overthrew him , exod. . the enemy said , i will pursue , i will overtake , i will divide the spoil ; my lust shall be satisfied upon them : i will draw my sword , mine hand shall destroy , ( or , re-possess them . ) thon didst blow thy wind , the sea did cover them , they sank as lead , &c. who is like unto thee , o lord ! exod. . , , . balak's design was , to have balaam to curse israel ; but god over-ruled him , so that he could not but bless israel , numb . . ch . . , , , . ch . . saul designed to kill david , made many attempts , and pursued him ; yet could never effect it : god prevented him , sam. . ch . . ch . . ch . . ch . . achitophel gave counsel against david ; but god brought it to nought , and suffered not his enemie● to bring their design to pass , sam. . the king of assyria came against samaria , and said , the gods do so unto me , and more also , if the dust of samaria shall suffise for handfuls for all the people who follow me . but god prevented him , kings . , , to . god defeated the king of assyria's design against elisha , kings . , , &c. the enemies of israel set themselves to hinder the building of the temple ; asked who commanded them to do it , wrote to the king against it : but god prevented their purpose , and brought forth the contrary effect , ezra . ch . . when israel were building , the adversaries conspired together to come to sight against jerusalem , to hinder it , &c. and when our enemies heard that it was made known unto us , and god had brought their counsel to nought , we returned , &c. nehem. . , , , , . haman's great design was , to destroy mordecai and all the jews ; and it went on far : but god then turned it quite about , esth . . ch . . ch . . ch . . job could not be touched by satan any farther , or otherwise , than so far as god gave him leave , job . , , , , . ch . . , , . he disappointeth the devices of the crasty , so that their hands cannot perform their enterprise . he taketh the wise in their own craftiness , &c. they meet with darkness in the day , and grope in the n●on , job . , , . why do the heathen rage , and the people imagine a vain thing ? the kings of the earth set themselves , and the rulers take counsel together , against the lord , &c. yet have i set my king upon my holy hill , &c. psal . . , , , . psal . . , . he hath ordained his arrows against the persecutors . behold , he travaileth with iniquity , hath conceived mischief , and brought forth falshood : he made a pit , and digged it , and is fallen into the ditch he made : his mischief shall return upon his own head ; and his violent dealing come down upon his own pate , psal . . , , , . psal . . , . they intended evil against thee ; they imagined a mischievous device , which they are not able to perform , psal . . . thou preparest a table for me , in the sight of mine enemies , psal . . . the lord bringeth the counsel of the heathen to nought : he maketh the devices of the people of none effect . the counsel of the lord standeth for ever : the thoughts of his heart to all generations , psal . . , . by this i know that thou favourest me , because mine enemy doth not triumph over me , psal . . . surely the wrath of man shall praise thee : the remainder of wrath thou shalt restrain , psal . . . when israel were but few in number , &c. when they went from one nation to another , &c. he suffered no man to do them wrong ; yea , he reproved kings for their sake , &c. psal . . , , , . if it had not been the lord who was on our side , when men rose up against us , then they had swallowed us up quick , psal . . , , , , , , . gen. . . there are many devices in the heart of man nevertheless , the counsel of the lord : that shall stand , prov. . . there is no wisdom , nor understanding , nor counsel against the lord , prov. . . gen. . , , , , &c. be quiet , fear not , &c. because syria , &c. have taken evil counsel against thee , saying , let us go up against judah , and vex it , &c. thus saith the lord god , it shall not stand , nor shall it come to pass , isa . . , , . . micah . , , . associate your selves , o ye people ; and ye shall be broken in pieces , &c. gird your selves , and ye shall be broken in pieces , &c. take counsel together , and it shall come to nought : speak the word , and it shall not stand ; for god is with us , isa . . , . jer. . . o assyrian , the rod of mine anger , &c. i will lend him against an hypocritical nation , &c. howbeit , he meaneth not so , &c. it is in his heart to destroy and cut off nations , not a few , &c. wherefore it shall come to pass , when the lord hath performed his work , &c. i will punish the fruit , &c. isa . . , , , . wo unto them that seek deep to hide their counsel from the lord ; and their works are in the dark , and they say , who seeth us ? &c. surely your turning of things up-side down , shall be esteemed as the potter's clay , isa . . , . senacherib comes against jerusalem , and by rabshakeh , proclaims his proud design : but god wonderfully disappointed him , isa . . ch . . behold , they shall surely gather together , but not by me : whosoever shall gather together against thee , shall fall for thy sake , &c. no weapon that is formed against thee shall prosper , isa . . , . when the enemy shall come in like a flood , the spirit of the lord shall set up a standard against him , ( or , put him to flight , ) isa . . . i am with thee , &c. they shall fight against thee , but they shall not prevail against thee ; for i am with thee , faith the lord , to deliver thee , jer. . , , . ch . . , . ch . . . although i have scattered them among the countries , yet will i be to them as a little sanctuary in the countries where they shall come , &c. i will even gather you from the people , &c. ezek. . . all that the envious presidents and princes could do and devise against daniel , could not out him ; but he prospered in the reign of darius , and of cyrus . and so the three children , dan. . ●● . . many nations are gathered together against thee , who say , let her be defiled ; let our eyes look upon jerusalem : but they know not the thoughts of the lord ; for he shall gather them as the sheaves in the floor , micah . , , . herod designs the killing of the child jesus ; he sends to enquire after him , gives order for the slaying of all the children of that age : yet god suffered him not to effect his design , matth. . , to . are not two sparrows sold for a farthing ? and one of them shall not fall on the ground without your father . but the very hairs of your head are all numbred . fear ye not therefore ; ye are of more value than many sparrows , matth. . , , . there came certain of the pharisees , saying unto him , get thee out , and depart hence , for herod will kill thee . and he said unto them , go ye , tell that fox , behold , i cast out devils , and i do cures to day , to morrow , and the third day i shall be perfected : nevertheless , i must walk to day , to morrow , and the day following , &c. luke . , , . john . . you shall be hated of all men for my names sake ; but there shall not a hair of your head perish . in your patience possess ye your souls , luke . , , . when i was daily with you , &c. ye stretched forth no hands , &c. but this is your hour , and power of darkness , luke . . john . . then said pilate , &c. knowest thou not that i have power to crucifie thee , and have power to release thee ? jesus answered , thou couldst have no power at all against me , except it were given thee from above , john . , . against thy holy child jesus , &c. to do what thy hand and counsel determined before to be done , acts . , . they took counsel to slay the apostles : but gamaliel said , refrain from these men , and let them alone ; for if this counsel , or this work be of men , it will come to nought ; but if it be of god , ye cannot overthrow it , lest haply ye be found fighting against god , acts . , , , , , . when saul was going in his fury to persecute , god meets with him , and stays the persecution , acts . , , , &c. known unto god are all his works , from the beginning of the world , acts . . speak , hold not thy peace , for i am with thee ; and no man shall set on thee , to hurt thee ; for i have much people in this city , acts . , . many had conspired and bound themselves with an oath to kill paul ere they did eat : yet god disappointed them , acts . , . god is faithful , who will not suffer you to be tempted above that you are able , cor. . . cons . . that god orders and determines of the measure , manner , time , and continuance of afflictions and persecutions , and that according to our need . god said unto abraham , know assuredly , that thy seed shall be a stranger in a land that is not theirs , and shall serve them , and they shall afflict them four hundred years , &c. but in the fourth generation they shall come hither again , gen. . , , , . and it came to pass at the end of four hundred and thirty years , the self-same day it came to pass , that all the host of the lord went out of the land of egypt , exod. . , , . god led israel through the wilderness , that they should not see war and be discouraged , exod. . . their heart was not right with him , &c. but he being full of compassion , forgave their iniquity , and destroyed them not ; yea , many a time turned he his anger away , and did not stir up all his wrath . for he remembred that they were but flesh ; a wind which passeth away , and cometh not again , psalm . . , , . i know , o lord , that thy judgments are right , and that thou in faithfulness hast afflicted me , psalm . . it shall come to pass , when the lord hath performed his whole work upon mount sion , and upon jerusalem : i will punish the fruit of the stout heart , &c. o my people , be not afraid of the assyrian , he shall smite thee with a rod , &c. for yet a very little while , and the indignation shall cease , &c. isa . . , , . deut. . . kings . . in measure , when it shooteth forth , thou wilt debate with it : he stayeth his rough wind in the day of his east wind , isa . . , . thus saith the lord , that after seventy years be accomplished at babylon , i will visit you , and perform my good toward you , in causing you to return , &c. jer. . . ezra . , , . i will not make a full end of thee ; but i will correct thee in measure , and will not , &c. jer. . . ch . . . he doth not afflict willingly ( or , from his heart ) nor grieve the children of men , lam. . . this is your hour and power of darkness , luke . . against thy holy child jesus , &c. to do whatsoever thy hand and thy counsel determined before to be done . acts . . . god is faithful , who will not suffer you to be tempted above that you are able , but will with the temptation also make a way to escape , that ye may be able to bear , cor. . . he was sick , nigh unto death : but god had mercy on him , &c. but on me also , lest i should have sorrow upon sorrow , phil. . . ye greatly rejoyce , though now for a season ( if need be ) ye are in heaviness through manifold temptations , pet. . . the god of all grace , &c. after that ye have suffered a while , make you perfect , pet. . . behold the devil shall cast some of you into prison , &c. and ye shall have tribulation ten days . be thou faithful unto death , and i will give , &c. rev. . . cons . . that god doth sometimes make enemies , and the persecutors themselves , to acknowledge the saints innocency when they suffer . and will surely avenge them upon their adversaries . god did so with joseph's brethren , and they acknowledged his innocency , and god's justice , gen. . . pharaoh acknowledged he had sinned against moses , &c. and begs forgiveness , exod. . , . he will revenge the blood of his servants , and will render vengeance to his adversaries : and will be merciful to his land , &c. deut. . . psalm . . when the wicked increaseth , transgression increaseth : but the righteous shall see their fall , prov. . . when david had spared saul , being in his hands , saul said to david , is this thy voice , my son david , &c. thou art more righteous than i : for thou hast rewarded me good , whereas i have rewarded thee evil ; and thou hast shewed this day how thou hast done well with me , forasmuch as when the lord had delivered me into thine hands , thou killedst me not , &c. sam. . , , , . again , in the like case , saul said , i have sinned &c. behold , i have played the fool , and have erred exceedingly , sam. . . exod. . , . haman , mordecai's great enemy , forced to honour mordecai , esther . , , , , . haman is hanged upon the same gallows he erected for mordecai , esther . , . he ordained his arrows against the persecutors , psalm . . psalm . . . they have digged a pit for me , into the midst of which they are fallen , psalm . . psal . . , . psal . . . . the righteous shall rejoice when he seeth the vengeance , &c. so that a man shall say , &c. verily he is a god , who judgeth in the earth , psalm . , . the lord executeth righteousness and judgment for all who are oppressed , psalm . . rob not the poor , &c. neither oppress the afflicted in the gate : for the lord shall spoil that spoileth them , prov. . , . be not afraid , &c. for yet a very little while , and the indignation shall cease , and mine anger in their destruction , isa . . , , . jerem. . . , . when thine hand is lifted up , they will not see● but they shall see and be ashamed for envy at thy people , ( or , towards thy people , ) &c. isaiah . . all who watch for iniquity , are cut off : who make a man an offender for a word , isa . . , . behold your god will come with vengeance , with recompence he will come and save you , isa . . . i was wroth with my people , &c. thou didst shew them no mercy , &c. therefore these two things shall come upon thee in a moment , &c. isa . . , , , , . fear ye not the reproach of men , &c. for the moth shall eat them up like a garment : and the w●rm shall eat them like wood , &c. thus saith the lord , &c. who pleadeth the cause of his people : behold , i have taken out of thy hand the cup of trembling , the dregs of the cup of my fury , &c. but i will put it into the hands of them who afflict thee : who have said to thy soul , bow down , &c. isa . . , , , , . your brethren who hated you , &c. he shall appear to your joy , and they shall be ashamed , isa . . . god threatens several nations for their insolent insulting over his people the jews , and for their cruel usages of them : and declares the vengeance he would take against them , ezek. . ch . . ch . . ch . . jer. . , , . ch . . . ch . . obadiah , ver . , , , &c. micah . , , . nebuchadnezzar , who had caused shadrach , meshech and abednego to be cast into the fiery . furnace , now said unto them , ye servants of the most high god , come forth , &c. and the king promoted them , dan. . , . so did darius , when daniel by the prosecution of the presidents and princes was cast into the lions den ; came and said , o daniel , servant of the living god , &c. and the king commanded , and they brought those men who had accused daniel , and they cast them into the den of lions , them , their children , and their wives , &c. dan. . , . gen. . , , . god threatned the heads and princes of israel , for their persecuting and oppressing his people , micah . , , &c. i have heard the reproach of moab , and the revilings of the children of ammon , whereby they have reproached my people , &c. therefore as i live , saith the lord of hosts , the god of israel , surely moab shall be as sodom , zephan . . , , , . edom sadly threatned , for his violence against his brother jacob , obadiah , ver . , , &c. whoso shall offend one of these little ones , who believe in me , it were better for him that a milstone were hanged about his neck , and that he were drowned in the depth of the sea : wo unto the world because of offences , matth. . , , . luke . , . i send unto you prophets , &c. some of them you shall kill , &c. that upon you may come all the righteous blood shed upon the earth , from the b●ood of righteous abel , &c. all these things shall come upon this generation , matth. . , , . shall not god avenge his own elect , who cry day and night unto him ? though he bear long with them , i tell you , that he will avenge them speedily , luke . , . pilate himself said of christ , i find no fault in him , &c. and the centurians said of christ , certainly this was a righteous man , luke . , . king agrippa and festus both said of paul , this man doth nothing worthy of death , or of bonds , acts . , . ch . . . in nothing terrified by your adversaries , which is to them an evident token of perdition , &c. and that of god , phil. . . joshua . . they have persecuted us , &c. for the wrath is come upon them to the uttermost , thes . . . . it is a righteous thing with god to recompence tribulation to them who trouble you , &c. thes . . . he who leadeth into captivity , shall go into captivity ; he who killeth with the sword , must be killed , &c. here is the patience and the faith of the saints , rev. . . babylon is fallen : here is the patience of the saints , revel . . , , , , . ch . . . thou art righteous , o lord , &c. because thou hast judged thus : for they have shed the blood of saints and prophets , and thou hast given them blood to drink ; for they are worthy , rev. . , . ch . , , , . cha . ch . . . rejoice over ye holy apostles and prophets ; for god hath avenged you on her , rev. . . ch . . . cons . . that god will comfort , uphold , and preserve his in all their troubles ; and not lay more on them than they can bear . in that he himself hath suffered , being tempted , he is able to succour them who are tempted , heb. . . ch . . . ch . . . although with hatred they shall persecute him , &c. yet shall his bow remain in his strength , gen. . , . and it came to pass , when pharaoh had let the people go , that god led them not through the way of the land of the philistines , although that was near : for god said , lest peradventure the people repent when they see war , and they return to egypt , &c. and the lord went before them by day in a pillar of a cloud , to lead them the way : and by night in a pillar of fire to give them light to go by day and night , exod. . , . thou shalt not be afraid , &c. for the lord thy god is among you , a mighty god and terrible : and the lord thy god will put out those nations before thee by little and little , deut. . , , , . the eternal god is thy refuge , and underneath are the everlasting arms : and he shall thrust out the enemy from before thee , deut. . . the lord will not forsake his people , &c. sam. . . psalm . . psalm . . david was greatly distressed , &c. but david encouraged himself in the lord , sam. . . ezra . . psalm . . will he plead against me with his great power ? no , but he would put strength into me , job . . the lord also will be a refuge for the oppressed , a refuge in time of trouble : thou wilt save the afflicted people , psalm . . psalm . . though i walk through the valley of the shadow of death , i will fear no evil : for thou art with me : thy rod and thy staff , they comfort me : thou preparest a table for me in the sight of mine enemies , &c. psalm . , . psalm . , , . in the time of trouble he shall hide me in his pavilion , in the secret of his tabernacle shall he hide me : he shall set me upon a rock , &c. when my father and my mother forsake me , then the lord will take me up , &c. wait on the lord , &c. he shall strengthen thine heart , psalm . , , . behold , the eye of the lord is upon them who fear him , &c. to deliver their soul from death , and to keep them alive in famine , psal . . , . ez●a . . the wicked watcheth the righteous , and seeketh to slay him ; the lord will not leave him in his hand , &c. the lord , he is their strength in time of trouble : and the lord shall help them and deliver them , &c. psalm . , , , . therefore will we not fear , though the earth be moved , &c. there is a river , the streams thereof shall make glad the city of god , &c. god is in the midst of her , she shall not be moved : god shall help her right early , psalm . , , , , . cast thy burden upon the lord , and he shall sustain thee : he shall never suffer the righteous to be removed , psalm . . . psalm . , . bless our god , &c. who holdeth our soul in life , and suffereth not our feet to be moved : for thou , o lord , hast proved us , thou hast tried us as silver is tried : thou broughtest us into the net , thou laidst afflictions upon our loins : thou hast caused men to ride over our heads , &c. psalm . , , , , . but he , full of compassion , forgave their iniquity , and destroyed them not : yea , many a time turned he his anger away , and did not stir up his wrath : for he remembered they were but flesh , a wind which passeth away , and cometh not again , psalm . , . psalm . , , . he prese●veth the soul of his saints : he delivereth them out of the hand of the wicked , psalm . 〈◊〉 like as a father pitieth his children , so the lord pitieth them who fear him : for he knoweth our frame , he remembreth we are but dust , psalm . , . the lord hath chastened me sore : but he hath not given me over unto death , psalm . . if it had not been the lord , who was on our side , now may israel say , &c. when men rose up against us , then they had swallowed us up quick &c. then the water had overwhelmed us , the stream had gone over our soul : then the proud waters had gone over our soul , psalm . , , , , ● , . psalm . , , . though i walk in the midst of trouble , thou wilt revive me : thou shalt stretch forth thine hand against the wrath of mine enemies , psalm . . the lord will not suffer the soul of the righteous to famish , prov. . . thou hast been a strength to the poor , a strength to the needy in his distress ; a refuge from the storm , a shadow from the heat ; when the blast of the terrible one is as a storm against the wall , isa . . . ch . . . he stayeth his rough wind in the day of the east wind , isa . . . a king shall reign , &c. and a man shall be a hiding-place from the wind , and a covert from the tempest : as rivers of water in a dry place ; as the shadow of a great rock in a weary land , isa . . , . ch . . . when the poor and needy seek water and there is none , and their tongue faileth for thirst : i the lord will hear them , i the god of israel will not forsake them : i will open rivers in high places , &c. i will make the wilderness a pool of water , and the dry land springs of water , isa . . , , . when thou passest through the waters , i will be with thee , and thorow the rivers they shall not overflow thee : when thou walkest through the fire thou shalt not be burned , neither shall the flame kindle upon thee : for i am the lord thy god , isa . . , . the lord hath comforted his people , and will have mercy on his afflicted , is● . . . thus saith the high and lofty one , &c. i dwell , &c. with him also who is of a contrite spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones : for i will not contend for ever , neither will i be always wroth : for the spirit should fail before me , and the souls i have made , isa . . , . when the enemy shall come in like a flood , the spirit of the lord shall 〈◊〉 up a standard against him , isa . . . your brethren who hate you , that cast you out for my name's sake , said , let the lord be glorified : but he shall appear unto your joy , &c. isa . . . although i have cast them off among the heathen , &c. yet will i be unto them as a little sanctuary in the countries where they shall come , ezek. . . psalm . , . god preserved his in the fiery furnace , and daniel in the lions den , dan. . . dan. . . i will , &c. bring her into the wilderness , and speak comfortably to her , hosea . . how shall i give thee up ? ephraim● &c. mine heart is turned within me● my ●epentings are kind●ed together : i will not execute the 〈…〉 mine anger : for i am god , and not man , &c. hosea . , . rejoice not against me , o mine enemy : when i fall , i shall arise : when i sit in darkness , the lord shall be a light to me , micah . . the lord is good , a strong hold in the day of trouble , and he knoweth them , &c. nahum . . . when they deliver you up , take no thought how or what ye shall speak : for it shall be given you in that same hour , what ye shall speak , matth. . . god is faithful , who will not suffer you to be tempted above that you are able : but will with the temptation also make a way to escape , that ye may be able to bear it , cor. . . blessed be god , &c. the god of all comfort , who comforteth us in all our tribulations , &c. for as the sufferings of christ abound in us , so our consolations also aboundeth by christ , cor. . , , . we are troubled on every side , &c. persecuted , but not forsaken , &c. always bearing about in the body the dying of the lord jesus ; that the life also of jesus might be manifest in our body , &c. the inward man is renewed , &c. cor. . , , , . we had trouble on every side , &c. nevertheless god who comforteth them who are cast down , comforted us , &c. cor. . , . i besought the lord thrice , &c. and he said unto me , my grace is sufficient for thee : for my strength is made perfect in weakness , cor. . , , . at my first answer no man stood with me , &c. notwithstanding the lord stood with me , and strengthened me , &c. and the lord shall deliver me , &c. tim. . , , . every where , and in all things i am instructed , both to be full and to be hungry , &c. i can do all things through christ who strengtheneth me , phil. ● . , , . be contented , &c. for he hath said , i will never leave thee nor forsake thee : so we may boldly say , the lord is my helper , &c. hebr. . , . see the saints privileges in common calamities , chap. . cons . . that the saints are near and dear to god in christ , so that he takes special notice of their afflictions and troubles , and is said to be persecuted and afflicted in their persecutions and afflictions . and the lord said , surely i have seen the affliction of my people who are in egypt , and have heard their cry , by reason of their task-masters : for i know their sorrows , and i am come down to deliver them , &c. exod. . , , . ch . . , , . sam. . . the lord's portion is his people , jacob is the lot of his inheritance : he found him in a desert land , &c. he led him about ( or , encompassed him about : ) he kept , he instructed him as the apple of his eye , &c. deut. . , . the lord , &c. his soul was grieved for the misery of israel , judges . . for the lord saw the affliction of israel , that it was very bitter , kings . . . thou hast considered my trouble , thou hast known my soul in adversity , psalm . . thou hast known my reproach , and my shame , and my dishonour : mine adversaries are all before thee , psalm . . the lord will not cast of his people : neither will he forsake his inheritance , psalm . . he reproved kings for their sakes , saying , touch not mine anointed , and do my prophets no harm , psalm . , . they provoked him , &c. nevertheless he regarded their afflictions when he heard their cry : and he remembred for them his covenant : and repented according to the multitude of his mercies , psalm . , , , . i was wroth with my people , &c. and given them into thine hand : thou didst shew them no mercy : upon the ancient hast thou very heavily laid the yoke , isa . . . zion said , the lord hath forsaken me , and my lord have forgotten me . can a woman forget her sucking-child , that she should not have compassion on the son of her womb ? yea , they may forget , yet will i not forget thee : behold , i have graven thee upon the palms of my hand : thy walls are continually before me . isa . . , , . fear not , for thou shalt not be ashamed , &c. for thy maker is thine husband , the lord of hosts is his name : and thy redeemer the holy one of israel , isa . . , . for he said , surely they are my people , children who will not lie : so he was their saviour : in all their afflictions he was afflicted , and the angel of his presence saved them : and in his love , and in his pity , he redeemed them , &c. isa . . , . is ephraim my dear son ? is he a pleasant child ? for since i spake against him , i do earnestly remember him still : therefore my bowels are troubled for him : i will surely have mercy on him , saith the lord , jer. . . i see four men walking in the fire , and they have no hurt : and the form of the fourth is like the son of god , dan. , . how shall i give thee up , ephraim ? how shall i deliver thee , israel ? &c. mine heart is turned within me , my repentings are kindled , ●●sea . . the lord is good , a strong hold ( or , strength ) in the day of trouble , and he knoweth them who trusteth in him , nahum . . . i am sore displeased , &c. for i was but a little displeased , and they helped forward the affliction , zech. . . he sent unto me the nations which spoiled you : for he who toucheth you , toucheth the apple of his eye . for behold , i will shake mine hand upon them . and they shall be a spoil , &c. zech. . . the very hairs of your head are all numbred , &c. he who receiveth you , receiveth me , &c. matth. . , , . ch . . , . then shall the king say unto them on his right hand , &c. i was an hungry , and ye gave me meat , &c. then shall the r●ghteous answer him saying , when saw we thee an hungred , & c. ? and the king shall answer and say unto them , verily , i say unto you , inasmuch as ye have done it unto one of the least of these my brethren , ye have done it unto me . then shall he say also unto them on the left hand , depart from me ye cursed , &c. for i was an hungry , and ye gave me no meat : i was thirsty , and ye gave me no drink : i was a stranger , and ye took me not in : naked and ye clothed me not : sick , and in prison , and ye visited me not . then shall they answer him , saying , lord , when saw we thee an hungry ? then shall he answer them , saying , verily i say unto you , inasmuch , as ye did it not to one of the least of these , ye did it not to me , matth. . , , , , , , , , , . better a mill-stone were hanged about your neck &c. than that ye offend one of these , &c. luke . , , , &c. and saul yet breathing out threatnings and slaughter against the disciples of the lord , &c. he heard a voice , saying unto him , saul , saul , why persecutest thou me ? and he said , who art thou lord ? and the lord said , i am jesus whom thou persecutest , it is hard for thee to kick , &c. acts . , , , , . ch . . , . who shall separate us from the love of christ ? affliction , distress , persecution , &c. nothing , shall , &c. rom. . , , . we are members of his body , of his flesh , and of his bones , ephes . . . we have not an high priest , who cannot be touched with the feeling of our infirmities : but was in all points tempted like as we are : yet without sin , heb. . . ch . . . ch . . . see union and relation between christ and his church , chap. . cons . . that the greater the afflictions and distresses of the saints have been , the more wonderful have their deliverances been : and then hath salvation been nearest , when extremity was highest , and danger nearest . when lot was taken prisoner and carryed away , and all his goods , god by abraha●● wonderfully recovered all , and brought him back again , gen. . , , , , , . josephs strange deliverance out of the prison and pit there , gen. . ●agar is in such distress for her child , for want of water , th●t she lays it down and leaves it , that she might not see it die , and sits far off weeping ; then gods speaks to her by the angel : and god opened her eyes , and she saw a well of water , &c. gen. . , , , , , , . jacobs salvation from esau , &c. and his seeing joseph when he reckoned benjamin lost , gen. . ch . . ch . . . ch . . , . when the egyptians oppressed most , and made israels burdens heaviest , insomuch that they despaired , then god came and made known himself , and said to moses , now shalt thou see what i will do to pharaoh : for with a strong hand shall he let them go , &c. i have also heard the groanings of the children of israel , &c. i will bring ye out from under the burden of the egyptians , and i will rid you out of their bondage ; and i will redeem you with a stretched out arm , and with great judgment , &c. exod. . ch . , , , , , , , . and god did so deliver them , after he had shewed many wonders upon the egyptians , and smote their first-born , exod. . , , , , &c. and the lord went before them by day , in a pillar of a cloud , to lead them the way , and in a pillar of fire by night , to give them light , &c. exod. . . when pharaoh and his host pursued israel , so that they reckoned themselves lost , and were in great distress , then the angel of god which went before the camp , removed and went behind them , &c. between the camp of the egyptians and them : and the lord divided the sea , while israel passed through , and there drowned all the egyptians , exod. . , , , , , , &c. when israel wanted bread in the wilderness , god rained manna and flesh , exod. . the lord shall judge his people , and repent himself for his servants , when he seeth that their power is gone , and there is none shut up or left , deut. . . he often did so with israel . judges throughout , and kings . . david was in frequent danger from saul , yet god did wonderfully deliver him , sam. . , , . ch . . ch . . when david was great in distress , because ziklag was burned , his wives , and the wives of his followers taken away , and all their substance , by the amalekites , and his men spake of killing him ; then god directs him to pursue the amalekites , and he recovered all again by a wonderful hand , sam. . , , , to the . again , sam. . . when king david was in great danger at hand , by the counsel of ahitophel in the time of absoloms rebellion , god overthrew his counsel , by the counsel of hushai , and so marvellously preserved david , sam. . , , , &c. when elijah f●ed ●rom ahab in a time of famine , god commanded the ravens to feed him , &c. and the ravens brought him bread and flesh in the morn , &c. when the brook dried up , god sent him to a widow to nou●●sh him ; when her meal was out , god caused the barrel of meal not to wa●te , the cruse of oyl not to fail until the lord sent rain , king. . , , , , , , , to the . gen. . , . so again , when he fled from jezebel , an had requested of god that he might die , the angel comes to him , and gives him bread and water twice , and then enabled him to go in the strength thereof many days , kings . , , , , , , , . when the wife of one of the sons of the prophets was in distress , because of poverty , and danger of creditors , god by elisha makes her pot of oyl to increase , to the filling of many vessels , to pay her debts with , kings . , , , , , , . when the assyrians came to dothan to take elisha , god marvelously delivered him from their hands . when samaria was besieged , and in great distress by reason of the sad famine in it , god on a sudden makes the assyrians fly and leave plenty behind them in their camp , and so relieved his people , kings . ch . . when jerusalem was in sore distress , god sent an angel to the assyrians , kings . . when judah was environed , the battel before and behind them then god delivered them , and overcame their enemies , slew five hundred thousand of them , chron. . , , , , . god delivered the afflicted jews by nehemiah , in a wonderful manner , nehem. . , , ch . . when the jews were by hamans procurement appointed to slaughter , and the decree just ready to be executed , and they greatly distressed and helpless : then god appeared , and delivered in a marvellous manner , esther . , . chap. . chap. . chap. . thou hast enlarged me when i was in distress , psal . . . when the psalmist had reckoned up the sad state gods people had been reduced to , he saith , then the lord awaked as one out of sleep , like a mighty man , &c. and he smote his enemies in the hinder part : he put them to a perpetual reproach , psal . ● . , , , ● , , . thou turnest man to destruction : and saist , return ye children of men , psal . . . when the lord returned the captivity of zion , we were like men who dream , psal . . , . god ●lew the the assyrians , and saved judah when they were low , isalm . ch . . god delivered jeremy out of the dungeon , when ready to perish , jer. . , , &c. so when jerusalem was taken , god delivered jeremy , jeremiah . , , , . ch . . , , . i will heal thee , &c. because they call thee an out-cast , saying , this is zion whom no man looks after : thus saith the lord , behold , i will bring again the captivity of jacobs tents , jer. . , . god appeared for his , when in the fire , and in the lyons den , and delivered them , dan. . ch . . god delivered jonah when cast into the sea by a fish , jonah . , . ch . . . when peter through unbelief was sinking into the sea , christ stretched out his hand , and caught him , and saved him , matth. . , , , . when the apostles were put into the prison , the angel of the lord brought them out , acts . . . peter being imprisoned , in order to his being brought out to the people , and being fettered , and lying between two souldiers ; the angel of the lord came , said arise : the chains fell off , the gates open of their own accord , he is delivered , acts . , , , , to the . when paul and silas were thrust into the inner prison , and their feet fast in the stocks , god made the foundation of the prison to shake , and doors fly open , and delivered paul and silas , acts . , , , , , . paul , when the jews went about to kill him , was delivered by the captain , &c. acts . , , . ch . . , , , , &c. paul and his company strangely saved in their voyage by sea , and shipwrack , acts . cons . . that afflictions and persecutions , shall be for the great good of saints . jacobs and josephs affliction proved for the advantage of both , gen. ch . . ch . . to the . before i was afflicted i went astray : but , &c. it is good for me that i have been afflicted , &c. psal . . , . they who sow in tears , shall reap in joy : he who goeth forth and weepeth , &c. psal . . , . it is better to go to the house of mourning , than to go into the house of feasting : for that is the end of all men , and the living will lay it to his heart . sorrow is better than laughter : for by the sadness of the countenance , the heart is made better , eccles . . , . by this shall the iniquity of jacob be purged and this is all the fruit , to take away his sin , isa . . . eprahim's chastisement , was greatly for his good , isa . . , , . i will bring the third part through the fire , &c. they shall call on my name , and i will hear them . i will say , it is my people , and they shall say , the lord is my god , zech. . . blessed are ye , when men shall revile you and persecute you , &c. rejoyce and be exceeding glad , for great is your reward in heaven , matth. . , . cor. . . whosoever will lose his life for my sake , shall find it , matth. . . john . . every one who hath forsaken houses , &c. for my name sake , shall receive an hundred fold , and shall inherit everlasting life , matth. . . luke . . . heb. . , , . blessed are ye who hunger now , for ye shall be filled : blessed are ye who weep now , for ye shall laugh , luke . . we know that all things move together for good to them that love god , rom. . . in nothing terrified , &c. which is to them an evident token of , &c. but to you of salvation , and that of god , phil. . . it is a righteous thing with god , to recompence tribulation unto them who trouble you : and to you who are troubled , rest with us , when the lord , &c. thess . . , , . ye took joyfully the spoiling of your goods , knowing in your selves , that ye have in heaven a better and an &c. heb. . . moses , &c. choosing rather affliction with the people of god , &c. esteeming the reproach of christ greater riches , &c. for he had respect unto the recompence of reward , heb. . , , . now no chastening for the present , &c. nevertheless , afterwards it yieldeth the peaceable fruits of righteousness , heb. . . the tryal of your faith worketh patience , &c. blessed is the man who endureth temptations , for when he is tryed , he shall receive the crown of life , james . , . we have heard of the patience of job , and have seen the end of the lord , james . . rejoyce in as much as ye are partakers of christs sufferings , that when his glory shall be revealed , ye may be glad also with exceeding joy : if ye be reproached for the name of christ , happy ; for the spirit of god , and glory shall rest upon you , pet. . . . these are they who came out of great tribulations , &c. therefore are they before the throne of god , and serve him day and night in his temple : and he who sitteth on the throne , shall dwell among them , &c. shall feed them , &c. and god shall wipe away all tears from their eyes , rev. . , , , , . ch . . , . see some of the ends of gods afflicting his chap. . cons . that god will not always chide , nor suffer his to be under afflictions and persecutions ; they shall have an end , he will bring deliverance and restore joy. tho joseph was hated , sold and imprisoned , yet god did deliver him at last , gen. . ch . . ch . . ch . . after israel had been long and sorely oppressed and afflicted by the egyptians , the lord sent moses for their deliverance : and said , i have surely seen the afflictions of my people which are in egypt , and have heard their cry by reason of their task-masters , &c. and i am come down to deliver them out of their hand , &c. and to bring them up out of that land , unto a good land , exod. . , , , . ch . . , , , , , , , . sam. . . . exod. . , . yet for all that , when they be in the land of their enemies , i will not cast them away , neither will i abhor them to destroy them utterly , &c. but i will for their sakes remember the covenant , &c. i am the lord , levit. . , , . for the lord will judge his people , and repent him for his servants , when he sees that their power is gone , &c. he will be merciful to his land , &c. deut. . , . kings . . so did god often for his people israel , judges . ch . . &c. i will for this afflict the house of david , but not for ever , kings . . he maketh sore , and bindeth up : he woundeth , and his hands make whole , job . . , . god brings his very low , and then delivers them , job . . , , , , &c. and the lord turned the captivity of job , &c. also the lord gave job twice as much as he had before , job . . . thou hast enlarged me when i was in distress , psalm . . . the needy shall not always be forgotten : the expectation of the poor shall not perish for ever , psalm . . . lord , thou hast heard the desire of the humble , &c. to judge the fatherless and the oppresied , that the man of the earth may no more oppress ( or , terrifie ) , psal . . , . psal . . , , . prov. . , . for the oppression of the poor , for the sighing of the needy , now will i arise , saith the lord , i will set him in safety from him who would ensnare him , ( or , puffeth at them ) psal . . . sing unto the lord , o ye saints of his , &c. for his anger endureth but a moment , &c. weeping may endure for a night , but joy cometh in the morning , psal . . , . the righteous cry , and the lord heareth , and delivereth them out of all their troubles , &c. many are the afflictions of the righteous , but the lord delivereth him out of them all , psal . . , . psal . . , . i waited patiently for the lord , &c. he brought me up also out of an horrible pit , out of the miry clay , and set my feet upon a rock , &c. psal . . , . call upon me in the time of trouble , i will deliver thee , and thou , &c. psal . . . psal . . . thou who hast shewed me great and sore troubles , shalt quicken me again , and shalt bring me up again from the depths of the earth : thou shalt increase my greatness , and comfort me on every side , psal . . , . i will hear what god the lord will speak : for he will speak peace to his people : but let them not turn again to folly , psal . , . the lord will not cast of his people : neither will he forsake his inheritance , psal . . . sam. . . the lord is merciful and gracious , &c. he will not always chide , neither will he keep his anger for ever , psal . , , , , , jer. . . our soul is escaped , &c. a bird , &c. the snare is broken , and we are escaped , psal . . . the rod of the wicked shall not rest upon the lot of the righteous , lest the righteous put forth their hands unto in●qury , psal . . , . when the lord returned the captivity of zion , we were ●●ke 〈◊〉 who dream , &c. they who sow in tears , shall reap in joy : he who goeth forth and weepeth , &c. shall doubtless come again with rejoycing , &c. psal . . , , , . the lord will judge his people , and he will repent himself concerning his servant , psal . . . he healeth the broken heart , and bindeth up their wounds , psal . . . for yet a very little while , and the indignation shall cease , and mine anger in their destruction , isa . . . though thou wast angry with me , thine anger is turned away , and thou comfortedst me , isa . . . the lord will have mercy on jacob , and will yet chuse israel , and set them in their own land , &c. and they shall rule over their oppressors , &c. the lord will give thee rest from thy sorrow , and from thy fear , and from the hard bondage wherein thou wast made to serve , isa . . , , . chap. . , . comfort ye my people , &c. her warfare is accomplished , isa . . , . god hath comforted his people , and will have mercy upon his afflicted , isa . . . the redeemed of the lord shall return , and come with singing unto zion , &c. they shall obtain gladness and joy . sorrow and mourning shall flee away , i , i am he who comforteth you , &c. hear now this , thou afflicted , &c. i have taken out of thine hand the cup of trembling , &c. thou shalt no more drink it again , isa . . , , , . for a small moment have i forsaken thee , but with great mercy will i gather thee : in a little wrath i hid my face from thee for a moment , but with everlasting kindness will i have mercy on thee , isa . . , . i will not contend for ever , neither will i be always wroth : for the spirit should sail before me , and the souls i have made . for the iniquity of his covetousness was i wroth , and smote him : i hid me , &c. and he went on frowardly in the way of his heart . i have seen his ways , i will heal him : i will lead him also , and restore comforts unto him , and , &c. isa . , , , , . in my wrath i smote thee , but in my favour have i had mercy on thee , isa . . . the spirit of the lord god is upon me , &c. to bind up the broken hearted , &c. to comfort all who mourn ; to appoint unto them who mourn in zion , to give unto them beauty for ashes , and the oyl of joy for mourning , &c. isa . . , , . i know the thoughts that i think towards you , saith the lord , thoughts of peace , and not of evil , to give you an expected end , jer. . . . alas , &c. it is the time of jacob's trouble , but he shall be saved out of it , for it shall come to pass , &c. i will heal thee of thy wounds , saith the lord , because they called thee an outcast , saying , this is zion whom no man seeketh after , jer. . , , . he who scattereth israel , will gather him , &c. i will turn their mourning into joy , and will comfort them , and make them rejoyce from their sorrow , &c. is ephraim my dear son ? &c. i will surely have mercy on him , saith the lord , &c. as i have watched over them to pluck up , and to break down , &c. so will i watch over them to build , and to plant , saith the lord , jer. . , , , . for the lord will not cast off for ever : but tho he cause grief , yet will he have compassion according to the multitude of his mercies : for he doth not afflict willingly , lam. . , . therefore thus saith the lord god , now will i bring again the captivity of jacob , and have mercy upon the whole house of israel , and will be jealous for mine holy name , after that they have born their shame , &c. ezek. . , . ps . . . come let us return unto the lord : for he hath torn , and he will heal us : he hath smitten , and he will bind us up , &c. hosea . . rejoyce not against me , o mine enemy : though i fall , i shall rise , &c. i will bear the indignation of the lord , because i have sinned against him , until he plead my cause , &c. he will bring me forth to the light , and i shall be-behold his righteousness , &c. who is a god like unto thee , who pardoneth iniquity ? &c. he retaineth not his anger for ever : because he delighteth in mercy , he will turn again , he will have compassion upon us , micah . , , , . blessed are they who mourn , for they shall be comforted , mat. . . verily , verily , i say unto you , that ye shall were and lament , &c. but your sorrow shall be turned into joy , &c. ye now therefore have sorrow , but i will see you again , and your heart shall rejoyce , john . , . and the god of peace shall bruise satan under your feet shortly , rom. . . god is faithful , &c. but will with the temptation also make a way to escape , cor. . . god , who delivered us from so great a death , and doth deliver , cor. . . it is a righteous thing with god to recompence tribulation to them who trouble you : and to you who are troubled , rest with us , when the lord jesus , &c. thes . . , . what persecutions i endured , but out of them all the lord delivered me , tim. . . the lord stood with me , &c. and i was delivered out of the mouth of the lion , tim. . , . heb. . , . the lord knoweth how to deliver the godly 〈◊〉 of temptations , pet. . . cons . . that afflictions and petsecutions have been the lot of christ himself , and of the saints in all ages . the disciple is not above his lord , nor the servant above his master : it is enough for the d●●ciple that he be as his master , &c. if they have called the master of the house beelzebub , how much more shall they call them of his houshold ? fear them not therefore , mat. . , , . if the world hate you , you know that it hated me before it hated you , &c. remember the word that i said unto you , the servant is not greater than the lord : if they have persecuted me , they will also persecute you , john . , . we are made a spectacle unto the world , and to angels , and to men , &c. even unto this present hour we both hunger and thirst , and are naked , and are buffetted , and have no certain dwelling-place , &c. being reviled , &c. persecuted , &c. we are made as the filth of the world , and the off-scouring of all things unto this day , cor. . , , , . there hath no temptation taken you , but what is common to man , cor. . . for we who live , are always delivered to death for jesus sake , cor. . . but as then , he who was born after the flesh , persecuted him who was after the spirit : even so it is now , gal. . . wherefore seeing we also are compassed about with so great a cloud of witnesses , &c. let us run with patience the race which is set before us , looking unto jesus the author and finisher of faith , who for the joy which was set before him , endured the cross , &c. for consider him who endured such contradiction of sinners against himself , lest you be wearied and faint in your minds , heb. . , , . take , my b●●thren , the prophets who have spoken in the name of the lord , for an example of suffering affliction and of patience , jam. . . hereunto also are ye called : because christ also suffered for us , leaving us an example that ye should also follow his steps , pet. . . your adversary the devil as a roaring lion , &c. whom resist stedfast in the saith ; knowing that the same afflictions are accomplished in your brethren who are in the world , pet. . , . how long , o lord , &c. dost thou not judge and avenge our blood on them who dwell on the earth ! and it was said unto them , that they should rest yet for a little season , until their fellow-servants also , and their brethren which should be killed as they were , should be fulfilled , rev. . , . iv. what are the dúties of the saints , and how they ought to behave themselves under their afflictions and sufferings , both towards god and men. first , towards god. . to eye god in them , afflictions being sent of him . joseph said to his brethren , it was not you who sent me hither , but god , gen. . . . ch . . , . i will harden pharaoh's heart , that he shall follow after them , &c. exod. . . ch . . . when israel wanted water in the desert , they did not eye god in it , but chide with moses , numb . . , . but sihon king of heshbon would not let us pass by him : for the lord thy god hardened his spirit , and made his heart obstinate , deut. . . are not these evils come upon us because our god is not amongst us ? deut. . . see now that i , even i , am he , &c. i kil● , and i make alive : i wound , and i heal : neither is there any who can deliver you out of my hand , deut. . . the almighty hath dealt very bitterly with me , &c. god hath brought me home again empty , ruth . , . when samuel had told eli what the lord would do against his house , he said , it is the lord , sam. . . shimei cursed david , &c. david said , so let him curse , because the lord hath said unto him , curse david ; who then shall say wherefore ? sam. . , , , , . satan said , put forth thine hand , &c. job said . the lord gave , and the lord hath taken , job ● , . chap. . . afflictions cometh not forth of the dust , neither doth trouble come out of the ground , &c. the chastening of the lord : for he maketh fore , and bindeth up : he woundeth , &c. job . . , . ch . . . i will say unto god , &c. wherefore contendest thou with me ? job , . ch . . . god hath overthrown me , &c. he hath● fen●●● up my way , that i cannot pass , &c. job . , . , , , , . chap. . , . lam. . , , &c. chap. . , . when he giveth quietness , who then can make trouble ? and when he hideth his face , who then can behold him ? job . . i opened not my mouth because thou didst it , &c. when thou with rebukes dost correct man for iniquity , thou makest his beauty to consume away &c. psal . . , . thou hast cast us off and put us to shame , &c. thou hast given us like sheep for meat , psal . . , , &c. thou who hast shewed me great and sore troubles , shalt quicken me , psal . . . thou turnest man to destruction , psal . . . their enemies , he turned their heart to hate his people , and to deal subtilly with his servants , psal . . . despise not the chastening of the lord , &c. prov. . , . heb. . , . o assyrian , the rod of thine anger , &c. i will send him against an hypocritical nation , &c. isa . . , . i make peace , i create evil : i the lord do all these things , isa . . . i was wroth with my people : i have , &c. given them into thine hand , isa . . . thou hast cast me into the deep &c. thy billows and 〈◊〉 waves have passed over me , jonah . . the lord's voice crieth unto the city , &c. hear ye the rod , and who hath appointed it , micah . . in vain have i smitten your children , they have received no correction , jer. . . when we are judged , we are chastened of the lord , cor. . . moses endured , as seeing him who is invisible , heb. . . whom the lord loves , he chasten●th , and scourgeth every son whom he receiveth , heb. . . . see more of common calamities , chap. . . to submit to god with an humble , quiet , and silent spirit , under troubles . when benjamin must to egypt , or jacob could have no food , he saith , if i am bereaved , i am , &c. gen. . . when god had slain nadab and abihu aaron's son , and moses had told aaron , that god would be sanctified in all those who came near him , &c. aaron held his peace , levit. . , , . if their uncircumcised hearts be humbled , and they then except of the punishment of their iniquity : then will i remember my covenant , levit. . , . ye shall eat until it come out at your nostrils , and it be loathsome unto you : because that ye have despised the lord who is among you , and have wept before him , saying , why came we forth out of egypt ? numb . . , . exod. . , , . do thou unto us whatsoever seemeth good unto thee : deliver us only , we pray thee , this day , judges . . when samuel had told eli all which god had threatned against eli's house ; eli said , it is the lord , let him do what seemeth him good , sam. . , , , ● , ● . david said , carry back the ark of god into the city : it i shall find favour in the eyes of the lord , he will bring me again , &c. but if he thus say , i have no delight in thee : behold , here am i , let him do to me as seemeth good to him , sam. . , . behold , the day cometh , that all which is in thine house , and that which thy fathers have laid up in store unto this day , shall be carried unto babylon : nothing shall be left , saith the lord , &c. then said hezekiah unto isaiah , good is the word or the lord , which thou hast spoken , &c. kings . , , , . when job had received all the sad messages of his ladies , he worshipped , and said , naked came i out of my mother's womb , and naked shall i return thither : the lord gave , and the lord hath taken away , blessed be the name of the lord. in all this job sinned not , job . , , . then said his wife to him , &c. curse god , and die . but he said unto her , &c. what ? shall we receive good at the hand of god , and shall we not 〈◊〉 evil ? in all this did not job sin , job . , . he is wise in heart , &c. who hath hardened himself against him and prospered ? who ? &c. how much less shall i answer him , and chuse out my words to reason with him ; whom , tho i were righteous , would i not answer ? &c. job . , , , , , . shall any teach god knowledge , seeing he judgeth those who are high ? one dieth in his full strength ( or , in the strength of his perfection ) , &c. and another dieth in the bitterness of his soul , and never eateth with pleasure , job . . , , , . god is greater than man : why dost thou strive against him ? for he giveth not account of any of his matters : for god speaketh once , yea twice , man perceiveth it not , &c. job . , , , , , . for he will not lay upon man more than is right , that he should enter into judgment with god , &c. surely it is meet to be said unto god , i have born chastisement , i will not offend : that which i see not , teach thou me . if i have done iniquity , i will do not more , job . , , . the lord answered job , and said , shall he who contendeth with the almighty , instruct him ? he who reproveth god , let him answer it . then job answered , and said , behold , i am vile , what shall i answer thee ? i will lay my hand upon my mouth ; once have i spoken , but i will not answer , &c. job . , , , , . chap. . , , , . i was dumb , i opened not my mouth , because thou didst it , psal . . . my son , despise not the chastenings of the lord , neither be weary of his correction : for whom the lord loveth , he correcteth , prov. . , . heb. . , . who would set the briers , &c. against me , &c. i would burn them together , isa . . . wo unto him who striveth with his maker : let the potsherd strive with the potsherds of the earth : shall the clay say to him who fashioneth it , what ? &c. isa . . . in vain have i smitten your children , they received no correction , jer. . . cannot i do with you as this potter , saith the lord ? behold , as the clay is in the potter's hand , so are ye in my hand , o house of israel , jer. . , , . thou hast chastened me , &c. after that i was instructed , i smote upon my thigh , i was ashamed , &c. jer. . , . god tells his people in babylon , that if they would abide there , he would build them , and not pull them down ; but if they submitted not to their condition , but said , they would go down to egypt where they might see no war , &c. then judgments should follow them thither , and there they should die , jer. . , to v. . it is good for a man that he bear the yoke in his youth ; he sitteth alone , and keepeth silence , because he putteth his mouth in the dust : if so be , there may be hope , &c. wherefore doth the living man complain , &c. for the punishment of sins ? lam. . , , , . i will bear the indignation of the lord , because i have sinned against him , micah . . in your patience possess ye your souls , luke . . none of these things move me , neither is my life dear unto me , so that , &c. acts . . tribulation worketh patience , and patience experience , &c. rom. . , . patience in tribulations , rom. . . neither murmur ye as some of them murmured , and were destroyed , cor. . , . therefore i take pleasure in infirmities , in reproches , in necessities , in persecutions , in distresses for christ's sake : for when i am weak , then am i strong , cor. . . tim. . . i have learned , in whatsoever state i am , therewith to be content , phil. . , . endure hardship as a good soldier of christ , &c. tim. . . we our selves glory in you , &c. for your faith and patience in all your persecutions , thes . . . consider him who endured such , &c. lest ye be weary and faint in your minds , &c. fathers of our flesh , who correct us , &c. shall we not much rather be in subjection to the father of spirits , and live ? for they , &c. chasten us after their pleasure ; but he for our profit , hebr. . . , . james . . submit your selves therefore to god : resist the devil , james . . the husbandman waiteth , &c. be ye also patient , stablish your hearts : for the coming of the lord , &c. james . , , . if ye do well , and suffer for it , and take it patiently , this is acceptable to god , pet. . . think it not strange concerning the fiery trial , &c. as though some strange thing happened , &c. pet. . . humble your selves therefore under the mighty hand of god , that he may exalt you in due time , pet. . . i know thy work , &c. and thy patience , &c. rev. . , , . . to confess their sins , and justifie god. pharaoh , &c. said , i have sinned , &c. the lord is righteous , and i and my people are wicked , exod. . . if they shall confess their iniquity , and the iniquity of their fathers , with their trespasses , &c. then will i remember my covenant , &c. levit. , , , . the princes , &c. and the king , humbled themselves , and they said , the lord is righteous , chron. . . kings . , , . thou art just in all that is brought upon us , for thou hast done right , but we have done wickedly , &c. ezra . , , , . neh. . , , &c. judg. . , , . dan. . . i have sinned , what shall i do unto thee , o thou preserver of men ? job . . how should man be just with god ? if he will content with him , he cannot answer him one of a thousand , &c. if i justifie my self , mine own mouth shall condemn me , job . , , . ch . . . psal . . . he looked unto men : and if any say , i have sinned , &c. he will deliver his soul from going into the pit , &c. job . , . he will not lay upon man more than is right , &c. job . . behold , i am vile , what shall i answer thee ? &c. job . , . i uttered that i understood not : things to● wonderful for me , which i knew not , &c. i abhor my self , and repent in dust and ashes , job . , , . against thee , thee only , have i sinned , &c. that thou mayest be justified , &c. psal . . . he hath not dealt with us after our sins : nor rewarded us according to our iniquities , ps . . . ezra . . the church in her affliction confesseth her sin , isa . . , to v. . thou art wroth , for we have sinned , &c. isa . . , , . thou sayest , because i am innocent , surely his anger shall turn from me : behold , i will plead with thee , because thou sayest , i have not sinned , jer. . . only acknowledge thine iniquity , &c. jer. . , , . daniel confesseth to god at large in the time of the captivity , dan. . , to v. . jerusalem hath grievously sinned , therefore she is removed , &c. zion spreadeth forth her hands , &c. the lord is righteous , for i have rebelled , lam. . , , , . it is the lord's mercy we are not consumed , &c. wherefore doth the living man complain ? &c. let us search , and try our ways , and turn again , &c. lam. . , , , . the crown is fallen from our head : wo to us that we have sinned , lam. . . i will go and return to my place , till they acknowledge their offence , and seek my face : i● in their afflictions they will seek me early , hos . . . i will bear the indignation of the lord , because i have sinned against him , micah . . dost thou not fear god , seeing thou art in the same condemnation ? and we indeed justly , for we receive the due reward of our deeds , &c. luke , . see more of confession at large , chap. . see more of confession of sins in time of common calamities , chap. . one to another , chap. . see prayer , chap. . . to hold fast to god , own the lord jesus , his people and ways , in the midst of trouble , afflictious and persecutions . shall such an one as i flee ? &c. and go into the temple to save his life ? nehem. . . job's wife said unto him in his great affliction , dost thou still retain thy integrity ? curse god , and die . but he said unto her , thou speakest as one of the foolish women speaketh : what ? &c. in all this did not job sin with his lips , job . , . all this is come upon us , yet have we not forgotten thee , neither have we dealt falsly in thy covenant . our heart is not turned back : neither have our steps declined from thy way . though thou hast sore broken us in the place of dragous , and covered us with the shadow of death : if we have forgotten the name of our god , &c. psal . . , , , . the proud have had me greatly in derision : yet have i not declined from thy law , &c. many are my persecutors , and mine enemies : yet do i not decline from thy testimonies , &c. princes have persecuted me without a cause : yet doth my heart stand in awe of thy word , psal . . , , , . the lord spake unto me , &c. and instructed me , that i should not walk in the way of this people ; saying , say ye not , a confederacy , to all them to whom this people shall say , a confederacy : neither fear ye their fear , nor be afraid : sanfie the lord of hosts himself ; and let him be your fear , and your dread ; and he shall be for a sanctuary , isa . . , , , . when jeremiah had prophesied to judah , then spake the priest and the prophets unto the princes , and to all the people , saying , this man is worthy to die ; for he hath prophesied against this city , &c. then spake jeremiah unto all the princes , and to all the people , saying , the lord sent me to prophesie against this house , &c. therefore now amend your ways , &c. but as for me , behold , i am in your hand ; do with me as seemeth good , &c. jer. . , to . daniel , ( when a captive in babylon , ) he purposed in his heart , that he would not defile himself with the portion of the king's meat , nor with the wine which he drank : and therefore he requested , 〈◊〉 that he might not defile himself , &c. denied pulse to eat , and water to drink , dan. . , to . when a strict law had been made by the king , that every one should fall down and worship the 〈◊〉 image he had set up , under pain of being cast into the fiery furnace , shadrach , meshach and 〈◊〉 refuse to do it ; and in the presence of the king , said , we are not careful to answer thee in this matter , &c. our god , whom we serve , is able to deliver us , &c. and he will , &c. but if not , be it known unto thee , o king , that we will not serve thy gods , nor worship the golden image which thou hast set up , dan. . , , , , , . when a decree was passed , that whosoever should ask a petition of any god or man for thirty days , save of the king , he should be cast into the lions den : and daniel knew that the writing was signed ; he went into his house ; and his windows being open in his chamber towards jerusalem , he kneeled upon his knees three times a day and prayed , and gave thanks , as he did aforetime , dan. . , , , . ye shall be hated of all men for my name sake : but he who endureth unto the end , shall be saved , &c. he who loveth father or mother more than me , is not worthy of me , &c. and he who taketh not his cross , and followeth after me , is not worthy of me , &c. he who loseth his life for my sake , shall find it , matth. . , , , . ch . . , , . he heareth the word , and anon with joy receiveth it ; yet hath he not root in himself , but dureth for a while ; for when tribulation or persecution ariseth because of the word , by and by he is offended , matth. . , . when christ was taken , his disciples fled . peter denied him : but afterwards wept bitterly for his so doing , matth. . , , , , . whosoever therefore shall be ashamed of me , and of my words , in this adulterous and sinful generation ; of him also shall the son of man be ashamed , when he cometh in the glory of his father , &c. mark . . john . , . these things have i spoken unto you , that ye should not be offended , john . . gal. . . ch . . . when the apostles had been commanded not to speak at all , &c. in the name of jesus , they say , whether it be right in the sight of god , to hearken unto you more than unto god , judge ye : for we cannot but speak the things which we have seen and heard , acts . , . again : when they were charged with preaching , contrary to their command , the apostle said , we ought to obey god , rather than men . and they preached christ before the council , who caused them to be beaten ; and gave them a new charge , not to preach : yet they daily , in the temple , and in every house , ceased not to teach and preach jesus christ , acts . , , , , , , . none of these things move me , &c. so that i may finish my course with joy , and the ministry , &c. acts . , . i am ready , not only to be bound , but also to die , &c. for the name of the lord jesus , acts . . paul , before foelix , said , after the way they call heresie , so worship i the god of my fathers , acts . . if i preach circumcision , why do i yet suffer ? &c. then is the offence of the cross ceased , gal. . . ch . . . many of the brethren of the lord waxing confident by my bonds , are much more bold to speak the word without fear , &c. that ye stand fast , &c. striving together for the faith of the gospel ; and in nothing terrified by your adversaries , philip. . , , . be thou not therefore ashamed of the testimony of the lord , nor of me his prisoner : but be thou partaker of the afflictions of the gospel , &c. i suffer these things ; nevertheless , i am not ashamed , tim. . , . heb. . . if we suffer , &c. if we deny him , he also will deny us , tim. . . — nor faint when thou art rebuked of him , heb. . . if any man suffer as a christian , let him not be ashamed , but glorifie god , pet. . . earnestly contend for the faith once delivered to the saints , jude , vers . . thou shalt suffer , &c. be thou faithful unto death , and i will give thee a crown of life , rev. . . ch . . . see more of perseverance , chap. . . to be chearful under affliction ; and rejoyce to to be counted worthy to suffer for christ . be of good courage , and he shall strengthen your heart ; all ye who hope in the lord , psal . . . although the fig-tree shall not blossom , neither shall fruit be in the vine , &c. yet i will rejoyce in the lord , i will joy in the god of my salvation , heb. . , . when they shall revile you , and persecute you , and shall say all manner of evil against you falsly for my sake , rejoyce , and be exceeding glad , mat. . , . he who taketh not up his cross , and followeth me , is not worthy of me , matth. . . ch . . , . in the world ye shall have tribulation : but be of good chear , i have overcome the world , john . . when the apostles had been put into the common prison , brought before the council , and been beaten there , they departed from the presence of the council rejoycing that they were counted worthy to suffer shame for his name , acts . , , , . paul and silas being thrust into the inner prison , and their feet made fast in the stocks , sang praises unto god , and the prisoners heard , acts . , . bonds and afflictions abide in me ; but none of these things move me , acts . , . what mean ye to weep , &c. i am ready , not to be bound only , but also to die , acts . . and not only so , but we glory in tribulation also , rom. . . as sorrowful , yet always rejoycing , cor. . . therefore i take pleasure in infirmities , in reproaches , in necessities , in persecutions , in distresses , for christ's sake , cor. . , . i paul am made a minister , who now rejoyce in my sufferings for you , col. . , . that no man should be moved by these afflictions : for your selves know that we are appointed , &c. thes . . . thou therefore endure hardship , as a good soldier of christ , tim. . . heb. . . for 〈◊〉 &c. took joyfully the spoiling of your goods , knowing in your selves , &c. heb. . . moses chusing rather to suffer , &c. esteeming the reproach of christ greater riches than the treasures of egypt , heb. . , . wherefore lift up the hands which hang down , and the feeble knees , heb. . . my brethren , count it all joy when ye fall into divers temptations ; knowing this , that the trying of your faith , worketh patience , &c. blessed is the man who endureth temptation ; for when he is tried , he shall receive the crown , james . , , . if ye suffer for righteousness sake , &c. be not afraid of their terrour , neither be troubled , pet. . . beloved , think it not strange concerning the fiery trial , which is to try you , &c. but rejoyce , in as much as ye are partakers of christ's sufferings : that when his glory shall be revealed , ye may be glad also . if any suffer as a christian , let him not be ashamed , but let him glorifie god in this behalf : for the time is come , when judgment , &c. pet. . , , . let us go forth therefore unto him , without the camp , bearing his reproach , heb. . . . to cry to the lord for help , support and salvation . jacob in his distress , when esau pursued him , prayed earnestly , &c. gen. . , , &c. , , &c. jacob in his great distress , when joseph had kept simeo● , and required benjamin also , said , god almighty give you mercy before the man , that he may send away your other brother , and benjamin : if i be bereaved , &c. gen. . . the children of israel lifted up their eyes , and behold , the egyptians marched after them , and they were sore afraid : and the children of israel cried out unto the lord , exod. . . when all the waters were bitter , that the people could not drink , moses cried unto the lord , exod. . , , . moses cried unto the lord , saying , what shall i do unto this people ? they be almost ready to stone me , &c. so when amalek fought with israel , moses held up his hand , and then israel prevailed , &c. exod. . , , , , , . if thou afflict them , &c. and they cry at all to me , i will surely hear their cry , exod. . . the lord shall scatter you among the nations , &c. but if from thence thou shalt seek the lord thy god , thou shalt find him ; if thou seek him with all thine heart , and with all thy soul , deut. . , . when israel were delivered into the hand of their enemies , they cried unto the lord ; and the lord 〈◊〉 up a deliverer , judges . , . ch . . , . chron. . , . sam. . . hannah was in bitterness of soul , and prayed unto the lord , and wept fore , sam. . , , , . samuel prayed for israel , when the philistines came against them , sam. . . david , in his distress , prayed the lord to turn the counsel of acicitophel into foolishness , sam. ● . . ch . . . in my distress i called upon the lord , and cried to my god ; and he did hear my voice out of his temple , sam. . . psal . . . when jerusalem was in distress , by reason of the assyrians , and rabshakeh's railing and threatening , hezekiah spread the letter before the lord , and prayed before the lord , and said , o lord god. &c. kings . , , , &c. isa . . , , &c. hezekiah was sick unto death , &c. he turned his face to the wall , and prayed unto the lord , saying , i beseech thee , o lord , &c. he wept , kings . , , . isa . . , , . when there came an host of one thousand thousand against judah , asa cried unto the lord his god , and said , lord , it is nothing unto thee , to help , &c. chron. . , , , . there came a great multitude against jehoshaphat , &c. he feared , and set himself to seek the lord , and proclaimed a fast , &c. and jehoshaphat stood in the congregation , and said , o lord god of our fathers , art not thou god ? &c. chron. . , , , &c. when manasseh was in affliction , he besought the lord his god , &c. and prayed unto him ; and he was intreated of him , chron. . , , . job . , . i am full of confusion ; therefore see thou mine affliction , job . . psal . . . he heareth the cry of the afflicted , job . . psal . . the hypocrite in heart , they cry not when he bindeth them , job . . o lord save me from all them who persecute me ; and deliver me , psal . . . our fathers , &c. they cried to thee , and were delivered , &c. he hath not despised nor abhorred the afflictions of the afflicted ; neither hath he hid his face from him : but when he cried unto him , he heard , psal . . , , . psal . . , . i sought the lord , and he heard me , and delivered me from all my fears . this poor man cried , and the lord heard , and saved him out of all his troubles , psal . , , , . psal . . the psalmist prays for help and salvation in such a time , psal . . , , . psal . . , . psal . . , . psal . . psal . . , , . for thy sake are we killed all the day long , &c. awake : why sleepest thou , o lord ? arise , &c. wherefore hidest thou thy face , forgettest our affliction ? &c. psal . . , , , , . psal . . , , . call upon me in the day of trouble , and i will deliver thee , and thou shalt glorifie me , psal . . . david prays earnestly in his low condition , for joy and comfort , psal . . , , , , &c. in the day of my trouble i sought the lord : my sore ran in the night , psal . . . in the day of my trouble i will call upon thee ; for thou wilt answer me , psal . . . i called upon the lord in distress : the lord answered me , and set me in a large place , psal . . . psal . . . the heart of the king is in the hand of the lord : he inclineth it which way he will , prov. . . the church , in her low condition , prays earnestly ; look down , &c. isa . . , to . psal . . , , , isa . . , . lord , correct me in judgment : not in thine anger , lest thou bring me to nothing , jer. . . i called upon thy name , o lord , out of the low dungeon , &c. lam. . , , &c. daniel and his friends , in his great strait and danger about the king's dream , prays to god , dan. . , , . i will go and return unto my place , till they acknowledge their offence , and seek my face : in their affliction they will seek me early , hos . . . whosoever shall call upon the name of the lord , shall be delivered , joel . . when the mariners were in the tempest , they called upon their gods ; and roused up jonah , to call upon his god : if so be , god will think upon us , that we perish not , jonah . , , . jonah prayed unto the lord his god , out of the fisnes belly , and said , i cry , &c. jonah . , , &c. the ninevites prayed , &c. who can tell if god will turn ? &c. jonah . , . sam. . . when peter saw the wind boisterous , he was afraid : and beginning to sink , he cried , saying lord , save me . and immediately jesus , &c. caught him , matth. . , . shall not god avenge his elect , who cry to him day and night ? yea , he will avenge them , luke . , . when the apostles had been imprisoned , and convened before council , they lift up their voice to god with one accord , and said , lord , thou art god , &c. behold their threatnings , and grant unto thy servants , &c. acts . , , . peter therefore was kept in prison : but prayers were made without ceasing , of the church , to god for him , acts . , . paul , when he was under the buffeting of satan , saith , for this thing i besought the lord thrice , that it might depart from me , cor. . , . is any among you afflicted ? let him pray , &c. is any sick among you ? let him call for the elders of the church , and let them pray over him , &c. and the prayers of the faithful shall save the sick , james . , , . see more of prayer , chap. . see more of duties in common calamities . . not to fear ; but believing , commit their case to god , and quietly wait for his salvation . he hath said , i will never leave thee , nor forsake thee . so that we may boldly say , the lord is my helper ; i will not fear what man can do unto me , heb. . , . israel's impatience in waiting for god , made them quarrel with moses ; and moses , with god ; although god was in his way of delivering , exod. . , , . the children of israel said unto moses , because there were no graves in egypt , hast thou taken us away , to die in the wilderness ? &c. and moses said unto the people , fear ye not , stand still , and see the salvation of the lord , which he shall shew to you this day , &c. the lord shall fight for you , exod. . , to . because of israel's unbelief , and impatience in waiting for god , they were not suffered to enter canaan ; only their children , of whom they had said , they should be a prey , they did possess the land , deut. . , to . as an encouragement , we should remember what god hath done formerly , dent. . , , . and david was greatly distressed , &c. but david encouraged himself in the lord his god , sam. . . ch . . , , , . it may be the lord will lock on my affliction ; and that the lord will requite good for his cursing this day , sam. . . elisha said , when the city was environed with enemies , fear not ; for they who be with us , are more than they who be with them , &c. but when there was a famine in samaria , the king ( because deliverance hastned not ) said , behold , this evil is from the lord : what should i wait for the lord any longer ? kings . , , , . chron. . , . in the great famine of samaria , the great lord who would not believe the plen●y the prophet had fore-told , was told by the prophet , that he should see it , but not eat thereof : and so it fell out unto him , kings . , , , , , . though judah was beset by israel , yet judah prevailed , because they relied upon the lord god , &c. chron. . , . ezra . , , . god was angry with asa for relying upon the king of assyria , and not on god , chron. . be not afraid , nor dismayed ; for the battel is not yours , but god's &c. stand ye , and see the salvation of the lord with you , chron. . , , . to god i would commit my cause , job . . psal . . . psal . . . psal . . . i waited patiently for the lord , and he inclined to me , &c. he brought me out of an horrible pit , psal . . , . why art thou cast down , o my soul ? why art thou disquieted in me ? hope thou in god ; for i shall yet praise him , psal . . , . psal . . . cast thy burthen upon the lord ; and he shall sustain thee , psal . . . the lord is merciful , &c. he will not always chide , &c. psal . . , . our bones are scattered at the graves mouth , &c. but mine eyes are unto thee , o lord , psal . , . job . . despise not the chastening of the lord : neither be weary of his correction , prov. . , . heb. . , . if thou faint in the day of adversity , thy strength is small , prov. . . the fear of man bringeth a snare : but whoso trusteth in the lord , shall be safe , prov. . . if thou seest the oppression of the poor , &c. marvel not , &c. for he who is higher than the highest regardeth , &c. eccles . . . take heed , and be quiet : fear not , neither be faint-hearted , &c. because syria , ephraim , &c. have taken evil counsel against thee , &c. it shall not stand , isa . . , to . and i will wait upon the lord , who hideth his face from the house of jacob ; and i will look for him , isa . . . it shall be said in that day , lo , this is our god ; we have waited for him , and he will save us , isa . . . ch . . . thou wilt keep him in perfect peace , whose mind is stayed on thee , &c. come , my people ; enter thou into thy chamber , &c. hide thy self , &c. until the indignation be over , isa . . , . the egyptians shall help in vain , &c. therefore have i cried , &c. their strength is , to sit still , &c. thus saith the lord , in returning , and rest , you shall be saved : in quietness , and in confidence , shall be your strength , &c. isa . . , . fear not , for i am with thee : be not dismayed , for i am thy god , &c. isa . . , , . gen. . . ch . . . who is among you who feareth the lord , who obeyeth the voice of his servant , who walketh in darkness , and hath no light ? let him trust in the name of the lord , and stay upon his god. behold , all ye who kindle a fire , &c. isa . . , . fear ye not the reproach of men , neither be afraid or their revilings , &c. i , even i am he who comforteth you . who art thou , that thou shouldest be afraid of a man that shall die , &c. and forgettest the lord , thy maker ? isa . . , , . matth. . , . it is the lord's mercies that we are not consumed , because his compassions fail not , &c. it 's good that a man should both hope and quietly wait for the salvation of the lord , lamen . . , , . the three children threatned , said , our god , &c. will deliver us out of thy hand , daniel . , . when my soul fainted within me , i remembred the lord , jonah . . none upright amongst men , they all lie in wait to shed blood , &c. that they do evil with both hands earnestly , &c. the son dishonoureth the father , &c. therefore will i look unto the lord , i will wait for the god of my salvation , micah . , , , , , . the lord is good , a strong hold in the day of trouble , and he knoweth them who trust in him , nahum . . . take no thought , &c. for it shall be given you in that same hour what ye shall speak , matth. . , , , . ch . . . come unto me all ye who labour and are heavy laden , and i will give you rest , matth. . . when they shall deliver you up , &c. study not before what to say , it shall be given you then , &c. mark . . luke . , , &c. god is faithful , who will not suffer you to be tempted above that you are able ; but will with the temptation also make a way to escape , cor. . . we should not trust in our selves , but in god , &c. who delivered us from so great a death , and doth deliver : in whom we trust , that he will yet deliver , cor. . , . judges . , . sam. . , , , . in nothing terrified by your adversaries , phil. . . be careful for nothing , but in every thing , &c. let your request be made known unto god , phil. . . we our selves glory in you , &c. for your patience and faith in all your persecutions , thes . . . christ also suffered for us , leaving us an example , &c. when he suffered he threatned not , but committed his cause to him who judgeth righteously , pet. . , . if ye suffer , &c. be not afraid of their terror , &c. but sanctifie the lord , &c. pet. . , . hebr. . . rev. . . wherefore let them who suffer according to the will of god , commit the keeping of their soul to him in well-doing , as unto a faithful creator , pet. . . see more of trust in god , chap. . see of waiting for god , ibid. see more of not fearing , ibid. secondly , the duties of saints , and how they ought to behave themselves towards enemies and persecutors , in a time of persecution and suffering from them . . to be patient , quiet , and sober towards them : not revenge , or return evil for evil , or reviling for reviling , but forgive them . joseph , instead of revenging upon his brethren , for their injuring of him , speaks kindly to his brethren , and said , be not grieved , nor angry with your selves , that ye sold me hither : for god did send me before you to preserve life , &c. so now it was not you who sent me hither , but god , &c. gen. . , , . gen. . , , . though saul hunted for david's life , yet would not david avenge himself upon him , sam. . ch . . when shimei cursed david , he bore it quietly , and would not avenge himself , sam. . , , , , . and afterward abishai said to david , shall not shimei be put to death for this , because he cursed the lord's anointed , &c. david said to shimei , thou shalt not die , sam. . , , . job quarrelled not with the instruments which spoiled him , but acknowledged 't was the lord , job . , . o god , to whom vengeance belong , &c. shew thy self , psalm . . envy thou not the oppressor ( or , the man of violence , ) prov. . . say not thou , i will recompence evil : wait on the lord , and he shall save , prov. . . say not , i will do so to him as he hath done to me : i will render to the man , &c. prov. . . he was oppressed , &c. yet he opened not his mouth , &c. as a sheep , &c. so he opened not his mouth , isa . . . psalm , , . jeremy said , as for me , behold , i am in your hand , do with me as seemeth good , &c. jer. . , . resist not : but whosever shall finite thee on the right cheek , turn to him the other , matth. . , . if ye forgive men their trespasses , your heavenly father will also forgive you , matth. . , . when one of christ's disciples drew his sword , &c. he bid him put it up , &c. matthew . , . james and john said , lord , wilt thou that we command fire down from heaven , and consume them ? &c. but he turned and rebuked them : and said , ye know not what manner of spirit ye are of : for the son of man is not come to destroy mens lives , &c. luke . , , , . ye shall be hated , &c. in your patience possess . ye your souls , &c. luke . , , . paul said to festus ( when he had said , he was beside himself ) i am not mad , most noble festus , &c. acts . , . recompence to no man evil for evil , &c. avenge not your selves , but rather give place to wrath : for it is written , vengeance is mine , i will repay , faith the lord , rom. . , . deut. . . being reviled , we bless , &c. being defamed , we intreat , cor. . , . see that none render evil for evil unto any man , thes . . . ye have condemned and killed the just , and he doth not resist you , james . . so is the will of god , that with well-doing ye may put to silence the ignorance of foolish men , &c. christ suffered , &c. leaving us an example that ye should follow his steps , &c. who when he was reviled , reviled not again : when he suffered , he threatned not , pet. . , , . not rendring evil for evil , or railing , &c. pet. . . . not to desire , or rejoice , in the hurt of enemies and persecutors . david mourned and wept when saul was slain , although he had been his deadly enemy ; hated and pursued him several years , sam. . , , to the end . abner his great enemy , who set up ishbosheth in opposition to him , being slain , david said , i and my kingdom are guiltless before the lord for ever , &c. he commands all to mourn for him : and himself mourned , followed him to his funeral , sam. . , , , , . so david , instead of rejoycing that ishbosheth was slain , commanded his young men to kill those who slew him , sam. . , , , , . when israel had conquered judah : the prophet commanded them to let the captives go , feed them , and clothe them , and not insult over them , chron. . , , &c. if i rejoice at the destruction of him who hated me , or lift up my self when evil found him : neither have i suffered my mouth to sin , by wishing a curse to his soul , job . , , . he who is glad at calamities shall not go unpunished , prov. . . rejoice not when thine enemy falleth , and let not thine heart be glad when he stumbleth : lest the lord see it , and it displease him , and he turn away his wrath from him , prov. . , . . to pray for , and do good to persecutors and enemies . if thou seest the ass or ox of thine enemy going astray , thou shall , &c. bring it back , &c. exod. . , . miriam had spoken against moses ; yet he prays for her , against her leprosie , numb . . , , . saul said to david , thou hast rewarded me good , whereas i have rewarded thee evil , sam. . . israel came and fought against judah : and being overcome , judah shews them kindness , chron. . if thine enemy hunger , give him bread to eat : and if he be thristy , give him water to drink , &c. prov. . . rom. . . seek the peace of the city , whither i have caused you to be carried captives : and pray unto the lord for it , jer. . . i say unto you , love your enemies : bless them who curse you : do good to them who hate you : and pray for them who despitefully use you , and persecute you ; that you may be the children of your father , &c. for he maketh his sun to rise on the evil , &c. if you love them who love you , &c. do not even the publicans the same ? matth. . , , , , . christ said , ( when upon the cross ) father , forgive them , for they know not what they do , luke . . they stoned stephen ; and he , &c. cried with a loud voice , lord , lay not this sin to their charge , acts . , . paul prayed for agrippa , that he were not only almost , but altogether as he , except his bonds , acts . , . bless them who persecute you , &c. wherefore if thine enemy hunger , feed him , &c. be not overcome of evil , but overcome evil with good , rom. . , , . being reviled , we bless , cor. . . . to use lawful and honest means for avoiding and tasing of , and delivering themselves from afflictions and persecutions , matth. . , , . when there was a famine in the land where abram was , he removed to egypt , gen. when abram had heard , that lot was taken , &c. he pursues the enemy , and rescues him , gen. . , , &c. when jacob heard of his brother esau his coming against him , he was greatly afraid and distressed : and he divided the people that was with him , and the flocks , &c. and said , it esau come to the one company and smite it , then the other company which is left shall escape , &c. and he took of that which came to his hand , a present for his brother esau , &c. for he said , i will appease him with the present which goeth before me , &c. gen. . , , , , . ch . . , , , . joseph in the prison , desired the king's cup-bearer to speak to the king on his behalf , gen. . , , &c. saul sought to smite david , &c. but he slipt away out of saul's presence , &c. and escaped that night . saul also sent messengers unto david's house to watch him , and to slay him , &c. his wife let him down through a window , and he went and fled , and escaped , sam. . , , . david consulted with jonathan about his safety from saul , sam. . elijah being threatned by jezebel , arose , and went for his life , &c. kings . , . hezekiah laid figs to his sore , by the prophet's direction , and recovered , kings . . sanbaliat , &c. conspired all of them together to come to fight against jerusalem , and to hinder the work : nevertheless , we made our prayer unto our god , and set a watch against them day and night , because of them , nehem. . , . sanballat sent often to nehemiah to come unto him , but he refused : because he knew they thought to do him some mischief , nehem. . , , . esther and mordecai did many things to procure the jews escape , esther . ch . . prov. . . give strong drink to him who is ready to perish , &c. and wine to those of a heavy heart , prov. . . jeremy intreated the king that he might not return to the prison , lest he should die there , jer. . , . daniel applied himself to the captain of the king's guard , and to the king himself , for himself and friends . dan. . , , , . when herod sought christ to kill him , the angel said to joseph , &c. arise , and take the young child , &c. flee into egypt , and be thou there , &c. for herod will seek the young child to destroy him , matth. . , , . behold , i send you forth as sheep in the midst of wolves : be ye therefore wise as serpents , and harmless as doves , &c. but when they persecute you in this city , flee ye into another , matth. . , . the pharisees , &c. held a council against him , how they might destroy him : but when jesus knew it , he withdrew himself from thence , &c. he charged the multitude not to make him known , matth. . , , . when jesus heard that john was beheaded , hedeparted thence into a desert-place apart , matth. . , . though christ was free , and ought not to be charged with tribute-money ; yet he said to peter , notwithstanding , lest we should offend them , go , &c. take , and give unto them for thee and me , matth. . , , , . when christ had raised the ruler's daughter from the dead , he commanded that something should be given her to eat , mark . , , . jesus walked in galilee : for he would not walk in jury , because the jews sought to kill him , john . , they took up stones to cast at him : but jesus hid himself , and went out , &c. and so passed by , john . . from that day forth they took counsel together to out him to death : jesus therefore walked no more openly among the jews ; but went thence into a country near the wilderness , john . , . the doors were shut where the disciples were assembled for fear of the jews , john . . when saul persecuted the church at jerusalem , the brethren were scattered abroad , acts . , , . ch . . . the jews laid wait to kill paul ; but their laying wait was known unto saul , and they watched the gates day and night to kill him : then the disciples took him by night , and let him down by the wall in a basket , &c. the grecians went about to slay him ; which when the brethren knew , they brought him down to cesaria , and sent him forth to tarsus , acts . . , , , . ch . . , . ch . . , , . cor. . , . paul and barnabas being at iconium , the jews and gentiles made an assault to use them despitefully , and to stone them : they were aware of it , and fled into listra and derbe , &c. acts . , , . when the magistrates sent to let the apostles out , paul said , let them come themselves , &c. acts . , . when paul was in danger , the brethren often sent him and others away from the place , acts . , , . ch . . , . the captain commanded that paul should be examined by scourging , &c. paul said , is it lawful for you to scourge a man who is a roman , and uncondemned ? which prevented his being scourged , acts . , , , . ch . . , . paul said to ananias , sittest thou to judge me after the law , and commandest me to be smitten contrary to the law , &c. but when paul perceived that the one part were sadduces , and the other pharisees , he cried out in the council , men and brethren , i am a pharisee , the son of a pharisee , of the hope and resurrection of the dead , i am called in question ; ( whereupon the council divided , and broke to pieces . ) when paul understood that there was a conspiracy to kill him , he gave notice thereof to the captain , who conveyed him away from them , acts . , , , , , , , , , &c. paul pleaded in his defence before felix ; and after appealed to coesar , acts . , , &c. ch . . , . ch . . , , , &c. paul perswaded those in the ship to eat meat : when they were in danger , he said , this is for your health , &c. acts . , , . i beseech you , &c. that ye strive together with me in your prayers to god for me , that i may be delivered from them who do not believe , in judea , rom. . , . alexander the copper-smith did me much evil , &c. of whom be thou ware also , for he hath greatly withstood our words , tim. . , . some , of whom the world was not worthy , wandred in deserts , &c. in dens and caves of the earth , heb. . . . to look to the cause of our sufferings , that it ●e for well-doing , for christ , and a good conscience : and not as busie bodies in things unnecessary . they also who render me evil for good , are mine adversaries : because i follow the thing which is good , psal . . . psal . . . psal . . , . do not ye serve my gods , nor worship the golden image , & c. ? but if ye worship not , ye shall be cast into the midst of a burning fiery furnace , dan. . , , . daniel cast into the lions den for praying to god , contrary to the kings decrees , dan. . , , , , &c. therefore the prudent shall keep silent in that time , for it is an evil time , amos. . . psal . . . blessed are ye when men shall revile you , &c. falsly for my sake , &c. for righteousness sake , matth. . , . when they charged the apostles not to preach in christs name , they said , whether it be right in the sight of god to hearken unto you more than unto god , judge ye ? for we cannot but speak the things which we have seen and heard , acts . , , , . the high priest asked them , saying , did not we straitly command you , that you should not teach in this name , &c. then peter and the other apostles answered and said , we ought to obey god rather than men , acts . , , . but in all things approving our selves , &c. as deceivers , and yet true , cor. . , . if i do preach circumcision , why do i yet suffer persecution ? then is the offence of the cross ceased , gal. . . ch . . . having your conversation honest , &c. that whereas they speak against you as evil doers , &c. it is the will of god that with well-doing ye may put to silence the ignorance of foolish men , &c. this is thank worthy , if a man for conscience towards god endure grief , suffering wrongfully , pet. . , , . if ye suffer for righteousness sake , happy are ye : be not afraid , &c. it is better , if the will of god be so , that ye suffer for well-doing , than for evil-doing , pet. . , , . if ye be reproached for the name of christ , happy are ye , &c. but let none of you suffer as a murderer , or as a thief , or as an evil-doer , or as a busie-body in other mens matters : yet if any suffer as a christian , let him not be ashamed , pet. , , , . amos . . thirdly , the duties of others : and how they ought to behave themselves towards such who are afflicted and persecuted . to sympathize with them , visit , help , comfort , and pray for them : take heed they add not to their trouble . the heart knoweth its one bitterness , and a stranger doth not intermeddle with his joy , prov , . . when abram heard that his brother lot was taken captive , he armed ( or , led forth ) his trained ( or , instructed ) servants , &c. and pursued those who took lot : and he smote them , &c. and he brougth back all the goods : and also brought again his brother lot , and his goods , and the women also , gen. . , , , , . when david fled from saul into a wood , jonathan went to him and strengthened , &c. sam. . , , . when nehemiah had heard that the jews were in great affliction and reproach ( though he were then a servant to the king ) : he sat down , and wept , and mourned certain days , and fasted and prayed before the god of heaven , &c. nehem. . , , , , &c. thou shalt not vex a stranger , &c. ye shall not afflict any widow , or fatherless child , exod. . , . when jobs three friends heard of the evil which was come upon him , they came every one from his own place , &c. for they had made an appointment together to come to mourn with him , and to comfort him , &c. they wept , job . , , . thou hast strengthned the weak hands : thy words have upholden him who was falling , and thou hast strengthned the feeble knees : but , &c. job . . , . to him who is afflicted , pity should be shewed from his friend , job . . . job said to his friends , ye are forgers of lyes , ye are all physicians of no value : o , that you would altogether hold your peace , &c. will you speak wickedly for ●od , & c. ? job . , , . job answered and said , i have heard many such things : miserable comforters are ye all ( or , troublesome comforters are ye all ) ? shall vain words have an end , & c. ? i also could speak as ye do , if your souls were in my souls stead ; i could heap up words against you , and shake mine head at you : but i would strengthen you with my mouth , and the moving of my lips should asswage your grief , job . . , , , , . how long will ye vex my soul , &c. these ten times have ye reproached me : you are , &c. he hath put my brethren far from me , and mine acquaintance are verily estranged from me : my kinsfolk have failed , and my familiar friends have forgotton me : they who dwell in my house , and my maldens , count me for a stranger ; i am an alien in their sight , &c. have pity upon me , my friends ; for the hand of god hath touched me , job . . , , , , , , . psal . . , . because he hath loosed my cord , and afflicted me : they have also let loose the bridle before me , &c. did not i weep for him who is in trouble ? was not my soul grieved for the poor ? job . . . . blessed is he who considereth the poor ( or sick ) , &c. the lord will strengthen him upon the bed , &c. psal . . , , . god is said to be afflicted in the afflictions of his people , isa . . . wo to them who are at ease in zion , &c. ye that put far away the evil day , &c. that lie upon beds of ivory , &c. but they are not grieved for the afflictions of joseph , amos . , , , , , . i am very sore displeased with the heathen that are at ease : for i was but a little displeased , and they helped forward the affliction , zecha . . . obadiah , v. . , , . when jesus saw the multitude , he had compassion on them , because they fainted ( or , were tyred and laid down ) , &c. matth. . . i was an hungry , and ye gave me meat : i was thirsty ▪ and ye gave me drink : i was a stranger , and ye took me in : naked , and ye cloathed me : i was in prison , and ye came unto me : i was sick , and ye visited me , &c. inasmuch as ye have done it unto one of the least of these my brethren , ye have done it unto me , matth. . , , , . when jesus had put forth the parable of a man falling among thieves , and was wounded , and the priest and levite passing by , and looking on : but the samaritan had compassion on him , and went to him , and bound up his wounds , and took care of him ; he said , go , and do thou likewise , luke . , , , , , , , . simon , simon , satan hath desired to have you , that he might sift you as wheat : but i have prayed for thee , that thy faith fail not ; and when thou art converted , strengthen thy brethren , luke . , . peter therefore was kept in prison : but prayer was made without ceasing ( or , earnest and instant prayer was made ) of the church unto god for him , acts . . . rejoyce with them who do rejoyce , and weep with them who do weep : be of the same mind one towards another , rom. . , . the members should have the same care one of another : and whether one member suffer , all the members suffer with it : or one member be honoured , all the members rejoyce with it : now ye are the body of christ , and members in particular , cor. . , , , . blessed be god , &c. who comforteth us in all our tribulations , that we may be able to comfort them who are in any trouble , by the comfort wherewith we our selves are comforted of god , cor. . , . bear ye one anothers burdens , and so fulfil the law of christ , gal. . . be kind one to another , render-hearted , ephe. . . ye have done well that ye did communicate with mine afflictions , &c. ye sent once and again to my necessity , phil. . , , . isa . . . put on therefore ( as the elect of god , holy and beloved ) bowels of mercy , col. . , be not thou therefore ashamed of the testimony of our lord , nor of me his prisoner : but be thou partaker of the afflictions of the gospel , &c. the lord give mercy unto the house of onesiphorus , for he often refreshed me , and was not ashamed of my chain : but when he was in rome , he sought me out very diligently , and found me : the lord grant unto him that he may find mercy of the lord in that day , &c. how many things he ministred unto me at ephesus , thou knowest , tim. . , , , . at my first answer no man stood with me , but all men forsook me : i pray god that it may not be laid to their charge , tim. . , ye endured a great fight or affliction : partly , whiles ye were made a gazing-stock , both by reproaches and afflictions : and p●●tly , whilst ye became companions of them who were so used ; for ye had compassion on me in my bonds , &c. heb. . , , . be not forgetful to entertain strangers : for thereby some have entertained angels unawares . remember them who are in bonds , as bound with them : them who suffer adversity , as being your selves also in the body , heb. . , . pure religion , &c. is to visit the fatherless and the widows in their affliction , james . . see duties in common calamities , chap. . see duty of christians one to another , chap. chap. xxiii . of publick or common calamities and judgments , whence they are . i. that they are of gods ordering , and none can keep them off . god saw that the wickedness of man was great in the earth , &c. and the lord said , i will destroy man whom i have created , &c. and behold , i even i do bring a flood of waters upon the earth to destroy all flesh , &c. accordingly he brings the flood , gen. . , , . ch . . . job . . , , . the lord rained upon sodom , and upon gomorrah brimstone and fire from the lord out of heaven : and he overthrew those cities , gen. . , . god said , i will harden pharaohs heart , that he shall not let the people go , exod. . . ch . . . joshua . . see now that i am he , and there is no god with me : i kill , i make alive : i wound , i heal ; neither is there any who can deliver out of my hand , deut. . . gods anger was hot against israel , therefore he left their enemies amongst them , judges . , , , . if ye turn away and forsake my statutes , &c. then will i pluck them up by the roots out of my land , &c. chron. . , . the lord stirred up against jehoram the spirits of the philistines , and of the arabians , &c. and they came up into judah , and brake into it , &c. chron. . , , kings , . . they mocked the messengers , &c. till the wrath of the lord arose against his people , and there was no remedy : therefore he brought upon them the king of the chaldees , who slew their young men , &c. chron. . , , . afflictions come not out of the dust , &c. he maketh fore and bindeth up , job . . , . ch . . . he turned their hearts to hate his people , and to deal subtilly with his servants , psalm . . he gave them into the hand of the heathen : and they who hated them , ruled over them , psal . . , . psal . . . , , , . psal . . . lam. . . o assyrian , &c. i will send him against an hypocritical nation , &c. to tread them down , &c. isa . . , . behold the lord cometh out of his place to punish the inhabitants of the earth , isa . . . ye scornful men , &c. when the over-flowing scourge shall pass through , then shall ye be overthrown by it , &c. i have heard from the lord of hosts , a consumption determined upon the whole earth , isa . . , , , . who gave jacob for a spoil , and israel to the robbers ? did not the lord against whom , & c ? isa . . . ezek. . , . job . . . i make peace , and create evil : i the lord do all these things , isa . . . i was wroth with my people : i have , &c. given them into thine hand , &c. therefore shall evil come upon thee , &c. thou shalt not be able to put it off , &c. isa . . , . jer. . . i have forsaken mine house : i have left mine heritage : i have given the dearly beloved of my soul into the hand of her enemies , jer. . , , , . at what instant i shall speak concerning a nation , and concerning a kingdom , to pluck up , and to pull down , and to destroy : if that nation , &c. jer. . . . o sword of the lord , &c. how can it be quiet , seeing the lord hath given it a charge against askelon , &c. jer. . , . is there any sorrow like unto my sorrow , where with the lord hath afflicted me in the day of the lords anger ? lam. . , . , &c. ch . . shall there be evil in a city , and the lord hath not done it ? amos. . . therefore thus will i do unto thee , o israel , &c. prepare to meet thy god , &c. amos . . before these days there was no , &c. neither any peace to him who went out or came in : because of the affliction ; for i set all men : every man against his neighbour , zech. . . see more in afflictions , chap. . ii. the priviledges of the saints and servants of god , in such a time . when god destroyed the whole world by the flood , noah found grace in the eyes of the lord , and he and his family were saved in the ark , gen. . , , , ch . . , &c. god would have spared sodom for the sake of ten righteous persons , gen. . . in the destruction of sodom , lot was preserved and all his , and sent out by the angel from the overthrow , and escaped , gen. . , , , , . jacob , and his family nourished by joseph , in the great famine , gen. . , . i have seen the affliction of my people , &c. and i am come down to deliver them , &c. exod. . , . acts . . god smote the egyptians universally , in the destruction of their ●rst-born . but he said , against any of the children of israel shall not a dog move his tongue , against man or beast , &c. the plague shall not be upon you , exod. . , , . ch . . , , . the lord will judge his people , &c. when he sees that their power is gone , deut. . . kings . . elijah and the widow fed in the time of the famine , kings . god said to josiah , thou shalt be gathered into thy grave in peace , and thine eyes shall not see all the evil which i will bring upon this place , kings . , , , . in famine he shall redeem thee from death : in war from the power of the sword : at destruction and famine thou shalt laugh , job . . , . psal . , . thou shalt not be afraid , &c. nor for the pestilence , &c. for the destruction , &c. psal . . . , . psal . . , . though the earth be moved , &c. there is a river , the streams whereof shall make glad the city of god , &c. god is in the midst of her , &c. psal . . , , , , . despise not the chastening of the lord : neither be weary , &c. prov. , , . come my people , enter thou into thy chambers , and shut thy doors about thee : hide thy self , &c. until the indignation be over-past : for behold , the lord cometh out of his place to punish the inhabitants of the earth , &c. isa . , . the whole land shall be desolate , yet will i not make a full end , jer. . . ch . , . isa , . , , . for my name sake will i defer mine anger , &c. that i cut thee not off , &c. for my name sake , &c. isa . . , . run to and fro through the streets of jerusalem , &c. if ye can find a man , if there be any who executeth judgment , who seeketh truth , and i will pardon it , jer. . . when jeremy was taken with the rest of the jews , god took care of him , jer. . , , . i will make a full end of all nations , where i have driven thee : but i will not make a full end of thee , jer. . . levit. . , . set a mark upon the foreheads of them who sigh and cry for all the abominations , &c. slay utterly , old and young , &c. but come not near any man upon whom is the mark , ezek. . , , . though noah , daniel , and job were in thee , they should deliver but their own souls only , ezek. . , , . all ye meek of the earth , who have wrought his judgment , &c. it may be ye shall be hid in the day of the lords anger , zeph. . . hurt not the earth , &c. till we have sealed the servants of god in their foreheads , rev. . , . and it was commanded that they should not hurt , &c. but only those men which have not the seal of god in their foreheads , rev. . . see more of the priviledges , chap. . iii. the duties of saints in such a time. when god had said , he would not go with israel , but send his angel , because they had sinned . the people mourned and would not put on their ornaments , exod. . , , , , &c. if they shall confess their iniquity , &c. if then their uncircumcised hearts be humbled , and they then accept of the punishment of their iniquity : then i will remember my covenant with jacob , &c. lev. . , , . when gods anger brake out against israel , moses prayed for them , numb . , . when israel fled before the men of ai , joshua prayed , and god commands him to arise , and search out the sin , and remove the cause , joshua . , , , , to the . israel in all their distresses cryed to the lord , he helped , judges . . ch . . . ch . . . ch . . , , . sam. . , . if i shut up heaven , that there be no rain , &c. or if i send pestilence , &c. if my people , &c. shall humble themselves , and pray , and seek my face , and turn from their evil ways , then will i hear from heaven , forgive their sins , and heal their land , chron. . , . deut. . , . ch . . , , , &c. when jerusalem was in distress , the princes , the king humbled themselves , &c. and god said , they have humbled themselves , i will not destroy them , &c. chron. . . . ch . . . for a long time was israel without the true god , &c. but when they in their trouble did turn , &c. and sought him , chron. . , . when judas was beset by israel , they cryed unto the lord , chron. . . jehosaphat proclaimed a fast throughout all judea , in such a case , chron. . ezra . , , . nehemiah mourned , and wept , and fasted , when he had heard of the sad calamity of the jews , and he prayed , &c. so did jeremy , neh. . , , . ch . . , . lam. . , . when the jews were near destruction by hamans means , &c. mordecai , and the jews greatly mourned , fasted , wept , lay in sack-cloth , ester . , , , . the psalmist makes complaint , and prays to god earnestly for the church in great calamity , psal . . psal . . psal . . by the rivers of babylon , there we sate down , we wept , when we remembred zion , &c. if i forget thee , o jerusalem , &c. psal . . . . , . despise not the chastening of the lord , nor be weary , &c. prov. . , . the people turned not to him who smote them , neither do they seek the lord of hosts , isa . . , . i will weep bitterly , labour not , &c. and in that day did the lord of hostscall to weeping , and to mourning , and to baldness , &c. and behold joy , and gladness , slaying of oxen , &c. this iniquity shall not be purged from you till ye die , saith the lord , isa . . , , , . in the way of thy judgments , o lord , we have waited for thee , &c. come my people , enter into your chambers , &c. until the indignation be overpast , isa . . , , , . hezekiah spread rabshakehs letter before the lord , and prayed unto the lord , &c. isa . . , , &c. there is none , &c. who stirreth up himself to take hold of thee , for thou hast , &c. consumed , &c. isa . . , , , . thou hast stricken them , but they have not grieved : thou hast consumed them , but they have refused to receive correction , &c. they refused to return , jer. . . ch . . . oh that my head were water , and mine eyes a fountain of tears , that i might weep day and night , for the slain of the daughter of my people , &c. jer. . . mine eyes shall weep in secret places for your pride : and mine eye shall weep sore , and run down with tears , because the lords flock is carried away captive , jer. . . in the great famine , jeremy confesseth sin , and prays to , and pleads with god for israel at large , jer. . at what instant i shall speak concerning a nation , and concerning a kingdom , to pluck up , and to pull down , and to destroy : if that nation , &c. turn from their evil , i will repent of the evil which i thought . behold , i frame evil against you , &c. return ye now , every one from , &c. jer. . , , . god complained against judah , that thô they were destroyed , yet not humbled , jer. . , , . the lord blamed baruch for seeking great things for himself in such a day , jer. . arise , &c. pour out thy soul like water before the lord , lift up thine hands , &c. for the life of thy children , &c. lam. . , . let us search , and try our ways , and turn again to the lord : let us lift up our heart with our hand unto god in the heavens , lam. . , , , . set a mark upon the foreheads of the men who sigh and cry for all the abominations that be done in the midst thereof , ezek. . . i sought for a man among them , who should make up the hedge , and stand in the gap before me , for the land , that i should not destroy it : but i found none , ezek. , . daniel in the captivity confesseth , and prayeth , dan. . , , &c. come let us return unto the lord , for he hath torn , and he will heal , hosea . . god calls upon israel , to sanctifie a fast , and to ●y unto the lord , joel . . , . zeph. . , , . turn to me with all your heart , and with fasting , and with weeping , and with mourning : and rent your heart , and not your garments , and turn unto the lord , &c. who knoweth if he will return and repent , and leave a blessing behind him , & c. ? blow the trumpet in zion , sanctifie a fast , joel . , , , , , , deut. . , , , &c. because i will do this , prepare to meet thy god. o israel , amos . , . the prudent shall keep silent in that time : for it is an evil time , &c. let judgment run down like water , &c. amos . , , , . micah . . , . . wo to them who are at ease in zion , &c. but are not grieved for the affliction of joseph , amos . , , . isa . . . the mariners call upon jonah to pray , and enquired for what cause they were in that danger , jonah . , , , &c. the people of nineveh upon a threatning , fast , pray , and return from their evil , jonah . , , &c. though there be no ox in the stall , &c. yet will i rejoyce in the lord , i will joy in the god , &c. hab. . , , . is this a time for you to dwell in your cieled houses , and this house lie waste ! &c. therefore thus saith the lord , consider ( or , set your heart upon ) your ways , haggai . , , . when ye fasted and mourned , did ye at all fast unto me , & c ? execute true judgment , &c. zech. . , , . isa . . , , , , , . when ye hear of wars , &c. be not troubled : for such things must be , mark . . jesus said unto them , suppose ye that these galileans were sinners above all the ga●leans , because they suffered such things ? i tell you , nay : but except ye repent , ye shall all likewise perish . or , those eighteen upon whom the tower in siloe fell , and slew them ; think ye that they were sinners above all men who dwelt in jerusalem ? i tell you , nay : but except ye repent , &c. luke . , , , , . see more in prayer and affliction , chap. . see more of humility , chap. . chap. xxiv . of magistrates and magistracy , an ordinance of god. . that magistracy is an ordinance of god : that by him are magistrates advanced to offices , &c. the titles given them . the kingdom is the lords , and he is the governor among the nations , psal . . . dan. . . john . . ch . . . against all the gods ( or , princes ) of egypt , i will execute judgment , &c. exod. . . and the lord said to moses , gather unto me seventy of the elders of israel , &c. and i will take of the spirit which is upon thee , and will put it upon them : and they shall bear the burthen of the people with thee , &c. numb . . , , . judges and officers shalt thou make thee in all thy gates , which the lord thy god giveth thee throughout all the tribes : and they shall judge the people , deut. . . he raiseth up the poor out of the dust : lifteth the beggar from the dunghil , to sit among princes , and to make them inherit the throne of glory , sam. . . when the people asked a king , the lord said to samuel , &c. for they have not rejected thee , but they have rejected me , that i should not reign over them , sam. . , , . ch . . . . ch . . , , , , . saith cirus , &c. the lord god of heaven hath given me all the kingdoms of the earth , ezra . . the kings whom thou hast set over us because of our sins : also they have dominion over our bodies , &c. our cattel , &c. nehem. . . promotion cometh neither from the east , nor from the west , &c. but god is the judge : he putteth down one , and setteth up another , psal . . , , . god , &c. judgeth among the gods , &c. i have said , ye are gods , &c. psal . . , . by me kings reign , and princes decree justice : by me princes rule , and nobles , even all the judges of the earth , prov. . , . for the transgression of a land , many are the princes thereof , prov. . . and that day shall the lord of hosts be , &c. for a spirit of judgment unto him who sitteth in judgment , isa . . , . i have made the earth , &c. and have given it unto whom it seemeth meet unto me . and now have i given , &c. to nebuchadnezzar , jer , . , , . blessed be the name of god , &c. he changeth the times and seasons : he removeth kings , and setteth up kings , &c. for the god of heaven hath given thee a kingdom , power , strength and glory , &c. he is a god of gods , and lord of kings , dan. . , , , , . to the intent tha● the living may know , that the m●st high r●●leth in the kingdom of men , and giveth it to whomsoever he will : and setteth up over it the bafest of men , &c. and they shall drive thee from men , &c. until thou know , that the 〈◊〉 high ruleth in the kingdom of men , and giveth it to whom he will , dan. . , . o thou king , the most high god gave nebuchadnezzar thy father a kingdom , and majesty , and glory , and honour , and for the majesty he ●gave him , all , &c. trembled , &c. dan. . , . ch . . , . there is no power but of god , the powers which be , are ordaine● ( or , ordered ) of god : whosoever therefore resisteth the power , resisteth the ordinance of god. rulers are not a terror , &c. for he is the minister of god to thee for good , rom. . , , , . ii. what they are in the sight of god , and considered as men. against all the gods of egypt i will execute judgment : i am the lord , exod. . . he leadeth away counsellors , spoiled , and maketh the judges fools : he looseth the bonds of kings and girdeth their loins with a girdle : he leadeth princes away spoiled and overthroweth the mighty , &c. he poureth contempt upon princes , and weakneth the strength , &c. job . . , , , , . psal . . . let me not accept of any mans person , nor give flattering titles to man , &c. my maker , &c. job . . , . accepteth not the person of princes , nor regardeth the rich , &c. for they are all the work of his hands : in a moment shall they dye , job . , , . be wise now therefore , o ye kings : be instructed ye judges of the earth : serve the lord with fear , and rejoyce with trembling : kiss the son lest he be angry , and ye perish from the way when his wrath is kindled . psal . . , , , . he shall cut off the spirits : he is terrible to the kings of earth , psal . . . i have said , ye are gods , &c. but ye shall dye like men , and fall like one of the princes , psal . . , . the kings heart is in the hand of the lord : as the rivers of water , he turneth it whither he will , prov. . . if thou seest the oppression of the poor , and violent perverting of judgment and justice , &c. he who is higher than the highest , regardeth ; and there is a higher than they , eccles . . . the lord will enter into judgment with the ancients of his people , and the princes , &c. isa . . . ye scornful men , who rule this people , &c. because ye have said , we have made a covenant with death , &c. thus saith the lord , &c. your covenant with death shall be disanulled , &c. when the overflowing scourge shall pass thorow , then ye shall be trodden down by it , isa . . , , , . he who sitteth upon the circle of the earth , &c. who bringeth the princes of the earth to nothing : he maketh the judges of the earth as vanity , isa . . , . say to the prince of tyrus , thus saith the lord god ; because thine heart is lifted up , and thou hast said , i am a god , i sit in the seat of god , &c. yet thou art a man , and not god : though thou set thine heart as the heart of god , &c. therefore , thus saith the lord god. &c. i will bring strangers upon thee , &c. and they shall bring thee down to the pit , and thou shalt die the death of them , &c. but thou shalt be a man , and no god , in the hand of him who slayeth thee , ezek. . , , , , . nebuchadnezzar the king in the height of his pride , driven out among the beasts , dan. . , , , . there is no respect of persons with god , rom. . . the spirit of devils which worketh miracles , go forth unto the kings of the earth , to gather them , &c. rev . , , , . the kings of the earth committed fornication with the whore , rev. . , . iii. what are the duties of magistrates : and what they should be negatively , and affirmatively . i considered all the oppressions under the sun , and behold the tears of them who were oppressed and no comforter , and on the side of the oppressors power ; but they no comforter , eccles . . . thou shalt provide out of all the people able men , such as fear god : men of truth , hating covetousness , and place over them to be rulers , exod. . , , . thou shalt not wrest the judgment of the poor in his cause , &c. and thou shalt take no gift : for gifts blindeth the wise , &c. exod. . , . deut. . . ye shall do no unrighteousness in judgment : thou shalt not respect the person of the poor , nor honour the person of the mighty : in righteousness thou shalt judge thy neighbour , levit. . . prov. . . moses , when the people had sinned , prayed earnestly for them , &c. numb . . , &c. deut. . , , &c. joshua . , , &c. take ye wise men and understanding , and known among your tribes , and i will make them rulers over you , &c. and i charged your judges at that time , saying , hear between your brethren , and judge righteously between every man and his brother , and the stranger with him : ye shall not respect persons in judgment : you shall hear the small as well as the great : you shall not be afraid of the face of a man , for the judgment is god's : and the cause which is too hard for you , bring it unto me , &c. deut. . , , , . the lord your god is a god of gods , &c. who regardeth not persons , nor taketh reward : he doth execute the judgment of the fatherless and widow , deut. . , . judges and officers , &c. and they shall judge the people with just judgment : thou shalt not wrest judgment : thou shalt not respect persons , neither take a gift : for a gift doth blind , &c. that which is altogether just shalt thou follow , deut. . , , . thou shalt in any wise set a king over thee whom the lord thy god shall chuse : one from among thy brethren shalt thou set king over thee : thou mayest not set a stranger over thee who is not thy brother : but he shall not multiply horses to himself , &c. and it shall be , that when he shall sit upon the throne of the kingdom , that he shall write him a copy of this law in a book , &c. and it shall be with him , and he shall read therein all the days of his life , that he may learn to fear the lord his god , to keep all the words of this law , &c. that his heart be not lifted up above his brethren : and that he turn not aside from the commandment , deut. . , to the end . joshua . . if there be any controversie between men , and they shall come unto judgment , that the judges may judge them : then they shall justifie the righteous , and condemn the wicked , deut. . . prov. . . samuel , his sons walked not in his ways : but turned aside after lucre , and took bribes , and perverted judgment , sam. . , . prov. . . samuel said , whose ox have i taken ? whom have i oppressed ? &c. sam. . , . and david executed judgment and justice unto all his people , sam. . . he who ruleth over men , must be ( or , be thou ruler over men ) just , ruling in the fear of god , sam. . . when the plague was upon israel for david's sins , he said , lo i have sinned and done wickedly : but these sheep , what have they done ? let thine hand be against me , and against my father's house , &c. sam. . . solomon said , give therefore thy servant an understanding heart to judge thy people , that i may discern between good and bad , &c. and the speech pleased the lord , kings . , , , . they set up false witnesses against naboth , so against steven , sought such against christ , kings . , . mat. . . acts . , . rehoboam took the counsel of the young men , and rejected the old men's advice : and answered the people roughly , and said , he would add to their burdens , and not ease them : whereupon many of the tribes revolt , and chuse them a king , chron. . chap. . , , , &c. he was going to fight against israel , but god forbid him , chron. . , . jehoshaphat , &c. sent to his princes , to benhail , and to obadiah , &c. to reach in the cities of judah : and with them levites , even shemajah , &c. and they taught in judah , and had the book of the law of the lord with them : and went about throughout all the cities of judah , and taught the people , chron. . , , . jehoshaphat said to the judges , take heed what you do : for ye judge not for man , but for the lord , who is with you in the judgment : wherefore now let the fear of the lord be upon you : take heed and do it : for there is no iniquity with the lord our god , nor respect of persons , nor taking , of gifts , chron. . , . jehoshaphat , in a time of danger , stood in the congregation in the house of the lord , and prayed himself with them , and for them there , chron. . , to v. . sam. . . chron. . , , . ezra . and ch . . hezekiah sent letters throughout israel and judah to invite them to return to the lord , chron. . , , , . nehemiah saith , from the time that i was appointed to be their governour , &c. i and my brethren have not eaten the bread of the governour : but the former governours , &c. were chargeable unto the people , &c. yea , even their servants bear rule over their people : but so did not i , because of the fear of god , &c. nehem. . , , , . i gave my brother hanani and hanania , &c. charge over jerusalem : for he was a faithful man and feared god above many , nehem. . . ahasuerus the king forbid any to compel another to drink , but according to his pleasure , esth● . . . i was a father to the poor : and the cause which i knew not , i searched out : and i brake the jaws of the wicked , and plucked the spoil out of his teeth , job . , . deut. . . the almighty will not pervert judgment , job . . be wise now therefore , o ye kings , be instructed ye judges of the earth : serve the lord with fear , and rejoyce with trembling , psal . . , . the wicked walk on every side , when the vilest men ( or , the vilest of the sons of men ) are exalted , psal . . . man in honour , and understandeth not , is like the beast who perisheth , psal . . . god standeth in the congregation of the mighty , he judgeth among the gods : how long will ye judge unjustly , and accept the persons of the wicked ? selah . defend the poor and fatherless : do justice to the afflicted and needy ; deliver the poor and needy : rid them out of the hands of the wicked , psal . . , , , . david said , i will not know a wicked person : whoso privily standereth his neighbour , him will i cut off : him who hath a high look and a proud heart , him will i not suffer : mine eyes shall be upon the faithful of the land , that they may dwell with me : he , who walketh in a perfect way , shall serve me , &c. i will early destroy all the wicked of the land , &c. psal . . , to the end . where no counsel is , the people fall : but in the multitude of counsellors is safety , prov. . . ch . . . it is an abomination to kings to commit wickedness : for the throne is established by righteousness : righteous lips are the delight of kings , and they love him who speaketh right , prov. . , . ch . . . it is not good to accept the person of the wicked , to overthrow the righteous in judgment , prov. . . a king who sitteth in the throne of judgment , scattereth away all evil with his eyes , &c. a wise king scattereth the wicked , and bringeth the wheel over them , &c. mercy and truth preserve the king , and his throne is upholden by mercy , prov. . , , . to do justice and judgment is more acceptable to the lord , than sacrifice , prov. . . isa . . , . it is the honour of a king to search out a matter , &c. take away the wicked from before the king , and his throne shall be established in righteousness , prov. . , . as a roaring lion , &c. so is a wicked ruler over the poor people : a prince who wauteth understanding , &c. prov. . , . when the righteous are in authority , the people rejoyce : but when the wicked beareth rule , the people mourn , &c. the king by judgment stablisheth the land : but he who receiveth gifts , overthroweth it , &c. if a ruler hearken to lies , all his servants are wicked . the king who faithfully judgeth the poor , his throne shall be established for ever , &c. many seek the ruler's favour , but every man's judgment is from the lord , prov. . , , , , . it is not for kings to drink wine : nor for princes strong drink , left they drink and forget the law , and pervert the judgment of the afflicted , prov. . , . i saw under the sun the place of judgment , wickedness there , &c. god shall judge the righteous eccles . . , . better is a poor and wise child , than an old and foolish king who will no more be admonished , eccles . . . oppression maketh a wise man mad , and a gift destroyeth the heart , eccles . . . if thou seest the oppression of the poor , and violent perverting of judgment and justice , &c. he who is higher than the highest regardeth , eccles . . . wo to thee , o land , when thy king is a child , and thy princes eat in a morning ; blessed thou , o land , when thy king is the son of nobles , and thy princes eat in due season , for strength ; and not for drunkenness , eccles . . , . the princes are rebellious , and companions of thieves : every one loveth gifts , and followeth after rewards : they judge not the fatherless , neither doth the cause of the widow come unto them , &c. ah , i will ease me , &c. isa . . , . jer. . . i will give children to be their princes , and babes shall rule over them : and the people shall be oppressed every one by another . what mean ye , ye beat my people to pieces , and grind the faces of the poor ? &c. isa . . . , . wo unto them who decree unrighteous decrees , &c. to turn aside the needy from judgment , &c. what will ye do in the day of visitation , &c. isa . . , , . in that day shall the lord of hosts , &c. for a spirit of judgment to him who sits in judgment . hear the word of the lord , ye scornful men , who rule this people , &c. because they have said , &c. isa . . , , , , . he who despiseth the gain of oppressions , who shaketh his hands from holding of bribes , &c. he shall dwell on high , isa . . , . is not this the rast that i have chosen , to loose the bands of wickedness , to undo the heavy burdens , and to let the oppressed go free , and that ye break every yoke ? isa . . , , . zech . , , , , &c. judgment is turned away backward , and justice standeth afar off : for truth it is fallen in the street , and equity cannot enter , isa . . . hear the word of the lord , o king of judah , &c. thus saith the lord , execute ye judgment , and righteousness , and deliver ye the spoiled out of the hand of the oppressor : do no wrong , do no violence to the stranger , &c. neither shed innocent blood in this place , &c. shalt thou reign , because thou closest thy self in cedar ? did not thy father eat , and drink , and do judgment and justice , and it was well with him ? he judged the cause of the poor , then it was well with him , &c. but thine eyes , and thine heart are not but for thy covetousness , and for to shed innocent blood , and for oppression , and for violence , &c. jer. . , , , , , . ezek. . . o princes of israel , remove violence and spoil , and execute judgment and justice : take away your exactions from the people , saith the lord god , ezek. . . zech. . . king nebuchadnezzar , for his great pride , was driven from men to eat grass as an ox , dan. . , to . when the princes had procured a wicked law , and daniel taken upon it , the king darius was troubled , and would have delivered him , dan. . i hate , i despise your feasts , &c. let judgment run down as waters , &c. amos . , . o heads of jacob , and princes ! is it not for you to know judgment , who hate the good , and love ? &c. heer this , ye princes , &c. who abhor judgment , &c. the heads thereof judge for reward , micah . , , , , . ch . . . the law is slacked , and judgment doth never go forth : the wicked compasseth about the righteous , therefore wrong judgment , &c. habak . . . judge not according to the appearance ; but judge righteous judgment , john . . refrain your selves from these men , &c. for if this counsel , or this work be of men , it will come to nought : but if it be of god , ye cannot overthrow it , acts . , to . ye ought to , &c. do nothing rashly , &c. the law is open , let them implead one another , acts . , . paul said , dost thou fit to judge according to law ; and commandest me to be smitten , contrary to law ? acts . . it is not the manner of the romans to deliver any to die , before he who is accused , have the accusers face to face , and have license to answer for himself , &c. it seems to me unreasonable to send a prisoner ; and withal , not to signifie the crime laid against him , acts . , . rulers are not a terror to good works , but to the evil , &c. for he is the minister of god to thee for good , &c. a revenger , to execute wrath upon him who doth evil , &c. they are god's ministers , attending continually upon this very thing , rom. . , , . governors , &c. for the punishment of evil-doers , and for the praise of them that do well , pet. . . the great whore , with whom the king's of the earth have committed fornication . the ten horns shall hate the whore , and shall make her desolate and naked , and shall eat her flesh , and burn her with fire ; for god hath put it into their hearts , to fulfill his will , rev. . , , , . see chap. . iv. the duties of subjects to their magistrates , in respect both to their persons and decrees . first , what they may not do : when and wherein they may not obey them . israel sinned , &c. in walking in the statutes , &c. and of the kings of israel , which they had made , &c. kings . , , . render to cesar the things which are cesar's ; and to god , the things which are god's , matth. . . the king of egypt commanded the midwives to kill the men-children of the hebrews . but they feared god , and obeyed not the king : and god took it well of them , exod. . , , , , . saul said , jonathan shall surely die , &c. and the people said , &c. as the lord liveth , there shall not one hair of his head fall , &c. so the people rescued jonathan , that he died not , sam. . , , . hezekiah , the lord was with him , &c. and he rebelled against the king of asiyria , kings . . mordecai bowed not to haman , notwithstanding the king's commandment , esther . , , . ch . . . when king nebuchadnezzar had commanded the worshipping of an image , shadrach , meshach and abednego refused to obey ; and said . be it known unto thee , o king , that we will not serve thy gods , nor worship the image , &c. dan. . . to . when darius had established a decree , that none should ask any petition of any god or man , for thirty days ; daniel went into his house , after his wonted manner , and prayed three times a day , dan. . , to . when the apostles were forbid to preach in the name of christ , they answered , &c. whether it be right in the sight of god , to hearken unto you more than unto god , judge you , acts . , , . when the council charged them with preaching contrary to their commands , &c. peter , &c. said , we ought to obey god , father than man , acts ▪ , , . moses was hid by his parents , &c. and they feared not the king's edict , &c. he feared not the wrath of the king , heb. . , . secondly , what they ought to do , or wherein they 〈◊〉 should acknowledge and obey them . . submit to , and obey them in all lawful things . miriam and aaron spoke against moses ; and god smote miriam with a leprosie , numb . , , , , . the lord destroyed korah and his company , for their rebellion against moses , &c. numb . . , &c. keep the king's commandment ; and that in regard of the oath of god , &c. eccles . . , , . god threatned the jews , for revolting from the king of babylon , and breaking their oath and covenant with him , ezek. . , , , , , , , , . though there was no tribute due from christ , yet he said to peter , lest we should offend them , go thou , &c. give unto them for me and thee , matth. . , to . render therefore unto cesar the things which are cesar's , matth. . . let every soul , be subject to the higher power , &c. whosoever therefore resisteth the powers , resisteth the ordinance of god , &c. shall receive to themselves damnation , &c. wilt thou then not be afraid of the powers ? do that which is good , &c. ye must needs be subject ; not only for wrath , but also for conscience-sake , &c. for this cause pay you tribute , &c. render therefore to all their dues ; tribute to whom tribute is due , custom to whom custom , fear to whom fear , honour to whom honour , rom. . , , , , , , . put them in mind to be subject to principalities and powers , to obey magistrates , &c. titus . . submit your selves to every ordinance of man , for the lord's sake ; whether it be to the king , as supream ; or unto governors , as unto them who are sent by him , for the punishment of evil-doers , &c for so is the will of god , that with well-doing , ye shall put to silence the ignorance of foolish men , pet. . , , . . give them due honour and respect : not contemn their persons , or speak evil of them . thou shalt not revile the gods , ( or judges , ) nor curse the ruler of thy people , exod. . . david said to saul , my lord the king. and when saul looked behind him , david stooped with his face to the earth , and bowed himself , &c. he said , i will not put forth my hand against the lord's anointed , sam. . , , . ch . . , . nathan the prophet , when he was come in before the king , he bowed himself before the king , with his face to the ground , and said , my lord , o king , &c. kings . , . is it fit to say to a king , thou art wicked ? to princes , ye are ungodly ? job . . the king's wrath is as the roaring of a lion , &c. prov. . . the fear of a king is as the roaring of a lion : whoso provoketh him to anger , sinneth against his own soul , prov. . . ch . . , . put not forth thy self in the presence of a king , &c. prov. . , . where the word of a king is , there is power : and who may say unto him , what doest thou ? eccles . . . curse not the king ; no , not in thy thoughts , eccles . . . daniel said to darius the king , o king , live for ever , dan. . . when the apostle had spoken sharply to the high-priest , and some who stood by had said , revilest thou god's high-priest ? then said paul , i wist not , brethren , that he was the high-priest : for it is written , thou shalt not speak evil of the ruler of thy people , acts . , , , . paul said , i think my self happy , king agrippa , because i shall answer for my self this day before thee , &c. festus said , &c. paul , thou art beside thy self ; much learning doth make thee mad . but he said , i am not mad , most noble festus ; but speak forth the words of truth and soberness , &c. acts . , , , , . ch . . . render therefore to all their dues , &c. fear to whom fear , honour to whom honour , rom. . . honour the king , pet. . . but chiefly them who walk in the lust of uncleanness , and despise government , &c. a dominion , &c. they are not afraid to speak evil of dignities : whereas angels , who are greater in power and might , bring not railing accusations against them , before the lord , pet. . , jude , vers . , . . to pray for them . exhort therefore , that first of all supplications , prayers , intercessions , and giving of thanks be made for all men : for kings , and for all who are in authority , ( or , eminent place , ) that we may lead a quiet and a peaceable life , in all godliness and honesty : for this is good and acceptable in the sight of god our saviour , tim. . , , . . to endeavour to get good magistrates . when adonijah exalted himself , saying , i will be king ; and preparation was made for it ; then bathsheba the queen , and nathan the prophet , made application to david , to set up solomon to be king ; and accordingly prevailed , kings . . to discover treasons . mordecai discovered the design of the king 's two servants against him esther . , , . . to be content with such magistrates which god hath set over us , although they be not such as they should be . when samuel was old , he made his sons judges over israel , &c. and his sons walked not in ( or , followed not ) his ways , but turned aside after lucre , and took bribes , and perverted judgment . then all the elders of israel gathered themselves together , and came to samuel , &c. and said unto him , behold , thou art old , and thy sons walk not in thy ways : now make us a king to judge us , like all the nations , &c. this greatly displeased god ; and he said to samuel , they have not rejected thee , but they have rejected me , that i should not reign over them , &c. the people said , nay , but there shall be a king over us , sam. . , , , , , , , , . ye have this day rejected your god , who , &c. ye have said , but set a king over us , sam. . . samuel afterwards tells them , their wickedness was great in the sight of the lord , in asking a king. which sin the people acknowledged , when god had sent thunder and rain in harvest , sam. . , to . they have set up kings , but not by me : they have made princes , and i knew it not , hosea . , . and thy judges , of whom thou saidst , give me a king , and princes : i gave thee a king in mine anger , and took him away in my wrath , hosea . , . see the kings of israel , &c. chap. . chap. xxv . of an oath for testimony , confirmation , and ending of controversies , and other occasions : and evil oaths . abraham said unto the king of sodom , i have have lift up my hand unto the lord , the most high god , that i would not take , &c. any thing , lest thou shouldest say , &c. gen. . , . abi●●elech , &c. spake unto abraham , saying , god is with thee , &c. now therefore swear unto me here , by god , that thou wilt not deal falsly with me , nor with my son &c. and abram said , i will swear , &c. they swore both of them , gen. . , , , . josh . . , , . abraham said unto his servant , put , i pray thee , thy hand under my thigh , and i will make thee swear by the lord , the god of heaven , and the god of the earth , that thou shalt not take a wife unto my son of the daughters of the canaanites , &c. and the servant did swear , gen. . , , . abimelech and isaac sware each to other , not to hurt one the other , gen. . , , . jacob and laban made a covenant , and swore to it : jacob did swear by the fear of his father isaac , gen. . , , to . joseph swore by the life of pharaoh , gen. . , . israel called joseph his son to him , and desired him to swear unto him , that he would bury him not in egypt , but in his father's burying-place . joseph did swear unto him , gen. . , , . ch . . . joseph had straitly sworn the children of israel , saying , &c. ye shall carry up my bones away hence with you , exod. . . gen. . . thou shalt not bear false witness against thy neighbour , exod. . . ch . . . prov. . . 〈◊〉 . . if a man deliver to his neighbour an ass , &c and it die , or is hurt , &c. no man seeing it ; then shall an oath of the lord be between them both , that he hath not put his hand unto his neighbour's goods ; and the owner of it shall accept thereof , exod. . , . if a soul sin , and hear a voice of swearing , and is a witness whether he hath seen or known it , if he do not utter it , then he shall bear his iniquity , levit. . . and ye shall not swear by my name falsly : neither shalt thou prophane the name of thy god , levit . . . prov. . . thou shalt fear the lord thy god , &c. and shalt swear by his name , deut. . . ch . . . at the mouth of two witnesses , or three witnesses , shall he who is worthy of death , be put to death : at the mouth of one witness , he shall not be put to death . the hands of the witness shall be first upon him , deut. . , . one witness shall not rise up against a man , for any iniquity , or for any sin . at the mouth of two witnesses , or at the mouth of three witnesses , shall the matter be established . if a false witness rise up , &c. the judges shall make diligent enquiry : and if the witness 〈◊〉 a false witness , &c. then shall he do unto him , &c. deut. . , to . joshua made peace with the gibeonites , &c. and the princes of the congregation sware unto them , &c. the princes said , we have sworn unto them by the lord god of israel ; therefore we may not touch them , joshua . , . ch . . , . ch . . . the men of israel had sworn , &c. saying , there shall not any of us give his daughter unto benjamin , to wise , &c. how shall we do , seeing we have sworn by the lord ? &c. judges . , , . jonathan said unto david , go in peace , ●orasmuch as we have sworn both of us in the name of the lord , saying , the lord be between me and thee , and between my seed and thy seed for ever , sam. . , , . saul said unto david , swear now therefore unto me by the lord , that thou wilt not cut off my feed , &c. and david sware unto saul , sam. . , . ch . . . the king sware to shimei , that he should not die , sam. . . god brought a famine upon israel , for the sin of saul , in staying the gibeonites , with whom israel had made a covenant , to which the princes swore , sam. . , , . david had swo●n to bathsheba his queen , by the lord his god , that solomon his son should reign after him , &c. and the king sware , and said , as the lord liveth , &c. even as i sware unto thee by the lord , &c. even so will i do , kings . , , . they set up false witness against naboth , kings . , . matth. . . acts . , . jehojada sent , &c. the rulers and captains , &c. and made a covenant with them , and took an oath of them in the house of the lord , and shewed them the king's son , &c. kings . , , , &c. asa , with judah , made a solemn covenant to seek the lord god of their fathers with all their heart , &c. that whosoever would not seek the lord god of israel , should be put to death , &c. and they sware unto the lord with a loud voice , &c. and all israel rejoyced at the oath ; for they had sworn with all their hearts , chron. . , , , to . ezra made a covenant , &c. he made the chief priests , the levites , and all israel to swear , that they should do according to this word . and they sware , ezra . . . nehemiah called the priests , and took an oath of them , that they should do according to this promise , nehem. . , . the king shall rejoyce in god : every one that sweareth by him , shall glory , psal . . . these six things doth the lord hate , &c. a false witness , who speaketh ●yes , prov. . , . a false witness shall not be unpunished , &c. prov. . , . keep the king's commandment ; and that in regard of the oath of god , eccles . . . he who sweareth in the earth , shall swear by the god of truth , isa . . . jer. . . and thou shalt swear , the lord liveth in truth , in judgment , and in righteousness , jer. . . ch . . . ch . . . how shall i pardon thee for this ? thy children have forsaken me , and sworn by them who are no gods , jer. . . because of swearing , the land mourneth , &c. jer. . . hosea . , to . the king sware secretly unto jeremiah , saying , as the lord liveth , who made us this soul , i will not put thee to death , jer. . . god threatned the jews king , for breaking his covenant , and despising his oath he made to , and with the king of babylon ; and saith , surely mine oath which he hath despised , and my covenant which he hath broken , even it will i recompence upon his own head , &c. i will bring him to babylon , ezech. . , , , , . i heard the man cloathed in linnen , &c. when he lift up his right hand , and his left hand unto heaven , and sware by him who liveth for ever , that it shall be for a time , &c. dan. . . god threatens to cut off them who swear by the lord , and that swear by malch●●n , zephania . . every one who sweareth , shall be cut off , &c. i will bring it forth , saith the lord of hosts ; and it shall enter into the house of , &c. and into the house of him who sweareth falsly by my name , &c. zech. . , . love no false oath : for all these are things which i hate , saith the lord , zech. . . swear not at all : neither by heaven , for it is god's throne : nor by earth , for it is his foot-stool , &c. but let your communication be yea , yea ; nay , nay : for whatsoever is more than these , cometh of evil , matth. . , to . james . . herod swore rashly to herodias her daughter , matth. . , , , , &c. they sought false witness against christ ; and two came , matth. . . prov. . . they suborned false witnesses against stephen , acts . , . men verily swear by the greater : and an oath for confirmation , is to them an end of all strife . wherein god , willing more abundantly , &c. confirmed it by an oath , heb. . , , , . jer. . . numb . . , . and the angel , &c. lifted up his hand to heaven , and sware by him who liveth for ever , &c. that there should be time no longer , revel . . , . chap. xxvi . of preachers in general : gospel-ministers , of what spirits they should be , their duty and recompence . how shall they believe on him of whom they have not heard ? how shall they hear without a preacher ? how shall they preach except they shall be seat ? rom. . , , &c. and though the lord gave you the bread of adversity , and the water of affliction , yet shall not thy teachers be removed into a corner any more : but thine eyes shall see thy teachers , isa . . . the lord said unto jeremy , thou shalt go to all that i shall send thee : and whatsoever i shall command thee , thou shalt speak . be not afraid , &c. jer. . , . if thou take forth the precious from the vile , thou shalt be as my mouth , jer. . . the word of the lord was made a reproach , &c. and a derision daily : then said i , i will not make mention of him , nor speak any more in his name : but his word was in mine heart , as a burning fire shut up in my bones : and i was weary with forbearing , and i could not stay , &c. jer. . , . if thou speakest not to warn the wicked , &c. to save his life , &c. he shall die , &c. but his blood will i require at thy hand , &c. ezek. . , , , &c. freely ye have received , and freely give : provide neither gold nor silver , nor brass in your purses , &c. for the workman is worthy of his meat , &c. i send you forth as sheep , &c. be ye therefore wise as serpents , and harmless as doves , mat. . , , , , . john . . luke . , , , , &c. go ye therefore , teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost : ●eaching them to observe all things whatsoever i have commanded you : and lo i am with you , &c. matth. . , . john . , , . he who despiseth you , despiseth me ; and he who despiseth me , despiseth him who sent me , luke . . he who speaketh of himself , seeketh his own glory : but he who seeketh his glory who sent him , the same is true , &c. john . . the apostles were very desirous to do good to the souls of others , and therefore took all occasions possible to preach the gospel every where , acts . , , &c. ch . . , , &c. ch . . , , , . ch . . , , , . ch . . . , , &c. when the apostles were forbid to preach christ , they answer , whether it be right in the sight of god , to hearken unto you more than unto god , judge ye ; for we cannot but speak the things we have seen and heard , acts . , . we will give our selves to prayer continually , and preaching of the word , acts . . these are the servants of the most high god who shew unto us the way of salvation , acts . . paul being a tent-maker , abode with aquilla , being of the same craft , and wrought with him , &c. he reasoned in the synagogue every sabbath , &c. he testified to the jews , that jesus was christ , &c. apollos shewing by the scriptures , that jesus was the christ , acts . , , , , , . paul preached three months , disputing and perswading about the kingdom of god ; but when divers were hardned , &c. he separated the disciples , &c. acts . , . paul said , i kept back nothing which was profitable unto you : but have shewed you , and have taught you publickly , and from house to house , &c. testifying , &c. repentance towards god , and faith towards our lord jesus christ , &c. neither count i my life dear , so that i might finish , &c. the ministry which i have received of the lord jesus , to testifie the gospel , &c. i am pure from the blood of all men : for i have not shunned to declare unto you the whole counsel of god , &c. i have coveted no man's silver , or gold , &c. ye your selves know that these hands have ministred to my necessity , and to them who were with me , acts . , , , , . , , . the gentiles to whom i now send thee , to open their eyes , and to turn them from darkness to light , &c. acts . , , &c. gal. . , , , , . paul dwelt two years in his own hired house , and received all who came in unto him : preaching the kingdom of god , and teaching those things which concern the lord jesus christ , acts ● . , . i thank my god , &c. that your faith is spoken of , &c. without ceasing i make ment on of you always in my prayers , &c. i 〈◊〉 to see you , that i may impart unto you some spiritual gift , to the end you may be established , &c. i am not ashamed of the gospel of christ ; for it is the power of god unto salvation , rom. . , , , , . col. . . ephes . . , . i will not dare to speak of any of those things which christ hath not wrought by me , to make the gentiles obedient , &c. i beseech you brethren , for the lord jesus christ's sake , &c. that ye thive together with me in your prayer to 〈◊〉 me , that i may be delivered from them who do not believe , &c. rom. . , ● . when i came to you , i came not in the excellency of speech , or of wisdom , declaring unto you the testimony of god : for i determined not to know any thing among you , save jesus christ and him 〈◊〉 &c. and my speech and my preaching was not with inticing ( or , perswasible ) words of man's wisdom , but in demonstration of the spirit , &c. which things also we speak , not in the words man's wisdom teacheth , but which the holy ghost teacheth : comparing spiritual things with spiritual , &c. cor. . , , , , . ch . . , , , . and i , brethren , could not speak unto you as spiritual , &c. i have fed you with milk , and not with meat : for hitherto ye were not able , &c. i have planted , &c. but god gave the increase : so then , neither is he who planteth any thing , &c. cor. . , , , . account of us as , &c. stewards of the mystery of god ; moreover , it is required in stewards , that a man be found faithful , &c. even to this present hour we hunger , &c. and labour , working with our own hands , cor. . , , . have we not power to eat and to drink ? &c. who goeth to warfare at any time upon his own charge ? &c. so the lord hath ordained , that they who preach the gospel , should live of the gospel , & t. but i have used none of these things , &c. wo is unto me if i preach not the gospel , &c. though i be free from all men , yet have i made my self servant to all , that i might gain the more : and unto the jews , i became as a jew , &c. i am made all things to all men , that i might by all means save some , cor. . , , , , , , , . i speak as to wise men , judge ye what i say ; the cup of blessing , &c. even as i please all men in all things , not seeking mine own profit , but the profit of many , that they may be saved , cor. . , . in the church , i had rather speak five words with my understanding , that i might teach others also , than ten thousand words in an unknown tongue , cor. . , . the gospel which i have preached to you , &c. which i received , &c. that christ died forour sins according to the scripture , &c. by the grace of god , i am that i am , &c. i laboured , &c. yet not i , but the grace of god which was with me , cor. . , , , , . you also helping together by prayer for us , &c. not for that we have dominion over your faith , but are helpers of your joy , cor. . , . if i make you sorry , who is he then who maketh me glad , but the same who is made sorry by me ? &c. out of much affliction and anguish of heart i wrote unto you with many tears : not that ye should be grieved , but that , &c. we are not as many who corrupt the word of god ; but as of sincerity , but as of god , in the sight of god speak we in christ , cor. . , , . ch . . , . not that we are sufficient of our selves , to think any thing as of our selves , but our sufficiency is of god : who also hath made us able ministers , &c. cor. . , . ephes . . . commending our selves to every man's conscience in the sight of god , &c. we preach not our selves , but christ jesus the lord , and our selves your servants for jesus sake , &c. we have the same spirit of faith , &c. we believe , and therefore speak , cor. . , , . knowing therefore the terror of the lord , we perswade men , &c. the love of christ constrains us , &c. god hath given unto us the ministry of reconciliation , &c. we are ambassadors for christ , as though god , &c. cor. . , , , , . giving no offence in any thing ▪ that the ministry be not blamed ; but in all things approving our selves as the ministers of god , in much patience in afflictions , in necessities and distresses , &c. by pureness , by knowledge , &c. cor. . , , , , , , , . we have wronged no man , we have corrupted no man , we have defrauded no man , &c. though i made you sorry , i do not repent , &c. i do rejoice , not that you were made sorry , but that ye sorrowed to repentance , &c. that ye might receive damage by us in nothing , cor. . , , , . the weapons of our warfare are not carnal , but mighty through god , &c. cor. . , . paul ( being forced to it for the gospels sake ) justifies and commends himself , cor. . ch . . i will not be burdensom to you : i seek not yours , but you ; for the children , &c. and i will very gladly spend , and be spent for you ; though , &c. we do all things for your edifying , dearly beloved : for i fear , &c. lest when i come again , my god will humble me among you , and that i shall bewail many who have sinned , and have not repented , cor. . , , , , , . we can do nothing against the truth , but for the truth , &c. i should use sharpness according to the power which the lord hath given me to your edification , &c. cor. . , , . — do seek to please men ; for if i yet pleased men , i should not be the servant of christ , &c. gal. . , &c. paul blamed peter for dissembling openly , gal. . , , , . paul had a holy jealousie of the galatians : and after he had written largely to them about their turning back to the law , he saith , ye observe days , and months , and years : i am afraid of you , left i have bestowed labour in vain , gal. . ch . ● . , . when he ascended up on high , &c. he gave gifts unto mem , &c. and he gave some apostles , and some prophets , and some evangelists , and some pastours and teachers , for the perfecting of the saints , &c. for the work of the ministry , &c. ephes . . , , , . praying , &c. for me , that utterance may be given unto me , that i may open my mouth boldly , ephes . . , , thes . . , . col. . , . god is my record how greatly i long after you all , in the bowels of jesus , &c. some preach christ out of envy , &c. what then ? notwithstanding every way , whether in pretence or in truth , christ is preached , and i therein rejoice , yea , and will rejoice , phil. . , , , , . if i be offered upon the sacrifice and service of of your faith , i joy . &c. i have no man like minded all seek their own things , not the things which are jesus christ's , phil. . , , , . not that i desire a gift : but i desire fruit that may abound to your account , phil. . , . christ whom we preach , warning every man , and teaching every man in all wisdom , that we might present every man perfect in christ jesus ; whereunto i also labour , striving according to his working , who , &c. col. . , , . i would that ye knew what great conflict i have for you , and for they at laodicea , &c. that their hearts might be comforted , col. . . our exhortation was not of deceit , &c. but as were allowed of god , &c. even so we spake : not as pleasing men , but god , who trieth our hearts ; for neither at any time used we flattering words , as ye know , nor a cloke of covetousness , god is witness ; nor of men sought we glory , &c. but we were gentle among you , even as a nurse cherisheth her children ; so being affectionately desirous of you , we were willing to have imparted unto you , &c. labouring night and day , because we would not be chargeable to any of you ; we preached unto you , ye are witnesses , and god , how holily , and justly , and unblameably we behaved our selves , &c. what is our hope , or joy , or crown of rejoicing ? are not even ye in the presence of our lord jesus christ at his coming ? thes . . , , , , , , , , , , . i could no longer forbear : i sent to know your faith , lest by some means the tempter , &c. for now we live , if ye stand fast in the lord , thes . . , , , , . brethren , pray for us , thes . . . we behaved not our selves disorderly among you : neither did we eat any man's bread for nought , but wrought with labour and travel night and day , that we might not be chargeable to any of you ; not because we have not power ; but to make our selves an ensample unto you to follow us , &c. thes . . , , , . refuse profane and old wives fables , and exercise thy self unto godliness : these things command and teach , &c. be thou an example of the believers in word , in conversation , in charity , in spirit , in faith , in purity , &c. give attendance to reading , to exhortation , to doctrine , neglect not the gift which is in thee , &c. meditate upon these things ; give thy self wholly unto them , that thy profiting may appear to all ( or , in all things : ) take heed to thy self , and to the doctrine , &c. tim. . , , to . rebuke not an elder , but intreat him as a father ; and the younger men as brethren , &c. tim. . . stir up the gift of god which is in thee , &c. hold fast the form of sound words which thou hast heard of me , in faith and love , &c. tim. . , . the things thou hast heard of me among many witnesses , the same commit thou to faithful men , who shall be able to teach others also ; thou therefore endure hardness , as a good souldier of christ jesus : no man who warreth entangleth himself with the affairs of this life , that he may please him who hath chosen him to be a souldier , &c. i endure all things for the elects sake , &c. study to shew thy self a workman that needeth not to be ashamed rightly dividing , &c. foolish and unlearned questions avoid , knowing that they do gender strifes : but the servants of the lord must not strive ; but be gentle unto all men , apt to teach , patient ( or forbearing ) in meekness instructing those who oppose themselves , if god peradventure will give them repentance , &c. tim. . , , , , , , , , . preach the word : be instant in season , out of season : reprove , rebuke , exhort with all long suffering , and doctrine , &c. but watch thou in all things ; endure afflictions , do the work of an evangelist , make full proof of ( or fulfil ) thy ministry , tim. . , . there are many unruly and vain talkers and deceivers , &c. whose mouths must be stopped , &c. wherefore rebuke them sharply , that they may be sound in the faith ; not giving heed to jewish fables , and commandments of men , &c. titus . , , , . speak thou the things which become sound doctrine : in all things shew thy self a pattern of good works , in doctrine , uncorruptness , gravity , sincerity , sound speech which cannot be condemned : that he who is of the contrary part , may be ashamed , having no evil thing to say of you , titus . , , . avoid foolish questions , and genealogies , and contentions , and strivings about the law ; for they are unprofitable and vain , titus . . if any man speak , let him speak as the oracles of god , &c. that god , &c. pet. . , . i will not be negligent to put you always in remembrance of these things , though ye know them , and be established in the present truth : yea , and i think it meet , as long as i am in this present tabernacle , to stir you up , by putting you in remembrance : knowing that shortly i must put off this my tabernacle , &c. moreover i will endeavour that you may be able after my decease , to have these things always in remembrance : for we have not followed cunningly devised fables , when we made known unto you the power and coming of our lord , &c. pet. . , , , , . that which we have seen and heard , declare we unto you , &c. john . . i rejoice greatly , that i found of thy children walking in truth , john , ver . . john , verse , . see more of the officers of churches , chap. . chap. xxvii . of the church of christ under the several notions thereof , and the things belonging to the same in the general ; and also as considered in the several congregations , and particular churches thereof . first , the several acceptations of the church mentioned in scripture . . general , or universal . upon this rock i will build my church , and the gates of hell shall not , &c. matth. . . christ is head of the church : and he is the saviour of the body , &c. christ also loved the church , and gave himself for it , &c. that he might present it to himself a glorious church , ephes . . , , . to the general assembly and church of the first-born , who are enrolled in heaven , heb. . . . universal , visible . the lord added to the church daily such as should be saved , acts . . that now , &c. might be known by the church , the manifold wisdom of god , &c. unto him be glory in the church by christ jesus , throughout all ages , &c. ephes . . , . i paul , &c. rejoice in my sufferings , &c. for his body's sake , which is the church , col. . . . particular visible churches of believers , who are joined together as one body , and usually meet together in one place , for the participation of the same ordinances , and exercising duties as a church , and one to another as members thereof . can two walk together except they be agreed ? amos . . they all continued with one accord in prayer and supplication , &c. the number of the names together , were about an hundred and twenty , acts . , , . and the same day there was added about three thousand souls : and they continued stedfastly in the apostles doctrine and fellowship , and in breaking of bread , and in prayer , &c. and all who believed were together , &c. and they continuing daily with one accord in the temple , &c. acts . , , , . then had the churches rest throughout all ju●ea , and 〈◊〉 , and samaria , acts . . then tidings , &c. came unto the ears of the church which was in jerusalem , and they sent forth barnabas , &c. at antioch they assembled themselves a whole year with ( or , in ) the church , and taught much people , acts . , . and when they had ordained them elders in every church , &c. they went to antioch , &c. when they had gathered the church together , &c. acts . , . paul and barnabas came to jerusalem : they were received of the church , and of the apostles and elders , &c. then pleased it the apostles , and elders with the whole church , to send , &c. being assembled with one accord , they gathered the multitude together , delivered the epistle , &c. paul went , &c. confirming the churches , acts . , , , , , , . ch . . , . when he had landed at cesaria , and gone up and saluted the church , &c. acts . . paul sent to ephesus , and called the elders of the church , acts . . caius mine host , and of the whole church , saluteth you , rom. . . unto the church of god which is at corinth . cor. . . as i teach every where , in every church , cor. . . in the name of our lord jesus christ , when ye are gathered together , &c. cor. . . when ye come together in the church , &c. when ye come together therefore into one place , &c. despise ye the church of god , &c. wherefore my brethren , when ye come together to eat , tarry one for another , cor. . , , , , , , . if therefore the whole church be come together in one place , &c. let him keep silence in the church , &c. as in all the churches of the saints , &c. let women keep keep silence in the churches , &c. it 's a shame for a woman to speak in the church , cor. . , , , , . as i have given order to the churches of galatia , so do , &c. the churches of asia , cor. . , . the churches of macedonia , &c. throughout all the churches , &c. chosen of the churches , &c. brethren , the messengers of the churches , &c. shew , &c. before the churches , cor. . , , , , . paul , &c. unto the churches of galatia , &c. unknown by ●ace unto the churches , gal. . , . ye philippians , &c. no church , &c. but ye only , phil. . . when this epistle is read among you , cause it that it be read also in the church of laodicea , col. . , . to the church of the thessalonians which is in god , thess . . . the churches of god which in judea are in christ , &c. . thess . . . so that we our selves glory in you , in the churches of god , thess . . . the church at babylon , &c. salute you , pet. . . — born witness of thy charity before the church , &c. i wrote unto the church , but diotrephes , &c. casteth them out of the church , john , verse , , . the seven churches of asia , &c. ephesus , smirna , pergamus , &c. rev. . , . ch . . , , . secondly , the dignity , priviledges , and blessings , belonging to the church of jesus christ in general , as such . it is said of joseph , that thô he should be persecuted , &c. yet his bow should remain in its strength , gen. . , . the angel of the lord appeared in the midst of the bush , and thô the bush burned , yet not consumed , exod. . . i will set my tabernacle among you : and my soul shall not abhor you : and i will walk among you , and will be your god , and ye shall be my people , levit. . , . ezek. . , , . there is no enchantment against jacob nor divination against israel , numb . . . the cloud filled the house of the lord ; so that the priests could not stand to minister , because of the cloud , for the glory of the lord had filled the house , kings . , . ch . . . exod. . . wherefore do the heathen rage , &c. the lord sees and laughs , &c. yet have i set my king upon my holy hill , &c. psal . . , . there is a river , the streams whereof shall make glad the city of god , the holy , place of the tabernacles of the most high : god in the midst of her she shall not be moved : god shall help her , &c. the lord of hosts is with us : the god , &c. psal . . , , . out of zion , the perfection of beauty , god hath shined , psal . . . the hill of god is as the hill of bashan , an high hill ; why leap ye , ye high hills ? this is the hill god desireth to dwell in , the lord will dwell in it for ever , psal . . , . psal . . , . psal . . . deliver not the soul of thy turtle dove unto the multitude , &c. psal . . . in judah is god known , his name is great in israel ; in salem also is his tabernacle , and his dwelling place in sion , psal . . , . he delivered his strength into captivity , and his glory into the enemies hand : he gave his people over also unto the sword , and was wroth with his inheritance , psal . . , . how amiable are thy tabernacles , o lord of hosts , & c ! blessed are they who dwell in thy house , they will be still praising of thee , &c. they go from strength to strength , every one of them in zion , appearing before god , psal . . , , . the lord loveth the gates of zion more then all the dwellings of jacob : glorious things are spoken of thee , o city of god , &c. of zion it shall be said , this and that man was born in her , and the highest himself shall establish her , psal . . , : . those who are planted in the house of the lord , shall flourish , &c. still bring forth fruit , psal . . , . holiness becomes thine house for ever , o lord , psal . . . the lord is great in zion , and he is high above all people , psal . . . psal . . , , &c. the lord hath chosen zion , he hath desired i● for his habitation : this is my rest for ever , here will i dwell , for i have desired it : i will abundantly bless her provision , i will satisfie her poor wit●● bread , &c. psal . . , , , , . psal . . . the lord shall reign for ever : thy god , o zion , unto all generations . psal . . . praise thy god o zion , for he hath , &c. blessed thy children , &c. filled thee with the finest of the wheat , &c. he sheweth his word unto jacob : his statutes and his judgments unto israel : he hath not dealt so with any nation , &c. psal . . , , , , . the mountain of the lords house shall be established in the top of the mountains , and shall be exalted above the hills , &c. out of zion shall go forth the law , isa . . , , . micah . , , , , , , . psal . . , . the lord will create upon every dwelling-place of mount zion , and upon her assembly , a cloud and smoak by day , and the shining of a flaming fire by night : for upon all the glory shall be a defence , isa . . , . the lord of hosts , who dwelleth in mount zion , isa . . . the wolf also shall dwell with the lamb , &c. they shall not hurt nor destroy in all my holy mountain , isa . . , , , . cry out and shout , thou inhabitant of zion ▪ for great is the holy one of israel in the midst of thee , isa . . . the lord hath founded zion , and the poor of his people shall trust in it , isa . . . the moon shall be confounded , &c. when the lord of hosts shall reign in mount zion , isa . . . in this mountain shall the lord of hosts make unto all people a feast of fat things , a feast of wines on the lees , &c. and i will destroy in this mountain the face of the covering cast over all people , &c. isa . . , . a vineyard of red-wine , i the lord doth keep it ; i will water it every moment , lest any hurt it i will keep it night and day , isa . . , . as when an hungry man dreameth , and behold he eateth , and he awaketh and his soul is empty , &c. so shall the multitude , &c. be who fight against zion , isa . . . as the lion , &c , so shall the lord of hosts come down to fight for mount zion , &c. the lord whose fire is in zion , and his furnace in jerusalem , isa . . , . look upon zion the city of our solemnities ; thine eyes shall see jerusalem a quiet habitation , a tabernacle which shall not be taken down , &c. but there the glorious lord will be unto us a place of broad rivers and streams , &c. the lord is our judge , our law-giver : the lord our king , &c. the inhabitants shall not say i am sick : the people , &c. shall be forgiven , isa . . , , , . god threatens nations , as recompences for the controversy of zion , isa . . , . . the ransomed of the lord shall return and come unto zion , &c. and they shall obtain gladness ; and sorrow and sighing shall fly away , isa . . . ch . . , . great promises are made to the church of god , isa . . , , , , &c. i will place salvation in zion , for israel my glory , isa . . . zion said , the lord hath forsaken me , &c. can a woman forget her sucking child , & c. ? y●a , they may : yet will i not forget thee : behold i have graven thee upon the palms of mine hands : thy walls are continually , &c. isa . . , , . the lord shall comfort zion , he will comfort all her waste places , isa . . . psal . . , . isa . . zion , thy god reigneth , isa . . . i will bring them to my holy mountain , and make them joyful in my house , isa . . , . the great glory the church of god shall have upon her , isa . . zech. . ch . . say to the daughter of zion , behold , thy salvation cometh , &c. and they shall call them the holy people , the redeemed of the lord : and thou shalt be called , sought out , a city not forsaken , isa . . , . i will take you one of a city , &c. and bring you unto zion , and will give you pastors according to mine heart , jer. . , . do not abhor us , for thy names sake : do not disgrace the throne of thy glory , jer. . . the place of my throne , and the place of the soles of my ●eet , where i will dwell in the midst of the children of israel for ever , ezek. . . and ye shall know that i am the lord in the midst of israel , &c. for in mount zion , and in jerusalem , shall be deliverance , as the lord hath said , joel ● , . the lord also shall roar out of zion , and utter his voice from jerusalem , and heaven and earth shall shake : but the lord is the hope of his people , &c. i am the lord your god , dwelling in zion , my holy mountain , &c. and a fountain shall come out of the house of the lord , and shall water the vailey , &c. jud●● shall dwell for ever , &c. for the lord dwelleth in zion , joel . , , , , , . for i , saith the lord , will be unto her a wall of fire round about , and will be the glory in the midst of her , &c. many nations shall be joyned to the lord in that day , and shall be my people , and i will dwell in the midst of thee , &c. and the lord shall inherit judah his portion , &c. zech. . , , , . rejoyce greatly o daughter of zion , &c. behold thy king cometh unto thee , he is just , &c. zech. . . upon this rock will i build my church , and the gates of hell shall not prevail against her , matth. . . for where two or three are gathered together in my name , there am i in the midst of them , matt. . . feed the church of god , which he hath purchased with his own blood , acts . . the churches , the glory of christ , cor. . . the church which is the fulness of him , who filleth all in all , ephes . . . . ch . . . to the intent , that unto principalities , and powers in heavenly places , might be known by the church the manifold wisdom of god , &c. unto him be glory in the church , by christ jesus throughout all ages , &c. ephes . . , , . that he might present to himself a glorious church without spot , ephes . . . the house of god which is the church of the living god , the pillar , &c , tim. . . who walketh in the midst of the golden candlesticks , rom. . . see union and relation between christ and his church : chap. . see saints priviledges , chap. . thirdly , of the qualification of the members of the churches , what they should be . and the lord spake to aaron , saying , do not drink wine nor strong drink , thou nor thy sons with thee , when ye go into the tabernacle , &c. that ye may put difference between holy and unholy , and between unclean and clean , &c. levit. . , . holiness becometh thine house , o lord , for ever , psal . . . they shall call them the holy people : the redeemed of the lord , isa . , . her priests have violated my law , &c , have put no difference between the holy and prophane : neither have they shewed , &c. between the unclean , and the clean , ezek , . . ephraim , he hath mixed himself among the people : is a cake not turned , hosea . . can two walk together , except they be agreed ? amos . . to all that be in rome , beloved of god , called saints , rom. . . — grant you to be like minded one towards another , &c. that ye may with one mind , and one mouth , glorifie god , &c. i my self am perswaded of you brethren , that ye also are full of goodness , filled with all knowledge , &c. rom. . , , . unto the church of god which is at corinth , to them who are sanctified in christ jesus , called saints , &c. i beseech you , &c. that ye all speak the same thing , &c. that ye be perfectly joyned together in the same mind , and in the same judgment , cor. . , . by one spirit we are all baptized into one body , &c. cor. . . be not unequally yoked together with unbelievers : for what fellowship hath righteousness with unrighteousness ? what communion hath light with darkness , &c. ye are the temple of the living god , as god hath said , i will dwell in them , and walk in them , and , &c. wherefore come out from among them , and be ye separate , saith the lord , &c. i will receive you , cor. . , , , , . first they gave their own selves to the lord , and unto us by the will of god , cor. . . ye are built upon the foundation of the apostles and prophets , jesus christ himself being the chief corner-stone : in whom all the building fitly framed together , groweth unto an holy temple in the lord : in whom you also are built together for an habitation of god through the spirit , eph. . , , , . to the saints and faithful brethren in christ , who are at colosse , col. . . ye are the children of the light , and of the day : we are not of the night , nor of darkness , &c. that this epistle be read unto all the holy brethren , thes . . , . be ready always to give an answer unto every man who asketh you a reason of the hope which is in you , with meekness and fear , pet. . . see more of discipline , &c. chap. . fourthly , of the propriety that particular churches had in their members , and of others joyning themselves to them . and great fear came upon all the churches , &c. and they were all with one accord in solomon's porch ; and of the rest durst no man joyn himself to them , but the people magnified them , acts . , , . and when saul was come to jerusalem , he assayed to joyn himself to the disciples , and they were all afraid of him , and believed not that he was a disciple : but barnabas took him , and brought him unto the apostles , and declared unto them , how he had seen the lord , &c. and he was with them , coming , &c. at jerusalem ▪ acts. . , , . they determined that paul and barnabas , and certain others of them , should go , &c. it pleased the apostles , &c. with the whole church ; to send chosen men of their own company to antioch , &c. judas and silas , chief men among the brethren , acts . , . phebe our sister , who is a servant of the church which is at cenchrea , rom. . . because of false brethren unawares brought in , who came in privily to spy , &c. gal. . . epaphroditus my brother , &c. but your messenger , &c. i send him therefore the more carefully , that when ye see him again , ye may rejoyce , &c. he was nigh unto death , &c. phil. . , , , . onesimus , &c. who is one of you , &c. epaphras , who is one of you , &c. salute you , col. . , . our friends salut● thee ; greet the friends by name , john , v. . fifthly , of letters commendatory : or , the churches receiving of such who were recommended them from others , by word , or letter . barnabas took paul and brought him to the apostles , and declared unto them how he had seen the lord , &c. and he was with them , &c. acts. . , , . when apollos was disposed to pass into achai● ▪ the brethren wrote , exhorting the disciples to receive him : who when he was come , helps them much , acts . . i commend unto you phebe our sister , &c. that ye receive her in the lord , &c. rom. . , . if timotheus come , see that he may be with you without fear : for he worketh , &c. cor. . , . need we ( as some ) epistles of commendation to you , or of commendation fresh you ? cor. . , , . he remembreth the obedience of you all , how with fear , &c. ye received him , cor. . , . whether any do enquire of titus , he is my partner , &c. or our brethren , they are the messengers of the churches : wherefore shew ye to them , &c. cor. . , , . marcus , &c. touching whom ye received commandment : if he come unto you , receive him , col. . . the brethren , &c. whom if thou bring forward , &c. we therefore ought to receive such , &c. i wrote to the church , but diotrephes , &c. received us not , &c. and forbiddeth them who would , &c. john . , , , . sixthly , of the order of the churches in their assemblies and meeting : what they did there , as their duty ; and how they should order it in their constant worship . god is greatly to be feared in the assembly of the saints : and to be had in reverence of all them about him , psal . . . where two or three are gathered together in my name , there will i be in the midst of them , mat. . . christ said , the scribes and pharisees , &c. love the chief seats in the synagogues , &c. but he who is greatest among you , shall be your servant , &c. mat. . . , , . these all continued with one accord in prayer and supplication , &c. peter stood up in the midst of the disciples , &c. about one hundred and twenty , &c. acts . , , . they were all with one accord in one place , &c. and they continued stedfastly in the apostle's doctrine , and fellowship , and in breaking of bread , and in prayers , &c. and all who believed were together , &c. and they continued daily with one accord in the temple , &c. acts . , , , . the apostles being let go , they went to their own company , &c. and they lift up their voice with one accord , and said , lord , &c. acts . , , &c. the church , &c. and they were all with one accord in solomon's porch , acts . , . barnabas and saul a whole year assembled themselves with the church : and taught much people , acts . , . prayer was made without ceasing of the church unto god for him , &c. many were met together , praying , acts . , . ye come together not for the better , &c. when ye come together in the church , i hear that there be , &c. when ye come together into one place , this is not to eat the lord's supper , &c. wherefore my brethren , when ye come together to eat , tarry , &c. cor. . , , , . if therefore the whole church be come together into one place , &c. if all prophesie , &c. how is it then brethren ? when ye come together , every one hath a psalm , hath a doctrine , &c. let all things be done unto edifying , &c. for god is not the author of confusion , but of peace , as in all the churches of the saints , cor. . , , , , , . i am with you in the spirit , joying , and beholding your order , col. . . comfort your selves together , and edifie one another : even as also ye do , thes . . . let us consider one another , to provoke one another to love and good works : not forsaking the assembling of our selves together , as the manner of some is : but exhorting one another , heb. . , . my brethren , have not the faith of our lord jesus christ , the lord of glory , with respect of persons : for if there come into your assembly ( or , synagogue ) a man with a gold ring , in goodly apparel ; and there come in also a poor man in vile raiment , and ye have respect unto him who weareth the gay cloathing , and say unto him , sit thou here in a good place : and say unto the poor , stand thou there ; or , sit here under my footstool ; are you not then partial , &c. hath not god chosen the poor of this world , rich in faith , and heirs of the kingdom ? &c. if ye fulfil the royal law , &c. thou shalt love thy neighbour as thy self , ye do well : but if ye respect persons , ye commit sin , james . , to v. . seventhly , of the gifts which the members of churches received : of prayer , prophesying , psalms , tongues , &c. and how they did use them in the church-assemblies , and elsewhere , for the edification and good one of another , and of others : the order how they should be used , directed : such gifts to be desired for this end . eldad ad medad prophefied in the camp : and there ran a young man , and told moses and joshua , &c. said , my lord moses , forbid them : and moses said unto him , enviest thou for my sake ? would god that all the lord's people were prophets , and that the lord would put his spirit upon them , numbers . , , , . solomon stood before the altar of the lord in the presence of all the congregation , and spread forth his hand toward heaven , and said , lord god of israel , &c. kings . , , &c. jehoshaphat stood in the congregation , &c. in the house of the lord , &c. and said , o lord god of our fathers , art not thou god in heaven ? &c. chron. . , , &c. then they who feared the lord , spake often one to another : and the lord hearkned , &c. they shall be mine , saith the lord of hosts , mal. . , . john said , master , we saw one casting out devils in thy name , and he followed not us , and we forbad him : but jesus said , forbid him not , for there is no man which shall do a miracle in my name , that can lightly speak evil of me : for he who is not against us , is on our part , mark . , , . luke . . the jews used to have such speak in their synagogue , who were not either priests , or other officers , as appears in these instances , luke . , to v. . acts . , to v. . ch . . , , . there was a great persecution against the church which was at jerusalem : and they were all seattered abroad , &c. except the apostles , &c. therefore they who were scattered abroad , went every-where preaching the word , acts . , . now they who were scattered , &c. when they were come to antioch , spake unto the grecians , preaching the lord jesus , and the hand of the lord was with them : and a great number believed , and turned unto the lord , acts . , , . apollos , an eloquent man , and mighty in the scriptures , &c. he taught diligently the things of the lord , knowing only the baptism of john , &c. who when aquilla and priscilla had taught the way of god more perfectly , did mightily convince the jews , and that publickly , shewing by the scriptures , that jesus was christ , acts . , to v. . think soberly , according as god hath dealt to every man the measure of faith . for as we have many members in one body , and all members have not the same office : so we being many , &c. having then gifts differing , according to the grace which is given to us , whether prophecy let us prophesie , according to the proportion of faith , &c. or he that teacheth , on teaching : or he who exhorteth , on exhortation , &c. he who ruleth , with diligence , rom. . , to v. . i my self am also perswaded of you , my brethren , that ye also are full of goodness , filled with knowledge , able also to admonish one another , rom. . . i thank my god , &c. that in every thing ye are inriched by him , in all utterance , and in all knowledge , cor. . , . now there are diversity of gifts , but the same spirit , &c. but the manifestation of the spirit is given to every man to profit withal . for to one is given by the spirit the word of wisdom , to another the word of knowledge , &c. to another faith , &c. to another prophecy , &c. but all these worketh that one and the self-same spirit , dividing to every man severally , as he will , &c. if the foot shall say , because i am not the hand , i am not of the body , &c. god hath set the members every one of them in the body , as it hath pleased him , &c. are all apostles ; &c. have all the gift of healing ? do all speak with tongues ? &c. but covet earnestly the best gifts , cor. , , , , , , , , , , , . desire spiritual gifts , but rather that ye may prophesie , &c. he who prophesieth , speaketh unto men to edification , and exhortation , and comfort , &c. he edifieth the church , &c. forasmuch as ye are zealous of spiritual gifts , seek that ye may excel to the edifying of the church , &c. if all prophesie , and there come in one that believeth not , &c. he is convinced of all , &c. will report that god is in you of a truth . how is it , brethren , that when ye come together , every one of you have a psalm , &c. let all things be done to edifying , &c. let the prophets speak two or three , and let the other judge . if any thing be revealed to another who sitteth by , let the first hold his peace . for ye may all prophesie one by one , that ye may learn , and all my be comforted . and the spirits of the prophets are subject to the prophets . for god , &c. let your women keep silence in the churches , &c. wherefore brethren , covet to prophesie , &c. let all things be done decently , and in order , cor. . , , , , , , , , , , , , , , , , . we also believe , therefore speak , cor. . . as ye bound in every thing , in faith , and utterance , and knowledge . cor. . . be ye filled with the spirit , speaking among your selves mutually in psalms , &c. singing , &c. ephes . . , . many of the brethren of the lord waxing confident by my bonds , are much more bold to speak the word , &c. some preach christ out of envy , &c. what then ? &c. christ is preached , and i therein do rejoyce , &c. phil. . , , , , . let the word of christ dwell in you richly , in all wisdom , teaching and admonishing one another , col. . . comfort ( or , exhort ) one another , with these words , thes . . . wherefore comfort your selves together , and edifie one another , even as also ye do , thes . . . take heed , brethren , lest there be in any of you an evil heart of unbelief , &c. but exhort one another daily , &c. lest any of you be hardened through the deceitfulness of sin , heb. . , . for when for the time ye ought to be teachers , ye have need that one teach you again , which be the first principles of the oracles of god , heb. . . let us consider one another , &c. not forsaking the assemblies of our selves together , as the manner of some is , but exhorting one another ; and so much the , &c. heb. . , . as every man hath received the gift , even so minister the same one to another , as good stewards of the manifold grace of god. if any man speak , let him speak as the oracles of god : if any man minister , let him do it as of the ability which god giveth , that god in all things may be glorified , pet. . , . eighthly , of other acts done in and by these particular churches , in sending out messengers to other churches ; and upon occasions , determining of controversies in religious matters ; writing and sending epistles , and ordering other affairs . of their meeting together , in order hereto , and receiving , and hearing such epistles : the epistles directed to the whole body , and they concerned in it . when tidings of the gentiles receiving the gosph , came unto the cars of the church which was in jerusalem they sent forth barnabas , that he should go as far as antioch , &c. when the dearth was prophesied of , the disciples , every man according to his ●oility , determined to send relief unto the brethren who dwelt in judea . which also they did , and sent it to the elders by the hands of barnabas and saul , acts . , , , , , . paul and barnabas coming to antioch , gathered the church together , and rehearsed all that god had done for them , and how , &c. acts . , . when the matter of circumcision was in dispute in the church at antioch ; they determined that paul and barnabas , and certain other of them , should go up to jerusalem unto the apostles and elders , about this question . and being brought on their way by the church , &c. when they were come to jerusalem , they were received by the church , and of the apostles , &c. all the multitude kept silence , and gave audience to barnabas and paul , &c. then james spake , &c. then pleased it the apostles and elders , with the whole church , to send chosen men of their own company to antioch , &c. and wrote letters , by them after this manner : the apostles , elders , and brethren , send greeting unto the brethren which are , &c. it seems good to us , being assembled with one accord , to send chosen men unto you , &c. it seems good to the holy ghost , and to us , &c. they came to antioch , and when they had gathered the multitude together , they delivered the epistle , acts . , , , , , , , , , , , , . if then ye have judgment of things pertaining to this life , set them to judge who are least esteemed in the church , cor. . . when i come , whomsoever you shall approve by letters , them will i send to bring your liberality unto jerusalem , cor. . . we have sent with him the brother , &c. who was also chosen of the churches to travel with us , with this grace ( or , gift ) , &c. whether any do enquire , &c. of our brethren , they are the messengers of the churches , cor. . , , . i suppose it necessary to send unto you epaphroditus , &c. your messenger , and he who ministred to my wants , phil. . . when this epistle is read among you , cause that it be read also in the church of the laodiceans : and that ye likewise read the epistle from laodicea . and say to archippus , take heed to the ministry which thou hast received of the lord , that thou fulfil it , col. . , . i charge you by the lord , that this epistle be read to all the holy brethren , thes . . . salute all them who have the rule over you , and all the saints , heb. . . peter having written at large to the saints , speaks distanctly to the elders , thus : to the elders which are among you : i exhort , &c. to feed the slock of god , &c. pet. . , , . i wrote to the church , but diotrephes who loved to have the pre-eminence among them , received us not : wherefore if i come , i will remember his deeds , &c. not content herewith , neither doth he himself receive the brethren , and forbiddeth them that would , and casteth them out of the church . beloved , follow not that which is evil , john , v. , , . john wrote to the seven churches in asia distinctly , though they were in one country , and charges each church with its own guilt , and commends each church by it self : takes no notice of any power any had over other . he directs his epistles to the angel of the church : but the matter he speaks to the whole church : and concludes , hear what the spirit saith unto the churches , rev. . . ch . . ch . . see mere of church-acts , in discipline . ninthly , of the ending of controverses arising between the members of the churches , to avoid going to law before others . dare any of you , having a matter against another , go to law before the unjust , and not before the saints ? do ye not know , that the saints shall judge the world ? and if the world shall be judged by you , are ye unworthy to judge the smallest matters ? know ye not , that we shall judge angels ? how much more , things which pertain to this life ? &c. set them to judge who are least esteemed in the church . i speak to your shame , is it so that there is not a wise man among you ? no , not one who shall be able to judge between his brethren : but brother goeth to law with brother , and that before the unbelievers . now therefore , there is utterly a fault among you , because ye go to law one with another : why do ye not rather take wrong ? &c. cor. , , , , , , , , . tenthly , of the relief of the poor of the churches , and their contributions to the necessity of other churches , and the order of it . and the multitude of them who believed , were of one heart , &c. neither said any of them , that ought of the things which he possessed , was his own : but they had all things common , &c. neither was there any among them that lacked : for as many as were possessors of lands , or houses , sold them , and brought the prises , &c. and laid them down at the apostles feet : and distribution was made unto every man according as he had ●●ed , acts . , , . — the price of thy land ? while it remained , was it not thine own ? and after it was sold , was it not in thine own power ? why hast thou ? &c. acts . , , , . when the number of the disciples were multiplied , there arose a murmuring against the hebrews , by the grecians , because their widows were neglected in the daily ministration . whereupon the church chose deacons to look to this matter , acts . , , , , , . the disciples , every one according to his ability , determined to send relief unto the brethren , &c. acts . , , . these hands have administred to my necessities , and to them who were with me . i have shewed you all things , how that ye so labouring , ought to support the weak , and to remember the words of our lord jesus , how he said , it is more blessed to give , than to receive , acts . , . it hath pleased them of macedonia and achaia to make a certain contribution for the poor saints which are at jerusalem , rom. . , . now concerning the collection for the saints , as i have given order to the churches of galatia , so do ye upon the first day of the week , let every one of you lay by him in store , as god hath prospered him , that there be no gathering when , &c. cor. . , . — by the occasion of the forwardness of others , and to prove the sincerity of your love : for ye know the grace of our lord jesus christ , that though he was rich , &c. not that other men be eased , and you burdened : but by an equalility , &c. cor. . , , , , , , , . every man according as he purposeth in his heart , so let him give , not grudgingly , or of necessity : for god loveth a cheerful giver , &c. the administration of this service , not only supplieth the want of the saints , but it is abundant also by many thanksgivings unto god , &c. they glorifie god for your professed subjection to jesus christ , cor. . , , . if any would not work , neither should he eat , &c. but ye , brethren , be not weary in well-doing , &c. thes . , , , . if any widow have children or nephews , let them learn first to shew pity at home , and to requite their parents , &c. if any provide not for his own , &c. if any man or woman who believeth , have widows , let them relieve them : and let not the church be charged , that it may relieve them who are widows indeed , tim. . , , . see the duty of distributing to the saints necessity at large , chap. . eleventhly , of the officers of particular churches , their power , duty , and recompence : how they should be qualified for the office ; and of the churches duty to them as such . i. of the officers , power , duties , &c. i will give you pastors according to mine heart , who shall feed you with knowledge and understanding , jer. . . ch . . . thou shalt speak my word unto them , whether they will hear , or whether they will forbear , ezek. . . levit. . . i have made thee a watchman &c. give them warning from me , when i say , &c. and thou givest him not warning , &c. his blood will i require at thine hand : yet if thou warn , &c. ezek. . , , . they shall teach my people the difference between the holy and prophane , and cause men to discern between the unclean , and the clean , &c. and they shall keep my laws and my statutes in all mine assemblies , &c. ezek. . , . jer. . . levit. . , , . their widows are neglected in the daily ministration . then the twelve called the multitude of the disciples unto them , and said , it is not reason that we should leave the word of god , and serve tables , &c. look ye out among you seven men of honest report , full of the holy ghost and wisdom , &c. we will give our selves continually to prayer and the ministry of the word , acts . , , , . paul sent to ephesus , and called the elders of the church , &c. he said unto them , &c. take heed therefore to your selves , and to all the flock , over the which the holy ghost hath made you overseers ( or , bishops ) , to seed the church of god , &c. i know this , that after my departure , grievous wolves shall enter , &c. therefore watch , &c. and i have shewed you all things , how that so labouring , ye ought to support the weak : and remember the words of our lord jesus , how he said , it is more blessed to give , than to receive , acts . , , , , , , . let us wait on our ministring ; or he who , teacheth , on teaching : or he who exhorteth , on exhortation , &c. he who ruleth , with diligence , &c. rom. . , . it is required in stewards , that a man be sound faithful , cor. , . god hath set some in the church : first apostles , secondly prophets , thirdly teachers , &c. helps , governments , cor. . . he gave some apostles , some prophets , some evangelists , and some pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; till we all come into the unity of the saith , &c. ephes . . , , , . to all the saints in christ jesus which are at philippi , with the bishops and deacons , phil. . . say to archippus , take heed to the ministry which thou hast received in the lord , that thou fulfil it , col. . . if a man desire the office of a bishop , he desireth a good work : a bishop then must be blameless , the husband of one wife : vigilant , sober , of good behaviour ( or , modest ) ; given to hospitality , apt to teach ; not given to wine , no striker , nor greedy of filthy lucre , but patient : not a brawler , not covetous : one who ruleth well his own house , having his children in subjection with all gravity : for if a man know not how to rule his own house , how shall he take care of the church of god ? not a novice ( or , one newly come to the faith ) , lest being lifted up with pride , he fall into the condemnation of the devil . likewise must the deacons be grave , not double-tongued , not given to much wine , not greedy of filthy lucre , holding the mystery of faith in a pure conscience : let these also first be proved , then let them use the office , &c. husband of one wife , ruling their children well , and their own house , tim. . , to v. . if thou put the brethren in mind of these things , thou shalt be a good minister , &c. but refuse profane and old , &c. be thou an example to believers in word , in conversation , in charity , &c. give attendance unto reading , to exhortation , to doctrine , &c. meditate on these things : give thy self wholly unto them , &c. take heed to thy self and thy doctrine , tim. . , , , , , , . rebuke not an elder , but admonish him as a father , and the younger men as brethren , the elder women , &c. let the elders who rule well , &c. especially they who labour in the word and doctrine , tim. . , . o timothy , keep that which is committed to thy trust , avoiding prophane and vain babbling , tim. . . i put thee in remembrance , that thou stir up the gift of god which is in thee , &c. tim. . , . the things thou hast heard of me , among many witnesses , the same commit thou to faithful men , who shall be able to teach others also , &c. a workman that needeth not to be ashamed , rightly dividing the word , &c. shun profane and vain babbling , &c. the servant of the lord must not strive , but be gentle unto all men : apt to teach , patient ( or , forbearing ) , in meekness instructing them who oppose themselves , if god peradventure , &c. tim. , , , , , , . ordain elders in every city , &c. if any be blameless , &c. not accused of riot , or unruly ; for a bishop must be blameless , as the steward of god : not self-willed , not soon angry , not given to wine ; no striker , not given to filthy lucre , but a lover of hospitality , a lover of good men , sober , just , holy , temperate ; holding fast the faithful word , as he hath been taught : that he may be able by sound doctrine both to exhort , and to convince the gainsayers , titus . , , , , . shewing thy self a pattern , &c. in doctrine , uncoruptness , gravity , sincerity , &c. sound speech which cannot be condemned , &c. these things speak , and exhort , and rebuke with all authority , titus . , , . them who have the rule , &c. watch for your souls , as they who must give account , heb. . . is any sick , &c. call for the elders of the church , and let them pray over them , &c. james . . the elders who are among you , i exhort , &c. seed the flock of god , which is among you ( or , as much as in you is ) ; taking the oversight thereof , not by constraint , but willingly : not for filthy lucre , but of a ready mind ; neither as being lords ( or , over-ruling ) over god's heritage , but being examples of the flock , pet. . , , , . diotrephes , who loveth to have the preheminence , received us not , john , v. , . see more in gospel-preachers in general , chap. . ii. complaints of , and threatnings against evil officers , or ministers of the church . his watchmen are blind , they are all ignorant , they are all dumb dogs : they cannot bark , sleeping , lying down , loving to slumber : yea , they are greedy dogs who can never have enough , and they are shepherds who cannot understand : they all look to their own way , every one for his gain from his quarter : come ye , say they , i will fetch wine , and we will fill our selves with strong drink , and to morrow shall be as to day , isa . . , , . the priests said not , where is the lord ? and they who handled the law , knew me not : the pastors also transgressed against me , &c. wherefore i will yet plead , &c. jer. . , . the prophets prophesie falsly , and the priests bear rule by their means , and my people love to have it so : and what will ye do in the end thereof ? jer. . , . from the prophet unto the priest , every one dealeth falsly : they have healed also the hurt of the daughter of my people slightly , saying , peace , &c. when , &c. jer. . , . ch . . , . the pastors are become brutish , and have not sought the lord : therefore they shall not prosper , and all their flocks shall be scattered , jer. . . many pastors have destroyed my vineyard , they have trodden my portion , &c. jer. . , . wo unto the pastors who destroy and scatter the sheep of my pasture , saith the lord : therefore thus saith the lord , &c. against the pastors who feed my people , ye have scattered my flock , and driven them away , and have not visited them : behold , i will visit upon you the evil of your doings , &c. the prophets , &c. they strengthen the hands of evil-doers , so that none do return from his wickedness , jer. . , . the priests and the prophets advise to put jeremiah to death , because he told them what god spake , jer. . , , . her priests have violated my law , and have profaned mine holy things : they have put no difference between the holy and profane , neither have they shewed difference between the unclean , and the clean , ezek. . . wo to the shepherds of israel who do feed themselves : should not the shepherds feed the flock ? ye eat the fat , and ye clothe your selves with the wool , &c. ye feed not the flock : the diseased have ye not strengthened , neither have ye healed that which was sick , &c. but with force and with cruelty have ye ruled , ezek. . , , , , . the priests thereof teach for hire , and the prophets thereof divine for money ; yet will they lean upon the lord , &c. therefore shall zion , &c. be plowed , micah . . . her priests have done violence to the law , polluted the sanctuary , zeph. . . wo to the idol-shepherd , who leaveth the flock : the sword shall be upon his , &c. zech. . . — o priests , who despise my name , &c. ye offer polluted bread upon mine altar , &c. if ye offer the blind , and the lame , ( ye say , ) it is not evil , &c. mal. . , , . the priests lips should keep knowledge , &c. but ye are departed out of the way : ye have caused many to stumble at the law ; ye have corrupted the covenant of levi , &c. therefore have i also made you contemptible , &c. before the people , mal. . , , . he who is an hireling , &c. seeth the wolf coming , and leaveth the sheep , and fleeth ; and the wolf catcheth them , and scattereth the sheep , &c. john . , . iii. the church's duty towards their officers , and such other who labour among them . provide neither gold nor silver , &c. for the work-man is worthy of his meat , matth. . , . they all wept sore , &c. sorrowing most of all for the words which he spake , that they should see his face no more , acts . , . if the gentiles are made partakers of their spiritual things , their duty is also to minister unto them in carnal things , rom. . . have we no power to eat and drink ? &c. to forbear working ? &c. who goeth to warfare at any time , at his own charges ? &c. say i these things as a man ? or faith not the law the same also ? thou shalt not muzzle the mouth of the ox which treadeth out the corn , &c. doth god take care for oxen ? or saith he it not altogether for our sakes ? for our sakes , no doubt , &c. if we have sown unto you in spiritual things , is it a great thing if we shall reap your carnal things ? &c. nevertheless , we have not used this power , &c. lest we should hinder the gospel , do ye not know , that they who minister about holy things , live ( or , feed ) of the things of the temple ? &c. even so hath the lord ordained , that they who preach the gospel , should live of the gosple , cor. . , , , to . — know the house of stephanus , &c. that you submit your selves unto such , and to every one who hespeth with us , and laboureth , cor. . , . ye received me as an angel , &c. am i therefore become your enemy , because i told you the truth ? gal. . , , . let him that is taught in the word , communicate unto him who teacheth , in all good things , gal. . . praying always , &c. and for me , that utterance may be given unto me , &c. ephes . . , . thes . . . thes . . , . i suppose it necessary to send unto you , epaphroditus , my brother , and companion in labour , &c. but your messenger , &c. receive him therefore in the lord , with all gladness ; and hold such in reputation , ( or , honour such , ) because for the work of christ , &c. philip. . , , , . ye sent once and again unto my necessity ; not because i desire a gift , but i desire ●●uit that may abound to your account , &c. i received the things sent from you , an odour of a sweet-smelling sacrifice , acceptable and pleasing to god , philip. . , to . we beseech you , brethren , to know them who labour among you , and are over you in the lord , and admonish you : and esteem them very highly in love , for their work-sake , thes . . , . let the elders who rule well , be counted worthy of double honour ; especially they who labour in the word and doctrine . for the scripture saith , thou shalt not muzzle the ox , &c. the labourer is worthy of his hire . against an elder receive not an acculation , but before two or three witnesses , tim. . , , . remember them who have the rule over you ; who have spoken to you the word of god whose faith follow , &c. obey them who have the rule over you , ( or , guide you , ) and submit your selves : for they watch for your souls , &c. pray for such , &c. salute all them who have the rule over you , heb. . , , , . is any sick among you ? let him call for the elders of the church , and let them pray over them james . , . likewise ye younger , submit your selves to the elder , pet. . . iv. of the election and ordination of officers in churches . and the lord spake unto moses , saying , take aaron , and his sons with him , &c. and gather thou all the congregation together , &c. and moses did as the lord commanded him , &c. and said unto the congregation , this is the thing which the lord commanded to be done . and moses brought aaron and his son and washed them , &c. levit. . ● , , , , , , ● , , , &c. thou shalt bring the levites before the tab●r●●cle of the congregation , and thou shalt gather 〈◊〉 whole assembly of the children of israel together and thou shalt bring the lev●tes before the 〈◊〉 and the children of 〈◊〉 shall put their hands , numb . . , . peter stood up in the midst of the disciples , and said , ( the number about an hundred and twenty , ) &c. wherefore , of these men who have accompanied us all the time that the lord jesus went in and out among us , &c. must one be ordained , to be a witness with us , &c. and they appointed two , &c. and they prayed , and said , lord , who knowest the hearts of all men ; shew whether of these two thou hast chosen , &c. and they gave forth their lots , and the lot fell upon matthias , and he was numbred with the eleven , acts . , , . then the twelve called the multitude , &c. and said , &c. brethren , look ye out among you seven men of honest report , &c. whom we may appoint over this business , &c. and the saying pleased the multitude : and they chose stephen , &c. acts . , , , . and when they had ordained them elders by suffrage in every church , and had prayed , with fasting , they commended them to the lord , acts . , . for this cause left i thee in crete , &c. and ordain elders in every city , as i had appointed , titus . . twelfthly , of laying on of hands upon the several occasions , and to the several ends in scripture mentioned . bring forth him who hath cursed , &c. let all who heard him , lay their hands on his head , levit. . . thou shalt bring the levites before the lord ; and the children of israel shall lay their hands on the levites , numb . . , . moses set joshua before the congregation , and he laid his hands upon him , and , &c. numb . . , , , . joshua , &c. was full of the spirit of wisdom : for moses had laid his hands upon him , deut. . . they chose stephen , &c. whom they set before the aposties : and when they had prayed , they laid their hands upon them , acts . , . peter and john prayed , and laid their hands on disciples , and they received the holy ghost , acts . . the prophets and teachers at anti●ch , by the command of the holy ghost to separate paul and barnabas , &c. did pray , and fast , and lay their hands upon them , acts . , , . paul finding disciples , &c. and when paul had 〈◊〉 his hands on them , the holy ghost , &c. acts . , . paul prayed , and laid hands on publius , his father , and healed him , being sick , acts . . neglect not the gift , &c. given the● &c. with laying on of the hands of the presbytery , tim. . . lay hands suddenly on no man : neither be partaker of other men's sins , tim. . . stir up the gift of god which is in thee , by the putting on of hands , tim. . . not laying again the foundation of repentance , &c. of laying on of hands , heb. . , . thirteenthly , of the several ordinances of christ , to be observed in and by the churches of christ , and elsewhere . the earth is defiled under the inhabitants thereof , because they have transgressed the laws , changed the ordinances , &c. isa . . . and they continued stedfastly in the apostles doctrine and fellowship , and in breaking of bread , and in prayers , &c. and they continuing daily , with one accord , in the temple , acts . , , . and now i praise you , brethren , that you , &c. keep the ordinances , as they were delivered unto you , cor. . . i. prayers . these all continued with one accord , in prayer and supplication , with the women , &c. acts . . and they continued , &c. and in prayers , acts . . see prayers at large , chap. . see praising at large , ibid. ii. reading , teaching and preaching of the word of god , prophesying . thou shalt set a king over thee , &c. he shall write him a copy of this law in a book , &c. he shall read therein all the days of his life , that he may learn to fear the lord , deut. . , , . . kings . . when all israel is come to appear before the lord thy god , in the place which he shall chuse , thou shalt read this law before all israel , in their hearing . gather the people together ; men , and women , and children , and thy stranger that is within thy gates ; that they may hear , and that they may learn , and fear the lord your god , and observe to do all the words of this saw : and their children , who have not known , may hear , and learn to fear the lord , &c. deut. . , , . joshua read all the words of the law , the blessings and curses , according unto all which is written in the book of the law : there was not a word of all which moses commanded , which joshua read not before all the congregation of israel , with the women , and the little ones , and the strangers who were conversant among them ; josh . . , . jehoshaphat sent to his princes , to benhail , &c. to teach in the cities of judah , and with them elishama , &c. priests , and they taught in judah , and had the book of the law of the lord with them : and went about throughout all the cities of judah , and taught the people , chron. . , , . and ezra the priest brought the law before the congregation , &c. and he read therein , &c. from the morning until the mid-day , &c. also joshua and bani , &c. and the levites , caused the people to understand the law , and the people stood in their place : so they read in the book of the law of god distinctly , and gave the sense , and caused them to understand the reading , nehem. . , , , , , , , , . ch . . . he established a testimony in jacob , and appointed a law in israel , which he commanded our fathers that they should make them known to their children , &c. that they might set their hope in god , &c. psal . . , , . blessed is the man who heareth me , watching daily at my gates , waiting at the posts of my doors : for whose findeth me , findeth life , prov. , , . how beautiful upon the mountains are the feet of him who bringeth good tydings , who publisheth peace , &c. and publisheth salvation , & c. ! isa . . . n●h●m . . . the prophet who hath a dream , let him tell a dream : and he who hath my word , let him speak my word faithfully ; what is the chaff to the wheat , saith the lord ? jer. . , . thou shalt speak my words unto them , whither they will hear , or whether they will forbear , ezek. . . they shall wander from sea to sea , &c. to seek the word of the lord , and shall not find it , amos . . and the gospel of the kingdom shall be preached in all the earth , and then shall the end , &c. matth. . . go ye therefore , and teach all nations , &c. teaching them to observe all things whatsoever i have commanded you , matth. . , . the parable of the sower opened by christ to be the word preached , mark . , , , &c. luke . . whosoever shall not receive you , nor hear you , when ye depart thence , shake off the dust from under your feet for a testimony against them , mark . . luke . . matth. . , , . jesus , &c. as his custom was , he went into the synagogue on the sabbath-day , and stood up to read : and there was delivered unto him the book of the prophet isaias ; and when he had opened the book , he found the place where it was written , the spirit of the lord is upon me , &c. and he closed the book , and gave it again to the minister , and sat down , &c. and he began to say unto them , this day is this scripture fulfilled in your ears , &c. and all , &c. wondred at the gracious words which proceeded out of his mouth , &c. luke . , , , , , , . jesus went through every city , &c. preaching and shewing the glad tidings , &c. luke . . jesus said , &c. ought not christ to have suffered , & c ? and beginning at moses and all the prophets , he expounded unto them in all the scriptures the things concerning himself , &c. then opened he their understandings , &c. luke . , , . i pray , &c. for them also who shall believe in me through their word , john . . when the apostles were commanded not to preach christ , they said , whether it be right in the sight of god to hearken unto you , more than unto god , judge ye , acts . . . ch , . . go stand and speak in the temple to the people , all the words of this life , and when , &c. and daily in the temple , and in every house , they ceased not to teach , and to preach jesus christ , acts . , . the eunuch reading the prophet isaias , philip came to him , &c. and opened his mouth , and began at the same scripture , and preached unto him jesus ; he believed , &c. acts . , , to the . we are here all present before god to hear all things that are commanded thee of god : while peter was preaching christ , the holy ghost fell on all them who heard , acts . , . ch . . , , &c. call for simon , &c. who shall tell thee words whereby thou and all thy houshold shall be 〈◊〉 , acts . , . when paul and his company came to antioch , he went into the synagogue , &c. and after the reading of the law and the prophets , the rulers of the synagogue sent unto them , saying , ye men and brethren , if ye have any word of exhortation for the people , say on : then paul stood up , and preached , &c. acts . , , , , &c. then spake the lord to paul , &c. speak , and hold not thy peace , for i have much people in this city : and he continued there , &c. teaching the word of god among them , acts . , , . paul went into the synagogue , and spake boldly for the space of three months , disputing and perswading the things concerning the kingdom of god , but when divers were hardned , and believed not , &c. he separated the disciples , disputing daily in the school of one tyrannus , and this continued by the space of two years so that all they who dwelt in asia , heard the word of the lord , acts . , , , . now brethren , i commend you to god , and the word of his grace , which is able , &c. act● . . i have appeared unto thee , &c. to make thee a minister , &c. the gentiles to when i now send thee , to open their eyes , and to turn them from darkness to light , and from the power of satan unto god , acts . , , . and paul dwelt two years in his own hired house , and received all who came in unto 〈◊〉 : preaching the kingdom of god and teaching those things which concern the lord jesus christ , acts . ● , , . ch . . . ch . . . ch . . ● , . i am ready to preach the gospel , &c. for i am not ashamed of the gospel of christ , for it is the power of god to salvation , &c. rom. . , . th●ss . . . how then shall they call on him in whom they have not believed ? and how shall they believe on him or whom they have not heard ? and how shall they hear without a preacher ? and how shall they preach except they be sent , & c. ? so then , faith cometh by hearing , and hearing by the word of god , rom . , , . titus . . christ sent me not to baptize , but to preach the gospel , &c. for the preaching of the cross is to them who perish , foolishness : but unto us who are saved , it is the power of god , &c. it pleased god by the foolishness of preaching to save them who believe , &c. cor. . , , , , . ch . . , , , . my preaching was not with the intic●ing words of mans wisdom , &c. but that which the holy ghost , &c. cor. , , , . in christ jesus i have begotten you through the gospel , cor. . . every man praying or prophesying having his head covered , dishonoureth his head , cor. . . he who prophesyeth , speaketh unto men to edification , exhortation , and comfort , &c. he edifieth the church , &c. cor. . , . who hath made us able ministers of the new testament , &c. if the ministration of death written and engraven in stones , was glorious ; so , &c. how shall not the ministration of the spirit be rather glorious , & c ? cor. . , , , , . — the ministry of reconciliation : to wit , that god was in christ , &c. we are ambassadours for christ , as though god did beseech you by us : we pray you in christs stead be ye reconciled unto god , cor. . , , . and he gave some apostles , &c. for the perfecting of the saints , for the work of the ministry , 〈◊〉 the edifying of the body , until , &c. ephes . . . , , . the apostle rejoyced that christ was preached , although some did it not uprightly , phil. . , , . when this epistle is read amongst you , cause it 〈◊〉 read also in the church of the la●d●ceans , 〈◊〉 . . we received the word of god which ye heard of 〈…〉 received it not as the word of men , but ( as 〈…〉 ) the word of god , &c. thess . . , 〈…〉 〈…〉 prop●●●yings , thess . . . g●ve attendance to reading , to exhortation , to doctrine , 〈◊〉 . i 〈◊〉 thee , &c. preach the word : be instant in 〈◊〉 and out of season : reprove , &c. . tim. . , , . if the word spoken by angels was stedfast , &c. how shall we escape it we neglect so great salvation which at the first began to be spoken by the lord , and was confirmed unto us by them who 〈◊〉 &c. heb. . . . for unto us was the gospel preached as well as unto them : but the word preached did not profit them , not being mixed with faith in them who heard ( or , because they were not united by faith to ) it , heb. . . i beseech you brethren , suffer the word of exhortation : for i have written , &c. heb. . . of his own will begat he us by the word of truth , &c. wherefore my beloved brethren , let every man be swift to hear , &c. receive with meekness the ingrafted word , which is able to save your souls : but be ye doers of the word , and not hearers only , &c. james . , , , , . being born again , not of corruptible feed , but of incorruptible , by the word of god , &c. and this is the word which by the gospel is preached unto you , pet. . , . as new-born babes desire the sincere milk of the word , that ye may grow thereby , pet. . . if any man speak , let him speak as the oracles of god , pet. . . i will not be negligent to put you in remembrance always of these things , though ye know them , and be established in the present truth : yea , i think it meet , as long as i am in this tabernacle , to stir you up , by putting you in remembrance , pet. . , . ch . . , . jude ver . . that which we have seen and heard , declare we unto you , that ye also may have fellowship with us : and truly , our fellowship is with the father and with his son jesus christ , john . . blessed is he who readeth , and they who hear the words of this prophecy , and keep those things which are written therein , revel . . . see ministers of the gospel in general . chap. . see gifts of the members of churches before . see of the word of god , chap. . iii. baptisms . god said unto abram , thou shalt keep my covenant , &c. every man child among you shall be circumcised , &c. and it shall be a token of the covenant betwixt me and you , &c. abram took ishmael his son , and all who were born in his house , &c. and circumcised the flesh , &c. and abraham was ninety and nine years old when he was circumcised , &c. and ishmael his son years old when he was circumcised , gen. . , , , , , , , . suffer little children and forbid them not to come unto me , for of such is the kingdom of heaven : and he laid his hands on them , matth. . , , . go ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost , matth. . . john said , i indeed baptize you with water : but one mightier than i , cometh , &c. he shall baptize you with the holy ghost and with fire , luke . . acts . , . john , , , . acts ● . . jesus himself baptized not , but his disciples , john . , . repent and be baptized every one of you , in the name of jesus christ , for the remission of sins : for the promise is unto you , and to your children , &c. then they who gladly received the word , were baptized , acts . , , . ch . . . but when they believed . &c. they were baptized both men and women , &c. simon was baptized , &c. the eunuch said , here is water , what hinders me to be baptized ? and philip said , if thou believest with all thine heart , thou maist , &c. they went down into the water , and he baptized him , acts . , , , , . saul arose , and was baptized , acts . . chap. . . can any man forbid water that these should not be baptized , who have received the holy ghost as well as we ? and he commanded them to be baptized in the name , &c. acts . , . who shall tell thee words whereby thou and all thy house shall be saved , acts . . lydia , &c. whose heart the lord opened , that she attended unto the things which were spoken of paul : and when she was baptized and her houshold , &c. believe on the lord jesus and thou shalt be saved , thou and thine house , &c. and he took them the same hour , &c. and was baptized , he , and all his straightway , acts . , , , , , , . some who were baptized with john's baptism , were baptized again , acts . , , . know ye not , that so many of us as were baptized into jesus christ , were baptized into his death , buried , & c ? rom. . , . i baptized also the house of stephanus : besides , i know not whether i , &c. cor. . . the unbelieving husband is sanctified by the believing wife : and the unbelieving wife is sanctified by the believing husband , otherwise were your children unclean : but now they are holy , cor. . . leaving the principles , &c. of the doctrine of baptisms , heb. . , . the ark wherein few , &c. were saved by water : the like figure whereunto even baptism doth also now save us : not the putting away of the filth of the flesh , but the answer of a good conscience towards god , by the resurrection of jesus christ , pet. . , . iv. breaking of bread , or , the lord's supper . the passover instituted : and all the directions about it , exod. . the doubt , whether one unclean might eat the passover resolved by god unto moses , numb . . , , &c. the people not prepared , yet did eat : hezeki●h prayed for them , c●r . . , ● . as they were eating , jesus took bread and blessed it , and b●ake it , and gave it to his disciples , and said , take , eat , this is my body : and he took the cup and gave thanks , and gave it to them , saying , drink ye all of it , for this is my blood of the new testament which is shed for many for the remission of sins : but he said unto them , i will not drink it henceforth , &c. and when they had sung , &c. matth. . , , , , . they all drank of the cup , mark . . he sate down , and the twelve apostles with him , &c. he took the cup and gave thanks , and said , take this , and divide it among your selves , &c. and he took bread and gave thanks , and brake it , and gave unto them , saying . this is my body which is given for you , this do in remembrance of me . likewise also the cup after supper , saying , this cup is the new testament in my blood , which is shed for you , luke . , , , , , . when judas had received the sop at supper , he went immediately out , john . , . and they continued sted●astly , &c. in breaking of bread , acts . . upon the first day of the week when the disciples came together to break bread , &c. paul preached to them , &c. in the upper chamber where they were gathered together , &c. when he therefore was come up again , and had broken bread , &c. acts . , , , , . purge out therefore the old leaven , that ye may be a new lump , &c. let us keep the feast , not with old leaven , &c. but with the unleavened bread of sincerity , cor. . , . the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? for we being many , are one bread and one body : for we are all partakers of that one bread , &c. ye cannot drink the cup of the lord and the cup of devils : ye cannot , &c. cor. . , , , . when ye come together therefore into one place , this is not to eat the lord's supper ( or , ye cannot eat ) : for in eating , every one taketh before other his own supper ; and one is hungry , and another is drunken : what , have ye not houses to eat and to drink in ? or despise you the church of god , and shame them that have not ( or , are poor ) ? for i have received of the lord that which also i delivered unto you , that the lord jesus the same night in which he was betrayed , took bread , and when he had given thanks , he brake it , and said , take eat , this is my body , which is broken for you : this do in ( or , for a ) remembrance of me . after the same manner also he took the cup when he had supped , saying , this cup is the new testament in my blood , this do ye , as often as ye drink it , in remembrance of me : for as often as ye eat thus bread , and drink this cup , ye do shew , ( 〈…〉 ye ) the lord's death till he come : wherefore , whosoever shall eat this bread● and drink this cup of the lord unworthily , shall be guilty of the body and blood of the lord , &c. he who eateth , &c. unworthily , eateth and drinketh d●mnation to himself , not discer●ing the lord's body , &c. when ye come together to eat , tarry one for another : and if any man hunger , let him eat at home , cor. . , , , , , , , , , , , . v. discipline , church-consares , or removing of scandals . if a soul sin , and hear the voice of swearing , and is a witness whether he hath seen or known of it : if he do not utter it , then shall he bear his iniquity , levit. . . if there were a leper in the camp of israel , he was to be pronounced unclean , and his habitation without the campalone , levit. . , . when he was to be brought into the camp again , he was first to be pronounced clean by the priest , after he had viewed him and offered sacrifices for him , and performed other things : so for other uncleannesses , they were to be separated from the congregation , &c. and so brought in again , levit. . , , , , , &c. ch . . march. . . thou shalt not hate thy brother in thine heart : thou shalt in any wise rebake thy neighbour , and not suffer in upon him ( or , that thou bear not sin for him ) , levit. . . if the people of the land do any way hide their eyes from the man when he giveth of his seed unto molech , and kill him not : then i will set my face against that man , and against his family , levit. . , , . the priests or people who were unclean , &c. by any uncleanness , were not to eat or touch the holy things , that they might not prophane the holy name of the lord ; if they did before they were cleansed , they were to be cut off from the presence of god● no it anger was to eat of the holy thing , levit. . , , , , , , , , , , , . put out of the camp every leper , and every one who hath an issue . &c. both male and female shall ●e put out , &c. that they defile not their camp in the midst whereof i dwell : and the children of israel did so , &c. numb . . , , , . deut. . . numb . . ● 〈◊〉 the king was a leper ; and being in the temple , the priests thrust him out from thence , &c. he dwelt in a several house , being a leper : 〈◊〉 he was cut off from the house of the lord , chron. . , , . the people of israel , the priests and the levites , have not separated themselves from the people of the land , &c. for they have taken of their daughters , &c. so that the holy seed have mingled themselves with the people , &c. yea , the hand of the princes and 〈◊〉 have been chief in this trespass , &c. ezra . , . they read in the book of moses , &c. that the 〈…〉 should not come into the congregation● 〈◊〉 god for ever , &c. now it came to pass when they had heard the 〈◊〉 , that they separated from israel all the mixed m●titude , ne●em . . ● , ● . he who spareth his rod , hateth his son : but he who loveth him , &c. prov. . . debate thy cause with thy neighbour himself : and discover not a secret to another ( or , the secret of another ) , prov. . . open rebuke is better than secret love , pro. . . if thou take forth the precious from the vile : thou shalt be as my mouth , jer. . . her priests have violated my law , and have prophaned mine holy things : they have put no difference between the holy and prophane : neither have they shewed difference between the unclean and the clean , ezek. . . they shall teach my people the difference between the holy and prophane , and cause men to discern between the unclean and the clean , ezek. . . ephraim hath mixed himself among the people , &c. a cake not turned , hosea . . jesus said unto peter , &c. i will give unto thee the keys of the kingdom of heaven : and whatsoever thou shalt bind on earth , shall be bound in heaven : whatsoever thou shalt loose on earth , shall be loosed in heaven , matth. . , . if thy brother shall trespass against thee , go and tell him his fault between him and thee : if he will hear thee , thou shalt gain thy brother : but if he will not hear thee , then take with thee one or two more , that in the mouth of two or three witnesses every word may be established : and if he shall neglect to hear them , tell it to the church : but if he neglect to hear the church , let him be unto thee as an heathen man and a publican ; verily , i say unto you , whatsoever ye shall bind on earth , shall be bound in heaven , and whatsoever ye shall loose on earth , &c. matth. . , , , . john . , . . if thy brother trespass , &c. rebuke him : and if he repent , forgive him , &c. if seven times a day , luke , , . i beseech you brethren , mark them who cause divisions and offences contrary to the doctrine which ye have learned , and avoid them : for they are such who serve not our lord jesus , but their own bellies , &c. rom. . , . it is reported commonly that there is fornication among you , and such , &c. and ye are pussed up , and have not rather mourned , that he who hath done this deed , might have been taken away from among you , &c. in the name of our lord jesus christ , when ye are gathered together , and my spirit , with the power of our lord jesus , to deliver such a one unto satan for the destruction of the flesh , that the spirit may be saved in the day of the lord jesus , &c. know ye not that a little leaven leavens the whole lump , & c ? i wrote to you in an epistle , not to keep company with fornicators , yet not altogether with the fornicators of this world , &c. but if any man that is called a brother , be a fornicator , or covetous , or an idolator , &c. with such a one , no not to ●at : for what have i do with them who are without ? do not ye judge them who are within , & c ? therefore put away from among your selves that wicked person , cor. . sufficient to such a man was this punishment ( or , censure ) which was inflicted of many : so that contrariwise ye ought rather to forgive him , and comfort him , &c. wherefore i beseech you , that you would confirm your love to him , &c. to whom ye forgive any thing , i also forgive , cor. . , , , , , . be not unequally yoked together with unbelievers , &c. what fellowship hath righteousness with unrighteousness , & c ? are ye not the temple of the living god , & c ? come out from among them , and touch no unclean thing , &c. cor. . , , , , . when paul had written to the galatians about some who troubled them , and would pervert the gospel of christ , &c. had preached the circumci●ion , &c. he said to them , ye did run well , who did hinder you , that ye should not obey the truth ? this perswasion cometh not from him who calleth you : a little leaven leaveneth the whole lump : i have confidence in you through the lord , that you will be none otherwise minded : but he who troubleth you shall bear his judgment , whosoever he be , &c. i would they were even cut off who trouble you : for brethren , ye have been called to liberty , gal. . , , . gal. . , , , , , , . if any man be overtaken in a fault , ye who are spiritual restore such a one in the spirit of meekness : considering thy self , lest thou also be tempted , gal. . . have no fellowship with unfruitful works of darkness , but rather reprove them : for it is a shame even to speak of such things , &c. ephel . , , . now we e●hort ( or beseech ) you brethren , warn them who are unruly , thess . . . now we command you brethren , in the name of our lord jesus , that ye withdraw your selves from every brother who walketh disorderly , and not after the traditions which he received of us : for your selves know how ye ought to follow us , &c. some who walk among you disorderly , working not at all . &c. if any man obey not our word by this epistle , note ( or , signifie ) that man , and have no company with him , that he may be ashamed ; yet count him not as an enemy , but admonish him as a brother , thess . . , , , , , . holding faith and a good conscience , which some having put away , concerning faith have made shipwrack ; of whom is hymeneus and alexander , whom i have delivered unto satan , that they learn not to blaspheme , tim. . , . rebuke not an elder , but intreat him as a father , and the younger men as brethren : the elder women as mothers , the younger as sisters , with all purity , &c. against an elder receive not an accusation , but before ( or , under ) two or three witnesses : them who sin , rebuke before all , that others also may fear , tim. . , , , . men of corrupt minds , &c. from such withdraw thy self , tim. . . tim. . . a man who is an heretick , after the first and second admonition reject , knowing , that he who 〈◊〉 such , is subverted and ●inneth , being condemned of himself , tit. . , . follow peace with all men , and holiness , &c. looking diligently , lest any man fail ( or , fall from ) the grace of god : lest any root of 〈◊〉 springing up , trouble you , and thereby many 〈◊〉 defiled : lest there be any fornicator or prop●an● person , as esau , who for one mors●l , &c. heb. . , , . i know thy works , &c. and how thou canst not bear them who are evil : and thou hast tryed them who say there are apostles , and are not , and thou hast found them lyars , &c. the church in pergamus , &c. i have a few things against thee , because thou hast there , them who hold the doctrine of balaam , &c. so also hast thou them who hold the doctrine of the nicolaitans , which things i hate , &c. the church of thyatira , &c. i have a few things against thee , because thou sufferest that woman jezebel , who calleth her self a propheress , to teach and to seduce my servants , to commit fornication , and to eat things sacrificed to idols , &c. all the churches shall know , that i am he who searcheth the heart , &c. revel . . , , , , . see rebake and reproof , chap. chap. xxviii . of hypocrites and hypocrisie : the spirits and practices of such who are very formal and earnest in the external part of worship and profession , and in a 〈◊〉 for god , yet high in their opposition of christ , the truth of the gospel , and power of godliness in others . the hour ●●m●th and now is when the 〈…〉 worship the father in spirit and in truth : for the rather seeketh such to worship him . god is a spirit , and they who worship him must worship him in spirit and in truth , john . , . they are not all israel who are of israel neither because they are the seed of abraham , are all children , &c. rom. . , . abel offered unto god a more acceptable sacrifice than cain cain was therefore angry , and ●lew his brother , gen. ● . , , , , , . h●● . ● . . absolom pretended to justice , and to pay a 〈◊〉 which he had ●●●ved to the lord in hebron but he p●rposed to steal away the hearts of the people , and to rebel against the king , and advance himself into the throne , sam. . , to v. . ahaziah the king , when rebuhed by 〈◊〉 for departing from god , and sending to an idol , gives order to his soldiers to f●t●h 〈◊〉 and though one company and another were consumed with fire , yet he sent again , king. . , , ● , , , , , . jehu met jehonadab , and said unto him , is thine heart right as my heart ? &c. and he said , come with me , and see my zeal ●or the lord , &c. but jehu took no heed to walk in the law of the lord god of israel with all his heart : he departed not from the sins of jero●oam , &c. kings . , , , , , , . ahaziah , &c. did that which was right in the sight of the lord , but not with a perfect heart , chron. . , . what is the hope of the hypocrite ? &c. will he delight himself in the almi●●ty ? will he always call upon god ? ●ob . , . the hypo●rites in heart , &c. they cry not when he bindeth them , job . . they speak vanity every one with his neighbour : with flattering lips , and with a double heart do they speak , psal . . . ps . . . prov. . . they speak peace to their neighbour , but mischief in their hearts , psal , . . ps . . . when he slew them , then they sought him early : and they returned and enquired early after god , and they remembred that god was their rock , and the high god their redeemer ; nevertheless they did flatter him with their mouth , and they lied unto him with their tongue : for their heart was not right with him , neither were they stedfast in his covenant , psal . . , , , . isa . . . hosea . . the way of a fool is right in his own eyes , prov. . . there is a generation who are pure in their own eyes , and yet is not wa●hed from their filthiness , prov. . . this people draw near to me with their mouth , and with their lips they honour me , but have removed their heart far from me : and their fear towards me is taught by the precept of men , isa . ● . ● . ●h . ● . , . shew my people their transgression , and the house of jaco● their sins : yet they seek me daily , and delight to know my ways : as a nation who did righteousness , and forsook not the ordinances of their god ; they ask of me the ordinances of ●ustice ; they take delight in approaching to god : wherefore have we fasted , say they , and thou seest it not ? have we afflicted our soul , and thou takest no knowledge ? behold in the day of your ●ast you and pleasures , and exact all your labours , &c. ye fast for strife , &c. isa . . , , &c. i have spread out my hands all the day long to a re●ellious people , &c. who provoke me to anger continually , &c. who say , stand by thy self , come not near to me , for i am holier than thou : these are a smoke in my nose , isa . . , , , . judah hath not turned unto me with her whole heart , but feignedly , jer. . . thus saith the lord , &c. amend your ways , &c. trust ye not in lying words , saying , the temple of the lord , the temple of the lord , &c. behold , ye trust in lying words which cannot profit : will ye steal , murder , &c. and come and stand before me in this house which is called by my name ? &c. jer. . , , , , . ezek. . , . matth. . , , . egypt , &c. are uncircumcised , and all the house of israel uncircumcised in heart , jer. . . thou art near in their mouth , and far from their reins , jer. . . judah said , pray for us to the lord , &c. that the lord thy god may shew us the way wherein we may walk , and the thing that we may do , &c. we will obey the voice of the lord , &c. but jeremy afterwards said , o ye remna●t of judah , &c. ye dissembled in your hearts ( or , have used deceit against your souls ) , when ye sent me unto the lord your god , saying , pray for us , &c. we will do , &c. ye have not obeyed the voice of god , nor any thing , &c. jer. . , , , , , , , , . and they come unto thee as the people cometh , and they sit before thee as my people : and they hear thy words , but they will not do them : for with their mouth they shew much love , but their heart goeth after their covetousness , &c. thou art unto them as a very lovely song , &c. for they hear thy words , but they do them not , ezek. . , . luke . , . o ephraim , what shall i do unto thee ? o judah , what shall i do unto thee ? for your goodness is as a morning cloud , and as an early dew it goeth away , hosea . . they have not cried to me with their heart , &c. they return not to the most high , &c. hosea . , . the heads judge for reward , and the priests thereof teach for hire , &c. yet will they lean upon the lord , and say , is not the lord among us ? &c. micah . . when ye fast , did ye at all fast unto me ? &c. did ye not eat ? &c. zech. . , . herod sent to seek christ under pretence of worshipping him : but he designed to kill him , mar. . , , , . when thou dost thine a●ms , do not sound a trumpet before thee as the hypocrites do in the synagogues , and in the streets , that they may have glory or men , &c. and when thou prayest , thou shalt not be as the hypocrites are : for they love to pray standing in the synagogues , and in the corners of the streets , that they may be seen of men , &c. moreover , when ye fast , be not as the hypocrites , of a sad countenance : for they disfigure their faces , that they may appear unto men to fast , mat. . , , . why beholdest thou the mo●e which is in thy brother's eye , but considerest not the beam that is in thine own eye ? or , how wilt thou say to thy brother , let me pull out the mo●e out of thine eye , and behold a beam in thine own eye ? thou hypocrite , first cast out the beam out of thine own eye , &c. not every one who saith unto me , lord , lord , shall enter into the kingdom of heaven , &c. many will say unto me in that day , lord , lord , have we not prophesied in thy name ? &c. then i will profess , i never knew you , mat. . , , , , , . luke . , . john came neither eating nor drinking , and they say , he hath a devil ; the son of man came eating and drinking , and they say , behold a man gluttonous and a wine-bibber , and a friend of publicans and sinners , mat. . , . when the pharisees saw the disciples plucking corn on the sabbath-day , they said , behold , thy disciples do that which is not lawful to do upon the sabbath-day . jesus said , have ye not read , &c. how that on the sabbath-days , the priests in the temple prosane the sabbath , and are blameless ? &c. they asked him , saying , is it lawful to heal on the sabbath-day ? that they might accuse him , &c. then he cured the man , &c. then the pharisees went out and held a council against him , that they might destroy him , &c. they said , this fellow doth not cast out devils , but by beelzebub the prince of devils , matth. . , , , , , , , , , , , . john . . the stony-ground , &c. is one who hath not root in himself , but temporal , persecution ariseth he is offended , &c. they said of christ , is not this the carpenter's son , &c. whence then hath this man all these things ? and they were offended in him , mat. . , , , , . then there came to jesus scribes and pharisees , &c. saying , why do thy disciples transgress the tradition of the elders , for they wash not their hands when they eat bread ? but he answered and said unto them , why do you also transgress the commandment by your traditions ? for god commanded , saying , honour thy father , &c. but ye say , &c. thus have ye made the commandment of god of none effect by your tradition : ye hypocrites , well did isaias prophesie of you , saying , this people draw near to me with their mouth , &c. but their heart is far from me , matth. . , , , , , , , , . mark . , , , , &c. the young rich man had observed much of the law ; yet when christ had said unto him , if thou wilt be perfect , go and ●ell that thou hast , and give to the poor : he went away sorrowful , for he had great possessions , &c. many who are first shall be last , and the last shall be first , mat. . , , , , , , , . those who agreed for wages , murmur , because those who did not agree , n●r do so much work as they , had alike wages freely given them , mat. . , , to v. . when the chief priests and scribes saw the wonderful things that he did , and the children crying in the temple , and saying , hosanna to the son o● david ; they were sore disp●eased , &c. and when he was come into the temple , the chief priests and the elders , &c. came unto him as he was teaching , and said , by what authority dost thou these things ? and who gave thee this authority ? when christ had put forth the parable of the vineyard , and the chief priests had heard this parable , they perceived that he spake of them : but when they sought to lay hands on him , &c. mat. . , , , , , , , , . then went the pharisees and took counsel how they might intangle him in his talk , &c. asked him● is it lawful to give tribute to cesar , or not ? &c. jesus said , why tempt ye me , ye hypocrites ? &c. matth. . , , , . john , , , , &c. luke . . ch . . , . ch . . , , . the scribes and pharisees , &c. they say , and do not : for they bind heavy burdens , and grievous to be born , and lay them on men's shoulders , but will not move them with one of their fingers : but all their works they do for to be seen of men : they make broad their phylacteries , and inlarge the borders of their garments , and love the upper most rooms at fea●ts , and the chief seats in the synagogues , and greetings in the markets , and to be called of men rabbi , rabbi , &c. but wo unto you scribes , pharisees , hypocrites : ye shut up the kingdom of heaven against men : for ye neither go in your selves , neither suffer ye them who are entring , to go in , &c. ye devour widows houses , and for a pretence make long prayers , &c. ye compass sea and land to make one proselyte , and when he is made , ye make him two-fold more the child of hell , &c. blind guides ! who say , whosoever shall swear by the temple , it is nothing : but whosoever shall swear by the gold of the temple , he is a debtor , &c. ye pay ty the of mint and anise and cummin , and have omitted the weightier matters of the law , judgment , mercy , and faith , &c. strain at a great , and swallow a camel , &c. ye make clean the outside of the cup , &c. but within they are full of extortion and excess : ye outwardly appear righteous unto men , but within ye are full of hypocri●ie , mat. . , , , , , , , , , , , , , , , , , , , . the chief priest , and the scribes , &c. consulted that they might take jesus and kill him , &c. judas betrayed christ with a kiss , &c. the chief priests , &c. sought false witnes●es against jesus , to put him to death , matth. . , , , . luke . , . judas said to the high priests , &c. i have sinned in betraying innocent blood : and they said , what is that to us ? look thou to that , &c. they perswade the multitude to ask barabbas and destroy jesus ( when the governour would have ●●leased jesus ) ; they said , let his blood be upon us and our children , &c. they mocked him , and said , he trusted in god , let him deliver him now , &c. and norwithstanding all the wonders a● his death , which made the centurion 〈◊〉 truly , this was the son of god ; yet the chief priests , &c. came to pilate , and said , &c. that deceiver said , &c. desired , and set a watch upon the sepulchre , matth. , , , , , , , , , , , , , , , , , . mark . , , , , , . when they were convinced that christ was risen , they gave large money to the soldiers to hide it with a lie , and promised the soldiers to secure them , ma●th . . , to . her●d heard john gradly , and did many things , mark . . but the pharisees and lawyers rejected the counsel of god against ( or , ●ithin ) themselves , being not baptized of him , luke . . then shall ye begin to say , we have eaten and 〈◊〉 in thy presence , and thou hast taught in our streets . but he shall say , &c. depart from me ye worker● of iniquity , luke . , . ch . . . ye are those who justifie your selves before men , but god knows your hearts , that which is highly , &c. luke . . and he spake this parable unto certain who trusted in themselves , that they were ( or , as being ) righteous , and despised others . two went up into the temple to pray , the one a pharisee , and the other a publican : the pharisee stood and prayed th●s with himself ; god , i thank thee that i am not as as other men are , extortioners , &c. i fast 〈◊〉 in the 〈◊〉 i give ●ythes , &c. luke . , , , . when jesus went unto zacheus's house , the jews 〈◊〉 saying , that he was gone to be guest with a man 〈◊〉 is a 〈◊〉 his citizens hated him , and said , they would not have this man r●●gn over them , luke . , , . the chief priests and scribes would kill jesus , &c. j●das offered to betray him ; they were glad , and cov●nanted with him , &c. luke . 〈◊〉 they 〈…〉 before pilate , saying , we have 〈…〉 perve●●ing the nation , and 〈…〉 to cesar , saying , that 〈…〉 〈…〉 one of 〈…〉 〈…〉 ye 〈…〉 or the l●●ves and were 〈◊〉 &c. 〈…〉 &c. no man can 〈◊〉 to me except it were given him of my father . from that time many of his 〈◊〉 went back and walked no more with him , john . ● , . . some 〈…〉 he 〈◊〉 the people : how 〈…〉 man 〈◊〉 openly of him 〈◊〉 ●ear of the jews , &c. the chie● priests and pharisees said 〈◊〉 the 〈◊〉 why have ye not brought him ? the officers answered , never man spake like this man : the● answered them the pharisees , are ye also 〈…〉 any of the rulers or pharisees believed on him ? but this people who knoweth not the law , are 〈◊〉 nicodemus said , & c. ●word 〈◊〉 ●udge any man before it hear him , and know what he doth ? and they said unto him , art thou also of gal●●●ce ? john . , , , , , , , , . this woman was taken in adultery , &c. what sayest thou ? this they said , &c. that they might have to accuse him , &c. we be abraham's ●eed , and were never in bondage to any to man , &c. jesus said , &c. whosoever committeth sin , is the servant of sin , &c. ye seek to kill me , a man who hath told you the truth , &c. this did not abraham ; ye do the deeds of your father &c. the jews say , say we not well , thou art a samaritan , and hast a devil ? john . , , , , , , , , . the pharises said , this man is not of god , because he keepeth not the sabbath-day , &c. the jews had agreed already , that if any man did confess that he was christ , he should be put o●t of the synagogue , &c. they say of christ , he is a sinner , we are moses disciples : as for this fellow we know not whence he is , &c. when they were convinced by the man who had been blind , that christ must be of god ; they say to him , thou wast altogether born in sin , and dost thou teach us ? and they excommunicated him , &c. christ said to the pharisees , ye say , you see , &c. john . , , , , , , , , , , , , . some said of christ , he hath a devil and is mad , why hear ye him ? &c. not for thy good works do we stone thee , but for blaspemy , &c. john . , , . when lazarus was raised from the dead , the chief priests and the pharisees gathered a council ; and said , what do we , for this man doth many miracles : if we let him thus alone , all men will believe on him , and the romans shall come and take away both our place and nation , &c. from that day forth they took counsel together to put him to death , john . , , , , , . judas said , why was not this ointment sold , &c. and given to the poor ? this he said , not that he cared for the poor , but because he was a thief , and had the bag , &c. the chief priests consulted that they might put lazarus also to death , because that by reason of him many of the jews went away and believed on jesus , &c. the pharisees therefore said among themselves , perceive ye how ye prevail nothing ? behold , the world is gone after him , &c. among the chief rulers also many believed on him : out because of the pharisees they did not confess him , le●t they should be put out of the synagogue : for they loved the praise of me● more than the praise of god , john . , , , , , , ● . the time cometh , that whosoever killeth you , will think that he doth god good service , &c. the●e things they will do , &c. because they have not known the father , john . , . p●●●ate sought to release jesus ; but the jews cryed out , saying , if thou le● this man go , thou are not 〈◊〉 ●riend : whosoever maketh himself a king , speaketh against caesar , &c. pilate said , shall i crucifie your king ? the chief priests answered , we have no king but caesar , john . , . others mocking , said , these men are full of new wine , &c. peter said , &c. these men are not drunken as ye suppose , acts . , , . as the apost●es spake unto the people , the priests and the captain of the temple , and the sadduces came upon them , being grieved that they taught the people , &c. and they laid hands on them , &c. said , by what power , or by what name do ye this ? &c. they said , what shall we do with these men ? for that indeed a notable miracle hath been done by them , is manifest to all , &c. and we cannot deny it : but that it spread no further among the people , let us straitly threaten them , that they speak henceforth to man in this name ; and they called them , and commanded them not to speak at all , &c. acts . , , , , , , , , . ananias and saphira brought part of the price , and would have deceived the holy ghost , &c. multitudes were added to the lord : then the high priests &c. were filled with indignation , and la●d their hands on them , and put them in the common prison , &c. they doubted whither these things would grow , &c. said to the apostles , ye have filled jerusalem with your doctrine , and intend to bring this man's blood upon us , &c. when the apostles had said , that god had exalted that jesus whom they slew , they were cut to the heart , and took counsel to slay them , acts . , , , , , , , , , , , , . ch . . , . when they could not resist the spirit and wisdom by which stephen spake , then they suborned men , who said , we have heard , &c. and they stirred up the people , &c. and they came upon him and caught him , &c. and they set up false witnesses , acts . , , , . simon when he saw the apostles through laying on of hands , conferred the holy ghost ; he offered them money for the like power , &c. was in the gall of bitterness , acts . , , . the next sabbath-day came almost the whole city together to hear the word of god : but when the jews saw the multitude , they were filled with envy , and spake against the things which were spoken by paul , contradicting and blaspheming , &c. but the jews stirred up the devout and honourable women , and the chief men of the city , and raised persecution against paul and barnabas , and expelled them , &c. acts . , , , . the unbelieving jews stirred up the gentiles , and made their minds evilly affected against the brethren , &c. perswaded the people to stone them , acts . , . when paul had preached , and many believed ; the jews who believed not , moved with envy , took unto them certain lewd fellows of the ba●er sort , and gathered a company , and set all the city in an uproar , &c. they drew jason and certain brethren unto the rulers of the city , crying , these have turned the world up●ide down , &c. these do all contrary to the decrees of caesar , saying , that there is another king , one jesus . the jews came also to berea , and ●tirred up the people , acts . , , , , , , . the jews made an insurrection with one accord against paul , and brought him to the judgment seat , saying , this fellow perswaded men to worship god conttary to the law , acts . , . paul said , i was zealous towards god , as ye all are at this day : and i persecuted this way unto the death &c. acts . , to . certain jews bound themselves under a curse to kill paul , &c. the chief priests and elders agree to help it forward , acts . , , . ch . . , . they get an orator to accuse paul , thus : we found this man a pestilent fellow , and a mover o●●edition among all the jews throughout the world , and a ring-leader of the sect o● the nazarens : who also hath gone about to profane the temple , &c. when paul reasoned of righteousness , &c. felix trembled , and answered , go thy way for this time : when i have a convenient time i will call for thee , &c. acts . , , , , . paul said , i verily thought with my self , that i ought to do many things contrary to the name o● jesus , &c. which thing i also did , &c. exceeding mad , acts . , , . the jews told paul , that concerning this sect , it was every where spoken against , acts . . behold , thou art called a jew and restest in the law , and makest thy boast of god , and knowest his will , &c. and art confident that thou thy self art a guide to the blind , &c. thou therefore who teachest another , teachest thou not thy self ? thou who preachest a man shall not steal , dost thou steal ? &c. he is not a jew who is one outwardly : neither is that circumcision which is outward in the flesh , &c. rom. . , , , , , , , . israel who followed after the law of righteousness , hath not attained to the law of righteousness : wherefore , because they sought it not by faith , but as it were by the works of the law : for they stumble at that stumbling-stone , rom. . , . they have a zeal of god , but not according to knowledge : for they being ignorant of god's righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of god , rom. . , , . as many as desire to make a fair shew in the flesh , they con●train you to be circumci●ed , only le●t they should suffer persecution for the cro●s of christ : for neither they themselves who are circumcised , keep the law : but desire to have you circumcised , that they may glory in your flesh , g●l . . , . the jews , who both killed the lord jesus● and their own prophets , and have 〈…〉 us ( 〈◊〉 ●● out , ) they please not god , and are contra●y unto all men : 〈…〉 to speak to the 〈◊〉 that they might be saved , to 〈◊〉 up their 〈◊〉 〈◊〉 thes . . , , . having a form of godliness , but denying the power thereof , &c. these also resist the truth , &c. tim . , . they profess they know god , but in works they deny him : being abominable and disobedient , and to every good work reprobate ( or , void of judgment . ) titus . they went out from us , but they were not of us , &c. they went out that they might be manifest , &c. john . . thou hast a name that thou livest , and art dead , &c. i have not found thy work perfect before god , &c. the church of the laodiceans , &c. i know thy works , that thou art neither hot nor cold , &c. thou sayest , i am rich , and increased with goods , and have need of nothing : and knowest not that thou art wretched , and poor , and blind , and naked , &c. rev. . , , , , . see persecution from professors , chap. . see sincerity , chap. . see characters of saints , chap. . the great danger of hypocrisie and formality , and end of hypocrites . the israelites had sinned ; and though they had the ark amongst them , yet fell before enemies , sam. . the hypocrites hope shall perish , whose hope shall be cut off , and whose trust shall be a spiders web : he shall lean upon his house , but it shall not stand : he shall hold it fast , but it shall not endure , job . , , . he also is my salvation : for an hypocrite shall not come before him , job . . the congregation of hypocrites shall be desolate , &c. job . . . he who speaketh flattery to his friend , the eyes of his children shall fail , job . . the joy of the hypocrite is but for a moment : though his excellency mount up unto the heavens , and his head reach unto the clouds , he shall perish for ever like his own dung : they who have seen him , shall say , where is he ? and he shall flee away as a dream , and shall not ●e found . the eye also which ●aw him , shall ●ee him no more , &c. &c. job . , , &c. what is the hope of the hypocrite when he hath ga●ned , when god taketh away his soul ? will god 〈◊〉 his cry when trouble cometh upon him ? job ● . , . the hypocrites in heart heap up wrath , job 〈◊〉 . bloody and deceitful men shall not live out half 〈◊〉 days , &c. psalm . . o a●●yrian , the rod of mine anger , &c. i will 〈◊〉 him against an hypocritical nation , and against the people of my wrath , &c. isa . . , . w● unto them who seek deep to 〈◊〉 then counsel from the lord , and their works are in the dark ; and they say , who seeth us ? and who knoweth ? isa . . , . the sinners in zion are afraid , fearfulness hath surprised the hypocrites , &c. who amongst us shall dwell with the devouring fire ? &c. isa . . . behold all ye who kindle a fire , who compass your selves about with sparks ; walk in the light of your fire , and in your sparks which ye have kindled : this shall ye have of my hand , ye shall lie down in sorrow , isa . . . i will declare thy righteousness and thy works , for they shall not profit thee , isa . . . trust ye not in lying words , saying , the temple of the lord , &c. behold , ye trust in lying words which cannot profit , &c. therefore will i do to this house , &c. wherein ye trust , &c. as i have done to shiloh , and i will cast you out of my sight , jer. . , , , , . i will punish all them who are circumcised , with the uncircumcised . egypt , &c. all these nations are uncircumcised : and all the house of israel uncircumcised in the heart , jer. . , . ye dissembled in your hearts , when ye sent me unto the lord your god , &c. now therefore know certainly , that ye shall die by the sword , by the famine , &c. jer. . , , , . isa . . . cursed be the deceiver who hath in his flock a male , &c. and sacrificeth to the lord a corrupt thing mal. . . think not to say within your selves , we have abraham to our father , &c. the ax is laid , &c. . , , . ye are the salt of the earth : but if the salt have lost his favour , wherewith shall it be salted ? it is henceforth good for nothing but to be cast out , and to be trodden under foot of men , &c. i say unto you , that except your righteousness exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven , ma●th . . , . many will say unto me in that day , lord , lord , have we not prophesied in thy name ? &c. and then will i profess unto them , i never knew you : depart from me ye who work iniquity , matth. . . . luke . , , . he heareth the word , &c. receiveth it ; yet hath he not r●ot in himself , but dureth but for a while , &c. matth. . , . every plant which my heavenly father hath not planted , shall be rooted up : let them alone , &c. if the blind lead the blind , both shall fall , &c. matth. . , . when christ ●ound nothing but leaves on the fig-tree , he said , let no fruit grow on thee henceforth for ever : and presently it withered away , &c. jesus said to the priests , &c. publicans and har●ots go into the kingdom of god before you , matth. ● . , , , , . when the king came , &c. he saw there a man who had not on a wedding-garment : and he said unto him , friend , how camest thou hither ? &c. and he was speechless : then said the king to his servants , bind him , &c. and cast him into outer darkness , there shall be weeping , &c. matth. . , , . wo unto the scribes and pharisees ; hypocrites , often pronounced , matth. . , , , , , , , . the foolish virgins who had no oil to put into their lamps , were shut out , matth. . , , &c. whosoever hath not , from him him shall be taken even that which he seemeth to have ( or , thinketh he hath ) luke . . beware ye of the leaven of the pharisees , which i● hypocrisie , &c. he who knoweth his master's will , and doth not according , shall be beaten with many stripes , luke . , . james . . they shall begin to say , we have eat and drank in thy presence , &c. but he shall say , i know you not whence you are : depart from me all ye workers , &c. ye shall see abraham , &c. in the kingdom of god , and you thrust out , luke . , , , . ye are they who justifie your selves , but god knows your hearts : for that which is highly esteemed amongst men , is abomination in the sight of god , luke . . every branch which beareth not fruit in me , he taketh away , john . . ananias and saphira , both smote with death for their hypocrisie , acts . , . they are not all israel , who are of isreal , &c. rom. . , . ch . . . cor. . , to . the wrath of god is revealed from heaven against , &c. men who hold the truth in unrighteousness , rom. . . if a man thinketh himself to be something when he is nothing , he deceiveth himself , gal. . . a double-minded man is unstable in all his ways , james . . the jews , &c. forbidding us to speak to the gentiles that they might be saved , to fill up their sins always : for the wrath is come upon them to the uttermost , thes . . . see sincerity , chap. . chap. xxix . of the conscience . and it came to pass afterwards , that david's heart smote him , because he had cut off saul's skirt : and he said unto his men , the lord forbid that i should do this thing unto my master the lord 's anointed , to stretch forth my hand against him , &c. sam. . , . and david's heart smote him after that he had numbred the people : and david said unto the lord , i have sinned greatly in that i have done , sam. . . ch . . . when josiah had heard the words of the book of the law , that he rent his clothes , &c. and he commanded , &c. go and enquire of the lord for me , and for the people , &c. for great is the wrath of the lord , &c. tell the man that sent you to me , &c. i will bring evil upon this place , &c. but to the king , &c. because thine heart was tender , and thou hast humbled thy self , &c. thine eyes shall not see all the evil , &c. kings . , , , , , , , . i will not remove mine integrity , &c. my heart shall not reproach me so long as i live , job . , . throw the first stone at her , &c. they , &c. being convicted by their own conscience , went out , &c. john . , . now when they heard this , they were pricked in their heart , and said , &c. what shall we do ? acts . . paul said , &c. i have lived in all good conscience before god until this day , acts . . and herein do i exercise my 〈◊〉 to have always a conscience void of offence towards god and towards man , acts . . which shew the work of the law written in their hearts : their conscience also bearing them witness ( or , the conscience witnessing with them : ) and their thoughts the mean while ( or , between themselves ) accusing or else excusing one another , rom. . , . i say the truth in christ , i lye not , my conscience also bearing me witness in the holy ghost , rom. . . wherefore ye must needs be subject , not only for wrath , but for conscience sake , rom. . . whatsoever is sold in the shambles , eat , asking no question for conscience sake : for the earth is the lord's , &c. if any of them who believe not , bid you , &c. whatsoever is before you , eat , asking no question for conscience sake ; but if any man say unto thee , this is offered to idols , eat not for his sake , &c. and for conscience-sake , &c. conscience , i say , not thine own , but of the others : for why is my liberty judged of another man's conscience ? &c. give none offence , neither to the jews , nor to the gentiles , nor to the church of god , cor. . , , , , , . ch . . . our rejoicing is this , the testimony of our conscience , that in simplicity and godly sincerity , nor with sleshly wisdom , &c. cor. . . by the manifestation of the truth , commended our selves to every man's conscience in the sight of god , cor. . . we are made manifest unto god ; and i trust also , are made manifest in your consciences , cor. . . now the end of the commandment is charity , out of a pure heart , and of a good conscience , &c. holding faith and a good conscience : which some having put away , concerning faith have made shipwreck , tim. . , . holding the mystery of the faith in a pure conscience , tim. . . the spirit speaketh expresly , that in the latter times some shall depart from the faith , &c. speaking lyes in hypocrine , having their consciences seared with a hot iron , forbidding to marry , &c. tim. . , , . i thank god , whom i serve , &c. with a pure conscience , tim. . . unto them who are defiled and unbelieving , is nothing pure ; but even their mind and conscience is defiled , titus . . in which were offered both gifts and sacrifices , which could not make him who did the service , 〈◊〉 as pertaining to the conscience , &c. if the blood of bulls and goats sanctifieth , to the purifying of the flesh ; how much more shall the blood of christ , &c. purge your consciences from dead works , to serve the living god ? heb. . ● , . the law having a shadow of good things , &c. can never , with those sacrifiees they offered year by year continually , make the comers thereunto perfect ; then would they not have ceased to be offered ; because that the worshippers once purged , should have had no more conscience of sins : but in those sacrifices there is a remembrance , &c. let us draw near , &c. having our hearts sprinkled from an evil conscience , &c. heb. . , , , . we trust we have a good conscience in all things , willing to live honestly , heb. . . this is thank-worthy , if a man for conscience towards god , endure grief , suffering wrongfully , pet. . . having a good conscience ; that whereas they speak evil of you , &c. baptism doth also now save us : not the putting away the filth of the flesh , but the answer of a good conscience towards god , by the resurrection of jesus , pet. . , . let us not love in word , &c. hereby we know , &c. for if our heart condemn us , god is greater than our heart , and knoweth all things . beloved , if our heart condemn us not , then have we confidence towards god , john . , to . chap. xxx . of the devil : of his subtilty , wiles and ways , by himself , and in and by his instruments , wicked men , false teachers , deceivers and seducers . the description of them ; and what concerns the saints therein . first , of satan , the devil himself . now the serpent was more subtile than any beast of the field , which the lord god had made : and he said unto the woman , yea , because ( or , hath ) god said , ye shall not eat of every tree of the garden ? the woman said , &c. we may eat , &c. but of the fruit of the tree in the midst of the garden , god hath said , ye shall not eat of it , neither shall ye touch it , lest ye die . and the serpent said unto the woman , ye shall not surely die ; for god doth know , that in the day ye eat thereof , then your eyes shall be open , and ye shall be as gods , knowing good and evil . and the woman saw that the tree was good , gen. . , to . satan was a lying spirit in the prophets , to persuade ahab , &c. kings . , , . chron. . , . and satan stood up against israel , and provoked david to number israel , chron. . . sam. . . now there was a day , when the sons of god came to present themselves before the lord : and satan ( or , the adversary ) came also among ( or , in the 〈◊〉 of ) them , &c. the lord said to satan , from whence comest thou ? then said he , &c. from going to and fro in the earth , and from walking up and down in it , &c. he said , doth job serve god for nought ? hast thou not made an hedge about him ? &c. put forth thine hand , and touch that which he hath , and he will curse thee to thy face , &c. then satan , having leave given him , destroyed all he had , job . , , to the end ; ch . . , , . hast thou considered my servant job ? &c. still he holdeth fast his integrity , although thou movedst me against him , to destroy him without a cause . and satan answered the lord , and said , skin for skin ; yea , and all that a man hath , will he give for his life : but put forth thine hand now , and touch his bone , and his flesh , and he will curse thee to thy face . and the lord said , he is in thine hand ; but ( or , only ) save his life . so went satan , &c. and smote job , job . , , , , . and he shewed me joshua the high-priest , standing before the angel of the lord ; and satan standing on his right hand , to resist him . and the angel said unto satan , the lord rebuke thee , o satan ; even the lord , who hath chosen , &c. zech. . , . jesus , &c. in the wilderness , to be tempted of the devil . when he had fasted , &c. the tempter came to him : he said , if thou be the son of god , command that these stones be made bread . but he answered , and said , it is written , &c. then the devil taketh him , &c. and setteth him on a pinacle of the temple , and saith unto him , if thou be the son of god , cast thy self down : for it is written , he shall give his angels charge , &c. jesus said , it is written again , &c. the devil , &c. shews him all the kingdoms of the world , and the glory of them ; and saith unto him , all these things will i give thee , if thou wilt fall down and worship me , &c. get thee hence , satan ; for it is written , thou shalt worship the lord thy god ; and him only shalt thou serve , matth. . , to . when jesus was come on the other side , &c. there met him two possessed with devils , &c. they cried out , saying , what have we to do with thee , jesus , thou son of god ? art thou come hither to torment us before our time ? &c. so the devils besought him , saying , if thou cast us out , suffer us to go away into the herd of swine . and he said unto them , go , &c. the whole city came out , and besought him , that he would depart out of their coasts , matth. . , to . mark . , , , , &c. luke . , , &c. when the unclean spirit is gone out of a man , he walketh through dry places , seeking rest , and finding none . then he saith , i will return to my house , from whence i came out : and when he is come , he findeth it empty , swept and garnished . then goeth he , and taketh with him seven other spirits , more wicked than himself ; and they enter in , and dwell there : and the last state of that man is worse , &c. matth. . , , . when any one heareth the word , &c. and understandeth it not ; then cometh the wicked one , and , &c. the tares are , the children of the wicked one : the enemy who sowed them , is the devil , matth. . , , . jesus rebuked the devil , and he departed out of him , and the child was cured , &c. howbeit , this kind goeth not out , but by prayer and fasting , matth. . , . christ suffered not the devils to speak , because they knew him , mark . . lord , even the devils are subject to us , through thy name . and he said unto them , i beheld satan , as lightning , fall from heaven , luke . , . and he was casting out a devil , &c. some of them said , he casteth out devils by beelzebub , the chief of the devils , &c. if satan also be divided against himself , how shall his kingdom stand ? &c. if i by beelzebub cast out devils , by whom do your children cast them out ? luke . , , , to . mark . , . ought not this woman , &c. whom satan hath bound , &c. be loosed ? &c. luke . . simon , simon ; behold , satan hath desired you , that he may ●ift you as wheat : but i have prayed for thee , that thy faith fail not , luke . , . ye are of your father , the devil ; and the lusts of your father ye wi●● do . he was a 〈◊〉 from the beginning , and abode not in the truth , because there is no truth in him : when he speaketh of a lye , he speaketh of his own ; for he is a lyar , and the father of it , john . . the devil having now put it into the heart of judas iscariot , simon 's son , to betray , &c. after jesus had given the sop to judas , satan entred into● him , john , , , . luke . . the prince of this world cometh , and hath nothing in me , john . . when the spirit is come , &c. he will reprove ( or , convince ) the world of , &c. of judgment , because the prince of this world is judged , john . , , . i pray , &c. that thou shouldest keep them from the evil one , john . . peter said , ananias , why hath satan filled thine heart , to lye to the holy ghost ? acts . . and the god of peace shall bruise satan under your feet shortly , rom. . . then come together again , lest satan tempt you for your incontinency , &c. cor. . . confirm your love towards him , &c. left satan should get an advantage of us : for we are not ignorant of his devices , cor. . , to , if our gospel be hid , it is hid to them who are lost ; in whom the god of this world hath blinded the mind of them who believe not , le●t the light or the glorious gospel , &c. cor. . , . but i fear le●t by any means , as the serpent be guiled eve through his subtilty , so your mind should be corrupted , &c. no marvel ; for satan himself is transformed into an angel of light , cor. . , . acts . . there was given me a thorn in the flesh , a messenger of satan , to buffet me , cor. . . ye walked , &c. according to the prince of the power of the air , the spirit that now worketh in the children of disobedience , ephes . . . let not the sun go down upon your wrath , neither give place to the devil , ephes . . , . put on the whole armour of god , that ye may be able to stand against the wiles of the dev●● : for we wrestle not against flesh and blood , but against principalities and powers , against the rulers of the darkness of this world , against spiritual wickednesses ( or , wicked spirits ) in high places : wherefore take unto you the whole armour , &c. above all things , the shield of faith ; whereby ye shall be able to quench all the fiery darts of the wicked one ▪ ephes . . , , , , . we would have come unto you ( even i paul ) once and again , but satan hindred us , thes . . ● . i sent to know your ●aith , lest by some means the tempter have tempted you . thes . . . — that wicked , &c. whose coming is after the working of satan ; with all power , and sig●s , and lying wonders , thes . . , . lest being lifted up with pride , he fall into the condemnation of the devil , tim. . . in meekness instruct , &c. that they may recover themselves out of the snare of the devil , who are taken captive ( or , alive ) by him at his will , tim. . , . through death he might destroy death , and him who had the power of death , even the devil , heb. . . resist the devil , and he will flee from you , jam. . . be sober , be vigilant ; because your adversary the devil , as a roaring lion , walketh about , seeking whom he may devour : whom resist , stedfast in the faith , knowing that the same afflictions are accomplished , &c. pet. . , . i write unto you , young men ; because ye have overcome the wicked one , john . , . ch . . . thes . . . he who committeth sin , is of the devil ; for the devil sinneth from the beginning . for this purpose the son of god was manifest , that he might destroy the works of the devil : not as cain , who was of that wicked one , and slew his brother , joh. . , . the angels who kept not their first state ( or , principalities ) he hath reserved in everlasting chains . the a●changel , when contending with the devil about the body of moses , durst not bring against him a railing accusation ; but said , the lord rebuke thee , jude , vers . , . the devil shall cast some of you into prison , &c. thou dwellest where satan's seat is , rev. . , . — them of the synagogue of satan , &c. rev. . . the angel of the bottomless pit , whose name in the hebrew , &c. is abaddon ; in greek , apollyon , rev. . . there was war in heaven ; michael and his angels fought against the dragon , &c. and the great dragon was cast out , that old serpent , called the devil , and satan , who deceiveth the whole world ; he was cast out into the earth , and his angels , &c. with him , &c. the accuser of the brethren is cast down , who accused them before our god , day and night , &c. wo unto the inhabiters of the earth , &c. for the devil is come down unto you , having , &c. rev. . , to . three unclean spirits came out of the mouth of the dragon , &c. the spirits of devils , working miracles , &c. rev. . , . satan laid hold on , bound , cast into the pit , and sealed up from deceiving , &c. let loose again , rev. . secondly , the instruments of satan ; seducers , deceivers , &c. saints duty . when a prophet speaketh in the name of the lord , if the thing follow not &c. the lord hath not spoken , &c. deut. . . the devil was a lying spirit in the prophets , to deceive ahab , kings . , , . ezek. . . the prophets prophesie lyes in my name ; i sent them not , neither have i commanded them , neither spake unto them : they prophesie unto you a false vision and divination , and a thing of nought , and the deceit of their heart , jer. . , . beware of false propets , who come to you in she●p's cloathing ; but inwardly they are ravening wolves : ye shall know them by their fruits , &c. we have prophesied in thy name , cast out devils , and done many wonderful works , matth. . , , , . take heed , &c. of the leaven of the pharisees , &c. of the doctrine of the pharisees , &c. matth. . , , . take heed that no man deceive you : for many shall come in my name , and say , i am christ ; and shall deceive many , &c. many false prophets shall arise , and deceive many , &c. then if any shall say unto you , lo , here is christ , or there is christ , believe it not : for there shall arise false christs , and false prophets , and shall shew great signs and wonders ; insomuch that ( if it were possible ) they should deceive the very elect . behold , i have told you before : wherefore if they shall say unto you , behold , he is in the desart , &c. go not forth , &c. for as the lightning cometh out of the east , &c. so shall also the coming of the son of man , &c. matth. . , , , , to . — ye received me not : if another shall come in his own name , him ye will receive , john . . elymas , &c. seeking to turn away the deputy from the faith , &c. paul , &c. said , o full of subtilty , and all mischief ! thou child of the devil ; thou enemy of all righteousness : wilt thou not cease to pervert the right ways of the lord ? &c. acts . , to . certain , &c. have troubled you with words , subverting your souls , saying , &c. acts . , . after my departure shall grievous wolves enter in among you , not sparing the flock : also of your own selves shall men arise , speaking perverse things , to draw away disciples after them : therefore watch , acts . , to . the sadduces say , that there is no resurrection , nor angels , nor spirit , acts . , . mark them who cause divisions , &c. contrary to the doctrine , &c. and avoid them : for they who are such , serve not our lord jesus christ , but their own belly ; and by good words , and fair speeches , deceive the hearts of the simple , rom. . , . there must be also herenes among you , that they who are approved , might be made , &c. cor. . . how say some among you , that there is no resurrection from the dead ? cor. . . we are not as many , who corrupt the word of god , &c. cor. . . them who desire occasion , &c. for such are false apostles , deceitful workers ; transforming themselves into the apostles of christ , &c. satan himself is transformed into an angel of light : therefore it is no great thing if his ministers be transformed into the ministers of righteousness ; whose ends shall be according to their works , &c. ye suffer fools gladly , &c. ye suffer if a man bring you into bondage : if a man devour , if a man take , if a man exalt himself , &c. smite you on the face , cor. . , , , , , . there be some who trouble you , and would pervert the gospel of christ : though we , or an angel from heaven , preach any other gospel unto you , than that we have preached unto you , let him be accursed : as we have before , so say i now again , if any man preach any other gospel unto you , than that ye have received , let him be accursed , gal. . , , . false brethren , who came in privily to spy out our liberty , &c. that they might bring us into bondage ; to whom we gave place by subjection , no not for an hour , that the truth of the gospel may continue with you : but of these who seem to be , &c. gal. . , , , . they zealously affect you , but not well : yea , they would exclude you , that you might affect them , gal. . . as many as desire to make a fair shew in the flesh , they constrain you to be circumcised , only left they should suffer persecution for the cross of christ : for neither they themselves that are circumcised keep the law ; but desire to have you circumcised , that they may glory in your flesh , gal. . , . philip. . . be no more children , tossed , &c. with every wind of doctrine , by the sleight of men , and cunning craftiness , whereby they lie in wait to deceive , ephes . . . this i say , lest any should beguile you with enticing words , &c. beware , lest any one spoil you through philosophy , and vain deceits , after the traditions of men , after the rudiments of this world , and not after christ , &c. let no man judge you in meat , ( or , for eating , ) &c. intruding into those things which he hath not seen , &c. and not holding the head , &c. why are ye subject to ordinances ? &c. touch not , &c. col. , , , , to . let no man deceive you by any means , &c. that man of sin , &c. who opposeth and exalteth himself above all that is called god , or that is worshipped : so that he , as god , sitteth in the temple of god , shewing himself that he is god , &c. then shall that wicked one be revealed , whom the lord shall consume with the spirit of his mouth , and destroy with the brightness of his coming ; whose coming is after the working of satan , with all power , and signs , and lying wonders , and with all deceivableness of unrighteousness in them who perish : because they received not the love of the truth , &c. for this cause god shall send them strong delusions , that they should believe a lye ; that they all might be damned , &c. thes . . , , , , to . rev. . , . charge some , that they teach no other doctrine ; neither give heed to jewish fables , &c. some have swerved , having turned aside to vain janglings , desiring to be teachers of the law , understanding neither what they say , nor whereof they affirm , tim. . , , , , . now the spirit speaketh expresly , that in the latter days some shall depart from the faith , giving heed to seducing spirits , and doctrines of devils ; speaking lyes in hypocrisie ; having their consciences ●eared with a hot iron : forbidding to marry , and commanding to abstain from meats , &c. tim. . , , . if any man teach otherwise , &c. he is proud , knowing nothing ; but doting ( or , sick ) about questions and strifes of words , whereof cometh envy ; &c. perverse disputings of men of corrupt minds , and destitute of the truth ; supposing that gain is godliness : from such withdraw thy self . some , &c. have erred , tim. . , , , , , , . strive not about words to no profit , to the subverting of the hearers , &c. shun prophane and vain babling , for they will increase to more ungodliness ; and their word will eat , as doth a canker , ( or , gangrene : ) of whom is hymeneus , &c. who , concerning the truth , have erred ; saying , that the resurrection is past already ; and overthrow the faith of some : nevertheless , the foundation of god standeth sure , &c. tim. . , , , , . perilous times shall come ; for men shall be lovers of their own selves , covetous , boasters , proud , blasphemers , disobedient to parents , unthankful , unholy , without natural affection , truce-breakers , false accusers , incontinent , fierce , despisers of those who are good , traitors , heady , high-minded , lovers of pleasures more than lovers of god ; having a form of godliness , but denying the power thereof : from such turn away ; for of this sort are they who creep into houses , and lead captive silly women ; laden with sins , led away with divers lusts , ever learning , and never coming to the knowledge of the truth . now as jannes and jambres withstood moses , so do these also resist the truth men of corrupt minds , reprobate ( or , of no judgment ) concerning the faith , &c. but evil men and seducers shall wax worse and worse ; deceiving and being deceived : but continue thou in the things , &c. tim. . , , , , , , , , , . the time will come , when they will not endure found doctrine ; but after their own lusts , shall they heap up to themselves teachers ; having itching ears : and they shall turn away their ears from truth , and shall be turned unto fables : but watch thou , &c. tim. . , , . a bishop must be blameless , &c. holding fast the faithful word , as he hath been taught , ( or , in teaching ; ) that he may be able by found doctrine , both to exhort and convince the gain-sayers : for there are many unruly and vain talkers and deceivers , especially they of the circumcision ; whose mouths must be stopped , who subvert whole houses ; teaching things which they ought not , for filthy lucre sake , & . rebuke them sharply , &c. not giving heed to jewish fables , and commandments of men , who turn from the truth , &c. they profess that they know god , but in works they deny him ; being , &c. titus . , , , , , , . be not carried about with divers and strange dectrines : for it is a good thing , that the heart , &c. heb. . . but there were false prophets also among the people , even as there shall be falie teachers among you , who privily shall bring in damnable heresies , even denying the lord , who bought them , and bring upon themselves swift destruction : and many shall follow their pernicious ways ; by reason of whom , the way of truth shall be evil spoken of : and through covetousness shall they , with seigned words , make merchandise of you ; whose judgment now of a long time lingreth not , &c. chiefly them who walk after the flesh , &c. and despise government , ( or , dominions , ) presumptuous , self-willed : they are not afraid to speak evil of digninities , &c. these are as natural brute beasts , &c. speak evil of the things they understand not , &c. sporting themselves with their own deceivings , while they feast with you ; having eyes full of adultery , who cannot cease from sin ; beguiling unstable souls : an heart which is exercised with covetous practices , &c. who have forsaken the right way , and are gone astray , &c. these are wells without water , clouds which are carried with a tempest , to whom the midst of darkness is reserved for ever : for when they speak great swelling words of vanity , they allure through the lusts of the flesh , &c. those who were clean escaped from them ; who live in errour , while they promise them , &c. pet. . , , , , , , , , , , , . there shall come in the last days scossers , walking after their own lusts ; and saying , where is the promise of his coming ? for since the fathers fell asleep , all things continue as they were from the beginning , &c. some things are hard to be understood ; which they who are unlearned , and unstable , wrest , as they do also the other scriptures , to their own destruction . ye therefore , beloved , seeing ye know before ; beware , lest ye also , being led away with the errour of the wicked , fall from your own stedfastness , pet. . , , , , . little children , it is the last time : and as ye have heard antichrist shall come , even now are there many antichrists ; whereby we know that it is the last time : they went out from us , but they were not of us , &c. who is a lyar , but he who denieth that jesus is the christ ? he is antichrist , who denieth the father , and the son , &c. these things have i written unto you , concerning them who deceive you , john . , , , . believe not every spirit ; but try the spirits , whether they are of god ; because many false prophets are gone out into the world : hereby know ye the spirit of god ; every spirit who confesseth jesus christ to have been come in the flesh is of god : and every spirit who confesseth not that jesus christ is come in the flesh , is not of god : and this is that spirit of antichrist , whereof you have heard that it should come ; and even now already it is in the world , &c. ye are of god , and have overcome them ; because greater is he who is in you , than he in the world . they are of the world , therefore speak they of the world , and the world heare●● them , &c. he who is of god , heareth us : he who is not of god , heareth not us : hereby know we the spirit of truth , and the spirit of er●our , &c. john . , to . many deceivers are entred into the world , who confess not that jesus christ is come in the flesh : this is a deceiver , and an antichrist : look to your selves , that we lose not those things which we wrought , &c. whosoever transgresseth , and abideth not in the doctrine of christ , hath not god , &c. if there come any to you , and bring not this doctrine , receive him not into your house , neither bid him god-speed ; for he who bids him god-speed , is partaker of his evil deeds , john , vers . , to . earnestly contend for the faith which was once delivered unto the saints : for there are certain men crept in unawares , who were before of old ordained to this condemnation ; ungodly men , turning the grace of god into lasciviousness , and denying the only lord god , and our lord jesus christ , &c. these filthy dreamers defile the flesh , despise dominions , and speak evil of dignities : yet michael , &c. contending with the devil , &c. durst not bring against him a railing accusation , &c. these speak evil of those things which they know not , &c. clouds they are , without water , &c. these are murmurers , complainers , walking after their own lusts , and their mouth speaketh great swelling words ; having men's persons in admiration , because of advantage , &c. these be they who separate themselves , sensual , having not the spirit , jude , vers . . , , , , , , , , . i know the blasphemy of them who say they are jews , and are not ; but are the synagogue of satan , &c. hold the doctrine of balaam , &c. so the doctrine of the nicolaitans , &c. thou sufferest that woman jezebel , who , &c. to teach and seduce my servants , &c. rev. . , , , . chap. . . all who dwell on earth , whose names are not written in the book of life , &c. worshipped the beast , &c. and he had power , &c. that the image of the beast should both speak ; and cause , that as many as would not worship the image of the beast , should be killed : and causeth all , both small and great , rich and poor , free and bond , to receive a mark in their right hand , or in their foreheads : and that no man might buy or sell , save he who had the mark , or the name of the beast , or the number of his name , rev. . , , . unclean spirits out of the mouth of the dragon , beast , and false prophet ; the spirit of devils working miracles , rev. . , . i heard another voice from heaven , saying , come out of her , my people , that ye be not partakers of her sins , and that ye receive not of her plagues ; for her sins have reached unto heaven , rev. . . if any man worship the beast , and his image , and receive his mark in his forehead , or his hand , the same shall drink of the wine of the wrath of god , rev. . , . the destruction of babylon , the great whore , prophesied of , rev. . . ch . . , , &c. ch . . , . chap. xxxi . of consideration , meditation , pondering upon , and serious weighing of the things of god , his word and works , our selves , &c. abrahams servant wondered , held his peace : that he might know if god prospered his ways , &c. gen. . . isaac went out to meditate ( or , pray ) in the field at the even-tide , gen. . . when joseph had told his dream , &c. his father observed the saying , gen. . . know therefore this day , and consider it in thine heart , that the lord he is god , deut. , . if thou shalt say in thine heart , these nations are more than i , how can i dispossess them ? thou , &c. shalt well remember what the lord thy god did unto pharaoh , and unto all egypt , &c. deut. . , . ch . . . matth. . , . thou shalt consider in thine heart , that as a man chasteneth , &c. so the lord , &c. remember , &c. deut. . , , . therefore shall ye lay up all these my words in your heart , and in your soul , &c. ye shall teach them your children : speaking of them when thou ●ittest in thine house , and when thou walkest by the way : when thou lyest down , and when thou risest , &c. deut. . , . o that they were wise , &c. that they would consider their latter end , deut. . . lam. , . jer. . . ch . . . this book of the law shall not depart , &c. but thou shalt meditate therein day and night , joshua , . fear the lord , and serve him in truth with all your heart : for consider how great things he hath done for you , sam. . . chron. . . david hastily resolved to cut off nabals house : but when by abigails words , he considered the matter , he was staid , and blessed the counsel , &c. sam. . if they shall bethink themselves in the land whither they are carryed captive , and repent , kings . , then i consulted with my self , and i rebuked the nobles , nehem. . . therefore am i troubled at his presence : when i consider , i am afraid of him , job . . . psal . . . he striketh them as wicked men in the open sight of others : because they turned back from him , and would not consider any of his ways , job . . , . psal . . . o job , stand still and consider the wondrous works of god , job . . . psal . . . blessed is the man , &c. whose delight is in the law of the lord , and in his law doth he meditate both day and night , psal . . , . sin not , commune with your own heart upon your bed , and be still , psal . . . psal . . . eccles . . . when i consider the heavens , the works of thy fingers , the moon and the stars which thou hast ordained : what is man that thou art mindful of him . &c , psal . . , . all the ends of the earth shall remember and turn to the lord , &c. psal . . . my heart was hot within me ; while i was musing , the fire burned : then spake i , &c. psal . . ● luke . . hearken and consider , and incline thine ears : forget all thine own people , &c. . . now consider this ye who forget god , lest i tear you in pieces , and there be none to deliver , psal . . . deut. . . my soul shall be satisfied as with marrow and fatness : and my mouth shall praise , &c. when i remember thee upon my bed , and meditate on thee in the night , psal . . , . psal , . . all men shall fear , and declare the work of god ; for they shall wisely consider of his doing , psal . . . i have considered the days of old , &c. i call to remembrance my song in the night : i commend , &c. i will remember the years of the right-hand of the most high : i will remember the works of the lord : surely i will remember thy wonders of old : i will meditate also of all thy works , and talk of thy doings , psal . . , , , , . when he slew them , &c. they remembred that god was their rock , psal . . , . i will sing praise to my god , &c. my meditation on of him shall be sweet , psal . . , . they forgot god their strong saviour , who had done great things in egypt , &c. psal . . , , , . who is wise and will observe these things , even they shall understand the loving-kindness of the lord , psal . . . the works of the lord are great , sought out of all them who have pleasure therein : his works are honourable , &c. he hath made his wonderful works to be remembred , psal . . , , . wherewith shall a young man cleanse his way : by taking heed according to thy word , &c. i will meditate in thy precepts , &c. princes did sit and speak against me , but thy servant did meditate in thy statutes , &c. i thought on my ways , and turned my feet unto thy testimonies , &c. i remembred thy judgments of old , o lord , and have comforted my self , &c. i have remembred thy name , o lord , in the ●ight , &c. i will consider thy testimonies , & ● . thy commandment is exceeding broad , &c. thy law is my meditation all the day , &c. they are ever with me : i have more understanding than all my teachers , for thy testimonies are my meditation , &c. mine eyes prevent the night-watches , that i may meditate in thy word , psal . . , , , , , , , , , , , , , . how precious also are thy thoughts to me o god ? how great the sum of them ? psal . . , . i remember the days of old , i meditate on all thy works : i muse on the work of thine hand , &c. my soul thirsteth after thee , &c. psal . . , . ponder the path of thy feet , and let all thy ways be established ( or , all thy ways shall be ordered aright ) prov. . . eccles . . . go to the ant , thou sluggard , consider her ways , and be wise , prov. . . the simple believeth every word , but the prudent man looketh well to his going , prov. . . the heart of the righteous studieth to answer : but the mouth of the wicked poureth , &c. prov. . . the heart of the wise teacheth his mouth ( or , maketh wise his mouth ) , prov. . . a wicked man hardneth his face : but as for the upright , he directeth ( or , considereth ) his way , prov. , . when thou sittest to eat , &c. consider what is before thee , and put a knife to thy throat , &c. prov. . , . keep thy ●oot when thou goest to the house of god : and be more ready to hear , than to give the sacrifice of fools : for they consider not that they do evil : be not rash with thy mouth , and let not thine heart be hasty to utter any thing before god : for god is in heaven , eccles . . , . consider the work of god : for who can make that straight which he hath made crooked , & c. ? in the day of adversity consider , eccles . . , . remember now thy creator in the days of thy youth . eccles . . . the ox knoweth his owner , and the ass his masters crib : but israel doth not know , my people doth not consider : ah sinful nation ! isa . . , . they regard not the work of the lord , neither consider the operation of his hand : therefore my people are gone into captivity , because they have no knowledge , isa . . , , . psal . . . that they may see , and know , and consider , and understand together , that the hand of the lord hath done this , and the holy one of israel hath created it ? isa . . . remember ye not the former things , neither consider the things of old , isa . , . god complaining of the so●tishness of the makers and worshippers of idols , saith , none considereth in his heart , neither is there knowledge or understanding to say , i have burned part of it in the fire , &c. and shall i make the residue thereof an abomination ? shall i fall down to the stock of a 〈◊〉 ? isa . . , , . the righteous perisheth , and no man layeth it to heart : and merciful men are taken away : and none considereth , that the righteous are taken from the evil to come , isa . . . thou meetest him , &c. who remembred thee in thy ways , isa . . . this i call to mind , therefore have i hope , it 's the lords mercy , &c. sam. . , , . they shall remember me among the nations whither they shall be carryed captive , ezekiel . . son of man prepare thy stuff for removing , and remove by day in their sight , &c. it may be they will consider , though they be a rebellious house , ezek. . . because thou hast not remembred the days of thy youth , &c. i will recompence , &c. ezek. . , , . and lo , if he beget a son who seeth all his fathers sins , and considereth and doth not such like , &c. he shall not die for the iniquity of his fathers , ezek. . , , , , . there shall ye remember your ways , &c. and loath your selves , &c. ezek. . . chap. . . chap. . . when i would have healed israel , then the iniquity of ephraim was discovered , &c. and they consider not in their hearts , that i remember all their wickedness : now their own doings have beset them about , &c. hosea . , . when my soul fainted within me , i remembred the lord , jonah . . . thus saith the lord of hosts , consider ( or , set your heart upon ) your ways , haggai . , . take no thought for your life , what you shall eat , &c. behold the fowls of the air , for they sow not , &c. and why take ye thought for rayment ? consider the lillies of the field how they grow , they toil not , &c. yet solomon , &c. matth. . , , , , . why beholdest thou the mote that is in thy brothers eye , but considerest not the beam that is in thine own eye ? matth. . . the disciples ( for want of consideration ) said , for what purpose is this waste ? for this oyntment might have been sold , &c. jesus said , why trouble ye the woman ? for she hath wrought a good work upon me , matth. . , , , , . the wind ceased , and they were sore amazed , &c. for they considered not the miracle of the loaves , for their heart was hardned , mark . , . all they who heard , wondred , &c. but mary kept all these things , and pondered them in her heart , luke . , , . chap. . , , . all men mused ( or , reasoned , or , debated ) in their hearts , of john , whether he were the christ or not , luke . . which of you intending to build a tower , sitteth not down first , and counteth the cost , whether he hath sufficient to finish it , &c ▪ ? luke . , , , the prodigal , when he came to himself he said , how many of my father's servants , &c. luke . . settle it therefore in your hearts , not to meditate before what you shall answer : for i will give you a mouth , &c. luke . . nor consider that it is expedient that one man should die , &c. john . , . peter rashly said to jesus , thou shalt never wash my feet : but when jesus had said , if i wash thee not , thou hast no part with me : peter said , &c. not my feet only , but also my hands and my head , john . , . they of the circumcision contended with peter for going to the gentiles , till they had considered the grounds which peter rehearsed to them , acts . , , , &c. while we look not at things which are seen , but at the things , &c. cor. . . brethren , if a man be overtaken in a fault , ye who are spiritual , restore such a one in the spirit of meekness , considering thy self , lest thou also be tempted , gal. . . brethren , be imitators of me , and consider those who so walk , as ye have us for example , phil. . . meditate on these things : give thy self wholly to them , &c. consider what i say , and the lord give thee understanding in all these things , tim. . . tim. . . wherefore holy brethren , &c. consider the apostle and high priest of our profession , jesus christ , who was faithful , &c. heb. . , . now consider how great this man was , unto whom the patriarch abraham gave the tenth of the spoil , heb. . . and let us consider one another , to provoke unto love and to good works , heb. . . let us run with patience , &c. looking unto jesus , &c. for consider him who endured such contradiction of sinners against himself , lest ye be wearied , and faint in your mind , heb. . , , . remember them who have the rule over you , who have spoken unto you the word of god : whose faith follow , considering the end of their conversation , heb. . . remember ye the words which were spoken before of the apostles of our lord jesus , jude , v. . luke . . ch . . , . john . . . ch . . . ch . . . remember therefore from whence thou art fallen , and repent , and do thy first works , &c. rev. . . remember therefore how thou hast received , and heard , and hold fast , and repent , rev. . . chap. xxxii . of the thoughts , mind , and affections . and god saw that the wickedness of man was great in the earth , and that every imagination of the thoughts of his heart was only evil continually , gen. . . ch . . . if they shall bethink themselves ( or , bring back to their heart ) , &c. and repent , &c. kings . . deut. . , . the lord , &c. understandeth all the imaginations of the thoughts , &c. chron. . . i have made a covenant with my eyes , why then should i think of a maid , job . . the wicked , &c. will not seek god : god is not in all his thoughts , ( or , all his thoughts are , there is no god , ) psal . . . we have thought of thy loving kindness , o god , in the midst of thy temple , psal . . . ps . . . their inward thought is , that their house shall continue for ever , and their dwellings , &c. psal . . ● . thou thoughtest that i was altogether such a one as thy ●elt , &c. psal . . . my soul shall be satisfied as with marrow , &c. when i remember thee , psal . . , . when i thought to know this , it was too painful for me until i went , &c. psal . . , . the lord knoweth the thoughts of man , that they are vanity , &c. in the multitude of my thoughts within me , thy comforts delight my soul , psal . . , . i thought on my ways , and turned my feet unto thy testimonies , &c. i hate vain thoughts , &c. psal . . , . thou knowest my down-sitting , &c. thou understandest my thoughts afar off , &c. search me , o god , and know my heart ; try me , and know my thoughts , psal . . , . his breath goeth forth , &c. in that very day his thoughts perish , psal . . . the thoughts of the righteous are right : but the counsels of the wicked , &c. prov. . . the thoughts of the wicked are an abomination to the lord , prov. . . commit thy works unto the lord , and thy thoughts shall be established , prov. . . the thoughts of the diligent tend only to plenteousness : but of every one who is hasty , only to want , prov. . . eat thou not the bread of him who hath an evil eye : for as he thinketh in his heart , so is he : eat , &c. saith he , but his heart is not with thee , prov. . , . the thought of foolishness is sin , prov. . . if thou hast thought evil , lay thine hand upon thy mouth , prov. . . o assyrian , &c. i will send him against an hypocritical nation , &c. howbeit he meaneth not so , neither doth his heart think so , but it is in his heart to destroy , and cut off nations not a few , isa . . , , . let the wicked man forsake his ways , and the unrighteous man his thoughts : let him return unto the lord , isa . . . their thoughts are thoughts of iniquity , isa . . . i have spread out my hands all the day unto a rebellious people , who walketh in a way which is not good , after their own thoughts , isa . . . o jerusalem , wash thine heart from wickedness , &c. how long shall thy vain thoughts lodge within thee ? jer. . . neither say they in their heart , let us now fear the lord our god , jer. . . behold , i will bring evil upon this people , the fruit of their thoughts , jer. . . thus saith the lord , &c. i know the things which come into your mind every one , ezek. . . then the king's countenance was changed , and his thoughts troubled him , so that the joynts of his loins were loosed , dan. . . a book of remembrance was written before him , for them who feared the lord , and that thought upon his name , mal. . . take no thought for your life , &c. which of you by taking thought can add ? &c. and why take ye thought for raiment ? &c. take therefore no thought for the morrow , &c. sufficient to the day is the evil of it , matth. . , , , , . jesus knowing their thoughts , said , wherefore think you evil in your heart ? mat. . . mark . . a good man out of the good treasure of the heart bringeth forth good things : an evil man out of the evil treasure of his heart bringeth forth &c. mat. . . for out of the heart proceed evil thoughts , murders , &c. mat. . . when mary saw the angel , she was troubled at his sayings , and cast in her mind what manner of salutation this should be , &c. he hath scattered the proud in the imagination of their hearts , &c. luke . , . this child is set for the fall and rising of many , &c. that the thoughts of many hearts may be revealed , &c. luke . . all men mused ( or , reasoned or debated ) in their hearts of john , whether he were the christ or not● luke . . the scribes and pharisees watched him , &c. but he knew their thoughts , luke . , . martha , thou art careful and troubled about many things : but one thing is needful , luke . , . and the lord , &c. looked ; and peter remembred the words of the lord , &c. luke . . why are ye troubled ? and why do thoughts arise in your hearts ? behold my hands , luke . , . thy money perish with thee ; because thou hast thought that the gift of god might be purchased with money , &c. pray god , if perhaps the thought of thine heart may be forgiven , acts . , . they became vain in their imaginations , and their foolish hearts was darkened , rom. . . they who are after the flesh , do mind the things of the flesh , &c. to be carnally minded is death , &c. because the carnal mind is enmity against god , rom. . , , . the lord knoweth the thoughts of the wise , that they are vain , cor. . . let him who thinketh he standeth , take heed lest he fall , cor. . . charity , &c. thinketh no evil , cor. . . casteth down imaginations ( or , reasonings , ) &c. and bringeth into captivity every thought , cor. . . if a man think himself to be something , when he is nothing , he deceiveth himself , gal. . . many walk , &c. whose end is destruction , whose god is their belly , &c. who mind earthly things , phil. . , . whatsoever things are true , &c. if there be any praise , think on these things , phil. . . set your affections ( or , mind ) on things above , and not on things of the earth , col. . . the word of god is quick , &c. a discerner of the thoughts and intents of the heart , &c. all things are naked and open unto the eyes of him , with whom we , &c. heb. . . . are ye not then partial , &c. and are become judges of evil thoughts , james . . wherefore i will not be negligent to put you always in remembrance of these things , though ye know them , &c. to stir you up by putting in remembrance , &c. i will endeavour that you may be able after my decease to have these things always in remembrance , &c. pet. . , , . ch . . , . jude , v. , . chap. xxxiii . of repentance in general ; wherein god cannot repent ; and wherein , or how , he is said to repent . repentance in man , and his turning to god from sin , and in such who have back-slidden from following god ; and otherwise . first , wherein god cannot repent ; and wherein , or how , he is said to repent . and god saw that the wickedness of man was great , &c. and it repented the lord that he had made man on the earth , and it grieved him at his heart , gen. . , . moses prayed and said , &c. turn from thy fierce wrath , and repent of this evil against thy people , &c. and the lord repented of the evil which he thought to do , exod. . , , . ye shall bear your iniquities , &c. and ye shall know my breach of promise ( or , altering of my purpose ) , numb . . . god is not a man that he should lye , neither the son of man that he should repent : hath he said , and shall not he do it ? or hath he spoken , and shall not make it good ? num. . . sam. . . heb. . . titus . . the lord shall , &c. repent himself for his servants , when he seeth that power is gone , and there , &c. deut. . . it repented the lord , because of their groanings , by reason of them who oppressed them , judges . . it repenteth me that i have set up saul to be king , for he is turned back , &c. the lord hath rent the kingdom of israel from thee , &c. and also the strength ( or , eternity ) of israel will not lye , nor repent : for he is not a man that he shoul repent , sam. . , , , . when the angel stretched out his hand upon jerusalem to destory it , the lord repented him of the evil , and said to the angel , &c. it is enough : stay , &c. sam. . . they have humbled themselves , i will not destroy them , but will grant them some deliverance , chron. . . kings . , . return , o lord , how long ! and let it repent thee concerning thy servants , psal . . . he remembred , &c. and repented according to the multitude of his mercies , psal . . . the lord will judge his people , and repent himself concerning his servants , psal . . . for this shall the earth mourn , &c. because i have spoken , i have purposed , and will not repent , neither will i turn back from it , &c. jer. . . i will , &c. destroy thee . i am weary with repentings , jer. . . amend your ways &c. and the lord will repent him of the evil which he hath pronounced against you , &c. and the lord repented him of the evil which , &c. jer. . , , . ch . . , , , , . i will plant you , &c. for i repent me of the evil i have done unto you , jer. . . chap. . , . i the lord have spoken , &c. i will not go back , neither will i spare , &c. nor repent , ezek. . . how shall i give thee up , ephraim ? &c. my heart is turned within me , my repentings are kindled together . i will not execute the fierceness , &c. hosea . , . o grave , &c. repentance shall be hid from mine eyes , hosea . . by whom shall jacob arise , &c. the lord repented for this : it shall not be , saith the lord , amos . , , , . who can tell if god will turn and repent , and turn away from his fierce anger , and we perish not , &c. and god saw their works , that they turned from their evil way , and god repented of the evil that he had said that he would do unto them , and he did it not , jonah . , . chap. . . joel . , . i thought to punish you , &c. and i repented not : so again have i thought , &c. to do well unto jerusalem , and to the house of judah , fear ye not , &c. zech. . , . secondly , repentance in m●n in general , and his turning , &c. god led the people not thorow the way of the land of the philistines , &c. for god said , lest peradventure the people repent when they see war , and they return , exod. . . and thou shalt call to mind , &c. and shall return , &c. with all thy heart , &c. deut. . , , , . kings . , . deut. . , . and the children o● israel repented them for benjamin their brother , judges . , . samuel spake unto all the house of israel , saying , if ye do return unto the lord with all your hearts , put away the strange gods , &c. from among you , and prepare your hearts unto the lord , &c. then they did put away balaam , &c. and served the lord only , sam. . , ● . if they bethink themselves &c. and repent , &c. and so return unto thee with a● their heart , &c. kings . , . ahab humbled himself , &c. and god brought not the threatned judgments in his days , kings . , . for a long season israel was without the true god , &c. but when they in their trouble did turn unto the lord god of israel , and sought him ▪ he was found , chron. . . turn again unto the lord god of abraham , &c. and he will return to the remnant of you , &c. and be not like your fathers , &c. if ye turn again unto the lord , your brethren , &c. shall find compassion : for the lord your god is gracious , &c. chron. . , , . manasseh-repented , &c. when he had been in afliction , chron. . , , , &c. jer. . . i thought on my ways , and turned my feet unto thy testimonies , psal . . . wash ye , make ye clean , put away the evil of your goings , &c. isa . . , . jer. . . turn ye unto him from whom the children of israel have deeply revolted ; for in that day every man shall cast away his idols , &c. isa . . , . i have blotted out as a thick cloud thy transgressions , &c. return unto me , isa . . . let the wicked forsake his way , and the unrighteous man his thoughts ▪ and let him return unto the lord , and he will have mercy upon him ; and to our god , for he will abundantly pardon : for my thoughts are not your thoughts , &c. isa . . , , , . is this the fast that i have chosen ? &c. loose the bonds of iniquity to undo the heavy burthens , &c. isa . . , , . thou hast played the harlot with many lovers : yet return again to me , saith the lord , &c. but she turned not , &c. return thou backsliding israel , faith the lord , &c. and i will not cause mine anger to fall upon you ; for i am merciful , &c. only acknowledge t●●e iniquity , &c. return , &c. i will he●l your backslidings : behold , we come un to thee , for thou art the lord our god , jer. . , , , , , , . if thou wilt return , o israel , faith the lord , return unto me : and if thou wilt put away thy abomination out of my sight , then , &c. jer. . , , . were they ashamed when they had committed , &c. nay , they were not at all , &c. neither could they blush , jer. . . amend your ways and your doings , &c. trust not in lying words , saying , the temple of the lord , &c. for if ye thorowly amend your ways , and your doings , &c. jer. . , , , , . isa . . , , . no man repented of his wickedness , saying , what have i done ? every one turning to his course , as the horse r●●h●th into the batter , jer. . , . return ye n●w every one from his evil way , and make your ways and 〈◊〉 doings good : and they said , there is no hope , but we will walk after , &c. jer. . , . i will give them an heart to know me , &c. for they shall return unto me with their whole heart , jer. . . surely i have heard ephraim bemoaning himself ; thou hast chastized me , and i was chastized ; as a bullock accustomed to the yoke : turn thou me , and i shall be turned , for thou art the lord my god. surely after that i was turned , i repented ; and after that i was instructed , i smote upon my thigh , i was ashamed , yea , even confounded , because i did bear the reproach of my youth , jer. . , , . take the roll , &c. it may be the house of judah will hear , &c. that they may return every man from his evil way , that i may forgive their iniquity , &c. jer. . , , , . let us search and try our ways , and turn a-again to the lord , lam. . . joshua . , . turn thou us unto thee , o lord , and we shall be turned , lam. . . they who escape of you , shall remember me among the nations , &c. and they shall loath themselves for the evils which they have committed , ezek. . . thus faith the lord god of israel , repent and turn your selves from your idols , and turn away your faces from all your abominations , &c. ezek. . . if the wicked will turn from all his sins which he hath committed , and keep all my statutes , &c. he shall surely live , &c. have i any pleasure at all that the wicked should die , faith the lord , not that he should return from his ways and live ? &c. repent and turn you from all your transgressions : so iniquity shall not be your ruine , &c. make you a new heart , and a new spirit ; for why will you die ? &c. ezek. . , , , , . ch . . , , , &c. then shall ye remember your own evil ways , and your doings which were not good , and shall loath your selves in your own sight for your iniquity , ezek. . . ch . . . ch . . . o king , &c. break off thy sins by righteousness , and thine iniquities by shewing mercy , dan. . . i will hedge up her way , &c. then shall she say , i will go and return to my first husband , &c. hosea . , . israel shall return and ●eek the lord their god , &c. and shall fear the lord , hosea . . jer. . , . they will not frame their doing to turn unto their god , hosea . . come let us return unto the lord : for he hath torn , and he will heal us , hosea . . zech. . , . the pride of israel testisieth to his face , and they do not return to the lord their god , nor seek him for all this , &c. they return not to the most high , hosea . , , . isa . . . jer. . . ch . . . break up your fallow ground , for it is time to seek the lord , hosea . . jer. . , . o israel , return unto the lord , &c. take unto you words , and return to the lord , hosea . , . turn ye even to me with all your hearts , and with fasting , and with weeping , and with mourning : and rent your hearts , and not your garments , &c. he is gracious , joel . , . god sent judgment after judgment , yet israel repented not , joel . , , , , . amos . , &c. the people of niniveh believed god , and proclaimed a fast , &c. god saw their works , that they turned from their evil way , jonah . , , , . they shall look upon him whom they have pierced , and they shall mourn , zech. . . return unto me , and i will return unto you , saith the lord of hosts , mal. . . zech. . , . john baptist preached , &c. saying , repent ye : for the kingdom of heaven is , &c. mat. . , , . from that time jesus began to preach , and to say , repent , for the kingdom , &c. matth. . . mark . . i am not come to call the righteous , but sinners to repentance , mat. . . then began he to upbraid the cities wherein most of his mighty works were done , because they repented not , &c. if the mighty works which have been done in thee , had been done in tyre , &c. they would have repented long ago in sackcloth and ashes , mat. . , , . the men of niniveh , &c. because they repented at the preaching of jonas , mat. . . son go work , &c. but he said , i will not , but afterwards he repented and went , &c. ye , when ye had seen , repented not afterwards , that ye might believe him , mat. . , , . judas repented himself , and brought again the thirty pieces , &c. i have sinned , mat. . , . except ye repent , ye shall all likewise perish , luke . , , . joy shall be in heaven over one sinner who repenteth , more than over ninety nine just persons who need no repentance , &c. there is joy in the presence of the angels of god over one sinner who repenteth , &c. the prodigal returned , luke . , , , , , , , , . if one went from the dead to them , they would repent , &c. if they hear not moses and the prophets , neither will they be perswaded though one rose from the dead , luke . , . if he trespass against thee seven times , &c. and he turn again to thee , saying , i repent , luke . , . it behoveth christ to suffer , &c. that repentance and remission of sins should be preached in his name among all nations , luke . ● , , when they heard this , they were 〈◊〉 in their hearts , and said , &c. men and 〈◊〉 , what shall we do ? peter said unto 〈◊〉 repe●t and be baptized , acts . ● , ● . repent ye therefore , and 〈…〉 that your sins may be blotted o●● , 〈◊〉 him hath ▪ god exalted , 〈◊〉 for to give repentance to israel , and forgiveness , 〈…〉 repent therefore of this thy wickedness , and pray god if perhaps the thought of , &c. acts . . then hath god also to the gentiles granted repentance unto life , &c. a great number believed , and were turned unto the lord , acts . , . we preach to you , that ye should turn from these vanities to the living god , acts . . and the times of this ignorance , god winked at , but now commandeth all men every where to to repent , acts . . i kept back nothing , &c. testifying both to the jews , and also to the greeks , repentance towards god , and faith towards our lord jesus , acts . , . but shewed , &c. that they should repent , and turn to god , and do works meet for repentance , &c. acts . . not knowing that the goodness of god leadeth thee to repentance , rom. . . though i made you sorry , &c. i do not repent , &c. ye sorrowed to repentance : for ye were made sorry after a godly manner , &c. for godly sorrow worketh repentance to salvation , not to be repented of , cor. . , , . i shall bewail many who have sinned aready and have not repented of the uncleanness , &c. which they have committed , cor. . . how ye turned to god from idols , to serve the living and true god , and to wait for his son from heaven , &c. thes . . , . in meekness instructing them who oppose themselves , if god peradventure will give them repentance to the acknowledging of the truth ; and that they may recover themselves out of the●●are of the devil , tim. . , . to day if ye will hear his voice harden not your hearts , &c. heb. . . ch . . . ps . . , . let us go on to perfection , not laying again the foundation of repentance from dead works , &c. for it is impossible for those who were once enlightened , &c. if they shall fall away , to renew them again unto repentance : seeing they crucifie to themselves , &c. heb. . , , , . draw nigh to god , and he will draw nigh to you : cleanse your hands , ye sinners , &c. james , , , . brethren , if any of you do err from the truth , and one convert him , let him know , that he who converteth a sinner from the errour of his way , shall save a soul from death , &c. james , , . the lord is not slack , &c. but is long-suffering to us-ward : not willing that any should perish , but that all should come to repentance , pet. . . thou hast left thy first love : remember therefore from whence thou art fallen , and repent , and do the first wor●s : or the i will come unto 〈◊〉 quickly , &c. thou hast there them who hold the doctrine of balaam , &c. 〈◊〉 , or 〈◊〉 i will come , &c. i gave her space to 〈◊〉 of her fornication , and she repented not ▪ behold , i will cast her into a bed , &c. rev. . , , , , , , , . i have not found thy works perfect before god : remember therefore how thou hast received , and heard , and hold fast and repent , &c. as many as i love , i rebuke and chasten , be zealous therefore and repent , rev. , , , . and the rest of the men who were not killed by these plagues , yet repented not of the works of their hands , that they should not worship devils and idols of gold , &c. neither repented they of their murders , &c. rev. . , . and men were scorched ( or , burned ) with great heat , and blasphemed the name of god , &c. and they repented not to give him glory , &c. and repented not of their deeds , rev. . , , , . see more of departing from sin , chap. . see more of invitations and incouragements , to come to god and christ for it , chap. . chap xxxiv . of death ; the laying down of these tabernacles . and the lord formed man of the dust of the ground ( or , dus● of the ground ) , gen. . . job . . . in the sweat of thy face shalt thou eat bread till thou return unto the ground : for out of it wast thou taken : for dust thou art , and unto dust shalt thou return , gen. . . god said unto abraham , thou shalt go to thy fathers in peace : thou shalt be buried in a good old age , gen. . . ch . . . i have undertaken to speak unto the lord , who am but dust and ashes , gen. . . sarah died , &c. and abraham came to mourn for sarah , and to weep for her , gen. . . abraham dyed , &c. and was gathered to his people , &c. ishmael , &c. gave up the ghost and was gathered unto his people , gen. . , . isaac , &c. said , behold , now i am old , i know not the day of my death , gen. . , . ch . , , . rachel died in bearing benjami● by the way : buryed there , and a stone put upon her grave , gen. . , , , &c. jacob said , &c. the days of the years of my pilgrimage are years : few and evil have the days of the years of my life been , gen. . . he mourned for joseph , refused to be comforted : but said , i will go down unto my grave mourning , gen. . , . jacob ordered joseph not to bury him in egypt , but to carry him to the burying place to his father , gen. . , . joseph wep● for his father israel when he dyed , and there was great mourning and lamentation for him , 〈◊〉 . . ● , , , . aaron dyed in the mount , &c. all the house of israel mourned for him thirty days , numb . . , . deut. . . balaam 〈◊〉 let me die the death of the righteous , and let my la●t ●●d be like his , numbers ● . . and the lord said unto moses , &c. when thou hast seen it , thou also shalt be gathered unto thy people , as aaron thy brother was gathered : for ye 〈◊〉 , &c. numb . . , , . deut. . . o that they were wise , &c. that they would consider their latter end , deut. . . joshua said , behold , this day i am going the way of all the earth , &c. josh . . . ● kings . . now samuel was dead , and all israel lamented him , &c. and samuel said unto saul , why hast thou disquieted me , to bring me up ? sam. . , . david and the men with him mourned and wept , and fasted until even , for saul , and for jonathan , &c. sam. . , . when davids child was sick , he fasted and prayed : he said , who can tell if god will be gracious to me , that the child may live : but when it was dead , he rose up and did eat , and said , i shall go to him , he shall not return to me , sam. . , , , , . david wept for absolom his son , and cryed , o my son absolom , my son , &c. sam. . . ch . , . the child shall die , and all israel shall mourn , &c. for he only , &c. shall come to the grave , kings . , . elijah stretched himself upon the dead child , &c. and said , o lord , my god , i pray thee , let this childs soul come into him again ( or , into his inward parts ) , kings . , . acts . . we are all strangers , &c. our days on the earth are as a shadow , and there is none abiding , chron. . . zech. . . job said , why died i not in the womb , & c ? for now should i have lien still and been quiet , i should have slept ; then had i been at rest with kings , &c. there the wicked cease trroubling , the weary are are at rest , &c. they hear not the voice , &c. job . . , , , , , . ch . . , . ch . , , , , &c. naked came i out of my mothers womb , &c. the lord gave , and the lord hath taken , blessed : &c. job . . . is there not an appointed time to man on earth ? are not his days also like the days of an hireling , &c. swi●ter then a weavers shuttle , &c. thine eye upon me , and i am not , &c. job . , , , , , , . we are of yesterday , and know nothing , because our days upon earth are a shadow , job . . . my days are swifter then a post , &c. as the swist ships : as the eagle , &c , job . . , . man who is born of a woman is of few days , and full of trouble : he cometh forth like a flower , and is cut down : he fleeth also as a shadow , and continueth not , &c. seeing his days are determined the number of his months are with thee : thou hast appointed his bounds that he cannot pass , &c. man dieth and wasteth away : yea , man giveth up the ghost , and where is he , & c. ? man lieth down , and riseth not till the heavens be no more , &c. if a man die , shall he live again ? all the days of my appointed time will i wait till my change come . and he passeth : thou changest his countenance , and sendeth him away , &c. job , . , , , , , , , . acts . . sam. . . chron. . . when a few years are come , then i shall go the way , whence i shall not return , job . . . the grave is mine house , &c. i have said to corruption , thou art my father : to the worm , thou art my mother and my sister , job . , . shall any teach god knowledge , & c ? one dieth in his full strength ( or , very perfection ) being wholly at ease and quiet : his breast full of milk , &c. and another dieth in the bitterness of his soul , and never eateth with pleasure ? they shall lie down alike in the dust , job . , , , , . i know that thou wilt bring me to death , and to the house appointed for all living , job . . . if he set his heart upon man , if he gather unto himself his spirit and his breath : all flesh shall perish together , and man shall turn again unto dust , job . , . in death there is no remembrance of thee : in the grave who shall give thee thanks ? psal . . . isa . . . psal . . , , . psal . . . psal . . . lord , make me to know mine end , and the measure of my days what it is , that i may know how frail i am : behold , thou hast made my days an hand-breadth , and mine age as nothing before thee , &c. spare me , &c. before i go hence , and be no more , psal . . , , , . they who trust in their wealth , &c. none can by any means redeem his brother , nor give to god a ransom for him , &c. that he should also live for ever , and not see corruption : for he seeth wise men die , likewise the fool , &c. when he dieth , he shall carry nothing away , psal . . , , , , , , , . the terrors of death are fallen upon me , &c. bloody and deceitful men shall not live out half their days , psal . . , . psa . . . and unto god the lord belong the issues from death , psal . . . i have said , ye are gods , &c. but ye shall die like men , psal . . , . what man is he who liveth , and shall not see death , & c ? shall he deliver his soul from the hand of the grave ? selah . psal . . . thou turnest man to destruction , &c. they are like grass which groweth up : in the morning it flourisheth , &c. in the evening it is cut down and withered , &c. the days of our years are threescore years and ten : and if by reason of strength they be fourscore , &c. it is soon cut off , &c. so teach us to number our days , &c. psal . . , , , , . he remembreth that we are dust : as for man his days are as grass : as the flower of the field , so he flourisheth : for the wind passeth over it , and it is gone , &c. psal . . , , . thou takest away their breath , they die and return to their dust , psal . . . precious in the sight of the lord is the death of his saints , psal . . . man is like to vanity : his days are as a shadow which passeth away , psal . . . chron. . . psal . . . put not your trust in princes , &c. his breath goeth forth , he returneth to his earth : in that very day his thoughts perish , psal . . , . when a wicked man dyeth , his expectation shall perish , prov. . . the righteous hath hope in his death , prov. . . boast not thy self of to morrow , for thou knowest not what a day may bring forth , prov. . . how dieth the wise man ? as the fool , eccles . . . a time to be born , and a time to die , &c. all go to one place , all are of the dust , and all turn to dust again : who knoweth the spirit of a man which goeth upward , and the spirit of the beast which goeth downward to the earth ? eccles . . , , , . as he came forth of his mothers womb , naked shall he return , to go as he came , and take nothing , &c. eccles . . , . job . . . the day of death is better then the day of ones birth : it is better to go to the house , &c. eccles . . , . ch . . , . no man , &c. hath , &c. power in the day of death : and no discharge in that war , eccles . . . a living dog is better than a dead lion , &c. there is no work , &c. in the grave whither thou goest , eccles . . , , , . then shall the dust return unto the earth as it was : and the spirit shall return unto god who gave it , eccles . . , , , , , . he will swallow up death in victory , and the lord god will wipe away tears , &c. isa . . . set thine house in order , for thou must die , &c. i said in the cutting off of my days , i shall go to the gates of the grave , &c. the grave cannot praise thee , &c. the living , the living , he shall praise thee , as i do this day , isa . . , , , , , . all flesh is grass , and the goodliness thereof as the flower of the field : the grass withereth , the flower fadeth , because the spirit of the lord bloweth upon it , isa . . , , . james . , . pet. . . — that thou shouldst be afraid of man who shall dye , &c ▪ and be made as grass , isa . . . the righteous perish , and no man layeth it to heart : and merciful men are taken away : none considering that the righteous is taken away from the evil to come , isa . . , . kings . , . lamentation and bitter weeping : rachel weeping for her children , because they were not , jer. . . matth. . , , . son of man , i will take away from thee the desire of thine eyes at a stroke : yet neither shall thou mourn nor weep , neither shall thy tears run down , &c. my wife died , &c. this was for a sign , ezek. . , , , . go thou thy way till the end : for thou shalt rest , and stand in the lot at the end , dan. . . your fathers where are they ? and the prophets do they live for ever ? zechar. . . i will ransom them from the power of the grave , i will redeem them from death : o death , i will be thy plagues , & c ! hos . . . cor. . . fear not them who kill the body , but are not able to kill the soul , &c. matth. . . jesus said unto the man on the cross , verily , &c. to day shalt thou be with me in paradise , &c. father into thy hands i commend my spirit , &c. he gave up the ghost , luke . , , . psal . . . simeon said , now lettest thou thy servant depart in peace , for mine eyes haue seen thy salvation , luke . , . the beggar died also , was carryed by the angels into abrahams bosome , luke . . i must work , &c. while it is day : the night cometh wherein no man can work , john . . and many of the jews came to martha and mary , to comfort them concerning their brother , &c. when jesus therefore saw her weeping , and the jews also weeping , &c. he groaned in his spirit , and was troubled , &c. jesus wept , john . , , . ananias and saphira , both fell down , and yielded up the ghost , acts . , . and they stoned stephen , calling and saying , lord jesus receive my spirit , acts . . and devout men carried stephen , and made great lamentation over him , acts . . he hath made of one blood all nations of men , &c. and hath determined the times before appointed and the bounds of their habitation , acts . . sam. . . chron. . . whether we live , we live unto the lord : and whether we die , we die unto the lord : whether we live therefore , or die , we are the lords : for to this end christ both died and rose again , and revived , that he might be lord both of the dead and living , rom. . , , . the sting of death is sin , and the strength of sin is the law ; but thanks , &c. cor. . , . we have this treasure in earthen vessels , cor. ● . . if our earthly house of this tabernacle were dissolved , we have a building of god , &c. we groan , being burdened , &c. whilst we are at home in the body , we are absent from the lord : we are , &c. willing to be absent from the body , and to be present with the lord , cor. . , , , , . i knew a man , &c. whether in the body or out of the body i cannot tell ? cor. . . to die is gain . &c. having a desire to depart and to be with christ , which is far better , phil. . , . indeed he was , &c. nigh unto death : but god had mercy on him , and not on him only , but on me also , left i should have sorrow upon sorrow , phil. . . who shall change our vile body , &c. phil. . . i would not have you ignorant , brethren , concerning them who are asleep , that ye sorrow not , even as others who have no hope , thess . . . christ who died for us : that whether we wake or sleep , we should live together with him , thess . . . we brought nothing into the world : and it is certain we can carry nothing out , tim. . . job . . . i am now ready to be offered : and the time of my departure is at hand : i have fought , &c. tim. . , . he took part of the same , that through death he might destroy him who had the power of death , that is the devil : and deliver them who through fear of death were all their life time subject to bondage , heb. . , . it is appointed unto men once to die : but after this the judgment , heb. . . but ye are come , &c. unto the spirits of just men made perfect , &c. heb. . . we have no continuing city here but we seek one to come , heb. . . go to now , ye who say to day , &c. we will go into such a city , &c. whereas ye know not what shall be on the morrow : for what is your life ? it is even a vapour which appeareth for a little time , and then vanisheth away : for that ye ought to say , if the lord will , we shall live , and do this or that , james . , , . ch . . . pass the time of your sojourning here in fear , pet. . . i beseech you as strangers and pilgrims , abstain , &c. pet. . . chron , . . knowing that shortly i must put off this my tabernacle , even as our lord , &c. pet. . . blessed are the dead who die in the lord , from henceforth : yea , saith the spirit , that they may rest from their labour , and their works do follow them , rev. . . blessed are those servants , whom the lord when he cometh shall find watching , luke . , . chap. xxxv . of the resurrection of the dead . so man lieth down , and riseth not : till the heavens be no more , they shall not awake , job . . i know my redeemer liveth , &c. and though after my skin worms destroy this body , yet in my flesh shall i see god , whom i shall see for my felt : and mine eyes shall behold , and not another , &c. job . . , , . psal . . . i shall be satisfied when i awake , with thy likeness , psal . . . he will swallow up death in victory , &c. isa . . , . thy dead men shall live , together with my dead body shall they arise : awake and sing ye who dwell in dust : for thy dew is as the dew of herbs , and the earth shall cast out the dead , isa . . . and many who sleep in the dust of the earth , shall awake : some to everlasting life , &c. thou shalt rest and stand in the lot at the end of the days , dan. . , . i will ransom them from the power of the grave : i will redeem them from death ; o death , i will be thy plagues : o grave , i will be thy destruction , hosea . . but as touching the resurrection from the dead , &c. i am the god of abraham , &c. god is not the god of the dead , but the god of the living , matth. . , . luke . , , . many of the bodies of the saints did arise at the death of christ , matth. . . thou shalt be recompenced at the resurrection of the just , luke . . the hour is coming , in which all who are in the grave shall hear his voice , and shall come forth : they who have done good , unto the resurrection of life , &c. john . , . — i should loose nothing , but raise it up again at the last day , &c. and i will raise him up at the last day , john . , , , . i know that he shall rise again in the resurrection at the last day ; jesus said unto her , i am the resurrection , and the life : he who believeth , &c. john . , , . because i live , ye shall live also , john . . they taught the people , and preached through jesus the resurrection from the dead , acts . . and when they heard of the resurrection from the dead , some mocked , acts . . of the hope and resurrection of the dead , am i called in question , &c. the sadduces say , there is no resurrection , &c. the pharisees confess it , acts . , . ch . . . they themselves also allow that there shall be a resurrection of the dead , both of the just , and unjust , acts . . why should it be thought a thing incredible with you , that god should raise the dead ? acts . . god who quickeneth the dead , &c. rom. . . the earnest expectation of the creature waiteth for the manifestation of the sons of god , &c. we our selves groan within our selves , waiting for the adoption : to wit , the redemption of our body , rom. . , , , . and god hath both raised up the lord , and will also raise up us by his own power , cor. . . the resurrection of the dead proved at large : and with what bodies , and the manner of the resurrection , cor. . , , to the . that we should not trust in our selves , but in god who raiseth the dead , cor. . . he who raised up the lord jesus , shall raise up us also by jesus ; and shall , &c. cor. . . the holy spirit of god , whereby ye are sealed unto the day o● redemption , ephes . . . we look for the saviour , the lord jesus christ , who shall change our vile body , that it may be fashioned like unto his glorious body , according unto the working whereby he is able to subdue all things unto himself , phil. . , . he is the head , &c. the beginning , the first-born from the dead , &c. col. . . when christ , &c. shall appear , then shall ye also appear with him , &c. colos . . . i would not have you ignorant , brethren , concerning them who are asleep , that ye sorrow not , even as others who have no hope : for if we believe that jesus died and rose again , even so them also who sleep in jesus will god bring with him : for this we say unto you by the word of the lord , that we who are alive and remain unto the coming of the lord , shall not prevent them who are asleep ; for the lord himself shall descend , &c. and the dead in christ shall arise first : then we who are alive and remain , shall be caught up together with them , &c. thes . . , , , , . hymeneus , &c. who concerning the truth have erred , saying , that the resurrection is past already , and overthrow the faith of some , tim. . . not laying again the foundation , &c. of the resurrection of the dead , heb. . , . others were tortured , not accepting deliverance ▪ that they might obtain a better resurrection , heb. . . thy wrath is come , and the time of the d●●d , that they should be judged , rev. ▪ . i saw the souls of them who were beheaded for the witness of jesus , &c. and they lived and reigned with christ a thousand years ▪ but the rest of the dead lived not again till the thousand years were finished . this is the first resurrection : blessed and holy is he who hath part in the first resurrection , on such the second death hath no power , &c. and i saw the dead , small and great , stand before god , &c. and the sea gave up the dead which were in it , and death and hell ( or , the grave ) , delivered up the dead which were in them , rev. . , , , , . chap. xxxvi . of christ's second coming to the judgment , and rendring unto every man according to his deeds done in the body , whether good or bad . if thou do well , shalt thou not be accepted ? and if thou doest not well , sin lieth at thy door , gen. . . shall not the judge of all the earth do right ? gen. . . the wicked is reserved to the day of destruction : they shall be brought forth to the day of wrath , job ▪ . . i know my redeemer liveth , and he shall stand at the latter day upon the earth , job . . the ungodly shall not stand in judgment , nor sinners in the congregation of the righteous , psal . . . the wicked shall be turned into hell , and all the nations which forget god , psalm . god is judge himself , psal . . . verily there is a reward for the righteous : verily he is a god who judgeth in the earth , &c. psal . . . he cometh to judge the earth : and he shall judge the world with righteousness , and the people with his truth , psal . . . psal . . . shall not he render to every man according to his works , prov. . . rejoice , o young man in thy youth , &c. and walk in the ways of thine heart , and in the sight of thine eyes : but know thou , that for all these things , god will bring thee into judgment , eccles . . . for god shall bring every work into judgment , with every secret thing : whether it be good , or whether it be evil , eccles . . . ch . . . thine eyes are upon all the ways of the sons of men , to give every one according to his ways , and according to the fruit of his doings , jer. . . ch . ● . . ezek. . ch . . , , &c. agree with thine adversary , &c. lest at any time thine adversary deliver thee to the judge , &c. matth. . , . many will say to me in that day , lord , lord , have we not prophesied in thy name , &c. then will i protess unto them , i never knew you : depart from me ye who work iniquity , matth. . , , . luke . , , . whosoever shall not receive you , &c. it shall be more tolerable for the land of sodom and gomorrah in the day of judgment , than for that city , matth. . , . ch . . , to . ch . . , . but i say unto you , that every idle word which men shall speak , they shall give account thereof in the day of judgment , matth. 〈◊〉 . so shall it be at the end of the world : the son of man shall send forth his angels , and they shall gather , &c. them which do iniquity : and shall cast them into a 〈◊〉 of fire , there shall be wailing and gnashing of teeth : then shall the righteous shine , &c. matth. . , , , , , . luke . . the son of man shall come in the glory of his father , with his angels : and then he shall reward every man according unto his works , matth. . . there was a man who had not on a wedding-garment ; and the king said unto him , friend , how camest thou in hither not having a wedding-garment ? and he was speechless . then said the king to his servants , bind him hand and foot , and take him away , and cast him into outer darkness , there shall be weeping , &c. matth. . , , . ch . . . as the lightning cometh out of the east , and shineth to the west : so shall also the coming of the son of man be , &c. and then shall appear the sign of the son of man in heaven , and then shall all the tribes of the earth mourn : and they shall see the son of man coming in the clouds of heaven with power and great glory ; and he shall send his angels with a great sound of a trumpet , and they shall gather together his elect from the four winds , &c. but of the day and hour knoweth no man , no , not the angels in heaven , but my father only : but as the days of noah were , so shall also the coming of the son of man be , &c. they were eating and drinking , &c. watch therefore , &c. be ye therefore ready also : for in such an hour as ye think not , the son of man cometh , &c. matth. . , , , , , , , , , &c. luke . , . ch . . . tim. . . when the son of man shall come in his glory , and all his holy angels with him , then shall he sit upon the throne of his glory ; and before him shall ●e gathered all nations : and he shall separate them one from another , as a shepherd divideth his sheep from the goats : and he shall set the sheep on the right hand , but the goats on the left hand . then shall the king say unto them on his right hand ▪ come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world ; for i was an hungred , &c. then shall he say unto them on the left hand , depart from me ye cursed into everlasting fire , prepared for the devil and his angels : for i was an hungred , &c. and these shall go away into everlasting punishment ; but the righteous into everlasting life , matth. ▪ , , , , , , . luke . . hereafter shall ye see the son of man sitting on the right hand of power , and coming in the clouds of heaven , matth. . . whosoever therefore shall be ashamed of me , &c. in this adulterous and sinful generation , of him also shall the son of man be ashamed , when he cometh in the glory of his father with his holy angels , mark . . the father judgeth no man , but hath committed all judgment to the son , that all men should honour the son , &c. and hath given him authority to execute judgment also , because he is the son of man , &c. as i hear , i judge , and my judgment is just , because i seek not mine own will , &c. john . , , , . he who rejecteth me , &c. hath one who judgeth him : the word i have spoken , the same shall judge him in the last day , john . . i will come again and receive you , john . . ye now therefore have sorrow : but i will see you again , and your heart shall rejoice , &c. john . . this same jesus who is taken from you into heaven , shall so come in like manner as ye have seen him go into heaven , acts . . he commanded us to preach unto the people , &c. that it is he who was ordained of god to be the judge of quick and dead . acts . . he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained ; whereof he hath given an assurance unto all men , in that he hath raised him from the dead , acts . . and as he reasoned of righteousness , temperance and judgment to come , felix trembled , acts . . thinkest thou this , o man , who judgest , &c. that thou shalt escape the judgment of god ? or despisest , &c. after thy hardness , &c. treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous judgment of god , who will render to every man according to his deeds : to them who by patient continuing in well-doing , &c. eternal life : but unto them who are contentious , &c. indignation and wrath &c. upon every soul of man who doth evil , &c. but glory , honour , and peace to every man who worketh good , &c. for there is no respect of persons with god , &c. in the day when god shall judge the secrets of men by jesus christ , according to my gospel , rom. . , , , , , , , , . is god unrighteous ? &c. god forbid : for then , how shall god judge the world ? rom. . , . why dost thou judge thy brother ? &c. we shall all stand before the judgment seat of christ : for it is written , as i live , saith the lord , every knee shall bow to me , and every tongue shall confess to god : so then , every one or us shall give an account of himself to god , rom. . , , . isa . . . if any man build on this foundation gold , silver , &c. every man's work shall be made manifest , for the day shall declare it : because it shall be revealed by fire , and the fire shall try every man's work of what fort it is , &c. cor. . , , , . he who judgeth me , is the lord ; therefore judge nothing before the time , unt● the lord come , who both will bring to light the hidden things of darkness , &c. cor. . , . ephes . . , , . do ye not know that the saints shall judge the world ? &c. that we shall judge angels ? cor. . , . we must all appear before the judgment-seat of christ , that every one may receive the things done in his body according to that he hath done , whether it be good or bad : knowing therefore the terror of the lord , &c. cor. . , , . cor. . . when christ who is our life shall appear , then shall ye also appear with him , &c. col. . . to the end he may establish your hearts , &c. before god , even our father , at the coming of our lord jesus christ with all his saints , thes . . . the lord himself shall descend from heaven with a shout , with the voice of the archangel , and with the trump of god , thes . . , . for your selves know perfectly , that the day of the lord so cometh as a thief in the night : for when they shall say , peace and safety , then sudden destruction cometh upon them , as travel upon a woman with child : and they shall not escape , &c. i pray god your whole spirit , soul and body , may be preserved plameless unto the coming of our lord , thes . . , , . it is a righteous thing with god to recompence tribulation to them who trouble you : and to you who are troubled , rest with us , when the lord jesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance of them who know not god , and obey not the gospel of our lord jesus ; who shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power , thes . . , , , . we beseech you by the coming of our lord jesus christ , that ye be not soon shaken in mind , &c. as that the day of christ is at hand , &c. except there come first a falling away , and that man of sin be revealed , &c. thes . . , , . until the illustrious appearance of our lord jesus , &c. tim. . . the lord jesus , who shall judge the quick and the dead at his appearing , and his kingdom , &c. a crown of righteousness , which the lord the righteous judge shall give me at that day , &c. unto them also who love his appearance , tim. . , . looking for that blessed hope and glorious appearing of the great god , and our saviour jesus christ , titus . . tim. . . not laying again the foundation , &c. of eternal judgment , heb. . , . it is appointed for a●l men once to die , but after this the judgment : so christ , &c. unto them who look for him , shall ●e appear the second time without sin , heb. . , ● . a certain fearful looking for of judgment and fiery ind●gnation , which shall devour the adversary , &c. it is a feartel thing so fall into the hands of the living god , he● . . , . ye are c●●e unto mount z●on , &c. and to god the judge of all , &c. heb. . , . be patient therefore , brethren , to the coming of the lord , &c. for the coming of the lord draweth near , &c. james . , . that the tryal of our faith , &c. might be found u●to praise , and honour , and glory at the appearing of jesus christ , &c. the father , who without respect or persons , judgeth according unto every mans works , pet. . , , . psal . . . who shall give account unto him , who is ready to judge the quick and the dead , &c. the end of all things is at hand : be ye therefore sober , and waten unto prayer , &c. the time is come , that judgment must began at the house of god , &c. what shall the 〈◊〉 be of them who obey not the gospel of god ? and if the righteous scarcely be saved , where shall the ungodly and sinners appear ? pet. . , , , . when the chief shepherd shall appear , ye shall receive a crown , &c. pet. . . if god spared not the angels , who sinned , but cast them down , &c. to be reserved unto judgment , &c. the lord knoweth how , &c. to reserve the the unjust unto the day of judgment , to be punished , pet. . , . there shall come in the last days , scoffers , &c. and saying , where is the promise of his coming ? for since the fathers fell asleep , all things continue as they were from the ●eginning , &c. the heavens and the earth , which now are , by the same word are kept in store , reserved unto she against the day of judgment , and perdition of ungodly men , &c. one day is with the lord as a thousand years : and a thousand years as one day , &c. but the day of the lord will come as a thief in the night , in the which the heavens shall pass away with a great noise , &c. seeing that all these things shall be dissolved , what manner of persons ought ye to be ? &c. looking for and hasting unto the day of god , pet. . , , , , , , . psal . . , . abide in him : that when he appears , we may have conndence at his coming , john . . that we may have ●oldness in the day of judgment : because as he is , so are we , john . , . the angels who kept not their first state , &c. hath he reserved in everlasting chains under darkness unto the judgment of the great day , &c. behold , the lord cometh with ten thousand of his saints , to execute judgment upon all , &c. jude , ver . , , . behold , he cometh with clouds , and every eye shall see him : and they also who pierced him , &c. rev. . . i will give to every one of you according to to your works , rev. . . and the heavens departed as a scroul , &c. and the kings of the earth , and the great men , and the rich men , and the chief captains , and the migh●y men , &c. hid themselves in the dens , and in the rocks of the mountains , and said unto the mountains and rocks , fall on us , and hide us from the face or him who sitteth upon the throne , and from the w●ath of the lamb ; for the great day of his wrath is come , and who shall be able to stand ? rev. . , , , . mark . . the nations were angry , and thy wrath is come , and the time of the dead that they should be judged : and thou shouldit give unto thy servants a reward , &c. rev. . . ch . . . i saw a great white throne , and him who sat on it : from whose face the earth and the heavens fled away , &c. and i saw the dead , small and great , stand before god , and the books were opened , &c. and the dead were judged out of those things which were written in the books , according to their works , rev. . , , . behold , i come quickly , and my reward is with me : to give every man according as his works shall be , &c. and the spirit and the bride say , come , &c. he who restified these things , saith , surely , i come quickly : amen . even so , come lord jesus , rev. . , , . we are sure that the judgment of god is according to truth , against them who do such things , r●● . . . be not deceived , &c. for whatsoever a man soweth , that shall he also reap : for he who soweth to the flesh , shall or the flesh reap , &c. gal. . , . see the duty of waiting for christ's coming , chap. . chap. xxxvii . of the glory prepared for the saints , and reserved to be given to them at the appearing of the lord jesus christ . man hath not heard nor perceived , &c. what he hath prepared for them who wait for him , isa . . . cor. . , . verily there is a reward for the righteous , psal . . . if in this life only we have hope in christ , we are of all men most miserable , c●r . . . tim. . . after i awake , &c. yet in my flesh ( or , out of my flesh ) shall i see god : whom i shall see for my self , and mine eyes shall behold , and not another , job . , . in thy presence is fulness of joy , at thy right hand pleasure for evermore , psalm . . psalm . . death shall feed on them : and the upright shall have dominion over them in the morning , psal . . . many of them who sleep in the dust of the earth , shall awake ; some to everlasting life , &c. and they who be wise , ( or teachers , ) shall shine as the brightness of the firmament ; and they who turn many to righteousness , as the stars , for ever and ever , dan. . , . blessed are the pure in heart ; for they shall see god , matth. . . lay up for your selves treasure in heaven ; where neither moth nor rust doth corrupt , and where thieves do not break through and steal , &c. matth. . . many shall come , &c. and shall sit down with abraham , &c. in the kingdom of heaven , matth. . . luke . , . then shall the righteous shine forth as the sun , in the kingdom of the father , matth. . . jesus was transfigured , &c. his face did shine as the sun ; and his raiment white , matth. . , . in the resurrection they shall neither marry , &c. but are as the angels of god in heaven , matth. . . then shall the king say , &c. inherit the kingdom prepared for you , &c. the righteous into life eternal , matth. . , . little flock , it is your father's good pleasure to give you the kingdom , luke . . james . . thou shalt be recompenced at the resurrection of the just , luke . . — and the resurrection , &c. neither can they die any more ; for they are equal unto the angels , and are the children of god , luke . . john . . isa . . . lift up your heads , for your redemption draweth nigh , luke . . i appoint unto you a kingdom , &c. that ye may eat and drink at my table , and in my kingdom : and sit on thrones , judging the twelve tribes of israel , luke . , . to day thou shalt be with me in paradise , luke . . i give to them eternal life : and they shall never perish , john . . rom. . . whither i go , thou canst not follow me now ; but thou shalt follow me afterwards , john . . in my father's house are many mansions : if it were not , &c. i go to prepare a place for you , &c. i will come again , and receive you unto my self ; that where i am , there ye may be also , john . , , . ch . . . i will see you , &c. and your hearts shall rejoyce : and your joy shall no man take from you , john . . the glory which thou gavest me , i have given them , &c. father , i will that they also whom thou hast given me , be with me where i am , that they may behold my glory which thou hast given me , john . , . glory , honour and peace to every one who worketh good , rom. . , . we stand and rejoyce in the hope of the glory of god , rom. . . — the end , everlasting life , &c. the gift of god is eternal life , through jesus , &c. rom. . , , . gal. . . tim. . . — heirs of god , joint heirs with christ : if so be that we suffer with him , that we may be also glorified together , &c. the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us : for the earnest expectation of the creature waiteth for the manifestation of the sons of god , &c. we our selves , &c. waiting for the adoption , the redemption of our body , &c. whom he justified , them he also glorified , rom. . , , , , . heb. . . ch . . . they , to obtain a corruptible crown : but we , an incorruptible , cor. . . we know in part , &c. but when that which is perfect is come , then that which is in part shall be done away , &c. now we see through a glass , darkly ; but then , face to face : now i know in part ; but then shall i know , even as also i am known , cor. . , . as we have born the image of the earthly , we shall also bear the image of the heavenly , &c. the dead shall be raised incorruptible , &c. this corruptible must put on incorruption ; and this mortal must put on immortality , &c. cor. . , , , to . cor. . . our light affliction , &c. worketh for us a ●ar more exceeding and eternal weight of glory , &c. the things which are not seen , are eternal , cor. . , . matth. . , . we have a building of god ; an house not made with hands , eternal in the heavens , cor. . . jesus christ , who shall change our vile body ; that it may be fashioned like unto his glorious body , philip. . , . for the hope which is laid up for you in heaven , col. . . when christ , who is our life , shall appear , then shall ye also appear with him in glory , col. . . then we , &c. shall be caught up together with them in the clouds , to meet the lord in the air : and so shall we ever be with the lord. wherefore comfort one , &c. thes . . , . you who are troubled , rest with us , when the lord jesus shall be revealed , &c. when he shall come to be glorified in his saints , and admired in all them who believe , thes . . , . he called you unto the obtaining of the glory of the lord jesus christ , thes . . . that they may obtain the salvation which is in jesus christ , with eternal glory , tim. . . there is laid up for me a crown of righteousness , which the lord , &c. shall give me at that day : and not to me only , but unto them also who love his appearing , tim. . . there remaineth therefore a rest to the people of god , heb. . . ye took joyfully the spoiling of your goods ; knowing in your selves , that ye have in heaven a better , and an enduring substance : cast not away therefore your confidence , which hath great recompence of reward , heb. . , . prov. . . abraham looked for a city which hath foundations ; whose builder and maker is god , &c. they desire a better country ; that is , an heavenly : wherefore god , &c. for he hath prepared for them a city , &c. others were tortured ; not accepting deliverance ; that they might obtain a better resurrection , heb. . , , . ch . . . ye are come to mount sion , unto the city of the living god , the heavenly jerasalem ; and to an innumerable company of angels : to the general assembly , &c. unto god , the judge of all : and to she spirits of just men , made perfect ; and to jesus , the mediator , &c. heb. . , , . blessed be god , &c. who hath begotten us again unto a lively hope , &c. to an inheritance incorruptible , and undefiled , and which fadeth not away , reserved in heaven for you , &c. the sufferings of christ , and the glory which should follow , &c. hope to the end for the grace which is to be brought unto you at the revelation of jesus christ , pet. . , , , , . ch . . . ye are thereunto called , that ye should inherit a blessing , pet. . . when the chief shepherd shall appear , ye shall receive a crown of glory , which fadeth not away , &c. the god of all grace , who hath called us unto his eternal glory , oy jesus christ , &c. pet. . , , . we , &c. look for new heavens , and a new earth , wherein dwelleth righteousness , pet. . . he who doeth the will of god , abideth for ever , john . . we know , that when he shall appear , we shall be like him ; for we shall see him as he is , john . . they shall walk with me in white , &c. cloathed in white , &c. will i make a pillar in the temple of my god : and he shall go no more out , &c. will i grant to sit with me , in my throne : even as i also overcame , and am set down , &c. rev. . , , , , . ch . . , , . i beheld , and lo , a great multitude , &c. stood before the throne , &c. cloathed with white robes , and palms in their hands , &c. these are they who came out of great tribulation , and have washed their robes , and made them white in the blood of the lamb : therefore are they before the throne of god , and serve him day and night in his temple ; and he who sitteth on the throne shall dwell among them : they shall hunger no more , nor thirst no more ; neither shall the sun light on them , or any heat ; for the lamb , &c. shall feed them , &c. and god shall wipe away all tears from their eyes , rev. . , , to . isa . . . the souls of them who were beheaded , and which had not worshipped the beast , &c. nor received his mark , &c. rev. . . the new jerusalem's glory described at large , &c. behold , the tabernacle of god is with men : and he will dwell with them , &c. and wipe away all tears from their eyes ; and there shall be no more death , neither sorrow , nor crying ; neither shall there be any more pain ; for the former things are passed away , rev. . , to . ch . . , to . pet. . . see more of eternal life , chap. . see the sad end of wicked men , chap. . chap. xxxviii . of knowledge and understanding in and about divine things , and of the want thereof : ignorance about such things , and the evil thereof . when abimelech had taken sara , abram's wife , though in the integrity of his heart , not knowing her to be abram's wife , because he had said she was his sister ; yet god said unto him , behold , thou art a dead man for the woman thou hast taken , for she is a man's wife , gen. . , to . pharaoh said , who is the lord , that i should obey him ? exod. . . and the egyptians shall know that i am the lord , when i stretch forth my hand upon egypt , and bring forth the children of israel from among them , exod. . . ezek. . , , . exod. . , . — according to thy word , that thou mayest know that there is none like unto the lord , exod. . . i have hardned his heart , and the heart of his servants , that i might shew these my signs , &c. that ye may know how that i am the lord , exod. . , . deut. . . exod. . . jethro said , ( when moses had told him what god had done , ) now i know that the lord is greater than all gods : for in the thing wherein they dealt proudly , he , &c. exod. . . kings . . under the law they were to offer sacrifices for sins of ignorance , whether of a person , or of the congregation , levit. . , , , , , . ch . . , , , , , , , , . numb . . , , . ye have seen all that the lord did , &c. yet the lord hath not given you an heart to perceive , and eyes to see , and ears to hear , unto this day , deut. . , . they sacrificed , &c. not to god , to gods whom they knew not : to new gods , deut. . . there arose another generation , &c. who knew not the lord , nor the works he had done , &c. judges . . sampson said to his father , get her for me , &c. but his father and his mother knew not that it was of the lord , that he sought an occasion against the philistines , judges . , . the sons of eli , wicked men , knew not the lord , sam. . . now samuel did not yet know the lord : neither was the word of the lord yet revealed unto him , sam. . . that all the earth may know that there is a god in israel , &c. that the lord saveth not by sword , &c. sam. . , . elijah prayed ▪ that god would ( by an extraordinary means ) let it be known , that thou art a god in israel , &c. that this people may know , that thou art the lord god , kings . , , . because the syrians have said , the lord is god of the hills , but he is not god of the valleys : therefore will i deliver all this great multitude into thy hands : and ye shall know that i am the lord , kings . . solomon asked wisdom and knowledge , and god gave it : and riches also , chron. . , , , . nevertheless , they shall be his servants : that they may know my service , and the service of the kingdoms of the countreys , chron. . . god left hezekiah to try him , that he might know all that was in his heart , chron. . . canst thou by searching find out god ? carst thou find out the almighty to perfection ? &c. job . , , . ch . . . eccles . . . i have understanding as well as you , i am not inferiour to you , job . . ch . . . lo these are parts of his ways : but how little a portion is heard of him ? job . . . there is a spirit in man , and the inspiration of the almighty giveth them understanding ; great men are not always wise , neither do the aged understand judgment , job . , . ch . . . i uttered that i understood not , things too wonderful for me which i knew not : i have heard of thee by the hearing of the ear , but now mine eye seeth thee : wherefore i abhor my self , &c. job . , . they who know thy name , will put their trust in thee , &c. the lord is known by the judgments he executeth , psal . . , . have all the workers of iniquity no knowledge , who eat up my people ? &c. psal . . . psal . . . the heavens declare the glory of god , and the firmament shew his handy work : day unto day uttereth speech : and night unto night teacheth knowledge , &c. the testimonies of the lord are sure , making wise the simple , &c. the commandments of the lord is pure , inlightning the eyes , psal . . , , , , , . be still , and know that i am god : i will be exalted , &c. psal . . . consume them , &c. and let them know that god ruleth in jacob , unto the ends of the earth● selah . psal . . . ps . . . when i thought to know this , it was too painful for me , until i went into the sanctuary of god : then understood i their end , &c. so foolish and ignorant was i : i was as a beast before thee , psal . ● . . , . pour out thy wrath upon the heathen who have not known thee , psal . . . they know not , neither will they understand : they walk on in darkness , psal . . . let them be confounded , &c. that they may know that thou whose name alone is jehovah , art the most high over all the earth , psal . . . understand , o ye brutish among the people , and fools : when will ye be wise ? he who planted the ear , shall he not hear ? &c. psal . . , , , , . it is a people who do err in their hearts : and they have not known my ways , psal . . . whoso is wise and will observe these things : even they shall understand the loving-kindness of the lord , psal . . . for i know that the lord is great : and our lord above all gods , psal . . . cause me to know the way wherein i should walk , psal . . . ps . . . he shewed his word unto jacob , &c. he hath not dealt so with any nation : and as for his judgments , they have not known them , ps . . , . a wise man will hear and increase learning , a man of understanding shall attain unto wise counsels , &c. how long ye simple ones will ye love simplicity ? &c. and fools hate knowledge , &c. they shall call upon me , but i will not answer ? &c. for that they hated knowledge , and did not chuse the fear of the lord , prov. . , , , , . apply thine heart to understanding : yea , if thou cryest after knowledge , &c. if thou seek her as silver , &c. then shalt thou understand the fear of the lord , &c. for the lord giveth wisdom , &c. understanding shall keep thee , prov. . , , , , , , . ch . . . happy is the man who findeth wisdom , and the man who getteth understanding : for the merchandize of it is better than the merchandize of silver , prov. . , . ch . . , , . ch . . . job . , , , , &c. i beheld , &c. a young man void of understanding : passing through the street , &c. prov. . , , &c. the fear of the lord is the beginning of wisdom : the knowledge of the holy , understanding , prov. . . wise men lay up knowledge , prov. . . the wisdom of the prudent is to understand his way , prov. . . evil men understand not judgment ; but they who seek the lord , understand all things , prov. . . surely i am more brutish than any man , and have not the understanding of a man , prov. . . tell me , o thou whom my soul loveth , where th● feedest , &c. if thou know not , o thou fairest , &c. go thy way forth by the footsteps of the flock , cant. . , . the ox knoweth his owner , and the ass his master's crib : israel doth not know , my people doth not consider , isa . . . therefore my people are gone into captivity , because they have no knowledge , isa . . . hear ye indeed , but understand not : and see ye indeed , but perceive not , &c. make their ears heavy , and shut their eyes : lest they see , &c. and understand , isa . . , . mat. . , . the earth shall be full of the knowledge of the lord , as the waters cover the sea , isa . . . habak . . . the egyptians shall know the lord in that day , and shall do sacrifice , &c. isa . . . it is a people of no understanding : therefore he who made them , will not have mercy on them , isa . . . the lord hath poured out upon you the spirit of deep sleep : and hath closed your eyes , &c. and the vision of all is become unto you as the words of a book sealed , &c. therefore , &c. the wisdom of their wise men shall perish : and the understanding of their prudent men shall be hid , &c. in that day shall the eyes of the blind see out of obscurity , &c. they who erred in spirit , shall come to understanding , &c , isa . . , , , , , , . save us , &c. that all the kingdoms of the earth may know that thou art the lord , &c. isa . . . have ye not known ? &c. it is he who ●tteth upon the circle of the earth , isa . . , . that they may know and consider , and understand together : that the hand of the lord , &c. isa . . . i will bring the blind by a way they knew not , &c. in paths they have not known , isa . . . they have not known , nor understood : for he hath shut their eyes , and they cannot see ; and their hearts , and they cannot understand , &c. neither is there knowledge or understanding to say , i have 〈◊〉 part of it , &c. isa . . , . nations , &c. which knew not thee , shall run unto thee , because of the lord , &c. isa . . . they who handle the law , knew me not , jer. . . i will give you pastors , &c. who shall feed you with knowledge and understanding , jer. . . my people is foolish , they have not known me : they are 〈◊〉 children , they have no understanding : they are wise to do evil , but to do good they have no knowledge , jer. . . ch . . . ch . . , . ch . . . h●sea . . let him who glories , glory in this , that he understandeth and knoweth me , that i am the lord , who exercise loving-kindness , judgment , and righte●●sness , jer. . . i will give them an heart to know me , that i am the lord , jer. . . hosea . . and they shall teach no more every man his neighbour , and every man his brother , saying , know the lord ; for they shall all know me from the least , &c. jer. . . all the remnant , &c. shall know whose words shall stand , mine or theirs , jer. . . ezek. . . i will set my glory among the heathen : so the house of israel shall know that i am the lord their god , from that day , and forward , &c. and when i have brought them again , &c. then shall they know that i am the lord their god , who caused them to be led into captivity , ezek. . , , , , . ch . . . jer. . . to the intent that the living may know that the most high ruleth , &c. they shall make thee eat grass as oxen , &c. till thou know that the most high ruleth , &c. dan. . , , . but the people who do know their god , shall be strong , and do , &c. and they who understand among the people , shall instruct many , &c. and some of understanding shall fall , dan. . , , . many shall run to and fro , and knowledge shall be increased , &c. and none of the wicked shall understand ; but the wise shall understand , dan. . , . for she did not know that i gave her corn , and wine , and oyl , &c. hosea . . the lord hath a controversie , &c. because there is no truth nor mercy , nor knowledge of god in the land , &c. my people are destroyed for lack of knowledge : because thou hast rejected knowledge , i will also reject thee , that thou shalt be no priest , hosea . , , . then shall we know , if we follow on to know the lord , &c. for i desire , &c. the knowledge of god more than burnt-offerings , hosea . , . i taught ephraim to go , &c. but they knew not that i healed them , &c. hosea . . who is wise ? and he shall understand these things : prudent ? and he shall know them , hosea . the poor of the flock who waited on me , knew that it was the word of the lord , zech. . . the priests lips should preserve knowledge ▪ mal. . . the light of the body is the eye , &c. if therefore the light that is in thee be darkness , how great is that darkness ? mat. ▪ , . no man knoweth the father but the son , and he to whom the son revealeth him , mat. . . if ye had known what this meaneth , i will have mercy , &c. ye would not have condemned , &c. mat. . . because it is given to you to know the mystery of the kingdom of heaven : but to them it is not given , &c. therefore speak i to them in parables , &c. when any one hears the word of the kingdom and understands it not , then cometh the wicked o●e , &c. matth. . , , , , . m●rk . , , , . if the blind lead the blind , both shall fall into the ditch , &c. are ye without understanding ? mat. . , . ye do err , not knowing the scriptures , nor the power of god , mat. . . the gadarenes ( through ignorance of christ ) besought him to depart from them , l●ke . . peter said , &c. let us build three tabernacles , one for thee , &c. not knowing what he said , luke . . i thank thee , o father , &c. that thou hast hid these things from the wise and prudent , and hast revealed them unto babes , &c. for so it seemed good in thy sight , &c. no man knoweth who the son is , &c. but the son , and he to whom the son will reveal him , &c. blessed are the eyes which see the things that ye see , &c. luke . , , . wo unto you lawyers : for ye have taken away the key of knowledge ; ye e●tred not in your selves , and them who were entring in , ye hindred ( or , forbad ) , luke . . that servant who knew his lord's will , and prepared not , neither did according , &c. shall be beaten with many stripes : but he who knew not , and did commit things worthy of stripes , shall be beaten with few stripes , luke . , . jesus took unto him the twelve , and said unto them , &c. and they understood none of these things : and this saying was hid from them : neither knew they , &c. luke . , , , . john . . ch . . . ch . . . he beheld the city , and wept over it , saying , if thou hadst known , even thou , at least in this thy day , the things which belong unto thy peace : but now they are hid , &c. luke . , . then opened he their understandings , that they might understand the scriptures , luke . , . he was in the world , &c. and the world knew him not , john . , . ye must be born again , &c. nicodemus answered and said unto him , how can these things be ? jesus , &c. said , art thou a master in israel , and knowest not these things ? if i have told you of earthly things and ye believe not , how will ye , &c. if i tell you heavenly ? john . , , , , , . if thou knewest the gift of god , and who it is that saith to thee , give me to drink : thou wouldst have asked of him , and he would have given thee living water , &c. ye worship ye know not what : we know what we worship , john . . . the jews therefore strove among themselves , saying , how can this man give us his flesh to eat ? john . . if any man will do his will , he shall know of the doctrine , whether it be of god , &c. john . . i am the light of the world : he who followeth me , shall not walk in darkness , but shall have the light of the life , &c. ye neither know me nor my ●ather : if ye had known me , ye should have 〈◊〉 my father also , &c. when ye have lift up the son of man , then shall ye know that i am he , &c. if ye continue in my word , &c. ye shall know the truth , &c. why do ye not understand my speech ? even because ye cannot hear my word , john . , , , , . ch . . , . we know that god spake unto moses : as for this fellow , we know not from whence he is , &c. jesus said , for judgment came i , &c. that they who see not , might see : and that they who see , might be made blind , &c. if ye were blind , ye should have no sin , &c. john . , , . he who walketh in darkness , knoweth not whither he goeth , john . . if ye know these things , happy are ye if ye do them , john . . all these things will they do unto you , &c. because they know not him who sent me , john . . ch . . , . and this is life eternal , that they may know thee the only true god , and jesus christ whom thou hast sent , &c. they have known surely that i came out from thee , &c. the world hath not known thee , &c. these have known that thou hast sent me , john . , , , . as yet they knew not the scripture , that he must rise again from 〈◊〉 dead , john . . ch . . . it is not for you to know the times and the seasons where , &c. acts . . ye denied the holy one , &c. and killed the prince of life ; and now brethren , i wot that through ignorance ye did it : as did also your rulers , acts . , , . when they saw the boldness of peter and john , and perceived that they were unlearned and ignorant men , &c. they had been with jesus , acts . . they who dwell at jerusalem , and their rulers : because they knew him not , nor yet the voices of the prophets which are read , &c. they have fulfilled them in condemning him , acts . . i found an altar with this inscription , to the unknown god : whom therefore ye ignorantly worship , i declare , &c. we ought not to think that the godhead is like unto gold , &c. and the times of this ignorance god winked at : but now commandeth , &c. acts . , , . i verily thought with my self , that i ought to do many things contrary to the name of jesus , &c. acts . . that which may be known of god , is manifest , &c. for the invisible things of him from the creation of the world are clearly seen , being understood by the things which are made , even his eternal power and godhead ; so that they are without excuse : because when they knew god , they did not glorifie him as god , &c. even as they did not like to retain god in their knowledge : god gave them up , &c. rom. . , , , . psal . . , , &c. — or despisest thou the riches of his goodness ? &c. not knowing that the goodness of god leadeth thee to repentance , &c. thou art called a jew , &c. and k●●west his will , &c. rom. . , , . the way of peace they have not known , &c. by the law is the knowledge of sin , rom. . , . ch . . . we glory also in tribulation : knowing that tribulation worketh patience , &c. rom. . , . they have a zeal of god , but not according to knowledge : for they being ignorant of god's righteousness , and going about to establish their own , &c. have not submitted , &c. rom. . , . i would not brethren , that ye should be ignorant in this mystery ( lest ye should be wise in your own conceits ) , that blindness in part is happened to israel , &c. o the depths of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ? for who hath known the mind of the lord ? or who hath been his counsellor ? rom. . , , . that ye may prove what is that good and acceptable will of god , rom. . . i my self also am perswaded of you , my brethren , that ye also are full of goodness , and filled with all knowledge : able also to admomsh one another , rom. . . the mystery which was kept secret since the world began , but now is made manifest ▪ and by the scriptures of the prophets according to the commandment of the everlasting god , made known to all nations , rom. . , . in every thing ye are enriched , &c. and in all knowledge , &c. the world by wisdom knew not god , &c. cor. . , . i determined not to know any thing among you , save jesus christ and him crucified , &c. we speak the wisdom of god in a mystery , &c. which none of the princes of this world knew : for had they known it , they would not have crucified the lord of glory , &c. god hath revealed them unto us by his spirit , &c. the things of god knoweth no man , but the spirit of god. now we have received the spirit which is of god , that we might know the things which are freely given to us of god , &c. the natural man receiveth not the things of the spirit of god , &c. neither can he know them , because they are spiritually discerned , &c. who hath known the mind of the lord ? &c. but we have the mind of christ , cor. . , , . , , , , . psal . . , . if any , &c. seemeth to be wise in this world : let him become a fool , that he may be wise , cor. . . do ye not know that the saints shall judge the world ? &c. know ye not ? &c. cor. . , , . we know that we all have knowledge : knowledge pusseth up , but charity edisieth : and if any man thinketh he knoweth any thing , he knoweth nothing yet as he ought to know , &c. we know that an idol is nothing , &c. howbe●t there is not in every man that knowledge , cor. . , , , . i would not that ye should be ignorant , how that all our fathers were under the cloud , cor. . , . to another the word of knowledge by the same spirit , cor. . . though i , &c. understand all mysteries , and all knowledge , &c. and have no charity , i am nothing , &c. whether there be knowledge , it shall vanish away : for we know in part , &c. now we see through a glass darkly ( or , in a riddle ) , but then face to face : now i know in part : but then shall i know , even as also i am known , cor. . , , , , . job , . if any man be ignorant , let him be ignorant , cor. . . some have not the knowledge of god : i speak this to your shame , cor. . . lest satan should get an advantage of us : for we are not ignorant of his devices , cor. . . but their minds were blinded : for until this day remaineth the same vail untaken away in the reading of the old testament , &c. when moses is read , the vail is upon their heart , cor. . , . if our gospel be hid , it is hid to them who are lost : in whom the god of this world hath blinded the minds of them who believe not , lest the light of the glorious gospel , &c. should shine in them , &c. god who commanded the light to shine out of darkness , hath shined in our hearts the light of the knowledge of the glory of god in the , &c. cor. . , , . we know that if our earthly house , &c. knowing therefore the terror of the lord , we perswade men , &c. henceforth know we no man after the flesh : yea , though we have known christ after the flesh , yet now henceforth know we him no more , cor. . , , . therefore as ye abound in every thing , &c. in knowledge , cor. . . howbeit then when ye knew not god , ye did service unto them which by nature are no gods : but now after that ye have known god , or rather are known of god , &c. gal. . , . having made known unto us the mystery of his will , &c. that god , &c. may give unto you the spirit of wisdom and revelation in the knowledge of him : the eyes of your understanding being enlightned , that ye may know what is the hope , &c. ephes . . , , , . the mystery of christ , which in other ages was not made known unto the sons of men , as , &c. that ye may be able to comprehend with all saints , what is the breadth , &c. and to know the love of christ , which surpasseth knowledge , ephes . . , , , . he gave some apostles , &c. till we all come into the unity of the faith , and of the knowledge of the son of god , &c. walk not as other gentiles , &c. having the understanding darkned , being alienated from the life of god through the ignorance which is in them : because of the blindness ( or , hardness ) of their hearts , ephes . . , , , , . thes . . . proving what is acceptable unto the lord 〈◊〉 understanding what the will of the lord is , 〈◊〉 . , . that your love may abound , &c. in knowledge . and in all judgment , &c. phil. . . i count all things but loss , for the excellency of the knowledge of jesus , &c. that i may know him , and the power of his resurrection , &c. phil. . , . since , &c. ye knew the grace of god in truth : we desire that ye may be filled with the knowledge of his will in all wisdom and understanding , &c. increasing in the knowledge of god , &c. the saints , to whom god would-make known what is the riches of the glory of this mystery among the gentiles , which is christ , &c. col. . , , , , . — unto all riches of the full assurance of understanding , to the acknowledgment of the mystery of god , and of the father , and of christ : in whom ( or , wherein ) are hid all the treasures of wisdom and knowledge , col. . , . the new man , which is renewed in knowledge , after the image of him who created , &c. col. . . knowing , brethren , &c. your election of god : for our gospel came not to you in word only , but also in power , &c. thes . . , . i would not have you to be ignorant , brethren , concerning them who are asleep , thes . . . taking vengeance upon them who know not god , thes . . . desiring to be teachers of the law , understanding neither what they say , nor whereof they affirm : but we know that the law is good , if a man use it lawfully , &c. but i obtained mercy , because i did it ignorantly in unbelief , &c. tim. . , , , , . who will have all men to be saved , and to come unto the knowledge of the truth , tim. . . if any man teach otherwise , &c. he is proud , knowing nothing , but doting about questions , &c. tim. . , . they profess that they know god , but in works they deny him , titus . . they do err in their hearts , not having known my ways , heb. . . every high priest taken from among men , &c. who can have compassion on the ignorant , &c. concerning whom i have many things to say , and hard to be unfolded , seeing ye are dull of hearing , &c. heb. . , , , . if we sin wilfully after that we have received the knowledge of the truth , &c. hebr. . . pet. . , . if any man lack wisdom , let him ask it of god , who giveth to all men liberally , &c. james . . who is a wise man , and endued with knowledge among you ? let him shew out of a good , &c. james . . to him who knoweth to do good , and doth it not , to him it is sin , james . . not fashioning your selves according to the former lusts , in your ignorance , &c. pet. . . with well-doing ye may put to silence the ignorance of foolish men , pet. . . grace , &c. be multiplied unto you through the knowledge of god , and of jesus our lord , &c. add , &c. to vertue knowledge , &c. if these things be in you , &c. ye shall neither be barren , nor unfruitful in the knowledge of our lord jesus , &c. but he who lacketh these , &c. is blind , &c. knowing this first , that no scripture is of private interpretation , pet. . , , , , , . but these , &c. speak evil of things they understand not , &c. if after they have escaped the pollutions of the world , through the knowledge of the lord , &c. it had been better , &c. not to have known , &c. pet. . . , . jude , v. . this they are willingly ignorant of , &c. paul , &c. in all his epistles , &c. in which are some things hard to be understood : which they who are unlearned , wrest , &c. seeing ye know , &c. grow in the knowledge of our lord jesus , &c. pet. . , , , , . hereby we do know that we know him , if we keep his commandments : he that saith i know him , and , &c. i write to you fathers , because ye have known him , &c. ye know all things , &c. as the same anointing teacheth you all things , &c. john . , , , , , . therefore the world knew us not , because it knew him not , &c. whosoever sinneth , hath not , &c. known him : we know that we have passed from death to life , &c. hereby we know that we are of the truth , &c. john . , , , . ch . . . hereby know ye the spirit of god , &c. he who knoweth god , heareth us , &c. hereby know we the spirit of truth and the spirit of errour , &c. he that loveth god , knoweth god : he who loveth not , knoweth not god : we have known and believed the love that god hath to us , john . , , , , . that ye may know that ye have eternal life , &c. we know that whosoever is born of god sinneth not , &c. we know that we are of god , &c. we know that the son of god is come , &c. john . , , , . these speak evil of those things which they know not , jude , v. . all the churches shall know that i am he who searcheth the reins and heart , &c. rev. . . and knowest not that thou art wretched , and miserable , and poor , and blind , &c. rev. . . see the ignorance of natural men , chap. . see the giver of knowledge , chap. . chap. xxxix . of this present world , and the riches , honours , pleasure , and other things in this world ; the use of them , the snares and tentations in them , and of the saints duty in relation to them . while the earth remaineth , seed time and harvest , cold and heat , and summer , and winter , day and night , shall not cease , gen. . . and abraham was very rich in cattel , in silver and in gold , &c. lot also went with abraham , &c. their substance was great , so that they could not dwell together , gen. . . job . . gen. . , , . if god will , &c. give me bread to eat , and raiment to put on , &c. then , &c. gen. . , . when rachel said , give me children , &c. jacob said , am i in gods stead ? who withheld , & c. ? gen. . , . ch . . . all the earth is mine , said the lord to moses , exod. . . god gave inventions to men , to work of divers sorts , exod. . ch . . ch . , &c. thou shalt not covet thy neighbours , &c. nor any thing that is thy neighbours , exod. . . israel wept again , and said , who shall give us flesh to eat , & c ? and god was angry , numb . . . . cor. . , . balaam upon great news offers balak , went out being desired to curse israel , numb . . he sed thee with manna , &c. that he might make thee know , that man doth not live by bread only , but , &c. thy raiment waxed not old , &c. the lord thy god will bring thee into a good land , &c. wherein thou shalt eat bread without scarceness , &c. when thou hast eaten and art full , then thou shalt bless the lord thy god for the good land , &c. beware that thou forget not the lord thy god , &c. lest when thou hast eaten and art full , and hast built goodly houses , &c. then thine heart be lifted up , and thou forget the lord , &c. and thou say in thine heart , my power , and the might of my hand , hath gotten me this wealth : but thou shalt remember the lord thy god : for it is he who giveth thee power to get wealth , deut. . , , , , , , , , , , , . matth. . . i will give you the rain , &c. that thou mayest gather in thy corn , &c. i will send grass , &c. 〈◊〉 . , . 〈…〉 waxed fat , &c. then he sorsook god which made him , and hightly esteemed , &c. deut. . , . achans covetousness and worldliness , was israels trouble and his own ruine , joshua . , , , , . the lord maketh poor and maketh rich , he bringeth low and lifteht up , he raiseth up the poor out of the dus● : lifteth up the beggar from the dunghill , to sit among princes , &c. sam. . , . psal . . , . dan. . , . saul said to samuel , i have sinned ; yet honour me now , i pray thee , before the elders of my people , and before israel , and turn again with me , &c. sam. . . the women , &c. said , saul hath slain his thousands , and david his ten thousands : and saul was very wroth , and the saying displeased him ; and he said , they have ascribed unto david ten thousands , &c. and what can he have more but the kingdom ? and saul eyed david from that day forward , sam. . , , , . god said unto solomon , because thou hast asked for thy self this thing , and hast not asked long life , neither hast asked riches , &c. i have also given thee that which thou hast not asked , both riches and honour , kings . . , , , . ahabs covetous desire of naboths vineyard , made him sick with discontent , kings . , , , . gehazi , elisha his servant , for his covetousness , punished with leprosie , kings . , , , to the . thine , o lord , is the greatness , &c. both riches and honour come of thee , &c. chron. . , . deut. . . haman , then next the king , boasted of his riches , honour , and worldly advantages ; yet so ambitious , that because mordecai did not bow to him , he saith all the rest availeth me nothing , hester . , . , , . hast thou not made a hedge about him . &c. thou hast blessed the works of his hands and his substance is increased , &c. job said ( when he was spoiled of all ) , naked came i out of my mothers womb , and naked shall i return thither : the lord gave , and the lord taketh away ; blessed be the name of the lord , job . , . the wicked , &c. he hath swallowed down riches , and he shall vomit them up again : god shall cast them out of his belly , &c. in the fulness of his sufficiency he shall be in straits , job . . . . the wicked live and prosper oft in every thing of this world , job . , , , , , , . jer. . , . psal . . , , , , , &c. what is the hope of the hypocrite , though he hath gained , when god taketh away his soul ? &c. though he heap up silver as the dust , and prepare rayment as the clay : he may prepare it , but the just shall put it on , &c. job . . , , . it i have made gold my hope , or said to fine gold , thou art my confidence : if i have rejoyced because my wealth is great , and because my hand had gotten much , &c. job . , , , . who accepteth not the persons of princes ; nor regardeth the rich more then the poor : for they are all the works of his hands , job . . deliver my soul , &c. from men of the world , who have their portion in this life , whose bellies thou fillest , &c. they leave the rest of their substance to their babes , psal . . . the earth is the lords and the fulness thereof , &c. psal . . . a little that a righteous man hath , is better than the riches of many wicked , &c. i have been young , and now am old , yet have i not seen the righteous forsaken , nor his seed begging bread , &c. i have seen the wicked in great power , and spreading himseif like a green bay-tree ; yet he passed away , &c. psal . . , , , . every man walketh in a vain shew : surely they are disquietted in vain : he heapeth up riches , and knoweth not who shall gather them , psal . . . they who trust in their wealth , and boast themselves in their riches : none can by any means redeem his brother , nor give to god a ransom for him , &c. wise men die , &c. likewise the fool , &c. and leave their wealth to others , &c. their inward thought is , that their houses shall continue for ever , &c. they call their lands by their own name , &c. man in honour and abideth not , is like the beast which perisheth , &c. be not afraid when one is made rich , when the glory of his house is increased , when he dieth , he shall carry nothing away , his glory shall not descend after him , psal . . , , , , , , , . every beast of the forest is mine , and the cattel upon a thousands hills , &c. if i were an hungry , i would not tell thee : for the world is mine and the fulness thereof , psal . . , , . lo , this is the man who made not god his strength , but trusted in the abundance of his riches , psal . . , . men of low degree are vanity , and men of high degree are a lie , &c. if riches increase , set not your hearts upon them , psal . . , . thou visitest the earth , and waterest it : thou greatly enrichest it , &c. thou preparest them corn , &c. thou waterest the ridges , &c. psal . . , , , &c. deut. . , . job . , , . ch . . . these are the ungodly who prosper in the world : they increase riches , psal . . . . and they tempted god in their hearts , by asking meat for their lusts , psal . . . psal . . , . he caused the grass to grow for the cattel , and herb for the service of man , that he may bring forth food out of the earth , and wine , &c. these all wait upon thee , that thou maist give them their meat in due season , &c. psal . . , , , , . psal . . . psal . , , . the heavens are the lords : but the earth hath he given to the children of men , psal . . . he turneth rivers into a wilderness , and the water-springs into dry ground , a fruitful land into barrenness , &c. he turneth the wilderness into a standing water , &c. he blessed them also , so that they are multiplied greatly , &c. psal . . , , , , , , . he raiseth up the poor out of the dust , &c. he maketh the barren women to keep house , to be a joyful mother of children , psal . . , , . psal . . . incline my heart unto thy testimonies , and not to covetousness , psal . . , . so are the ways of every one who is greedy of gain , which taketh away the life of the owners , prov. . . honour the lord with thy substance , and with the first fruits of thine increase ; so shall thy barns be filled with plenty , prov. . , . go to the ant , thou sluggard , &c. yet a little sleep , &c. so shall thy poverty come , prov. . , , . the rich mans wealth is his strong city : the destruction of the poor is his poverty : the blessing of the lord it maketh rich , and he addeth no sorrow to it , prov. . , . ch . . riches profit not in the day of wrath , &c. there is who scatter , and yet increaseth , and there is who withholdeth more than is meet , but it tendeth to poverty : the liberal soul shall be made fat , &c. he who trusteth in his riches , shall fall , prov. . , , , . ezek. . . there is that makes himself rich , yet hath nothing : there is who maketh himself poor , yet hath great riches , &c. wealth gotten by vanity shall be diminished , &c. prov. . , . the poor is hated even by his own neighbour : but the rich hath many friends , prov. . . chap. . . better is little with the fear of the lord , than great treasure with trouble , &c. he who is greedy of gain , troubleth his own house , prov. . , . better is a little with righteousness , than great revenues without right : the lot is cast into the lap , but the whole disposing thereof is of the lord , prov. . , . the rich mans wealth is his strong city : and an high wall in his own conceit , prov. . . an inheritance may be gotten hastily , &c. but the end thereof shall not be blessed , prov. . , . he who loveth pleasure , shall be a poor man : and he who loveth wine , &c. prov. . . the rich and the poor meet together : the lord is the maker of them all , prov. . , . labour not to be rich , &c. wilt thou set thine eyes upon that which is not ? for riches certainly make themselves wings , and flee away , prov. . , . hell &c. are never full , so the eyes of man are never satisfied , &c. riches are not for ever : and doth the crown endure to every generation ? prov. . , . the rich man is wise in his own conceit , &c. a faithfull man shall abound with blessings : but he who maketh hast to be rich , shall not be innocent , &c. he hath an evil eye , and considereth not the poverty which shall come upon him , prov. . , , . give me neither poverty nor riches , feed me with food convenient : lest i be full and deny thee , and say , who is the lord ? or lest i be poor , and steal , and take the name of my god in vain , prov. . , . gen. . . vanity of vanities , all is vanity , &c. and i gave my heart to seek and search out by wisdom , concerning all things which are done under heaven , &c. and behold all is vanity and vexation of spirit , &c. i am come to great estate , and have gotten more wisdom than all they , &c. and i gave my heart to know wisdom , and to know madness and folly : i perceive that this also is vexation of spirit ; for in much wisdom is much grief : and he who increaseth knowledge , increaseth sorrow , eccles . . , , , , , , , i will prove thee with mirth , therefore enjoy pleasure : and behold this all also is vanity . i said of laughter , it is mad , and of mirth , what doth it ? i sought , &c. to give my self to wine , &c. i made me great works : i builded me houses : i planted me vineyards . &c. gardens and orchards , &c. i got me servants and maidens . &c. i had great possessions of great and small cattel , &c. also silver and gold , &c. i got me men-singers and women-singers , and the delights of the sons of men as musical instruments , and that of all sorts , &c. whatsoever mine eyes desired , i kept not from them : i withheld not mine heart from any j●y , &c. then i looked on all , &c. and behold all was vanity and vexation of spirit : and there is no profit under the sun , &c. i hated all my labour , &c. because i should leave it unto the man who shall come after me ; and who knoweth whether he shall be a wise man , or a fool ? yet shall he have rule over all my labour , &c. nothing better for a man , than that he should eat and drink , &c. this also i saw , that it was from the hand of god , ecclesiastes . , , , , , , , , , , , , , . i know that there is no good in them , but for a man to rejoyce and to do good in his life : and also that every man should eat and drink , and enjoy the good of his labour : it is the gift of god , eccles . . , . ch . . . there is one , and not a second : yea , he hath neither child nor brother ; yet there is no end of all his labour , neither is his eye satisfied with riches : neither saith he , for whom do i labour , and bereave my soul of good ? this also is vanity , eccles . . . prov. . . he who loveth silver , shall not be satisfied with silver nor he who loveth abundance , with increase : this also is vanity . when goods increase , they also are increased who eat them : and what good is there to the owners thereof , saving the beholding of them with their eyes : the sleep of a labouring man is sweet , whether he eat little or much : but the abundance of the rich will not suffer him to sleep , &c. riches kept for the owners thereof , to their hurt , &c. what profit hath he who hath laboured for the wind , ecclesiastes . , , , , . a man to whom god hath given riches , wealth and honour , so that he wanteth nothing , &c. he desireth , yet god giveth him not power to eat thereof , &c. all the labour of man is for his mouth : and yet the appetite ( or , soul ) is not filled , eccles . . , . wo unto them that joyn house to house , and lay field to field , till there is no place , &c. wo unto them who rise up early in the morning that they may follow strong drink , &c. and the harp and the viol , &c. are in their feasts , &c. isa . . , , . doth the plowman plow all day to sow , & c ? for his god doth instruct him to discretion , and doth touch him : for the fitches are not threshed , &c. this also cometh from the lord of hosts , isa . . , to the . all flesh is grass , and all the goodliness thereof as the flower of the field : the grass withereth , the flower fadeth , &c. isa . . , , . thou saidst , i shall be a lady for ever , &c. hear now this , thou who art given to pleasures , who dwellest carelesly : who sayest in thine heart , &c. i shall not sit a widow , neither shall i know the loss of children : but these two things shall come to thee in a moment , in one day , the loss of children and widowhood : and they shall come upon thee in their perfection , isa . . , , . are there any among the vanities of the gentiles that can cause ●●in , & c ? art not thou he , o lord , & c. ? jer. . . let not the wise man glory in his wisdom , neither let the mighty man glory in his might : let not the rich man glory in his riches , &c. jer. . . he who getteth riches , and not by right , shall leave them in the midst of his days : and at his end shall be a fool , jer. . . i have made the earth , the man , and the beast upon the ground , &c. i have given them to whom , &c. jer. . , . their silver and their gold shall not be able to deliver them in the day of the wrath of the lord : they shall not satisfie their soul , nor fill their bowels , ezek. . . zephan . . , . thou hast gotten thee riches , and hast gotten gold and silver into thy treasury , &c. and thine heart is lifted up because of thy riches ; therefore thus saith the lord , &c. ezek. . , , , . she said , i will go after my lovers who give me my bread and my water , my wool , and my flax , mine oyl and my drink , &c. she did not know that i gave her corn , wine and oyl , and multiplied her silver and gold : therefore i will return and take away my corn in the time thereof , &c. hosea . , , , , . god threatens such who took their pleasures in those things , and not afflicted , &c. amos . , , &c. although the fig-tree shall not blossom , neither shall fruit be in the vines : the labour of the olive shall fail , &c. yet i will rejoyce in the lord , &c. habbak . . , . when will the new moon be over , that we may sell corn ; and the sabbath , that we may set forth wheat , &c. amos . , , , &c. is it a time for you , o ye , to dwell in your ceiled houses , and this house lie waste ? &c. consider your ways : ye have sown much , and bring in little : ye eat , but ye have not enough , &c. i did blow upon it : why , saith the lord of hosts ? because of mine house that is waste ; and ye run every man unto his own house , haggai . , , , , , . ask of the lord rain in the time of the latter , &c. the lord shall , &c. give them showers , &c. zech. . . lay not up treasure on earth , where moth and rust corrupt , and thieves break in , &c. for where your treasure is , there will your hearts be , &c. no man can serve two masters , &c. ye cannot serve god and mammon , &c. take no thought for your life , what ye shall eat . &c. is not your life more than meat ? &c. behold the fowls , &c. are ye not much better than they they ? which of you by taking thought , can add a cubit unto his stature ? &c. your heavenly father knoweth you need these things , &c. but seek ye first the kingdom of god , &c. and these things shall be added unto you , matth. . , , , , , , , to ver . . when christ had suffered the evil spirit to go into the herd of swine , so that they were drowned ; the whole city came out , and besought jesus to depart , matth. . , , , . he who loveth father or mother , &c. or son or daughter , more than me , is not worthy of me : &c. and he who taketh not up his cross and followeth me , is not worthy of me , &c. he who loseth his life for my sake , shall find it , matth. . , , . luke . . he who received seed among the thorns , is he who heareth the word , and the cares of this world , and the deceitfulness of riches choak the word , &c. matth. . . luke . . mark . . herod to please herodia's daughter and others , orders cutting off john baptist's head , matth. . , , to the . mark . . what is a man profited , if he shall gain the whole world , and lose his own soul ? matth. . . luke . . mark . , . judas his covetousness made him to betray christ into the hands of the jews , matth. . . go and sell that thou hast , and give , &c. but when the young man heard that saying , he went away sorrowful , for he had great possessions : then said jesus , &c. that a rich man shall hardly enter into the kingdom of heaven , matth. . , , . luke . . the disciples ambition made them to envy each other . christ rebuked them , matth. . , , , &c. those who were invited to the feast , made light of it , and went their ways : one to their farm , another to their merchandize , &c. matth. . , . luke . , to . the devil tempted christ with the things of this world , luke . , , . wo unto you who are rich , for ye have received your consolation : wo unto you who are full , for ye shall be hungry : wo unto you who laugh now , for you shall mourn and weep : wo unto you when all men shall speak well of you , luke . , , . christ said to one , follow me ; but he would bury his father first : another would go and bid them farewell who were at home , luke . , . . — martha , martha , thou art careful about many things : but one thing is needful , &c. luke . , . jesus said , take heed and beware of covetousness : for a man's life consisteth not in the abundance of the things which he possesseth , &c. the rich man said to his soul , soul , thou hast much goods laid up for many years : take thine ease , eat , drink , and be merry : but god said unto him , thou fool , this night thy soul shall be required of thee , then whose shall those things be , which thou hast provided ? so is he who layeth up treasure for himself , and is not rich towards god , luke . to . the parable of the rich man , and poor lazarus , luke . , &c. take heek to your selves , lest at any time your hearts be overcharged with surfeiting and drunkenness , and cares of this life : and so that day come , &c. luke . . judas for money betrays jesus christ , luke . , , , . matth. . , . how can ye believe who receive honour from one another , and seek not the honour which cometh from god only ? john . . labour not for the meat which perisheth , but for that which endureth , &c. john . . — he is of age , ask him , &c. these words spake his parents , because they feared the jews : for the jews had agreed already , that if any man did confess that he was christ , he should be put out of the synagogue : therefore said his parents , &c. john . , , . judas displeased at the use of the ointment upon pretence of the poor , but 't was because he bare the purse , &c. among the chief rulers also many believed on him : but because of the pharisees , they did not confess him , lest they should be put out of the synagogue : for they loved the praise of men more than the praise of god , john . , , , , . in the world , ye shall have tribulation : but be of good chear , i have overcome the world , john . . i pray not that thou shouldst take them out of the world , but that thou shouldst keep them from the evil , john . . jesus answered , my kingdom is not of this world : if my kingdom were of this world , then would my servants fight , that i should not , &c. john . . pilate ●ought to release ●esus ; but the jews cried out , saying , if thou let this man go , thou art not caesar's friend , &c. when pilate therefore heard that saying , he brought jesus forth , &c. john . , , , . mark. . . what house will ye build for me , saith the lord ? &c. hath not my hand made all these things ? &c. acts . , , . ch . . , . when paul had cast out the evil spirit out of the damsel , and her masters saw that the hope of their gain was gone , they caught paul and silas , &c. and said , that they did exceedingly trouble the city , &c. acts . to . — god , who made the world , &c. he is lord of heaven and earth , &c. he giveth to all life , &c. and all things , acts . , . so demetrius a silver-smith ( and others of the same trade ) who made silver shrines for diana , &c. complained against paul for preaching the gospel ; cried up diana , because they were like to lose their gain , if men esteemed not of diana as a goddess , acts . to . your selves know , that these hands of mine have ministred to my necessities , and them who were with me : i have shewed you all things , how that so labouring , ye ought to support the weak , and to remember the words of our lord jesus , how he said , if is more blessed to give , than to receive , acts. . , , . the carnal mind is enmity against god : it is not subject to the law of god , neither indeed can be , rom. . . make no provision for the flesh to fulfil the lusts thereof , rom. . . ye see your calling , brethren : how that not many wise men after the flesh , not many noble , are called : but god hath chosen the foolish things of the world to confound the wife , &c. that no flesh should glory , &c. cor. . , , , . i will not be brought under the power of any meats for the belly , &c. but god shall destroy both , &c. cor. . , . the time is short : it remaineth , that both they who have wives , be as though they had none : and they who weep , as though they wept not : and they who rejoice , as if they rejoiced not : and they who buy , as though they possessed not : and they who use this world , as not abusing it : for the fashion of this world passeth away , &c. he who is married , careth for the things which are of this world , how he may please his wife , cor. . to . i keep under my body , and bring it in subjection : lest that by any means , &c. cor. . . the devil is called the god of this world , cor . . the sorrow of the world worketh death , cor. . . you know the grace of our lord jesus christ : that though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich , cor. . . god is able to make all grace abound towards you , that ye always having all sufficiency , &c. cor. . . jesus christ , who gave himself for our sins , that he might deliver us from this present evil world , according to the will of god , &c. gal. . . the flesh lusteth against the spirit , &c. so that ye cannot do the thing that ye would , gal. . . god forbid that i should glory , save in the cross of our lord jesus christ ; by whom ( or , whereby ) the world is crucified to me , and i unto the world , gal. . . covetousness , let it not be once named among you , as becometh saints , &c. for this ye know , that no whoremonger &c. nor covetous man , who is an idol●er hath any inheritance in the kingdom of christ , and of god , ephes . . , . . cor . . — whose end is destruction , whose god is their belly , whose glory is in their shame , who mind earthly things , phil. . . be careful for nothing : but in every thing by prayer and supplication , &c. let your request be made known to god , &c. i have learned , that in whatsoever state i am , therewith to be content : i know how to be abased , and how to abound : every where , and in all things i am instructed both to be full , and to be hungry : both to abound , and suffer need , &c. but my god shall supply all your needs according to his riches in glory , by jesus christ , psal . . , , . set your affections ( or , mind ) on things above , not things on the earth , &c. mortifie therefore your members , &c. inordinate affections , evil concupiscence , and covetousness , which is idolatry , col. . , . — meats which god hath created to be received , &c. for every creature of god is good , and nothing to , &c. tim. . , . cor. . , , . she who liveth in pleasure ( or delicately ) is dead while she liveth , tim. . . godliness with contentment is great gain : for we brought nothing into the world ; it is certain we can carry nothing out : and having food and raiment , let us be therewith content : but them who will be rich , fall into temptation and a snare , and into many foolish and hurtful lusts , which drown men in destruction and perdition : for the love of money is the root of all evil ; which while some coveted after , have erred from the faith , and pierced themselves thorow with many sorrows : but thou , o man , flee these things , &c. charge them who be rich in this world , that they be not high-minded , nor trust in uncertain riches , but in the living god ; who giveth all things richly to enjoy ; that they do good , that they be rich in good works , ready to distribute , &c. laying up in store for themselves a good foundation against the time to time , tim. . , , , , , , , , . endure hardness as a good soldier of christ : no man who warreth , entangleth himself with the affairs of life , that he may please him who hath chosen him to be a soldier , tim. . . in the last times , &c. men shall be lovers of their own selves , &c. lovers of pleasures more than lovers of god , tim. . . demas hath forsaken me , having loved this present world , &c. tim. . . the earth , &c. bringeth forth herbs meet for them by whom it is dressed : receiveth blessing from god , heb. . . ye , &c. took joyfully the spoiling of your goods : knowing in your selves that ye have in heaven a better and enduring substance , &c. heb. . . by faith , moses when he came to years , refused to be called the son of pharoah's daughter : chusing rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season : esteeming the reproach of christ , greater riches than the treasures of egypt , hebr. . , , . let your conversation be without covetousness : and be content with such things as ye have : for he hath said , i will never leave thee nor forsake thee : so that we may holdly say , the lord is my helper , &c. heb. . , . let the brother of low degree rejoice in that he is exalted : but the rich , in that he is made low : because as the flower of the grass shall he pass away . for the fun is no sooner risen with a burning heat , but it withereth the grass , and the flower thereof falleth , and the grace of the fashion of it perisheth ; so also shall the rich man perish in his ways , &c. james . , , . hath not god chosen the poor of this world rich in faith ? &c. but ye have despised the poor : do not rich men oppress you , and draw you before the judgment-seat ? do not they blaspheme that worthy name ? &c. james . , , . know ye not , that the friendship of this world is enmity with god ? whosoever therefore will be a friend of the world , is the enemy of god , &c. go to now ye that say , to day , or to morrow we will go into such a city , and continue there a year , and buy and sell , and get gain ; whereas ye know not what will be on the morrow : for , what is your life ? it is even a vapour , &c. for that ye ought to say , if the lord will , we shall live , and do this or that : but now you rejoice in your boastings ; all such rejoicings are evil , james . , , , , . acts . . cor. . . go to now , ye rich men ▪ weep and howl , for your misery which shall come upon you . your riches are corrupted , your garments moth eaten , your gold and silver cankered , and the rust of them shall be a witness against you , and shall eat your flesh as it were fire ; ye have heaped treasures together for the last days . behold , the hire of your labourers who reaped down your fields , which is of you kept back by fraud , crieth , &c. ye have lived in pleasure on the earth , ye have been wanton ; ye have nourished your hearts as in a day of slaughter , &c. ye have condemned the just , james . , , , , , . all flesh is as grass , and all the glory of man as the flower of the grass : the grass withereth , and the flower thereof falleth away , peter . , . humble your selves therefore under the mighty hand of god , &c. casting all your care upon him , for he careth for you , pet. . , . love not the world , neither the things which are in the world : if any man love the world , the love of the father is not in him . for all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life , is not of the father , but is of the world ; and the world passeth away , and the lust thereof , john . , , . greater is he who is in you , than he who is in the world : they are of the world , therefore speak they of the world , and the world heareth them● john . , . whatsoever is born of god overcometh the world : and this is the victory which overcometh the world , even our faith . who is he who overcometh the world , but he who believeth that jesus is the son of god ? john . , . the kings of the earth , and the great men , and the rich men , and the chief captains , and the mighty men , &c. hid themselves in the dens , and in the rocks of the mountains , and said to the mountains and rocks , fall on us , and hide us from the face of him who sits on the throne , &c. revel , . , , . heaven and earth shall pass away : all these things shall end , psalm . , . isa . . . matth. . . pet. . . pet. . , , . john . . chap. xl. of idolatry : setting up and worshipping strange gods , graven images . idols are called dunghill-gods , kings . . kings . . ezek. . , . laban said to jacob , wherefore hast thou stolen my gods ? gen. . . jacob said unto his houshold , put away the strange gods that are among you , &c. and they gave unto jacob all the strange gods which were in their hands , and all their ear-rings which were in their ears : and jacob hid them under the oak , gen. . , . i am the lord thy god : thou shalt have no other gods before me . thou shalt not make unto thee any graven image , or any likeness that is in heaven above , or that is in the earth beneath , or that is in the waters under the earth : thou shalt not bow down thy self to them , nor serve them : for i the lord thy god , am a jealous god , &c. ye shall not make with me gods of silver , neither shall ye make unto you gods of gold , exod. . , , , , . deut. . , , , . psal . . , . hosea . . he who sacrificeth unto any god , save unto the lord only , he shall be utterly destroyed , exod. , . deut. . , . ch . . , , . make no mention of the names of other gods : neither let it be heard out of thy mouth , &c. thou shalt not bow down to their gods , nor serve them , &c. thou shalt utterly overthrow them , and quite break down their images , &c. thou shalt make no covenant with them , nor with their gods , &c. if thou serve their gods , it will surely be a snare unto thee , exod. . , , , . psal . . . judges . . the people gathered themselves together unto aaron , and said unto him , up , make us gods , which shall go before us : for , as for this moses , &c. we wot not what is become of him . and aaron said unto them , break off the ear-rings , &c. and bring them unto me , &c. and he received them at their hands , and fashioned it with a graving-tool , after he had made it a molten calf . and they said , these be thy gods , o israel , which brought thee up , &c. aaron saw it : he built an altar before it , &c. and they rose up early in the morning , and offered burnt-offerings , &c. and the lord said unto moses , &c. let me alone , that my wrath may wax hot against them , &c. moses caused the calf to be broken into powder , and scattered , &c. exod. . , , , , , , , , . psal . . , . acts . , , , &c. ye shall destroy their altars , break their images , and cut down their groves ; for thou shalt worship no other god : for the lord , whose name is jealous , &c. lest thou make a covenant with the inhabitants of the land , and they go a whoring after their gods , and do sacrifice to their gods , &c. thou shalt make thee no molten-gods , exod. . , , , , , . numb . . , . turn you not to idols , nor make your selves molten-gods : for i am the lord your god , levit. . . ye shall make you no idols , nor graven-images : neither rear you up a standing image , ( or , pillar , ) nor set you up any image ( or , figure ) of stone in your land , to bow down to it : for i am the lord , &c. levit. . . they called the people unto the sacrifice of their gods : and the people did eat , and bowed down to their gods ; and israel joined himself to baal-peor : and the anger of the lord was kindled against israel , numb . . , , . psal . . . upon their gods also the lord executed judgments , &c. numb . . . take heed , &c. for ye saw no manner of similitude , &c. lest ye , &c. make you a graven-image , the similitude of any figure , deut. . , , , , , . ye shall not go after other gods , of the gods of the people which are round about you : for the lord thy god , &c. deut. . , . ch . . . neither shalt thou make marriages with them , &c. for they will turn away thy son from following me , that they may serve other gods : so will the anger of the lord be kindled against you , &c. ye shall destroy their altars , &c. deut. . , , , , . take heed lest your souls be seduced to worship strange gods , &c. and the wrath of god be kindled , &c. deut. . , . ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods , &c. you shall overthrow their altars , &c. do not enquire concerning their gods , saying , how did they worship their gods , &c. deut. . , , , . such who should endeavour to draw others to idolatry , were to be put to death , deut. . thou shalt not plant thee a grove of any trees near unto the altar of the lord thy god , which thou shalt make thee : neither shalt thou set up any image , ( or , statue , ) which the lord thy god hateth , deut. . , . if any hath gone and served other gods , and worshipped them ; either the sun , or moon , or any of the host of heaven , which i have not commanded , he shall be stoned , &c. deut. . , , . that they teach you not to do after all their abominations , which they have done unto their gods : so should you sin , &c. deut. . . cursed be the man who maketh any graven-image , or molten-image , &c. the work of the hands , &c. deut. . . ye have seen their abominations , and their idol-gods , ( or , dung hill-gods ; ) wood , stone , &c. deut. . , , , , &c. god said , israel would go after strange gods ; and that he would leave them , and much evil should come , &c. deut. . , , . they provoked him to jealousie with strange gods , &c. they sacrificed to devils , not to god ; to gods whom they knew not , &c. deut. . , . psal . . . neither make mention of the names of their gods , neither cause to swear by them ; neither serve them , nor bow your selves to them , josh . . , . ch . . , . when joshua and that generation were dead , and there arose a new generation who knew not the lord , they forsook the lord , and followed strange gods , judges . , , , , . deut. . , . judges . . . ch . . , . will ye plead for baal , &c. if he be a god , let him plead for himself , judges . , . gideon made an ephod , and put it in his city , &c. and all israel went thither a whoring after it : which thing became a snare to gideon , and his house . and when gideon was dead , the children of israel turned again , and went a whoring after baalim , and made baal-berith their god , judges . , , , . ch . . , , ; . the philistins praise , and offer sacrifice to dagon their god , for delivering sampson to them , judges . , . micah's mother said , i had wholly dedicated the silver to the lord , to make a graven-image , &c. and she made an image , &c. micah consecrated the levite , &c. the danites take away the idol , and the priest , &c. then micah cried out , ye have taken away my gods which i made , and the priest , and ye are gone away : and what have i more ? &c. and the children of dan set up the graven-image , judges . , , , . ch . . , , , , , , , . the philistins , when the god dagon fell before the a k , they would not tread on the threshold on which it fell , and broke , sam. . , , , &c. solomon , in his old age , was drawn away to commit idolatry , kings . , to . israel , in ahab's time , worshipped baal as a god , and called on him , kings . . jeroboam ( lest israel , by going up to jerusalem to worship , should revolt to rehoboam ) made two calves of gold , and set one in dan , and the other in bethel ; and said , behold thy gods , o israel . so israel went , and worshipped . and he made an house of high-places ; and made priests of the lowest of the people , &c. ordained a feast , &c. which he had devised , &c. kings . , to . ch . . , . chron. . . they built them high-places , and images , and groves , on every high hill , and under every green tree , kings . . kings . , , , , . asa king of judah removed the idols , &c. but the high-places were not removed , kings . , to . elijah mocked the worshippers of baal ; 〈◊〉 said , cry , &c. he a god either talking , pursuing , a journey , sleepeth , &c. kings . , . all the kings of israel , after jeroboam , did continue in the same idolatry , till ahab : and he served baal , and worshipped him , kings . ch . . , , . hezekiah destroyed idolatry , removed the high-places , brake the images , cut down the groves , and brake in pieces the brazen serpent which moses made ; for in those days the children of israel did burn incense to it , and called it nehushtan , &c. so did josiah the king , kings . . chap. . , , &c. manasseh's idolatry ; setting up all his father had pulled down , kings . , to . king ahaz's idolatry , chron. . , . if we have forgotten the name of our god , or stretched out our hands to a strange god ▪ shall not god search this out ? for he knoweth the secrets of the heart , psal . . , . all the gods of the people are idols : jehovah made the heavens , &c. psal . . . confounded be all they who serve graven images , who boast themselves of idols . worship him , all ye gods , psal . . . our god is in the heavens , he hath done whatsoever he pleased . their idols are silver and gold , the works of men's hands : they have mouths , but they speak not : eyes have they , but they see not : they have ears , but they hear not : noses have they , but they smell not , &c. they who made them , are like unto them : so is every one who trusteth in them , psal . . , to . psal . . , , &c. deut. . . habak . . , . their land also is full of idols : they worship the work of their own hands , that which their own fingers have made ; and the mean man boweth down , and the great man humbleth himself , &c. the idols shall utterly pass away , and they shall go into the holes of the rocks , &c. for fear of the lord , &c. in that day , a man shall cast his idols of silver , and his idols of gold , which they made each one for himself to worship , to the moles , and to the bats , &c. isa . . , , , , . ch . . . in that day shall a man look to his maker , &c. and he shall not look to the altars , the work of his hands ? neither shall he respect that which his fingers have made , either the groves , or the images , isa . . , . hosea . . to whom then will ye liken god ? what likeness will ye compare unto him ? the workman molteth a graven image , &c. isa . . , , , . the carpenter encouraged the goldsmith , ( or f●under , ) &c. shew the things to come hereafter , that we may know that ye are gods : yea , do good , or do evil , &c. behold , ye are nothing , ( or , worse than nothing ; ) and your works of nought : an abomination , &c. their molten-images are wind , and confusions , isa . . , , , . i am the lord , that is my name ; my glory will i not give to another , neither my praise to graven-images , &c. they shall be turned back , they shall be greatly ashamed , who trust in graven-images ; who say to the molten-images , ye are our gods , isa . . , . they who make graven-images , are all of them vanity , &c. they see not , nor know , that they may be ashamed . who hath formed a god , or molten a graven-image , which is profitable for nothing ? behold , all his fellows shall be ashamed : and the work-men , &c. they shall be ashamed together , &c. the carpenter , &c. heweth down cedars , &c. he will take thereof , and warm himself : yea , he kindleth it , and baketh bread : yea , he maketh a god , and worshippeth it : he maketh it a graven-image , and falleth down thereto : he burneth part thereof in fire , & c. ●nd the residue thereof he maketh a god , his graven-image ; he falleth down and worshippeth it , ●and prayeth unto it , and saith , deliver me , for thou art my god , &c. none considereth in his heart ; neither is there knowledge or understanding to say , i have burnt part of it in the fire , &c. and shall i make the residue thereof an abomination ? shall i fall down to the stock of ( or , that which comes from ) a tree , isa . . , to . they shall be ashamed , and also confounded , all of them : they shall go to confusion together , who are makers of idols , &c. they have no knowledge who set up the wood of their graven-image ; and pray unto a god , who cannot save , isa . . , . to whom will ye liken me ? &c. they lavish gold out of the bag , &c. hire a goldsmith , and he maketh it a god ; and they fall down , yea , they worship : they bear him upon the shoulder ; they carry him , and set him in his place ; and he standeth , &c. yea , one shall cry to him ; yet can he not answer , nor save him out of his trouble , isa . , , , . i have even from the beginning declared , &c. lest thou shouldst say , mine idol hath done them : and my graven-image , and my molten-image hath commanded them , isa . . . a people who provoke me to anger continually to my face : who sacrificeth in gardens , and burneth incense upon altars of brick , &c. isa . . , . jer. . . hath a nation changed their gods , which are yet no gods ? but my people have changed their glory , for that which doth not profit , &c. the house of israel ashamed , &c. saying to a stock , thou art my father : and to a stone , thou hast brought me forth , &c. but where are thy gods , which thou hast made thee ? let them arise , if they can save thee in the time of thy trouble : for according to the number of thy cities , are thy gods , o judah , jer. . , , , , . ch . . , . israel is gone up upon every high mountain , and under every green tree ; and there playeth the harlot , &c. her treacherous sister judah feared not , but went and played the harlot also , &c. committed adultery with stones , and with stocks , jer. . , , . seest thou what they do in the cities of judah , and in the streets of jerusalem ? the children gather wood , and the fathers kindle a fire ; and the women knead their dough , to make cakes to the queen of heaven , and to pour out drink-offerings unto other gods , that they may provoke me to anger , jer. . , . one cutteth a tree , &c. they are fasten'd with nails ; they speak not , &c. be not afraid of them , for they can do neither evil nor good , &c. they are altogether brutish , and foolish : the stock is a doctrine of vanities , silver spread into plate , &c. but the lord is the true god , &c. the gods who have not made the heavens and the earth , they shall perish from the earth , and from under these heavens , &c. every founder is confounded by the graven-image ; for his molten-image is falshood , and there is no breath in them : they are vanity , and the work of errours , jer. . , , , , , , , , . are there any among the vanities of the gentiles that can cause rain ? jer. . . the gentiles shall come , &c. and say , surely our fathers have inh●ri●●d lyes , vanity , and things wherein is no profit : shall a man make gods unto himself , and they are no gods ? jer. . , . then all the men who knew that their wives had burnt incense unto other gods , and all the women who stood by , &c. answered jeremiah , saying , &c. we will certainly do whatsoever thing goeth forth out of our own mouth , to burn incense unto the queen of heaven , and to pour out drink-offerings unto her , as we have done , we and our fathers , our kings and our princes , in the cities of judah , and in the streets of jerusalem : for then had we plenty , &c. so the lord could no longer bear , &c. jer. . , to . i am broken with their whorish heart which have departed from me ; and with their eyes , which go a whoring after their idols , &c. ezek. . . these men have set up their idols in their hearts , and put the stumbling-block of their iniquity before their race : should i be enquired of at all by them ? &c. i the lord will answer him according to the multitude of his idols , &c. i the lord will answer him by my self , ezek. . , , , , . hosea . , , . the insatiable idolatry of jerusalem , with all nations , ezek. . , , &c. i will do these things unto thee , because thou hast gone a whoring after the heathen ; because thou art polluted with their idols , ezek. . . ch . . , , &c. such of the levites who had offered before idols , god refused afterwards , that they should offer any more unto him , ezek. . , to . the image of nebuchadnezar set up , dan. . belshazzar and his princes , &c. praised the gods of gold , and of silver , &c. dan. . , . my people ask counsel at their stock ; and their staff declareth unto them : for the spirit of whoredems have caused them to err , and they have gone a whoring from under their god : they sacrifice upon the top of mountains , and burn incense upon the hills , under oaks , &c. ephraim is joined to idols , let him alone , hosea . , , . of their silver and their gold have they made them idols , that they may be cut off . thy calf , o samaria , hath cast thee off : mine anger is kindled , &c. the work man made it , therefore it is not god : but the cal● of samaria shall be broken in pieces , for they have fown the wind , hosea . , , , . according to the multitude of his fruit , he hath increased the altars : according unto the goodness of his land , they have made goodly images : their heart is divided ; now they shall be found faulty : he shall break down their altars ; he shall spoil their images , hosea . , . and now they sin more and more , and have made them molten-images of their silver , and idols according to their own understanding ; all of it the work of the crafts-men : they say of them , let the men who sacrifice , kiss the calves : therefore they shall be as the morning-cloud , &c. hosea . , . i will cut off them who worship the host of heaven , &c. swear by the lord , and swear by malcham , zeph. . , . amos . . for their idols have spoken vanity , and the diviners have seen a lye , and have told false dreams , &c. zech. . . nor will we say any more , o our god , to the works of our hands , hosea . . judah hath prophaned the holiness of the lord , which he loved , ( or , ought to love ; ) and hath married the daughter of a strange god , mal. . . god , &c. gave them up , to worship the host of heaven , acts . . the people said , &c. the gods are come down unto us , in the likeness of men : and they called barnabas , jupiter ; and paul , mercurius , because he was the chief speaker . then the priest of jupiter , &c. brought oxen and garlands unto the gates , and would have done sacrifice with the people : which when the apostles , barnabas and paul , heard of , they rent their clothes , and ran in among the people , crying out , and saying , sirs , what do ye in these things ? we are also men of like passions with you ; and preach unto you , that ye should turn from these vanities , unto the living god , who made heaven and earth , &c. acts . , , , , , . we write unto them , that they stay from the pollutions of idols , acts . , . paul , &c. at athens , his spirit was stirred within him , when he saw the city wholly given to idolatry , ( or , full of idols : ) therefore disputed he in the synagogue , &c. ye men of athens , i perceive that in all things ye are too superstitious : for , as i passed by , and beheld your devotions , ( or , gods whom ye worship , ) i found an altar with this inscription , to the unknown god. whom therefore ye ignorantly worship , &c. forasmuch then as we are the off-spring of god , we ought not to think that the godhead is like unto gold , or silver , or stone , graven by art , or man's device , acts . , , , , . demetrius said , this paul hath persuaded and turned away much people , saying , that they be no gods which are made with hands : so that not only this our craft is in danger , &c. but also , that the temple of the great goddess diana should be despised , and her magnificence should be destroyed , whom all asia and the world worshippeth , &c. great is diana of the ephesians , &c. the image which fell down from jupiter , acts . , , , , . when they knew god , they glorified him not as god , &c. but became vain in their imaginations , &c. and changed the glory of the invisible god , into an image made like to corruptible man , and to birds , &c. who changed the truth of god into a lye ; and worshipped and served the creature , more than the creator , rom. . , , . ch . . . psal . . , , . thou who abhorrest idols , dost thou commit sacrilege ? rom. . . we know that an idol is nothing in the world ; and that there is none other god but one : for though there be that are called gods , ( whether in heaven or earth , ) as there be gods many , and lords many ; but to us there is but one god , &c. cor. . , , . neither be ye idolaters , as were some of them : as it is written , the people sate down to eat and drink , and rose up to play , &c. my dearly beloved , flee from idolatry , &c. what say i then , that the idol is any thing ? or that which is offered in sacrifice is any thing ? but i say , that the things which the gentiles sacrifice , they sacrifie to devils , and not to god : and i would not that ye should have fellowship with devils , cor. . , , , . ye know that ye were gentiles , carried away unto these dumb idols , cor. . . ye did service to them , who by nature are not gods , gal. . . how ye turned to god from idols , to serve the living and true god , thes . . . little children , keep your selves from idols , john . . and the rest of the men who were not killed by these plagues , yet repented not of the works of their hands , that they should not worship devils , and idols of gold , and silver , and brass , and stone , and wood , which neither can see , nor hear , nor walk , rev. . . the lord , terrible , &c. he will famish ( or make lean ) all the gods of the earth , &c. zeph. . . see worshipping of the true god , chap. . chap. xli . of angels appearing to men : what they are , and do . and the angel of the lord found hagar by a fountain of water , &c. and the angel of the lord said unto her , return to thy mistress , &c. i will multiply thy seed exceedingly , &c. gen. . , , , , . three men appeared to abraham : his discourse with them , and entertaining of them , gen. . dan. . , , , &c. and there came two angels to sodom at even , &c. and lot seeing them , rose up to meet them : and he bowed himself with his face towards the ground , &c. but the men put forth their hands , and pulled lot into the house , &c. and they smote the men who were at the door with blindness , &c. and the men said unto lot , hast thou here any beside ? son-in-law ? &c. for we will destroy this place , &c. the angels hastened lot , &c. and while he lingred , the men laid hold upon his hand , &c. when they had brought them out abroad , that he said , escape for thy life , &c. and lot said unto them , o not so , my lord , &c. and he said unto him , see i have accepted thee concerning this thing , &c. then the lord rained upon sodom , and upon gomorrah , &c. gen. . , , , , , , , , , , , , , . and the angel of god called unto hagar out of heaven , and said unto her , what aileth thee , hagar ? fear not , for god hath heard thy voice , gen. . . and the angel of the lord called unto him out of heaven , and said , abraham , abraham , &c. lay not thine hand upon the lad , &c. and the angel of the lord called unto abraham the second time out of heaven , gen. . , , . abraham said unto his servant , the lord god of heaven , &c. he shall send his angel before thee , and thou shalt take a wife unto my son , &c. gen. . , . jacob dreamed and behold a ladder , &c. the angels of god ascending and descending , &c. gen. . . the angel of god spake unto jacob in a dream , &c. said , for i have seen all that laban doth unto thee : i am the god of bethel , &c. where thou vowest a vow unto me , &c. gen. . , , . and jacob went on his way , and the angel of god met him : and when jacob saw them , he said , this is god's host , &c. and jacob was left alone , and there wrestled a man with him , &c. as a prince hast thou power with angels , &c. and jacob said , i have seen god face to face , and my life is preserved , gen. . , , , , . hosea . . the angel who redeemed me from all evil bless the lad , gen. . . and the angel of the lord appeared unto moses in a flame of fire out of the midst of the bush , &c. and when the lord saw that he turned aside to see , god called unto him out of the midst of the bush , &c. said , i am the god of thy father , &c. exod. . , , , , , . acts . , . and the angel of the lord who went before the camp of israel removed , and went behind them : and the pillar of the cloud , &c. exod. . , . behold , i send an angel before thee to keep thee in the way , &c. for mine angel shall go before thee , and bring thee in unto the amorite , exod. . , . ch . . . ch . . . he heard our voice , and sent an angel , and brought us forth out of egypt , numb . . . god was angry with balaam , because he went : and the angel of the lord stood in the way , for an adversary against him , &c. and the ass ( upon which he rode ) saw the angel of the lord standing in the way , and his sword drawn in his hand : and the ass turned aside , &c. but the angel of the lord stood in a path of the vineyard , &c. and when the ass saw the angel of the lord , she thrust her self unto the wall , &c. and the angel of the lord went farther , and stood in a narrow place , &c. and when the ass saw the angel of the lord , she fell down under balaam , &c. then the lord opened the eyes of balaam , and he saw the angel of the lord standing in the way , and his sword drawn in his hand : and he bowed down his head , and fell flat on his face , &c. and the angel of the lord said unto balaam , &c. the word which i shall speak unto thee , that thou shalt speak , numb . . , , , , , , , , , , . when joshua was by jericho , &c. behold , there stood a man over-against him with his sword drawn in his hand : and joshua went unto him , and said unto him , art thou for us , or for our adversaries ? and he said , nay , but as captain ( or , prince ) of the host of the lord , am i come . and joshua fell on his face unto the earth , and did worship , and said unto him , what saith my lord unto his servant ? &c. joshua . , , . an angel of the lord came , &c. when the angel had spoken those words , &c. the people , &c. wept , judges . , . curse ye meros ( said the angel of the lord , &c. ) because they came , &c. judges . . and there came an angel of the lord , and sat under an oak , &c. appeared unto gideon , and said unto him , the lord is with thee , &c. and gideon said unto him , oh my lord , &c. the lord said unto him , surely , i will be with thee , &c. and the angel of god said unto him , take thee flesh , &c. and lay them upon this rock , &c. then the angel of the lord put forth the end of the staff , and touched the flesh , &c. and when gideon perceived that he was an angel of the lord , gideon said , alas , o lord god , for , because i have seen an angel of the lord face to face , &c. thou shalt not die , &c. judges . , , , , , , . , . the angel of the lord appeared to manoah his wife , &c , when manoah knew that he was an angel of the lord , he said unto his wife , we shall surely die , because we have seen god , &c. judges . , , , , , , , . my lord is wife according to the wisdom of an angel of god , sam. . . when the angel stretched out his hand upon jerusalem to destroy it : the lord repented him of the evil , sam. . , . chron. . , , , , . the angel of the lord came to elijah , and gave him food , &c. kings . , , . the angel of the lord said to elijah , &c. go up to meet the messengers , &c. kings . . the angel of the lord went out and smote the camp of the assyrians , one hundred fourscore and five thousand , kings . . isa . . . his angels he charged with folly , job . . the angel of the lord encampeth round about them who fear him , and delivereth , psal . . . dan. . . ch . . . let the angel of the lord chase them , &c. persecute them , psal . . , . the charets of god are twenty thousand : even thousands ( or , many thousands ) of angels , psal . . . man did eat angels food , &c. he cast upon them the fierceness of his anger , &c. by sending evil angels amonst them , psal . . , . for he shall give his angels charge over thee , to keep thee in all thy ways : they shall bear thee up in their hands , lest thou dash thy foot against a stone , psal . . , . mat. . . bless the lord ye his angels , who excel in strength : who do his command , psal . . , . who maketh his angels spirits , and his ministers a flame of fire , psal . . . heb. . . praise ye him all his angels , &c. psal . . . neither say thou before the angel , that it was an errour , eccles . . . they are called seraphims , each one had six wings , &c. isa . . , , , &c. the angel of his presence saved them , isa . . . he had power over the angel , and prevailed , hosea . . the angel talked with zechariah , zech. . , , , , , . ch . . . ch . . ch . . joshua the high priest standing before the angel of the lord , &c. and the lord said to satan , the lord rebuke thee , &c. and the angel of the lord protested unto joshua &c. zech. . , , , . the angel of the lord appeared unto him in a dream , saying , joseph , fear not , mat. . . again , the angel of the lord appeared unto him in a dream , saying , &c. mat. . . the devil leaving christ , behold , angels came and ministred unto him , &c. mat. . . luke . . the reapers are the angels , &c. the son of man shall send forth his angels , and they shall gather out of his kingdom all things which offend , &c. at the end of the world , the angels shall come forth , and sever the wicked from among the just , mat. . , , . despise not one of these little ones : for i say unto you , in heaven their angels do behold the face of my father which is in heaven , mat. . . and he shall send his angels , &c. and they shall gather together his elect , &c. but of that day and hour knoweth no man : no , not the angels of heaven , mat. . , . the son of man shall come , &c. and all the holy angels with him , mat. . . he shall presently give me more than twelve legions of angels , mat. . . the angel of the lord descended from heaven , and came and rolled back the stone from the door , and sat upon it : his countenance was like lightning , and his rayment as white as snow : and for fear of him the keepers did shake , and became as dead men : and the angel answered and said unto the women , fear not ye , for i know that ye seek jesus , &c. he is not here , for he is risen . mary saw two angels in white , sitting one at the head , and the other at the feet , mat. . , , , , . acts . . john . . luke . , , , . there appeared unto zacharias an angel of the lord , &c. who said unto him , fear not , &c. i am gabriel who stand in the presence of god , and am sent to speak unto thee , &c. the angel gabriel was sent from god unto a city , &c. to a virgin , &c. luke . , , , , , , , . there were shepherds abiding in the field , &c and to the angel of the lord came upon them , &c and the angel of the lord said unto them , fear not , for behold i bring you good tidings , &c. and suddenly there was with the angel a multitude of the heavenly host , praising god , and saying , glory to god in the higest . the angels were gone away from them into heaven , &c. jesus , who was so named of the angels , luke . , , , , , , . he who denieth me before men , shall be denied before the angels of god , luke . . there is joy in the presence of the angels of god over one sinner that repenteth , luke . . the beggar died and was carried by the angels into abraham's bosom , luke . . ye shall see heaven open , and the angels of god ascending and descending upon the son of man , john . . an angel went down at a certain season , and troubled the water , john . . the people , &c. said , that it thundered : others said , an angel spake to him , &c. john . . while they looked , &c. two men stood by them in white apparel , who also said , &c. acts . , . the angel of the lord by night opened the prison doors , and brought them forth , acts . . this moses whom , &c. the same did god send , &c. by the hands of the angel , &c. who spake to him in mount sinai , &c. who hath received the law by the disposition of angels , and have not , &c. acts . , , . and the angel of the lord spake unto philip , saying , arise , and go towards , &c. acts . , . an angel of god appeared to cornelius , acts . , , . the angel of the lord came unto peter in prison , and led him out , &c. then said they , it is his angel , &c. the angel of god smote herod , acts . , , , , , . the sadduces say there is no resurrection , angel , nor spirit , acts . , . there stood by me this night , the angel of god , &c. whose i am and whom i serve , saying , fear not , saul , &c. acts . . know ye not , that we shall judge angels ? cor. . . for this cause ought the woman to have power on her head , because of the angels , cor. . . when the lord jesus shall be revealed from heaven with his mighty angels , thess . . i charge thee before god , &c. and the elect angels , tim , . . of the angels he faith , who maketh his angels spirits , &c. are they not all ministring spirits , sent forth to minister for them who shall be heirs of salvation ? heb. , , . ye are come unto mount sion , &c. to an innumerable company of angels , heb. . . be not forgetful to entertain strangers , for thereby some have entertained angels unawares , hebr. . . gen. . . . , &c. ch . . , , , &c. which things the angels desire to look into , pet. . . if god spared not the angels who sinned , but cast them down to hell , and delivered them into chains of darkness , to be reserved unto judgment , &c. whereas angels who are greater in power and might , bring not railing , &c. pet. . , . the revelation of jesus christ , &c. he sent and signified by his angel to his servant john. rev. . . the angels sealing of the servants of god. the angels sounding , &c. rev. . chap. . chap. . chap. . chap. xlii . of the parables and similitudes which christ spake . christ likened those who did hear the word , and do it , to a man who built his house upon a rock , &c. and those who heard , and did not do , unto a man who built his house on the sands , &c. matth. . , , , , , . luke . , , &c. the similitude of the unclean spirits entering after a cleansing and garnishing , matth. . , , . the parable of the sower , and the seed . of the tares sowed amongst the good seed . of the mustard-seed . of the leaven hid in the meal . of the hidden treasure . of the precious pearl . of the net cast into the sea , and gathering all kinds , matth. . , , , , , . mark. . luke . . ch . . . the kingdom of heaven is like unto a man who is an housholder , who sent labourers into his vineyard at several hours , and paid them all alike , matth. . , , , to the . a certain man had two sons : he said to one , go work in my vineyard : and he said , i will not ; but afterwards repented , and went : and he came to the second , and said likewise : and he said , i go , and went not : whether of these two did the will of his father ? the parable of the man who planted a vineyard , and hedged it , expected fruit , but the husbandmen beat the servants , and killed some : and at last his son , &c. matth. . , , , , , , , , , , , . luke . . the parable of the marriage of the king's son : those who were bidden , made light , went to their farms , &c. the king sent his servants into the high-ways , and bid . the man without a wedding garment , matth. . , , , to the . luke . , , &c. the parable of the ten virgins . of the talents delivered unto the servants to be improved , matth. . , , , , to the . luke . . can the children of the bride-chamber fast while the bridegroom is with them , &c. no man also seweth a new piece of cloth into an old garment , &c. no man putteth new wine into old bottles , mark . , , , . luke . , , , , , . why beholdest thou the mote in thy brothers eye , & c. ? a good tree bringeth forth good fruit , &c. luke . , , , a certain creditor had two debtors : the one ought pence , the other : and when they had nothing to pay , he freely forgave them both , &c. which will love most , & c ? he to whom he forgave most , &c. her sins which are many , are forgiven , for she loved much : but to whom little , &c. luke . , , , , , , . no man lighteth a candle to put it under a bushel , luke , . the similitude of the man going to jericho , fell among thieves , was wounded : the priest and the levite pass by , helped not : the samaritan had compassion , and took care of him ; this was his neighbour , luke . , , , , , , , . the similitude of one asking bread to entertain a friend , and obtaining by importunity , thô not for love , &c. when the strong-man armed keepeth his palace , his goods are in peace : but when a stronger than he shall come upon him , &c. luke . , , , , , . the rich man said , i have no room , &c. i will pull down my barns , and build greater , &c. take thy ease , &c. this night shall thy soul be taken , &c. luke . , , , , , . the parable of the fig-tree planted in the vineyard , which brought no fruit , &c. cut it down , &c. let it alone this year also , &c. luke . , , , . who goeth about to build a tower , and considereth not what it will cost ? or , what king goeth out to war , and considereth not , & c ? luke . , , , , . the parable of the lost sheep . of the lost piece of silver . of the prodigal son , luke . , , , , &c. the parable of the unjust steward . of the rich glutton , and poor lazarus , luke . , , &c. , , &c. the parable of the importunate widow , with the unjust judge . of the pharisee and the publican going into the temple to pray , luke . , , , , , &c. chap. xliii . of the miracles , and the wonderful things which were done by christ and his apostles . he healed all their diseases and such as were possessed with devils , matth. . . christ cured the leprous man : healed the centurions servant of the palsie . peters mother-in-law of a fever . stilleth the tempest on the sea . driveth out the devils out of the two men possessed among the gergezens , matth. . , , , , , , , , &c. mark . . luke . . . luke . , . ch . . , . he cured the sick of the palsie , whom they brought on a bed to him . the woman who had the bloody-issue , cured by touching his garment . raised from the dead jairus daughter : giveth sight to two blind men : healeth a dumb man possessed of a devil , matth. . , , , , , , . mark . , . luke . . mark . . he cured the withered hand , matthew . , . the five loaves , and the two fishes , wherewith he fed . he walked on the sea , macth . . , , . luke . . john . , . he cured the daughter of the woman of canaan , who was vexed with a devil : he cured multitudes . with seven loaves and a few little fishes he fed four thousand men , besides women and children , matth. . , , , , . he cured the lunatick , matth. . , . he cureth two other blind men , matthew . , &c. he said unto the fig-tree , let no fruit grow on thee henceforth for ever : and presently the fig-tree withered away , matth. . . the graves were opened , and many of the bodies of the saints arose , and went into the city , matth. . , , , . he cast out the unclean spirit , mark . , , , &c. he cured the blind man with spittle , mark . , . the miraculous number of fish taken by peter and his company , when christ had commanded them to take their net . and cast it into the sea , luke . , , , , , , , , . he healed the centurions servant : raised the widows only son from the dead , when they were carrying him to be buried , luke . , , &c. , , , &c. he made the woman straight , who had by reason of an infirmity been bowed , and could not stand up , luke . , , . he cured a man of a dropsie , luke . , , . christ healed the ear with a touch , which the disciples had cut off , luke . . christ healed ten lepers , luke . , , , , . he restored sight to another blind man , luke . , , . christ cured the high priests servants ear , luke . . he turned water into wine , at the marriage faest in cana , john . , , . he healed the noble-mans son by his word , which the noble man believed : and found that his child mended the same hour christ spake , john . , , , , , . he cured the man who had had an infirmity years , and had waited long at the pool , and could not get in , john . , , , , . he restored sight to the man who was born blind : he anointed his eyes with clay and spittle , and bid him wash , &c. john . , , , , , , . he raised lazarus from the dead , after he had been laid in his grave , john . , . he caused peter and other disciples to cast their net into the sea , and they took a miraculous number of fishes , john . , , . many wonders and signs were done by the apostles , acts . . ch . . . peter raised up the lame man , who had lain at the temple-gate , acts . , , . ananias and saphira , both at the apostles word fell down dead , &c. and by the hands of the apostles , were many signs and wonders wrought , &c. they brought sick folks , and them who were vexed with unclean spirits : and they were healed every one , acts. . , , , . philip did many miracles : cast out unclean spirits , healed palsies and lame , acts , . . peter healed aeneas of the palsie , and raised dorcas from the dead , acts . , , . paul cured the cripple at lystra , who had been lame from his mothers womb , acts . , , . paul cast out the spirit of divination out of the maid , acts . , , . and god wrought special miracles by the hands of paul , so that from his body were brought to the sick handkerchiefs , &c. and the diseases departed from them , and the evil spirits went out of them , acts . , . paul raised eutichus from the dead , when he had fallen down from the window , acts . , . paul healed the father of publius of his fever and bloody-flux , and others , acts . , . so gr●at salvation which first began to be spoken by the lord , &c. god also bearing them witness , both with signs and wonders , and with divers miracles , &c. hebr. . , . mighty signs and wonders by the power of the spirit of god , rom. . . chap. xliv . of the kings of israel and judah : how they came to their power and office. gideon hath judged israel : he had seventy sons . abimilech one of the sons of gideon by his servant ( by subtilty with the men of shechem , that it was better one should reign than all the seventy sons ) , procures money , hires vain and light persons , and kills all his brethren ( except jotham the youngest , who hid himself ) . abimelech by the men of shechem and the house of millo , made king. after a few years he was slain by a piece of mill-stone a woman threw down on him : after whom judges governed a l●ng time , till samuel , judges . israel by the elders came to samuel , and said , make us a king to judge us l●ke all the nations : and though god was displeased at it , and said , they had rejected not samuel , but god himself , that he should not reign over them : yet he bids samuel hearken unto them , and make them a king , sam. . samuel , before saul came , was told of god of his coming : and that he should be the man whom he should anoint king . samuel anoints him king ●ccordingly , sam. . ch . . according to this afterwards , all the people went to gilgal : and here they made saul king before the lord , sam. . , . samuel said to saul , when thou wast little in thine own fight , wast thou not made the head of the tribes of israel , and the lord anointed thee king over israel , & c. ? because thou hast rejected the word of the lord , he hath rejected thee from being king , sam. . , . samuel , by gods special direction , anointed david the son of jesse to be king ( although saul was yet living ) : and the spirit left saul , and came upon david , sam. . , , , . and after sauls death , the men of judah came to hebron , and there they anointed david king over judah : but abner made ishbosheth the son of saul king over all israel , sam. . , , , , , . after the death of ishbosheth ( being slain ) , came all the tribes of israel to david unto hebron , &c. and all the elders of israel came , &c. and king david made a league with them : and they anointed david 〈◊〉 over israel , sam. . , , . adonijah , david his son , being about to set up himself , david sets up solomon , kings . , , &c. god said to solomon , thou hast not kept my covenant , &c. i will surely rend the kingdom from thee , and will give it to thy servant , &c. abij●h the prophet told jeroboam , that god would give ten tribes unto him , and take the kingdom out of the hands of solomons son , and give ten tribes unto him : solomon died , rehoboam rigned in his stead , kings . , , , , , , , , , , . all israel came to shethem to make rehoboam king ; the people proposing ease , and rehoboam refusing to grant it , ( the cause was from the lord , that he might perform what he had said ) , ten tribes fell off from him . and when all israel had heard that jeroboam was come again , they sent and called him to the congregation , and made him king over all israel . when rehoboam intended by force to reduce them , god forbid it , and said , this thing is from me : only judah subjected to rehoboam , kings . , , , , , , , , , , , , , . go tell jeroboam , thus faith the lord god of israel , forasmuch as i exalted thee from among the people , and made thee prince over my people israel , and rent the kingdom from the house of david , and gave it unto thee , &c. jeroboam died , and nadab his son reigned in his stead over israel . rehoboam died , and abijam his son reigned in his stead over judah , kings . , , , ● . abijam died , and asa his son reigned over judah . asa died , and jehoshaphat his son reigned in his stead over judah . baasha conspired against nadab king of israel , and smote him , and reigned in his stead over israel , kings . , , , , . the word of the lord came to jehu the son of hananiah against baasha , saying , forasmuch as i exalted thee out of thee dust , and made thee prince over my people israel , and thou hast walked in the way of jeroboam : behold , i will take away the posterity of baasha , &c. baasha died , elah his son reigned in his stead . zimri , one of elah his servants , conspired against him , and smote him , and killed him , and reigned in his stead over israel . but when israel being in the camp , heard of it , they made omri the captain of the host , king that day in the camp of israel . zimri is burnt . then half the people followed tibni to make him king : and half followed omri . tibni died , and omri prevailed and reigned : he died , and ahab his son reigned in his stead , kings . , , , , , , , , , , . god appointed elijah to anoint jehu the son of nimshi to be king over israel ( ahab being alive ) , kings . . ahab the king of israel was slain in the battel , and ahaz●ah his son reigned in his stead over israel . jehoshaphat king of judah died , and jehoram his son reigned in his stead over judah , cings . , , , . ahaziah the king of israel died , and jehoram reigned in his stead over israel , because he had no son , kings . . joram ( otherwise jehoram ) the king of judah died , and anaziah his son reigned in his stead over judah , kings . , . elisha sent one of the children of the prophets to jehu the captain of the host of israel , to anoint him king over israel ( jehoram the king being yet living in jezerel , and wounded ) : when the young man anointed him , he said , thus faith the lord god of israel , i have anointed thee king over the people of the lord , even over israel : and thou shalt smite the house of ahab thy master , that i may avenge , &c. then the army proclaimed him king : then jehu killed jehoram king of israel , &c. and also ahaziah the king of judah was slain by jehu , kings . , , , , , , , , , , . and the lord said unto jehu , because thou hast done well in executing that which was right in mine eyes : and hast done unto the house of ahab according unto all which was in my heart , thy children of the fourth generation shall sit on the throne of israel . jehu died , and jehoahaz his son reigned in his stead , over israel , kings . , . — athaliah the mother of ahaziah saw her son was dead , she killed the blood-royal ( except joash who was hid ) and reigned over judah . jehojada caused jehoash ( or , joash ) to be made king , and sit upon the throne , and athaliah to be slain , kings . jehoash was slain by two of his servants who conspired against him ; and amaziah his son reigned in his stead over judah , kings . , . jehoahaz dyed , and joash his son reigned in his stead over israel . joash died , and jeroboam sat upon his throne over israel , kings . . , . ch . . . they made a conspiracy against amaziah , and slew him . and the people of judah took azariah his son , and made him king over judah . jeroboam king of israel died , and zachariah his son reigned over israel , kings . , , , . azariah king of judah died , and jotham his son reigned in his stead . shallum conspired against zachariah king of israel , and flew him before the people , and reigned in his stead , kings . , , , . menahem smote shallum king of israel , and flew him , and reigned in his stead . menahem died , and pekaliah his son reigned in his stead over israel . pekah , one of his captains conspired against him , smote him , killed him , and others , and reigned in his room over israel . hoshea made a conspiracy against pekah king of israel , and smote him , and slew him , and reigned in his stead . jotham the king of judah died , and ahaz his son reigned in his stead , kings . , , , , , . ahaz king of judah died , hezekiah his son reigned in his stead over judah , kings . . and hezekiah slept with his fathers , and manasleth his son reigned in his stead over judah , kings . . manasseth the king of judah died , and amon his son reigned in his stead . the servants of amon king of judah conspired against him , and slew the king in his own house . the people of the land slew the conspirators , and made josiah the son of amon king in his stead : he reigned over judah , kings . , , , . josiah is slain by pharaoh king of egypt ; the people of the land took jehoahaz the son of josiah and anointed him , and made him king in his fathers stead . pharaoh puts jehoahaz out , and set up eliakim jehoahaz his son in his stead , and called him jehoiakim , kings , , , , . jehoiakim died , and jehoiachin his son reigned in his stead over judah . jehoiachin is carryed away captive to babylon : and the king of babylon made mattaniah king in his stead , and called him zedekiah , kings . , , . zedekiah the king , and all carryed captives , kings . see magistrates , chap. . chap. xlv . of sacrifices and altars , and calling upon the name of the lord , before the giving of the law. cain brought of the fruits of the ground an offering unto the lord : and abel he also brought of the firstlings of his flock , and of the fat thereof : and the lord had respect unto abel and to his offering , but unto cain and his offering he had not respect , &c. then began men to call upon the name of the lord , gen. . , , , , . noah builded an altar unto the lord : and took of every clean beast , and of every clean fowl , and offered burnt-offerings on the altar : and the lord smelled a sweet savour , ( or , a savour of rest ) , gen. . , . and the lord appeared unto abram , and said , unto thy seed will i give this land : and there builded he an altar unto the lord , who appeared unto him , &c. and he removed from thence unto a mountain on the east of bethel , and pitched his tent , &c. and there builded an altar unto the lord , and called upon the name of the lord , gen. . , . afterwards , when abram came again to the place on the east of bethel , unto the place of the altar which he had made there at first : and there abram called upon the name of the lord , &c. then abram removed his tent , and came and dwelt in the plain of mamre , &c. and builded there an altar to the lord , gen. . , , . abram planted a grove ( or , a tree ) in beersheba , and called there on the name of the lord , the everlasting god , gen. . . isaac said , here is the fire and the wood , but where is the lamb for a burnt offering , & c ? abram built an altar there , and laid the wood in order : and bound isaac his son , and laid him on the altar on the wood , &c. then abram took the ram and offered him up for a burnt-offering in the stead of his son , gen. . , , , . the lord appeared unto isaac at beersheba , and he builded an altar there , and called upon the name of the lord : and pitched his tent there , gen. . , . jacob offered sacrifice upon the mount when laban came to him , gen. . . and jacob came to shalem , and pitched his tent before the city : and he erected there an altar , and called it el-eloe-israel , ( that is god , the god of israel ) gen. . , , . and god said unto jacob , arise , go up to bethel and dwell there , and make there an altar unto god , who appeared unto thee when thou fleddest from the face of esau thy brother . then jacob said unto his houshold , and unto all who were with him , &c. let us arise and go up unto bethel , and i will make there an altar unto god , who answered me in the day of my distress , &c. and he built there an altar , and called the place el-bethel , &c. ( the god of bethel ) , gen. . , , , , . and israel took his journey with all that he had , and came to beersheba , and offered sacrifices unto the god of his father jacob , gen. . . moses directed of god to say unto pharaoh , let us go , we beseech thee , three days journey into the wilderness , that we may sacrifice to the lord our god , exod. . . and moses built an altar , and called the name of it jehovah-nissi ( that is , the lord my banner ) : for he said , because the lord hath sworn , that the lord will have war with amalek , &c. exod. . , , . and jethro moses's father-in-law took a burnt-offering and sacrifices for god , exod. . . god , when he had given the law upon mount sinai : he then did command the building of an altar , and the offering of sacrifices , exodus , , , . chap. xlvi . christianity is a difficult thing ; or , it is hard to be a christian indeed . if thy right eye offend thee , pluck it out , &c. if thy right hand offend , cut it off , &c. matth. . , . then said jesus to his disciples , if any man will come after me , let him deny himself and take up his cross dayly and follow me : for whosoever will save his life shall lose it ; and whosoever shall lose his life for my sake , shall find it , matth. . , . luke . . ch . . , , . strait is the gate , and narrow is the way which leadeth unto life , and few there be who find it , matth. . , . luke . . if thou wilt be perfect , go and sell all thou hast , and give it , &c. he went away sorrowful , &c. i say unto you , a rich man shall hardly enter , &c. matth. . , , &c. ch . . , . watch and pray , that ye enter not into temptations , &c. matth. . . the last shall be first , and the first last ; for many be called , but few chosen , matth. . . ch . . . labour not for the meat which perisheth , but for that meat which endureth to everlasting life , &c. john . . there is a war in my members warring against the law of my mind , &c. rom. . . gal. . . not sloathful in business , servent in spirit , serving the lord , rom. . . be ye stedfast , &c. always abounding in the work of the lord : forasmuch as you know that your labour is not in vain in the lord , cor. . . wherefore we labour , that whether present or absent we may be accepted of him , cor. . , . the weapons of our warfare are not carnal , but mighty through god , to the pulling down of strong holds , casting down imaginations and every high thing which exalts it self against the knowledge of god , and bringeth into captivity every thought , to the obedience of christ , cor. . , . the flesh lusteth against the spirit , &c. so that ye cannot do the things ye would , gal. . . rom. . , . that ye may know &c. what is the exceeding greatness of his power , to us-ward who believe , according to the w●●king of his mighty power which he wrought in christ when he raised him from the dead , and set him at his own right hand , &c. ephes . . , , . see that ye walk circumspectly , not as fools , but as wise , redeeming the time , &c. ephes . . , . put on the whole armour of god , that ye may be able to stand against the wiles of the devil . for we wrestle not against flesh and blood , but against principalities and against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places , ( or , against wicked spirits ) &c. that ye may be able to withstand in the evil day ; and having done ( or , overcome ) all , to stand , ephes . , , . work out your own salvation with fear and trembling , phil. . . i reach forth , &c. i press towards the mark , phil. . , . we pray always for you , that our god would , &c. fulfil all the good pleasure of his goodness , and the work of faith with power , thes . . . fight the good fight of faith , lay hold of eternal li●e , tim. . . tim. . , . then therefore endure hardship as a good soldier of jesus christ : no man who warreth entangleth himself with affairs of life , &c. tim. . , . let us labour therefore to enter into that rest , lest any man fall after the same example of unbelief , heb. . . that ye be not sloathful , but followers of them who through faith and patience , &c. heb. . . let us run with patience the race which is set before us , &c. consider him who endureth such contiadiction of sinners against himself , lest ye be weary and faint in your mind . ye have not yet resisted unto blood , striving against sin , &c. heb. . , , . resist the devil , and he will flee from you , janus . . an inheritance , &c. reserved for you ( or , us ) who are kept by the power of god through faith to salvation , pet. . , . if the righteous scarcely be saved , where shall the ungodly ? &c. pet. . . be sober , be vigilant ; because your adversary the devil , as a roaring lion , walketh about , seeking whom he may devour , whom resist stedfast in the faith , &c. pet. . , . having all diligence , add to your faith virtue , &c. giving all diligence to make your calling and election sure , pet. . , . wherefore ( beloved ) seeing ye look for such things , be diligent , that ye may be found of him in peace , without spot or blemish , pet. . . blessed are the dead , &c. they rest from their labours , and their works follow them , rev. . . see watching , chap. . see god's doing in and for the saints , chap. . chap. xlvii . of time , or opportunity . and the lord said , my spirit shall not always strive with man , for he is also flesh ; but his days shall be an hundred and twenty years , &c. gen. . . for this shall every one who is godly pray unto thee in a time when thou mayst be found ( or , in a time of finding , ) psalm . . when god speaks , and men will not hearken , then , though they cry to him , he will not hear , prov. . , &c. zech. . . boast not thy self of to morrow , for thou knowest not what a day may bring forth , prov. . . to every thing there is a season , and a time to every purpose under the sun ; a time to be born , and a time to die , &c. he hath made every thing beautiful in its time , eccles . . , , &c. a wise man's heart discerneth both time and judgment ; because to every purpose there is time , &c. ecces . . , . whatsoever thine hand findeth to do , do it with thy might ; for , no work , nor device , nor knowledge , nor wisdom in the grave whither thou goest , eccles . . . john . . remember now thy creator in the days of thy youth , before the evil day , &c. eccles . . . seek ye the lord while he may be sound , call ye upon him while he is near , isa . . . break up your fallow ground , for 't is time to seek the lord till he come , &c. hosea . . agree with thine adversary quickly , while thou art in the way with him , lest at any time the adversary deliver thee to the judge , and the judge deliver thee to the officer , and thou be cast into prison . verily i say unto thee , thou shalt by no means come out till thou hast paid the utmost farthing , matth. . , . the foolish virgins neglected getting oil , till the door was shut against them : and those who had talents did not use them , matth. . , , to the . he cometh and findeth them sleeping , and saith unto peter , simon , sleepest thou ? couldst not thou watch one hour ? watch and pray , lest ye enter into temptation , mark . , . the day will come when ye shall desire to see one of the days of the son of man , and ye shall not see it , luke . . he beheld the city and wept over it , saying , if thou hadst known , even thou at least in this thy day , the things that belong to thy peace ; but now they are hid from thine eyes ; for the days come upon thee , that thine enemies shall cast a trench about thee , &c. luke . , , . matth. . , . a little while is the light with you : walk while ye have the light , left darkness come upon you , john . . god , &c. hath of one blood , made all nations of men , &c. and hath determined the times before appointed , and the bounds of their habitation : that they should seek the lord , if happily they might seek after him , &c. in the time of ignorance god winked , &c. but now he commandeth all men to repent , acts . , , , . and that knowing the time , that now it is high time to awake out of sleep : for now , &c. the night is far spent , the day is at hand , let us therefore cast off the works of darkness , &c. rom. . , . this i say , brethren , the time is short , it remaineth , that both they that have wives , be as though they had none , &c. cor. . . behold , now is the accepted time : behold , now is the day of salvation , cor. . . isa . . . in due season we shall reap , if we faint not . as we have therefore opportunity let us do good unto all men , especially unto them , &c. gal. . , . awake thou who sleepest , &c. redeeming the time , because the days are evil . wherefore be not unwise , but understand what the will of the lord is , ephes . . , , . coloss . . . wherefore , as the holy ghost saith , to day if ye will hear his voice , harden not your hearts , as in the day of provocation , &c. wherefore i was grieved , &c. so i sware in my wrath , they shall not enter into my rest , heb. . , , , , . psalm . , . heb. . . go to now ye who say , to day or to morrow we will go into such a city , and continue there a year , and buy and sell , and get gain ; whereas ye know not what will be on the morrow : for what is our life ? it is even a vapour , &c. for that ye ought to say , if the lord will , we shall live , and do this and that , james . , , . if ye call on the father , &c. pass the time of your sojourning here in fear , pet. . . that he no longer should live the rest of his time in the flesh to the lust of men , but to the will of god : for the time past of our lives may suffice us to have wrought the will of the gentiles , pet. . , . i gave her space to repent of her fornication , and she repented not . behold i will cast her into a bed , &c. rev. . , , . and the angel , &c. sware , &c. that there should be time no longer , rev. . , . the devil is now come down unto you , having great wrath , because he knoweth he hath but a short time , rev. . . see diligence in our callings , chap. . see death , chap. . see more in god's threatnings and judgments against sinners , chap. . chap. xlviii . signs of the last times ; or , end of the world. many shall come in my name , saying , i am christ , and deceive many , &c. and ye shall hear of wars , &c. because iniquity shall abound , the hope of many shall wax cold . the gospel of the kingdom shall be preached in all the world for a witness , &c. as the days of noah was , so shall the coming of the son of man be , &c. they were eating , &c. matth. . , , , , , , . that day shall not come , except there come a falling away first , and that man of sin be revealed , thes . , , &c. in the last days perilous times shall come , for men shall be lovers of their own selves , &c. tim. . , , , . knowing this first , that in the last days there shall come scoffers walking after their own lust , and saying , where is the promise of his coming ? &c. pet. . , , &c. see deceivers , chap. . chap. xlix . encouragements to hope in , and cry to god , when our case seems desper ate and low. moses said unto the people , ye have sinned a great sin : and now i will go unto the lord ; peradventure i shall make an attonement for your sin , exod. . . the lord shall : epent himself for his servants , when he seeth that power is gone , &c. deut. . . ye shall give glory unto the god of israel : peradventure he will lighten his hand from off you , and from off your gods , and from off your land , sam. . . and jonathan said , &c. come and let us go over unto the garison of these uncircumcised , it may be that the lord will work for us : for there is no restraint to the lord , to save by many or few , sam. . . while the child was yet alive i fasted and wept : for i said , who can tell whether god will be gracious to me , that the child may live , sam. . . let him alone , and let him curse , &c. it may be the lord will look on mine affliction , and that the lord will requite good for his curing this day , sam. . . why sit we hear until we die ? if we enter into the city , then the famine is in the city , and we shall die there , &c. now therefore come let us sall into the host of the assyrians , if they save us , we shall live ; if they kill us , we shall but die , &c. kings . , , &c. this day is a day of trouble , &c. it may be the lord thy god will hear all the words of rabshakeh , &c. and will reprove the words which the lord thy god hath heard . wherefore lift up prayers for the remnant which are left , kings . , . we have trespassed against our god , and have taken strange wives , &c. yet now there is hope in israel concerning this thing . now therefore let us make a covenant with our god to put away all the wives , &c. ezra . , . o my god , i cry in the day time , and thou hearest not , &c. be not far from me , &c. psalm . , , to the . it is good for a man that beareth his yoke in his youth , &c. he putteth his mouth in the dust , if so be there be hope , lam. . , . israel said , our bones are dried , and our hope is lost ; we are cut off for our parts , &c. thus saith the lord , behold , o my people , i will open your graves , and cause you to come up out of your graves , and bring you into the land of israel , ezek. . , , . o king , &c. break off thy sins by righteousness , &c. if it may be a lengthening of thy tranquility ( or , healing of thine error ) dan. . . rent your hearts , &c. who knoweth if he will return and repent , and leave a blessing behind him , &c. joel . , . hate the evil and love the good , and establish judgment in the gates ; it may be that the lord god of hosts will be gracious unto the remnant of joseph , amos . . the ship was like to be broken , &c. jonah was gone down into the sides of the ship , and he lay and was fast asleep ; and the ship-master came to him , and said to him , &c. arise , call upon thy god , if so be that god will think upon us , tha● we perish not , jonah . , , . jonah ( when in the fish's belly ) said , i am cass out of thy fight , yet will i look again unto thy holy temple , &c. when my soul sainted within me , i remembred the lord , and my prayer came in unto thee into thine holy temple , jonah . , , , , . let man and beast be covered with sack-cloth , and cry mightily unto god : yea , let them turn every man from his evil way , &c. who can tell , if god will turn and repent , and turn away from his fierce anger , that we perish not ? jonah . , , . seek ye the lord all ye meek , &c. it may be ye shall be hid in the day of the lord's anger , zeph. . . the woman who had had the bloody issue twelve years , and had spent much upon physicians to no purpose , came and touched christ and was healed , luke . , , , , , . john . , , , , . the woman of canaan , though christ answered her roughly , cried still and prevailed , mark . , , &c. repent therefore of this thy wickedness , and pray god , if perhaps the thought of thy heart may be forgiven thee , for i perceive thou art in the gall of bitterness , and in the bond of iniquity , acts . , . in meekness instructing them who oppose themselves , if god peradventure will give them repentance to the acknowledgement of the truth ; and that they may recover them out of the snare of the devil , who are taken captive by him at his will , tim. . , . see repentance , chap. . see crying to god in time of afflictions , chap. . see salvations in such low conditions , ibid. chap. l. god takes notice of a little good and humblings in any , and requites it , and commends it . he only of jeroboam shall come to the grave , because in him there is found some good thing towards the lord god of israel , in the house of jeroboam , kings . , . ahab , &c. rent his clothes , and put sack-cloath upon his flesh , &c. and went softly , &c. seest thou how ahab humbleth himself before me ? because he humbleth himself before me , i will not bring the evil in his days , kings . , , . jehu commended and rewarded for his zeal , in executing the judgments of god upon ahab's house , kings . . because thine heart was tender ( saith god to josiah ) and thou hast humbled thy self before the lord , &c. and hast rent thy clothes and hast wept before me : i also have heard , saith the lord. behold therefore i will gather thee to thy fathers , &c. in peace , and thine eyes shall not see all the evil which i will bring upon this place , kings . , , . when the lord saw that rehoboam and the princes humbled themselves , he said , i will not destroy them , but i will grant them some deliverance , &c. god would not destroy him altogether , chron. . , , . thus saith the lord , i remember the kindness of thy youth , the love of thine espousals , when thou wentest after me in the wilderness , in a land which was not sown , jer. . . thus god did note and commend the good of the churches in asia , rev. . , , , , . ch . . , , , . chap. li. of vowes and promises to god. jacob vowed a vow , saying , if god will be with me , and will keep me in this way , and will give me bread to eat , &c. then shall the lord be my god , &c. gen. . , , . ch . . . the law for redemption of the things vowed , levit. . the law about ●ows , where it binds and is to be kept , and where not , numb . . when thou shalt vow to the lord thy god , thou shalt not slack to pay it : for the lord thy god will surely require it , and it would be sin in thee . but if thou shalt forbear to vow , it shall be no sin in thee . that which is gone out of thy lips , a free wilt offering according as thou hast vowed , &c. deut. . , , . eccles . . , . israel vowed a vow to the lord , and said , if thou wilt indeed deliver this people into my hand , then , &c. numb . . , . jepthah's vow , to dedicate to god whatever came out of his house to meet him after his victory his daughter met him ; he performed the vow , judges . , , . hannah vowed to give her child unto the lord ; and she performed it , sam. . , , . offer to god thanksgiving : and pay thy vows unto the most high , psal . . . thy vows are upon me , o god : i will render praises unto thee , psal . . . thou , o god , hast heard my vows : thou hast given me the heritage , &c. so will i sing praise unto thy name for ever , that i may daily perform my vows , psal . . , . i will go into thy house with burnt-offerings : i will pay thee my vows , which my lips have uttered , &c. when i was in trouble , psal . . , . vow and pay unto the lord your god , psal . . . i will pay my vows unto the lord , now in the presence of all his people , psal . . . it is a snare to the man who devoureth that which is holy : and after vows , to make enquiry , prov. . . when thou vowest unto god , defer not to pay , &c. better thou shouldst not vow , than , &c. not perform , eccles . . , . god threatens judah , for saying , they would performe their vows which they had made , to burn incense to the queen of heaven , &c. jer. . , , , &c. i will pay that which i have vowed , jonah , . paul having shorn his head at cenchrea ; for he had a vow , acts . . we have four men who have a vow on them ; them take , and purifie thy self with them , &c. and all may know , &c. that thou thy self also walkest orderly , and keepest the law . touching the gentiles , we have written , and concluded , that they observe no such thing , &c. acts . , , , , , &c. the law about the vows of a daughter , in her father's house : and of a married person , numb . . chap lii . of blasphemy . and the israelitish woman's son blasphemed the name of the lord , and cursed ; and they brought him to moses , &c. and they they put him in ward , that the mind of the lord might be shewed unto them . and the lord spake unto moses , saying , bring forth him who hath cursed without the camp , and let all who heard him lay their hands upon him , and let all the congregation stone him , &c. whosoever curseth his god , shall bear his sin : and he who blasphemeth the name of the lord , shall be put to death , levit. . , , , , , , , . jezebel , king ahab's wife , commanded the nobles to set up false witnesses against naboth , to testifie that he did blaspheme god and the king ; and so stone him to death : which accordingly they did , kings . , , , , , . acts . , . senacherib , king of assyria , by his servants , said , who among all the gods , &c. could deliver his people out of mine hand ; that your god should be able to deliver you out of mine hand ? &c. no god of any nation or kingdom was able to deliver , &c. how much less shall your god deliver you out of mine hands ? and his servants spake yet more against the lord god , &c. he wrote also a letter , to rail on the lord god of israel , and to speak against him , &c. and they spake against the god of jerusalem , as against the gods of the people of the earth , the work of the hands of men , chron. . , to . the shame of my face hath covered me , for the voice of him who reproacheth , and blasphemeth , psal . . . o god , how long shall the adversaries reproach ? shall the enemy blaspheme thy name for ever ? &c. remember this , the enemy hath reproached , o lord : and the foolish people hath blasphemed thy name , psal . . , , . render unto our neighbours seven-fold , &c. their reproach , wherewith they have reproached thee , o lord , psal . . . what have i here , saith the lord , that my people is taken away for nought ? &c. and my name continually every day is blasphemed , isa . . . in this your fathers have blasphemed me , in that they have committed a trespass against me when i had brought them into the land , &c. then they saw every high hill , and all the thick trees ; and then they offered sacrifices there , &c. ezek. . , . thou shalt know that i am the lord. i have heard all thy blasphemies , which thou hast spoken against the mountain of israel , saying , they are laid desolate , &c. thus with your mouth you have boasted against me , and have multiplied your words against me , &c. ezek. . , . when christ had said to a man , thy sins are forgiven thee , &c. certain scribes said within themselves , this man blasphemeth , &c. the pharisees said , he casteth out devils by the prince of devils , matth. . , , . luke . . the pharisees said , this fellow doth not cast out devils , but by beelzebub , the prince of the devils , &c. jesus said , &c. if i cast out devils by the spirit of god , then the kingdom of god is come amongst you , &c. wherefore i say unto you , all manner of sin and blasphemy shall be forgiven unto men : but the blaspemy against the holy ghost shall not be forgiven unto men . and whosoever speaketh a word against the son of man , it shall be forgiven him : but whosoever shall speak a word against the holy ghost , it shall not be forgiven him , neither in this world , neither in the world to come , matth. . , , , . luke . . hereafter shall ye see the son of man sitting on the right hand of power , and coming in the clouds of heaven . then the high priest rent his clothes , saying , he hath spoken blasphemy : what need have we of farther witnesses ? behold now ye have heard his blasphemy , matth. . , . he who shall blaspheme against the holy ghost , hath never forgiveness , &c. because they said , he hath an unclean spirit , mark . , . from within , out of the heart of men , proceedeth evil thoughts , blasphemes , mark . , . they , &c. asked h●m , saying , prophesie , who is i● who smote thee ? and many other things blasphemously spake they against him , luke . , . for a good work we stone thee not ; but for blasphemy : because that thou , being a man , makest thy self god , &c. say ye of him whom the father hath sanctified , and sent into the world , thou blasphemest ; because i said , i am the son of god , john . , . they suborned men , who said , we have heard him speak blasphemous words against moses , and against god , acts . , . when herod had spoken , &c. the people gave a shout , saying , it is the voice of a god ; not of a man. and immediately the angel of god smote him , because he gave not god the glory , &c. acts . , , . paul testified to the jews , that jesus was the christ . and when they opposed themselves , and blasphemed , he , &c. said to them , your blood be upon your heads , &c. acts . , . ch . . . ch . . . i punished them oft in every synagogue , and compelled them to blaspheme , being exceeding mad against them , &c. acts . . the name of god is blasphemed among the gentiles , through you , &c. rom. . , . but now you also put off all these , anger , &c. blasphemy , &c. colos . . . putting me into the ministry , who before was a blasphemer , &c. alexander , whom i have delivered unto satan , that they may learn not to blaspheme , tim. . , . servants , &c. count their own master worthy of all honour , that the name of god , and his doctrine be not blasphemed , tim. . . men shall be lovers of their own selves , &c. blasphemers , &c. tim. . . discreet , chaste , keepers at home , good , obedient to their own husbands , that the word of god be not blasphemed , titus . , . do not rich men oppress you ? &c. do not they blaspheme that worthy name , by the which ye are called , james . , . they think , &c. strange , &c. blaspheming ( or speaking evil of ) you , &c. pet. . . i know the blasphemy of them , who say they are jews , and are not ; but the synagogue of satan , rev. . . i saw a beast , &c. and upon his head the names of blasphemy , &c. and there was given to him a mouth speaking great things , and blasphemies , &c. and he opened his mouth in blasphemy against god , to blaspheme his name , and his tabernacle , and them who dwell in heaven , rev. . , , . and men were scorched with great heat , and blasphemed the name of god , who hath power over these pl gues : and they repented not , to give him glory , &c. they gnawed their tongues for pain , and blasphemed the god of heaven because of their pain , and their sores ; and repented not of their deeds , &c. men blasphemed god , because of the plague of hail , &c. rev. . , , , . chap. liii . israel's murmurings against god and moses , when god was in his way of redeeming them . when moses and aaron had been with pharaoh , and pharaoh had made their burthen heavier , they met moses and aaron , who stood in the way as they came forth from pharaoh ; and they said unto them , the lord look upon you , and judge ; because you have made our favour to be abhorred ( or , to stink ) in the eyes of pharaoh , and in the eyes of his servants , to put a sword into their hands , to slay us , exod. . , , , , , . when they were pursued by the egyptians , they cried unto the lord : and they said unto moses , because there were no graves in egypt , hast thou taken us away , to die in the wilderness ? wherefore hast thou dealt thus with us , to carry us forth out of egypt ? is not this the word that we did tell thee in egypt , saying , let us alone , that we may serve the egyptians ? for it had been better for us to serve the egyptians , than that we should die in the wilderness , exod. . , to . they could not drink of the waters of marah , for they were bitter , &c. and the people murmured against moses , saying , what shall we drink ? exod. . , . and the whole congregation of the children of israel murmured against moses and aaron in the wilderness , and , &c. said unto them , would to god we had died by the hand of the lord , in the land of egypt , when we sate by the flesh-pots , when we did eat bread to the full : for ye have brought us forth into the wilderness , to kill this whole congregation with hunger , &c. ye shall see the glory of the lord , for that he heareth your murmurings against the lord : and what are we , that ye murmur against us ? &c. your murmurings are not against us , but against the lord , exod. . , , , , . the people did chide with moses , and said , give us water , that we may drink . and moses said to them , why chide you with me ? wherefore do you tempt the lord ? and the people thirsted there for water : and the people murmured against moses , and said , wherefore is this , that thou hast brought us up out of egypt , to kill us , and our children , and our cattel with thirst ? &c. they tempted the lord , saying , is the lord among us , or not ? exod. . , , . when the people complained , it displeased the lord , and his anger was kindled , and the fire of the lord burnt , &c. and the mixed multitude who was among them fell a lusting : and the children of israel also wept again , ( or , murmured , and wept , ) and said . who shall give us flesh to eat ? we remember the fish which we did eat in egypt freely : the cucumbers , and the melons , &c. but now our soul is dried away : there is nothing at all , besides this manna , before our eyes , &c. god gave them flesh : but while the flesh was yet between their teeth , ere it was chewed , the wrath of the lord was kindled against the people ; and the lord smote the people with a very great plague , &c. numb . . , , , , , , , , . upon the report of the spies , of the difficulty of entring the land , all the congregation of israel listed up their voice , and cried ; and the people wept that night . and all the children of israel murmured against moses , and against aaron : and the whole congregation said unto them , would god we had died in the land of egypt ; or , would god we had died in this wilderness . and wherefore hath the lord brought us unto this land , to fall by the sword , that our wives and our children should be a prey ? were it not better for us to return into egypt ? &c. let us make us a captain , and return into egypt . your carcases shall fall in the wilderness , &c. these men , who saw my glory , and my signs , have tempted me , &c. numb . . , , , , , , , , , , , , . when korah and his company were swallowed up , all the congregation of the children of israel murmured against moses and aaron , saying , ye have killed the people of the lord , numb . . . there was not water for the congregation : and they gathered themselves against moses , and against aaron : and the people chod with moses , and spake , saying , would god we had died when our brethren died before the lord. and why have ye brought up the congregation of the lord into this wilderness ? that we and our cattel should die there ! and wherefore have ye made us to come up out of egypt , to bring us into this evil place ? it is no place of seed , or of figs or vines , &c. numb . . , , , , , the soul of the people was much discouraged , because of the way . and the people spake against god , and against moses : wherefore have ye brought us up out of egypt , to die in the wilderness ? for there is no bread , neither is there any water : and our soul loatheth this light bread . and the lord sent siery serpents among the people , and they bit the people , and much people died . numb . . , , . ye have been rebellious against the lord since the day i knew you , deut. . , . they tempted god in their hearts , by asking meat for their lusts : yea , they spake against god : they said , can god furnish a table in the wilderness ? &c. behold , he smote the rock , &c. can he give bread also ? can he provide flesh for his people ? therefore the lord heard , and was wroth . so a fire was kindled against jacob , &c. because they believed not in god , nor trusted in his salvation , &c. they sinned still , and believed not his wondrous works , &c. how oft did they provoke him in the wilderness , and grieve him in the desart ? yea , they turned back , and tempted god , and limited the holy one of israel , &c. psal . . , , , , , , , . i would not that ye should be ignorant how that our fathers were under the cloud , &c. but with many of them god was not well pleased , for they were overthrown in the wilderness . now these things were our examples , to the intent that we should not lust after evil things , as they also lasted , &c. neither let us tempt christ , as some of them also tempted , and were destroyed of serpents . neither murmur ye , as some or them also murmured , and were destroyed by the destroyer . now all these things happened unto them for ensamples , ( or types , ) and are written for our admonition , upon whom the ends of the world are come : therefore let him who thinketh he standeth , take heed lest he fall , cor. . , , , , , , , , , to . see the things of the world , chap. . chap. liv. saints duty to be diligent and industrious in their callings . go to the ant thou sluggard , consider her ways and be wise : which having no guide , overseer or ruler , provideth her meat in the summer , and gathereth her food in the harvest . how long wilt thou sleep , o sluggard ? when wilt thou arise out of thy sleep ? yet a little sleep , a little s●umber , a little folding of the hands to sleep : so shall thy poverty come , as one who travelleth , and thy want as an armed man , prov. . , , , , , . ch . . , , he becometh poor who dealeth with a slack hand : but the hand of the diligent maketh rich ; he who gathereth in summer is a wise son : he who sleepeth in harvest , is a son who causeth shame , &c. as vinegar to the teeth , and smoak to the eyes , so is the sluggard to them who send him , prov. . , , . he who tilleth his land shall be satisfied with bread , but he that followeth vain persons , is void of understanding , &c. the hand of the diligent shall bear rule , but the slothful shall be under tribute , &c. the slothful roasteth not that which he took in hunting : but the substance of a diligent man is precious , prov. . , , . the soul of the sluggard desireth , and hath nothing : but the soul of the diligent shall be made fat , prov. . . in all labour there is profit : but the talk of the lips tend only to poverty , prov. . . the way of the slothful man is an hedge of thorns , prov. . . he also who is slothful in his work , is brother to him who is a great waster , prov. . . slothfulness casteth into a deep sleep : and an idle soul shall suffer hunger , &c. a slothful man hideth his hand in his bosom , and will not so much as bring it to his mouth again , prov. . , . ch . . . the sluggard will not plow , by reason of the cold : therefore shall he beg in harvest , and have nothing , &c. love not sleep , lest thou come to poverty : open thine eyes , and thou shalt be satisned with bread , prov. . , . he who loveth pleasure , ( or , sport , ) shall be a poor man , &c. the desire of the slothful killeth him , for his hand refuseth to labour , prov. . , . the slothful man saith , a lion without ; i shall be slain in the streets , &c. seest thou a man diligent in his business ? he shall stand before kings ; he shall not stand before mean men , prov. . , . ch . . . drowsiness shall cloath with rags , prov. . . i went by the field of the slothful , &c. and lo , it was all grown over with thorns , nettles had covered the face thereof , &c. yet a little sleep , &c. so thy poverty shall come , &c. prov. . , , , , . by much slothfulness , the building decays : and through idleness of the hands , the house droppeth down , eccles . . . as the door turneth on its hinges , so the slothful man upon his bed , &c. the sluggard is wiser in his own conceit , than seven men who can render a reason , prov. . . . he who tilleth his land , shall have plenty of bread : but he who followeth after vain persons , shall have poverty enough , prov. . . the industry of a good wife set forth at large , prov. . , , , &c. rise up , ye women who are at ease : hear my voice , ye careless daughters , &c. many days and years shall ye be troubled , ye careless women ; for the vintage shall fail , &c. tremble , ye women who are at ease : be troubled , ye careless ones , &c. isa . . , , . this was the iniquity of thy sister sodom : abundance of idleness was in her , &c. neither , &c. ezek. . . matth. . , . you your selves know that these hands have ministred to my necessities , and to them who were with me . i have shewed you also , how that so labouring , ye ought to support the weak , and to remember the words of our lord jesus ; how he said , it is more blessed to give , than to receive , acts . , , . ch . . , , . thes . . , , , . let him who stole steal no more : but rather let him labour , working with his hands the thing which is good ; that he may have to give to him who needeth , ephes . . . that you study to be quiet , and to do your own business , and to work with your own hands , as we commanded you , thes . . . we commanded you , that if any would not work , he should not eat . for we hear , there are some among you who walk disorderly , working not at all , &c. we command , &c. that with quietness they work , and eat their own bread , &c. thes . . , , . withal , they learn to be idle ; wandring about , from house to house , tim. . . that they who have believed in god , might be careful to maintain good works , ( or , honest trades , ) titus . , . chap. lv. god's way of declaring his mind of old , by voices , dreams and visions . the lord spake to adam , to cain , noah , &c. gen. . , . ch . . , , , , &c. ch . . , , , , to . ch . . , , &c. ch . . , , , &c. ch . . ch . . , , . after these things , the word of the lord came in a vision unto abram , saying , i am thy shield , &c. gen. . , , , &c. god came to abimelech in a dream by night , and said unto him , behold , thou art but a dead man ; for the woman which thou hast taken , &c. god said to him in a dream , yea , i know that thou didst this in the integrity of thy heart , &c. gen. . , to . jacob dreamed , and behold , a ladder set upon the earth , and the top thereof reached to heaven , &c. the lord stood above it , and said , i am the lord god of abraham thy father , &c. the land whereon thou liest to thee will i give it , &c. gen. . , to . and the angel of god spake unto me in a dream , saying , jacob , &c. i have seen all that laban doth unto thee : i am the god of bethel , where thou anointedst the pillar , where thou vowedst a vow to me , &c. and god came to laban the syrian in a dream by night , and said unto him , take heed that thou speak not to jacob , &c. gen. . , , , . joseph dreamed a dream , and he told it to his brethren , &c. and he dreamed yet another dream , &c. gen. . , to . ch . . . ch . . , . ch . . . ch . . . the dreams of the butler and baker of pharaoh , in the prison ; and of pharaoh himself ; interpreted by joseph , gen. . ch . . god spake unto israel in the visions of the night , and said , jacob , jacob , &c , i am the god of thy father ; fear not to go down into egypt , &c. gen. . , to . god spake to moses out of the burning bush , exod. . moses went up unto god : and the lord called unto him out of the mountain , saying , thus shalt thou say , &c. moses spake : and god answered him by a voice , &c. and the lord said to moses , go down , charge the people , &c. exod. . , , , , , , , , . if there be a prophet among you , i , &c. will make my self known to them in a vision , &c. numb . . . he hath said , who heard the words of god ; who saw the vision of the almighty ; falling into a trance , but having his eyes open , &c. num. . , . the lord spake to samuel by voice , or word , sam. . , , , . — to nathan , by vision , sam. . . the lord appeared to solomon in a dream by night : and god said , ask what i shall give thee , &c. kings . , , . ch . . . the lord answered not saul by prophets , nor by dreams , &c. sam. . , . god speaketh once , yea twice ; yet man perceiveth it not . in a dream , in a vision of the night , when deep sleep falleth upon men , in slumberings upon the bed ; then he openeth the ears of men , and sealeth their instruction , job . , , . thou spakest in a vision to thy holy one , and saidst , i have laid help upon one , &c. psal . . . nebuchadnezzar's dreams , which daniel expounded , dan. . ch . . belshazzar's vision against the wall , dan. . , . daniel's vision of the beasts , &c. dan. . — of the man cloathed in linnen , dan. . , , , &c. — of other things , dan. . ch . . ch . . i have also spoken by the prophets : and i have multiplied visions , and used similitudes , by the ministery of the prophets , hos . . . i will pour out my spirit upon all flesh : and , &c. your old men shall dream dreams , your young men shall see visions , joel . . acts . , . for the vision is yet for an appointed time : but in the end it shall speak , and not lye : and though it tarry , wait for it , because it will surely come , &c. habak . . . behold , the angel of the lord appeared to him in a dream , saying , joseph , thou son of david , fear not , &c. matth. . . and being warned of god in a dream , that they should not return unto herod , &c. and when they were departed , behold , the angel of the lord appeared to joseph in a dream , saying , arise , and take the young child , &c. matth. . , , , . pilate , &c. said , i will have nothing to do with that just man : for i have suffered many things this day in a dream , because of him , &c. matth. . . saul saw a vision , and heard a voice , saying , saul , saul ; why persecutest thou me , &c. a certain disciple at damascus , named ananias : and to him said the lord , in a vision , &c. arise , and go , &c. acts . , , , , to . ch . . , , , &c. cornelius saw in a vision , evidently , an angel of god coming unto him , and saying , cornelius , thy prayers and thine alms are come up , &c. peter also had a vision ; and god spake to him , &c. acts . , , , , , , , , , , , &c. ch . . . a vision appeared to paul in the night : there stood a man of macedonia , and prayed him , saying come over unto macedonia , and help us , &c. he endeavoured to go ; assuredly gathering , that the lord had called us , for to preach the gospel unto them , acts . , . then spake the lord to paul in the night , by a vision , be not afraid , but speak , &c. for i am with thee , acts . . it is not expedient for me , doubtless , to glory i will come to visions and revelations of the lord i knew a man , &c. cor. . , , . god , who at sundry times , and in divers manners , spoke in times past unto the fathers , by the prophets , hath in these last days spoken unto us , by his son , &c. heb. . , . chap. lvi . the call and commission of the apostles equal , without superiority . jesus , &c. saw two brethren , simeon called peter and andrew his brother , casting a net into the sea , ( for they were fishers ) , and he saith unto them follow me , and i will make you fishers of men , &c. he saw other two brethren james the son of zebedee , and john his brother , &c. and he called them , and they immediately , &c. followed him , matth. . , , , , . mark . , , , , . one is your master , and all ye are brethren , &c. whosoever exalteth himself , &c. matth. . . , . jesus , &c. saw a man named matthew , sitting at the receipt of custom , and he saith unto him , follow me : and he arose and followed him , matth. . . mark . . luke . , . whatsoever ye bind on earth , shall be bound in heaven , matth. . . he ordained twelve : that they should be with him , and that he might send then forth to preach , and to have power to heal sickness , and to cast out devils : and simeon he sirnamed peter , and james of zebedee , and john the brother of james , &c. and andrew , and philip , and bartholomew , and matthew , and thomas , and james of alpheus , and thaddeus , and simeon the canaanite , and judas , mark . , , , , , . by the way they had disputed among themselves , who should be the greatest ; and he sat down and called the twelve , and said unto them , if any man desire to be first , he , the same shall be last of all , and servant of all , mark . , . james and john , &c. said grant us that we may sit one on thy right hand , &c. and when the ten heard it , they began to be much displeased with james and john : but jesus called there unto him , and said unto them , ye know that they who are account ed to rule over the gentiles , exercise lorship over them , &c. but so it shall not be amongst you , but whosoever will be great among you , shall be your minister : and whosoever among you will be perfect , shall be servant of all : for even the son of man came not to be ministred unto , &c. mark . , , , , , , , . luke . , , , . he called unto him his disciples , and of them he chose twelve , whom also he named apostles : simon , ( whom he also named peter ) andrew his brother : james and john , philip and bartholomew , matthew and thomas , james the son of alpheus , and simon , called zealotes , and judas of james , and judas iscacariot , luke . , , , . then he called his twelve disciples together , and gave them power and authority over all devils , and to cure diseases : and he sent them to preach the kingdom of god , and to heal the sick : and he said unto them , take nothing , &c. luke . , , , , . when jesus had washed his disciples feet , he said , i give you an example that ye ought to wash one anothers feet : now there was leaning on jesus's bosom , one of his disciples , whom jesus loved . simon peter therefore beckoned unto him , that he should ask whom it should be , of whom he spake , &c. john . , , , , , , , ch . . , , ch . . . ch . . , , , . jesus came , &c. said peace be unto you , &c. as my father hath sent me , even so send i you , and &c. he breathed on them and saith unto them , receive ye holy ghost : whosesoever sins ye remit , they are remitted unto them ; and whose soever sins ye retain , they are retained , john . , , , , . to whom ye forgive , &c. i also , if i forgive , &c. for your sakes i forgive it , in the person ( or , sight ) of christ , cor. . . the twelve called the multitude of the disciples and said , &c. look ye out among you seven men , &c. whom when they had set before the apostles : and they had prayed , they laid their hands on them , acts . , , , , , . now when the apostles who were at jerusalem had heard , that samaria had received the word of god , they sent unto them peter and john , who when they were come down , &c. acts . , . the believing jews dispute with peter for going to the gentiles , and he gives them an account of gods work upon them , acts . , , &c. i speak to you gentiles , inasmuch as i am the apostle of the gentiles , i magnifie mine office , rom. . , . for i suppose i was not behind , or in nothing inferiour to the very chiefest apostles , &c. are they ministers of christ , &c. i am more : in labours more abundant , &c. besides those things which are without , which cometh upon me dai●y , the care of all the churches , cor. . , , . cor. . . i knew a man in christ , &c. such a one caught up to the third heaven , &c. into paradise , and heard unspeakable words , &c. i ought to have been commended of you , for in nothing , am i behind , or any inferior to the very chiefest apostles , &c. cor. . , , , . when it pleased god , &c. to reveal his son in me , that i might preach him among the heathen : immediately i conferred not with flesh and blood : neither went i up to jerusalem unto them who were apostles before me , but i went into arabia , &c. then after three years , i went up to jerusalem to see peter , and abode with him fifteen days , but other of the apostles saw i none but james the lord's brother , gal. . , , , , . when they saw that the gospel of the uncircumcision was committed unto me , as the gospel of the circumcision was unto peter : for he who wrought effectually in peter to the apostleship of the circumcision , the same was mighty in me towards the gentiles . and when james , cephas and john ( who seemed to be pillars ) , perceived the grace which was given unto me , they gave to me and barnaias , the right hand of fellowship , that we should to go the heathen , and they unto the circumcision , &c. but when peter was come to antioch , i withstood him to the face , because he was to be blamed : for before that , certain came from james ; he did eat with the gentiles . but when they were come , he withdrew , &c. fearing them of circumcision , &c. but when i saw that they walked not uprightly , &c. i said unto peter before them all , if thou being a jew , livest after the manner of the gentiles , &c. why compellest thou the gentiles to live as do the jews , &c. gal. . , , , , , , . i am constituted a preacher , an apostle , and doctor of the gentiles , tim. . . chap. lvii . of the restoration and return of israel , from the countreys into which they are scattered . and it shall come to pass , when all these things are come upon thee , &c. and thou shalt call to mind among all the nations whither the lord thy god hath driven thee , &c. that then the lord thy god will turn thy captivity and have compassion upon thee , and will return and gather thee from all the nations , whither the lord thy god hath scattered thee : if any of thine be driven out unto the outmost part of heaven , from thence will the lord thy god gather thee , &c. and bring thee into the land which thy fathers possessed , and thou shalt possess it , &c. and the lord thy god will circumcise thine heart , &c. to love the lord thy god with all thine heart , &c. deut. . , , , , , . the lord shall judge his people , and repent himself for his servants , when he seeth that power is gone , and there is none shut up , or least , &c. rejoyce o ye nations , his people , for he will avenge the blood of his servants , &c. and will be merciful to his land , to his people , deuteronomy . , . o that the salvation of israel were come out of zion ! when the lord bringeth back the captivity of his people , jacob shall rejoyce , israel shall be glad , psal . . . and it shall come to pass in the last days , that the mountain of the house of the lord shall be established , ( or , prepared ) , in the top of the mountains , and shall be exalted above the hills , and all nations shall flow in unto it . and many people shall say , come ye let us go up , &c. for out of zion shall go forth the law , and the word of the lord from jerusalem , isa . . , . and it shall come to pass in that day , the remnant of israel , &c. shall stay upon the lord , the holy one of israel in truth : the remnant shall return , the remnant of jacob unto the mighty god : for though thy people israel be as the sand of the sea ; a remnant of them shall return , &c. isai . , , , . and it shall come to pass in that day , the lord shall fet his hand again the second time , to recover the remnant of his people , which shall be lest from assyria , &c. and from the island of the sea : and he shall set up an ensign for the nations , and shall assemble the out-casts of israel , and gather together the dispersed of judah , from the four corners of the earth , isa . . , . the lord will have mercy on jacob , and will yet refuse israel , and set them in their own land , &c. isa . . , . , . he shall cause them who came out of jacob , to take root : israel shall blossom and bud , and fill the face of the world with fruit , &c. ye shall be gathered one by one , o ye children of israel , &c. and they shall come who were ready to perish in the land of assyria , and the out-casts in the land of egypt , and shall worship the lord in the holy mount at jerusalem , isa . . , , . look upon zion the city of our solemnities : thine eyes shall see jerusalem a quiet habitation , a tabernacle which shall not be taken down , nor one of the stakes there of shall ever be removed : neither shall any of the cords thereof be broken : but there the glorious lord will be unto us a place of broad rivers , isa . . , , &c. look unto abram your father , and unto sarah who bare you , &c. for the lord shall comfort zion : he will comfort all their wast places , and he will make her wilderness , like eden , and her desert like the garden of the lord ; joy and gladness shall be found therein , thanksgiving and the voice of melodie , isa . . , . ch . . , , , . ch . . ch . . , , , &c. ch . . ch . . . , , , , ch . . , , , , , , . micah . . zephan . . , , &c. at that time they shall call jerusalem the throne of the lord , and all the nations shall be gathered unto it , to the name of the lord , to jerusalem , &c. in those days shall the house of judah walk with the house of israel , and they shall come together out of the land of the north , to the land which i have given for an inheritance unto your fathers , but i said , &c. jerem. . , , , , . the days come saith the lord , that it shall no more be said , the lord liveth , who brought up the children of israel out of the land of egypt ; but the lord liveth , who brought up the children of israel , from the land of the north , and from all the lands whither he had driven them : and i will bring them again into their land , which i gave to their fathers , jerem. . , . ch . . , , , , , . i will be the god of all the families of israel , and they shall be my people , &c. again , i will build thee , and thou shalt be built o virgin of israel , &c. then shall ye plant vines upon the mountain of samaria , the planters shall plant , and shall ear , &c. for this saith the lord , sing with gladness for 〈◊〉 and shout among the chief of the nations , &c. behold i will bring them from the north country , and gather them from the coasts of the earth , &c. a great company shall return thither , &c. for i am a father to israel , and ephraim is my first-born : hear the word of the lord , o ye nations , and declare it in the isles of the nations , and say , he who scattereth israel , will-gather him and keep him as a shepherd doth his flock , for the herd hath redeemed jacob , and ransomed him from the hand of him who was stronger then he : therefore shall they come and sing in the height of zion , &c. if heaven above can be measured , &c. i will also cast of all the seed of israel , for all that they have done saith the lord , behold the days come , saith the lord , that the city shall be built to the lord , &c. jerem. . , , , , , , , , , , , , , &c. ch . . behold , i will gather them out of the countries whither i have driven them in mine anger , &c. and i will bring them again into this place , and i will cause them to dwelt safely , and they shall be my people , &c. jer. . , . thus saith the lord , if my covenant be not with day and night , &c. then will i cast off the feed or jacob , and david my servant ; that i will not take any of his seed , to be rulers over the seed of abraham , isaac and jacob : for i will cause their captivity to return , and have mercy on them , jer. . , , ch . . , in those days , the children of israel shall come , they and the children of judah together , going and weeping , &c. jer. . , . thus saith the lord god , although i have cast them far off among the heathen ; and although i have scattered them among the countreys ; yet will i be to them as a little sanctuary in the countreys , where they shall come ; therefore , &c. i will even gather you from the people , and assemble you out of the countreys , where ye have been scattered , and i will give you the land of israel , and they shall come thither , and they shall take away all the detestable things , &c. ezek. . , , , ye shall know that i am the lord , when i shall bring you into the land of israel , into the countries , for the which , i lifted up mine hand to give it to your fathers , and there shall ye remember your ways , &c. ezek. . . . ch . . , , . thus saith the lord god , behold i will both search my sheep , &c. and deliver them out of all places where they have been scattered , &c. and will bring them to their own land , &c. and i will set up the shepherd over them , &c. ezek. . . , , , , &c. mountains of israel , ye shall shoot forth your branches , and yield your fruit to my people of israel , for they are at hand to come ; behold i am for you , and i will turn unto you , and ye shall be tilled and sowed , &c. and the city shall be inhabited , and the wasts builded , &c. i will settle you after your old estates , and will do better unto you , then at your beginnings , and ye shall know that i am the lord , &c. i will take you from among the heathen , and gather you from all countryes , and will bring you into your own land , &c. and ye shall dwell in the land that i gave to your fathers , and ye shall be my people , &c. then shall ye remember your own ways , &c. not for your sakes do i this , saith the lord god , be it known to you , &c. then the heathen who are left round about you all , know that i the lord build the ruined places , and plant that which was desolate : i the lord have spoken it , and i will do it , &c. i will yet for this be enquired of , by the house of israel , ezek. , , , , , , , , , , , , hosea . , . amos . , , . by the dry bones , is typified the israelites returned . these bones are the whole house of israel ; behold they say , our bones are dryed , and our hope is lost , and we are cut off for our part , therefore prophesy , &c. o my people , i will open your graves , cause you to come out of your graves , and bring you into the land of israel , &c. i will take the children of israel from among the heathen , whither they be gone , and will gather them on every side , and bring them into their own land ; and i will make them one nation in the land , upon the mountains of israel , and one king shall be king to them all , and they shall no more be divided into two nations , &c. and they shall dwell in the land which i have given unto jacob , &c. . hosea . , . joel . , . now will i bring again the captivity of jacob , and have mercy on the whole house of israel ; but i have gathered them in their own land , &c. and will hide my face no more , ezek. . , &c. jerusalem shall be inhabited , &c. flee from the land of the north , saith the lord , for i have spread you abroad as the four winds of the heaven , &c. deliver thy self , o zion , who dwellest with the daughters of babylon , &c. for he who toucheth you toucheth the apple of his eye , zech. . , , , , , . joel . zeph. . , , &c. thus saith the lord , i am returned unto zion , and will dwell in the midst of jerusalem , &c. there shall yet old men and old women dwell in the streets of jerusalem , &c. and the streets of the city shall be full of boys and girls , playing in the streets thereof , &c. behold i will save my people from the east countries , and from the west country ; and i will bring them , and they shall dwell in the midst of jerusalem , and they shall be my people , and i will be their god , &c. as i thought to punish you when your fathers provoked me to wrath , &c. and i repented not : so again have i thought in these days to do well unto jerusalem , and to the house of judah : fear ye not , &c. yea , many people and strong nations shall come to seek the lord of hosts in jerusalem , and to pray , &c. zech. . , , , , , , , . ch . . , , . ch . . , , , , , . in that day i will make jerusalem a burthensom stone for all people , &c. they shall be cut off , though the people of the earth gather , &c. zech. . , , &c. i would not , brethren , that ye should be ignorant of this mystery ( lest ye should be wise in your own conceits ) that blindness in part is happened to israel , until the fulness of the gentiles be come . and so all israel shall be saved , as it is written , there shall come out of sion the deliverer , and shall turn away ungodliness from jacob : for this is my covenant unto them when i shall take away their sin , &c. they are beloved for the father's sake , &c. rom. . , , , . see the dignity and blessings belonging to the church of god as such , chap. . chap. lviii . of the seventh day , or sabbath , in old testament days , and the laws about it ; and of the change to the first day . on the seventh day god ended his work , &c. and rested on the seventh day from all his work which he had made : and god blessed the seventh day and sanctified it , because that in it he had rested , &c. gen. . , . to morrow is the rest of the holy sabbath unto the lord , bake that which you will bake to day , &c. for to morrow is a sabbath unto the lord , &c. six days ye shall gather it , but on the seventh day , the sabbath , in it there shall be none , &c. abide ye every man in his place ; let no man go out of his place on the sabbath day . so the people rested on the sabbath day , exod. . , to the . remember the sabbath-day to keep it holy . six days shall thou labour and do all thy work , but the seventh day , the sabbath of the lord thy god , thou shalt not do any work , thou , nor thy son , &c. for in six days the lord made heaven , &c. and rested the seventh day : wherefore the lord blessed the seventh day and hallowed it , exod. . , , , . deut. . , , . on the seventh day thou shalt rest ; that thine ox and thine ass may rest , and the son of thine handmaid and the stranger may be refreshed , exod. . . ch . . . ye shall keep the sabbath therefore ; for it is holy unto you : every one who defileth it , shall surely be put to death : for whosoever doth work therein , that soul shall be cut off from among his people , and he shall surely be put to death . wherefore the children of israel shall keep the sabbath , &c. it is a sign between me and the children for ever : for in six days the lord made heaven , &c. exod. . . to . ch . . . six days shall work be done , &c. ye shall kindle no fire throughout your habitations upon the sabbath day , exod. . . six days shall work be done , but the seventh day is the sabbath of rest , an holy convocation , &c. levit. . . they found a man who gathered sticks upon the sabbath day , &c. and the lord said to moses , the man shall surely be put to death , all the congregation shall stone him with stones without the camp , numb . . , , , , . and on the sabbath day two lambs , &c. this is the burnt-offering of every sabbath , beside the continual burnt-offerings , &c. numb . . , . keep the sabbath day to sanctifie it , &c. and remember that thou wast a servant in the land of egypt , &c. deut. . , , , . if the people of the land bring ware , or any victuals on the sabbath day to sell , we would not buy it on the sabbath , &c. nehem. . . nehem●an contended with the nobles of judah , for profaning the sabbath , and he caused the gates be shut on the sabbath to keep out merchandizes , and threatned such who brought them to sell on the sabbath , nehem. . , to the . if thou turn away thy foot from the sabbath , from doing thy pleasure on my holy day , and call the sabbath a delight , the holy of the lord honourable , and shall honour him , not doing thine own ways , nor finding thine own pleasures , nor speaking thine own words ; then , &c. i will cause thee to ride upon the high places , &c. isa . . , . bear no burthen on the sabbath day , nor bring in by the gates of jerusalem , neither carry forth a burthen out of the houses on the sabbath day , neither do ye any work , but hallow ye the sabbath day , &c. jerem , . , , , . i gave them my sabbath to be a sign between me and them , &c. ezek. . , , . hear this , o ye who swallow up the needy , &c. saying , when will the new moon be gone , that we may sell corn ? and the sabbath , that we may set forth wheat ? &c. amos . , . jesus went through the corn on the sabbath day , and his disciples were an hungred , and began to pluck the ears of corn to eat . but when the pharisees saw it they said to him , behold thy disciples do that which is not lawful to do upon the sabbath day . but he said unto them , have ye not read what david did , when he was an hungred , &c. and how on the sabbath day the priests in the temple profane the sabbath , and are blameless , &c. if ye had known what this means , i will have mercy and not sacrifice ; ye would not have condemned the guiltless . for the son of man is lord even of the sabbath day , &c. what man , &c. who shall have one sheep , and it shall fall into a pit on the sabbath day , will he not lay hold on it and lift it out ? &c. wherefore it is lawful to do well on the sabbath day , matth. . , , to the . luke . , , , &c. ch . . , , . the sabbath was made for man , and not man for the sabbath : therefore the son of man is lord also of the sabbath , mark . , . very early in the morning , the first day of the week they came unto the sepulchre , at the rising of the sun , &c. mark . , , &c. luke . , , , &c. jesus , &c. as his custom was , he went into the synagogue on the sabbath day , and stood up for to read ; and there was delivered to him the book of the prophets , &c. luke . , . ye on the sabbath day circumcise a man. if a man on the sabbath day receive circumcision , that the law of moses should not be broken ( or , without breaking the law : ) are ye angry with me because i have made a man every whit whole on the sabbath day ? john . , . and the same day at evening , being the first day of the week , &c. the disciples were assembled , &c. came jesus in the midst , and saith to them , peace , &c. and after eight days again ( or , in eight days ) his disciples were within , &c. came jesus , the doors being shut , and stood in the midst of , &c. john . , . paul , &c. reasoned in the synagogue every sabbath , and perswaded the jews and greeks , &c. acts . . paul , &c. abode at troas seven days : and upon the first day of the week , when the disciples came together to break bread , paul preached unto them ready to depart on the morrow , and continued his speech until midnight , &c. when he , &c. had broken bread and eaten , and talked a long while , even till break of day , so he departed , acts . , , , . upon the first day of the week let every one of you lay by him in store , as god hath prospered him , that there be no gathering when i come , cor. . . for he spake in a certain place of the seventh day on this wise ; and god did rest the seventh day from all his works , &c. if jesus ( or , joshua ) had given them rest , then would he not afterwards have spoken of another day ; there remaineth therefore a rest ( or a sabbath ) to the people of god , &c. hebr. . , , , , , . i john , &c. was in the spirit on the lord's day , &c. rev. . , . chap. lix . of usury . if thou lend money to any of my people that is poor by thee , thou shalt not be to him as an usurer , neither shall thou lay upon him usury , exod. . . and if thy brother be waxen poor , and fallen in decay with thee , then thou shalt relieve him , &c. take thou no usury of him , or increase , but fear thy god , that thy brother may live with thee . thou shalt not give him thy money upon usury , nor le●d him thy victuals for increase , levit. . , , . thou saul not lend upon usury to thy brother , usury of money , usury of any thing that is lent upon usury , unto a stranger thou mayest lend upon usury , but unto thy brother thou shalt not lend upon usury , &c. deut. . , . when the jews were low , and borrowed money each of other to buy corn and for necessary uses , and they took mortgages of their lands , and sold their sons and daughters each to other for it ; then nehemiah rebuked them for this usury , and further tells them , that he and his brethren might exact of them money and corn , and prays them to leave off this usury , nehem. . who shall abide in thy tabernacle ? &c. he who putteth not out his money to usury , not taketh not a reward against the innocent , &c. psal . . , . he who by usury , and unjust gain , increaseth his substance , he shall gather for him who will pity the poor , prov. . . i have neither sent on usury , nor men have lent to me on usury , yet every one of them do curse me , jer. . . if a man be just , &c. and hath not opprest any , &c. hath given his bread to the hungry , &c. hath not given forth upon usury , or taken increase , ezek. . , , , . thou hast taken usury and increase , and thou hast greedily gained of thy neighbour by extortion , &c. ezek. . . chap. lx. of envy , wrath , hatred , malice , bitterness , emulation , discontent and strife . a bram said unto lot , let there be no strife , i pray thee , between me and thee , and between my herdsmen and thine , &c. for we be brethren , &c. if thou go to the left hand , then i will go to the right ; it thou to the right , then i will go to the left , &c. gen. . . when rebekah saw that she bare jacob no children , rachel envied her sister , and said unto jacob , &c. gen. . , . when joseph's brethren , saw that their father loved him more than all his brethren , they hated him , and could not speak peaceably to him , &c. they hated him yet the more for his dream , &c. his brethren envied him , but his father observed the sayings . they conspire to slay him , gen. . , , , . thou shalt not hate thy brother in thy heart , &c. thou shalt not avenge nor bear any grudge against the children of thy people , &c. levit. . . . when eldad and medad had prophesied in the camp , joshua desired moses to forbid them : moses said unto him , enviest thou for my sake ? would all the lord's people were prophets , &c. numb . . , , . when the women in their song had ascribed to saul his one thousand , and to david his ten thousand , saul was very wroth , and said , &c. what can he have more , but the kingdom ? and saul eyed david from that day and forward , &c. became his enemy continually , &c. would have killed him , sam. . , , , , , . ch . . . ahab so sorely discontented and displeased with naboth , that he would eat no bread , &c. and that because he could not have the vineyard , kings . , , , . haman went out joyful and with a glad heart ; but when haman saw mordecai in the king's gate , that he stood not up , nor moved for him , he was full of indignation against mordecai , &c. and having told his friends of his glory , &c. yet ( said he ) all these avail me nothing so long as i see mordecai the jew sitting in the king's gate , esther . , , , , . fret not thy self because of evil doers , neither be thou envious against the workers of iniquity for they shall soon be cut down , &c. fret not because of him who prospereth in his way , &c. who bringeth wicked devices to pass , &c. fret not thy self to do evil , &c. psalm . , , , , . as for me my feet are almost gone , &c. for i was envious at the foolish , when i saw the prosperity of the wicked , psalm . , , . they envied moses also in the camp , &c. aron the saint of the lord , psalm . . strive not with a man without cause , &c. envy thou not the oppressor ( or , man of violence ) and chuse none of his ways , &c. prov. . , , . hatred stirreth up strife , prov. . . better is a dinner of herbs where love is , than a stalled ox and hatred therewith , prov. . . let not thine heart envy sinners , but be in the fear of the lord all the day long , prov. . . be not thou envious against evil men , neither desire to be with them . fret not thy self because of evil men , neither be thou envious at the wicked , prov. . , . wrath is cruel , and anger cutragious ; but who is able to stand before envy , ( or , jealousie , ) prov. . . the forcing of wrath bringeth forth strife , prov. . . i consider , &c. every right work , that for this a man is envied of his neighbour , eccles . . . lord thy hand is lifted up , they will not see : they shall see and be ashamed for their envy at ( or , towards ) thy people ; yea , the fire of thine enemies shall destroy them , isa . . . therefore , &c. saith the lord god , i will even do according to thine anger , and according to thine envy , which thou hast used out of hatred to them , ( or , against them ) ezek. . . pilate said to the jews , will ye that i deliver barabbas or jesus , who is christ : for he knew that for envy they had delivered him , matth. , . the patriarchs moved with envy , sold joseph into egypt , acts . . and when the jews saw the multitude they were filled with envy , and spoke against those things which were spoken by paul , contradicting and blaspheming , acts . . being filled with all , &c. maliciousness , full of envy , murder , &c. rom. . . if by any means i might provoke to emulation them who are my flesh , and might save some of them , rom. . . let us walk honestly as in the day , not in rioting , &c. not in strife and envying , &c. rom. . . it hath been declared , &c. that there are contentions among you , &c. cor. . . ye are yet carnal : for whereas there is among you envying , and strife , and divisions ( or , factions ) are ye not carnal ? cor. . . charity envieth not , cor. . . in malice be ye children , but in understanding be ye men , cor. . . the sorrow of the world worketh death , cor. . . i fear lest when i come among you i shall find , &c. lest there be debates , envyings , wraths , strifes , &c. swelling , tumults , cor. . now the works of the fieth are , &c. hatred , variance , emulations , wrath , strifes , seditions , envies , murders , &c. let us not be desirous of vain glory , provoking one another , envying one another , gal. . , , , . let all bitterness , and wrath , and anger , and clamour , &c. be put away from you , with all malice , ephes . . . some preach christ even out of envy and strife , &c. of contention , not sincerely , supposing to add afflictions to my bonds , phil. . , . let nothing be done through strife or vain glory , but in lowliness of mind let each esteem other better than himself , phil. . . let your moderation be known unto all men , the lord is at hand , &c. i have learned in what state soever i am , therewith to be content , &c. phil. . , . but now you also put off all these anger , wrath , malice , &c. husbands love your wives , be not bitter against them , colos . . , . doting about questions and strifes of words , whereof cometh envy , strife , railing , evil surmising , &c. godliness with contentment is great gain , tim. . , , . titus . . for we our selves also were sometimes foolish , &c. living in malice and envy , hateful , and hating one another , tit. . . be content with such things as ye have : for he hath said , i will never leave thee , nor , &c. hebr. . . let every man be , &c. flow to wrath : for the wrath of man worketh not the righteousness of god , james . , . the tongue is a little member , &c. a fire ; a world of iniqusty , &c. setteth on fire the course of nature , &c. an unruly evil full of deadly poison , &c. who is a wise man ? &c. let him shew out of a good conversation his works with meekness of wisdom : but if ye have bitter envyings and strife in your hearts , glory not , &c. this wisdom descendeth not from above , but is earthly , sensual , ( or , natural ) devillish : for where envy and strife is , there is confusion ( or , tumults , or , unquietness ) and every evil work , james . , , , , , , . grudge not ( or , grieve not ) one against another , brethren , left ye be condemned , &c. james . . wherefore laying aside all malice , &c. and envyings , and evil speaking , &c. pet. . . whosoever hateth his brother is a murtherer , and ye know that no murderer hath eternal life abiding in him , john . . if any man say i love god , and hateth his brother , he is a lyar : for he who loveth not his brother , whom he hath seen , how can he love god , whom he hath not seen ? john . . chap. lxi . of murther , and taking away the life of man. because god accepted of abel's offering , and had no respect unto cain and his offering , cain rose up against his brother abel and flew him , &c. and the lord said , &c. what hast thou done ? the voice of thy brother's blood crieth unto me from the ground . and now thou cursed from the earth , which hath opened her mouth to receive thy brother's blood from thy hand , &c. and lamech said , &c. i have slain a man in my ●ounding , and a young man to my hurt . if cain shall be avenged seven-fold , truly lamech seventy and seven fold , genesis . , , , , , , , . your blood of your lives i will require at the hand of every beast , and at the hand of man , at the hand of every man's brother , will i require the life of man. whoso sheddeth man's blood , by man shall his blood be shed : for in the image of god made he man , &c. gen. . , . because jacob had gotten his father's blessing esau hated him . and esau said in his heart , the days of mourning for my father are at hand , then will i slay my brother jacob , &c. gen. . . joseph's brethren hated him , and conspired together to slay him , gen. . , , . simeon and levi , brethren , instruments of cruelty , &c. o my soul come not thou into their secrets , &c. for in their anger they slew a man , and in their their self-will , &c. cursed their anger , for it was fierce , and their wrath for it was cruel , &c. gen. . , , . ch . . , , &c. thou shalt not kill , exod. . . he who smiteth a man so that he die , he shall surely be put to death , &c. if a man come presumptuously upon his neighbour to slay him with guile , thou shalt take him , &c. that he may die , exod. , , , . levit. . . if a thief be found breaking , up and be smitten , that he die , there shall be no blood shed for him , &c. exod. . , . if he smite him with an instrument of iron , so that he die , &c. or with throwing a stone , &c. or with an instrument of wood wherewith he may die , and he die , he is a murderer , the murderer shall surely be put to death , &c. if he thrust him of hatred , or hurl at him by laying of wait , that he die ; or in enmity smite him with his hand , that he die , he who smote him shall surely be put to death , &c. he is a murderer , &c. but if he thrust him suddenly without enmity , or have cast upon him without lying in in wait , or with any stone wherewith he may die , seeing him not , and cast upon him that he die , and was not his enemy , sought his harm : then the congregation shall judge and deliver the slayer out of the hands of the avenger of blood , &c. the murderer shall be put to death by the mouth of witnesses ; but one witness shall not testifie against any person to die . moreover ye shall take no satisfaction for the life of a murderer , but he shall be surely put to death , &c. so shall ye not pollute the land wherein ye are , for blood defileth the land , and the land cannot be cleansed of the blood that 〈◊〉 shed therein , ( or , there can be no expiation for th●●and ) but by the blood of him who shed it , numb . . , , &c. deut. . , , , , , , . when david had met with saul ( who was pursuing his life ) upon an advantage in the cave , and might have slain him , and moved thereto , yet refused , and said , the lord avenge me , but mine hand shall not be upon thee , sam. . , . ch . . , , . david's murther of uriah , and judgments from god on david's house for it , sam. . ch . . the murdering of naboth threatned , and punished upon ahab's house , kings . ch . . . surely at the commandment of the lord came this upon judah , to remove out of his sight for the sins of manasseth , &c. and for the innocent blood that he shed : for he filled jerusalem with innocent blood which the lord would not pardon , kings . , , . the murderer riseth with the light , killeth the poor and needy , and in the night is as a thief , job . . psalm . , . deliver me from blood-guiltiness , o god , thou god of my salvation , &c. psalm . . sam. . they sleep not except they have done some mischief : and their sleep is taken away , except they cause some to fall , prov. . , . will ye steal , murder , &c. and come and stand before me in this house which is called by my name , jer. . , . the mariners when they were to cast out jonah into the sea , prayed to god , that they might not perish for his life , and that god would not lay innocent blood to their charge , jonah . . the barbarians thought that vengeance would not suffer a murderer to live , acts . , . love one another , not as cain , who was of that wicked one , and slew his brother ; and wherefore slew he him ? because his own works were evil , and his brother's righteous , &c. whosoever hateth his brother , is a murderer ; and ye know that no murderer hath eternal life abiding in him , john . , , . out of the heart proceed evil thoughts , murders , &c. matth. . . you are of your father the devil , &c. he was a murderer from the beginning , john . . such who were dreadfully plagued , yet repented not of their murders , &c. rev. . . all murderers , &c. shall have their portion in the lake which burneth with fire and brimstone , &c. rev. . . without are dogs , &c. murderers , &c. rev. . . chap. lxii . of adulteries . abraham and jacob , by the consent of their wives , went in unto their maidens , and had children by them , gen. , , , &c. ch . . , , &c. abimelech sent and took sarah , abram's wife , but god came to abimelech in a dream , &c. and said unto him , behold thou art a dead man , for the woman which thou hast taken , for she is a man's wife : but abimelech had not come near her , &c. he said , in the innocency of my hands have i done this : and god said , &c. i know , &c. therefore did i not suffer thee to touch her . now therefore restore the man his wife , &c. if not , thou shalt surely die , gen. , , , , , , . abimelech saw isaac sporting with rebecca his wife , &c. abimelech called isaac , and said , of a surety she is thy wife ; how saidst thou she is my sister ? &c. what is this thou hast done unto us ? one of the people might lightly have lien with thy wife , and thou shouldst have brought guiltiness upon us . abimelech charged all people , saying , he who toucheth this man or his wife , shall surely be put to death , gen. . , , , . reuben went and lay with bilhah his father's concubine , gen. . . ch . . , . when potiphar's wife tempted joseph to have lain with her , he answered her , my master , &c. hath kept back nothing from me but thee , because thou art his wife : how then can i do this great wickedness , and sin against god ? and it came to pass as she spake to joseph day by day that he hearkened not to her to lie by her , to be with her , &c. she caught him by his garment , saying , lie with me ; and he left his garment in her hand , and was fled forth , &c. gen. . , , , , , , . thou shalt not commit adultery , exod. . . the man who committeth adultery with man's wife , that committeth adultery with his neighbour's wife , the adulterer and adulteress shall surely be put to death , levit. . . david's adultery with the wife of uriah , and god's greater displeasure against him for it , sam. . ch . . the eye also of the adulterer waiteth for the twilight , saying , no eye shall see me , and distinguisheth his face , &c. job . . if my heart have been deceived by a woman , or i have laid wait at my neighbour's door , let my wife grind unto another , and let others bow down upon her : for this is a hainous crime , &c. it 's a fire which consumeth to destruction , and would root out all my increase , &c. job . , , , . by means of a whorish woman a man is brought to a piece of bread , and the adulteress will hunt for the precious life . can a man take fire into his bosom , and his clothes not be burned ? &c. so he who goeth into his neighbour's wife : whosoever toucheth her , shall not be innocent , &c. whosoever committeth adultery with a woman , lacketh understanding ; he , &c. destroyeth his own soul ; a wound and dishonour shall he get , and his reproach shall not be wiped away : for jealousie the rage of man , therefore he will not spare in the day of vengeance , &c. prov. , , , , , , , . see the f●●tering and inticing words and language of an adulterous woman , whereby she deceiveth the foolish man , prov. . , , , &c. to the . such is the way of an adulterous woman , she eateth and wipeth her mouth , and faith , i have done no wickedness , prov. . . will ye , &c. commit adultery , &c. and stand in this house before me ? &c. jer. . . because they have committed villany in israel , and have committed adultery with their neighbours wives , &c. i know and am witness , saith the lord , &c. jer. . . how shall i pardon thee ? &c. when i fed them to the full , they then committed adultery , and assembled themselves by troops in the harlo●● houses . they were as fed horses in the morning ; every one neighing after his neighbour's wife . shall i not visit for these things , saith the lord ; and shall not my soul be avenged of such a nation as this ? &c. jer. . , , . the lord hath a controversie with the inhabitants of the land , because , &c. by swearing , &c. committing of adultery they break out , &c. therefore shall the land mourn , &c. hosea . , , . whosoever shall put away his wife , except it be for fornication , and shall marry another ; committeth adultery ; and whoso marrieth her which is put away , committeth adultery , matth. . . mark . , , , , . let not the wife depart from the husband ; but , and if she depart , let her remain unmarried , or be reconciled to her husband , and let not the husband put away his wife , &c. cor. . , . be not deceived , neither fornicators , &c. nor adulterers , &c. shall inherit the kingdom of god , cor. . , . the works of the flesh are manifest , which are adultery , fornication , uncleanness , &c. i tell you , that they who do such things shall not inherit the kingdom of god , gal. . , , . ephes . . , . col. . , . out of the heart proceeds evil thoughts , &c. adultery , &c. matth. . . whosoever looketh on a woman to ●●st after her , hath committed adultery with her already in his heart , matth. . . jesus said unto the woman taken in adultery , &c. go thy way , and sin no more , &c. john . . let us walk honestly as in the day , not in chambering and wantonness , &c. rom. . . whoremongers and adulterers god will judge , hebr. . . their eyes are full of adultery , they cannot cease to sin , pet. . . chap. lxiii . of drunkenness . and noah , &c. drunk of the wine and was drunken , and he was uncovered within his tent , gen. . . lot's daughters made him drink wine , so that they lay with him , and he know not when they lay down , nor when they arose from him , gen. . , , &c. this our son is , &c. a glutton and a drunkard , and all the men of the city shall stone him , deut. . , , , . that he bless himself in his heart , saying , i shall have peace , though i walk , &c. to add drunkenness to thirst . the lord will not spare him . nabal's heart was merry within him , for he was very drunken , &c. sam. . . when david had called uriah , &c. he made him drunk , &c. sam. . , . when elah was drinking himself drunk in his house , &c. zimri smote and killed him , kings . , , . benhadad was drinking himself drunk in the pavilion , when israel came and slew the assyrians with a great slaughter , &c. kings . , , , , . and they gave drink in vessels of gold , &c. and royal wine in abundance , and the drinking according to law none did compel : for the king had appointed to all the officers of his house , that they should do according unto every 〈◊〉 pleasure , hester . , . they who sate in the gate spake against me : i am the long of the drunkards ( or , drinkers of drink ) psalm . . wine is a mocker , strong drink is raging ; whosoever is deceived hereby is not wise , prov. . . be not amongst wine bibbers , nor amongst riotous eaters of flesh , &c. for the drunkard and the glutton shall come to poverty , prov. . , , . it is not for kings to drink wine , &c. lest they drink and forget the law , and pervert the judgment of any of the afflicted , prov. . , . wo unto them who rise up early in the morn , that they may follow strong drink : who continue until night till wine inflame them , &c. wo to the mighty to drink mine , and men of strength to mingle strong drink , isa . . , . the earth shall reel to and fro like a drunkard , &c. isa . . . they also have erred through wine , and through strong drink are out of the way : the priest and the prophet have erred through strong drink , they are swallowed up of wine : they are out of the way through strong drink , they err in vision : they stumble in judgment ; for all their tables are full of vomit and filthiness , &c. isa . . . . his watch-men are blind , &c. come ye , say they , i will fetch wine , and we will fill our selves with strong drink ; and to morrow shall be as this day , and much more abundant , isa . . . , . awake ye drunkards , weep and house all ye drunkards of wine ; because of the new wine , because it is cut off from your mouth , joel . . wo to them who are at ease in zion , &c. who drink wine in bowls , &c. amos . , . while they are drunken as drunkards , they shall be devoured , nahum . . . wo unto him who giveth his neighbour drink , who putteth thy bottle to him , and makest drunken also , that thou mayst look on their nakedness , habak . . . but if that evil servant , &c. shall begin to smite his fellow servants , and eat and drink with the drunken . the lord of that servant shall come , &c. matth. . , , . luke . . others mocking said , those men are full of new wine . but peter , &c. said , &c. these are not drunken , as ye suppose , seeing it is but the third hour of the day , &c. acts . , , . let us walk honestly as in the day , not in rioting and drunkenness , &c. rom. . . i have written to you not to keep company , &c. if any man who is called brother be , &c. a drunkard , &c. with such a one no not to eat , cor. . . be not deceived ; neither fornicators , &c. nor drunkards , &c. shall inherit the kingdom of god , cor. . , . ephes . . . one is hungry , another is drunken , &c. cor. . . be not drunk with wine wherein is excess , but be filled with the spirit , &c. ephes . . they who are drunk , are drunken in the night ; but let us who are of the day be sober , &c. thes . , . chap. lxiv . great outward privileges , nor our own righteousness alone , will be our security against judgments here , or damnation for ever . no cause of boasting in these only . what nation so great , who hath god so nigh unto them as the lord our god , in all that we call upon him for ? and what nation so great , that hath statutes , &c. so righteous as all this law ? only take heed , and keep thy soul diligently , lest thou forget the things thine eyes have seen , &c. left ye corrupt , and make you a graven image , &c. le●t ye forget the covenant , &c. for the lord thy god is a consuming fire , &c. when , &c. ye shall do evil in the light of the lord , to provoke him to anger , &c. ye shall soon utterly perish from off the land , &c. be utterly destroyed , &c. ask of the days past , &c. did ever people i ear the voice of god , speaking out of the midst of the fire , as thou hast heard , and live ? or hath god essayed to go and take him a nation from the middest of a nation , by tentations , by signs ? &c. because he loved thy fathers , he chose their feed after them , and brought them out in his sight , with his mighty power , &c. thou shalt therefore keep his statutes , deut. . , , , , , , , , , , , , , , . speak not thou in thine heart , after the lord hath cast them out from before thee , saying , for my righteousness , the lord hath brought me into possess this good land : but for the wickedness of these nations , &c. not for thy righteousness , nor for the uprightness of thine heart , dost thou go to possess their land : but for the wickedness , &c. the lord thy god doth drive them out , &c. and that he may perform the word which the lord swore unto thy rathers abraham , &c. the lord thy god giveth thee not this good land to possess it for thy righteousness : for a stiff-necked people , &c. deut. . , , , , &c. to the wicked , god saith , what hast thou to do to declare my statutes , or that thou shouldest ●ake my covenant into thy mouth , seeing thou harest instruction , and castest my words behind thee , &c. psal . . , , . to what purpose is the multitude of your sacrifices unto me , saith the lord , i am full of the bur●t-offerings , &c. who hath required this at your hands , to tread my courts , & c. ? bring no more vain oblations , incense is an abomination to me ; the new moon and sabboths ; the calling of assemblies , i cannot away with it , &c. they are a trouble to me , i am weary to bear them , when you make many prayers , i won't hear , &c. your hands are full of blood , wash you , make you clean , &c. isa . . , , , , , , , . jer. . , . we are all an unclean thing , and all our righteousness as filthy rags , isa . . . he who killeth an ox , is as if he slew a man : he who sacrificeth a lamb , as if he cut off a dog's neck , &c. they have chosen their own ways , &c. isa . . . trust ye not in lying words , saying . the temple of the lord , the temple of the lord , &c. if ye throughly amend your ways , &c. then will i cause you to dwell in this place , &c. behold , ye trust in lying words , which cannot profit . will ye steal , murther , &c. and come and stand before me in this house ? &c. therefore i will do to this house , which is called by my name , wherein ye trust , &c. as i have done to shiloh : & . jer. . , , , , , , , , , . when i say to the righteous , he shall surely live ; if he trust in his own righteousness , and commit iniquity , all his righteousness shall not be remembred , &c. he shall die , ezek. . , . ch . , , . i hate and despise your feast-days , and will not smell in your solemn assemblies . though ye offer me burnt-offerings , and your meat-offerings , i will not accept of them , &c. let judgment run down as waters , &c. amos . , to . hear this , &c. ye heads of the house of jacob , and princes of the house of israel ; who abhor judgment , and pervert all equity , &c. the heads thereof judge for reward ; and the priests thereof teach for hire , &c. yet will they lean upon the lord , and say , is not the lord amongst us ? none evil can come upon us . therefore shall zion for your sakes be plowed , &c. micah . . , to . bring forth fruit meet for repentance : and think not to say within your selves , we have abraham for our father . &c. matth. . , , . luke . . many will say to me in that day , lord , lord ; have we not prophesied in thy name ? and in thy name cast out devils ? and in thy name done many wondrous works ? and then will i profess to them , i never knew you : depart from me , ye who work iniquity , matth. . , , . whosoever shall do the will of god , the same is my brother , and sister , and mother , mark . , . i know not whence you are . then shall ye begin to say , we have eat and drank in thy presence ; and thou hast taught in our streets . but he shall say , i tell you , i know you not , whence you are : depart from me , all ye workers of iniquity , &c. luke . , , . jesus said to the pharisees , ye are they who justifie your selves before men ; but god knows your hearts : for that which is highly esteemed amongst man , is an abomination in the sight of god , luke , , . when ye have done all those things which ye are commanded , say , we are unprofitable servants , we have done that which was our duty to do , luke . . the pharisee stood , &c. and said , o god , i thank thee i am not as other men are ; extortioners , &c. i fast twice in the week : i give tythes of all i possess . and the publican standing afar off , would not lift up so much as his eyes to heaven ; but sinote upon his breast , saying , god be merciful to me , a sinner . i tell you , this man went down to his house justified , rather than the other , &c. luke . , to . then said jesus , &c. if ye continue in my word , &c. the truth shall make you free . they answered him , we be abram's seed , and were never in bondage to any man : how sayest thou , ye shall be made free ? jesus said , &c. whosoever committeth sin , is the servant of sin . i know ye are abraham's seed : but ye seek to kill me , &c. they said , abraham is our father . jesus said , if ye were abraham's children , ye would do the works of abraham , &c. they said , we are not born of fornication ; we have one father , even god. jesus said unto them , if god were your father , ye would love me , &c. ye are of your father , ther the devil ; and the lusts of your father ye will do , john . , , , , , , , . behold , thou art called a jew , restest in the law and makest thy boast of god , and knowest , &c. and art confident that thou thy self art a guide to the blind , an instructer , &c. dost thou steal ? &c. thou makest the boast of thy law : through breaking the law , dishonourest thou god ? rom. . , , , , , , , , . therefore by the deeds of the law shall no flesh be justified in his sight , rom. . . gal. . . they have a zeal of god , but not according to knowledge : for they being ignorant of god's righteousness , and going about to establish their own righteousness , have not submitted themselves to the righteousness of god , &c. rom. . , . if a man think himself to be something , when he is nothing , he deceiveth himself , &c. gal. . if any other man thinketh he hath , whereof he may trust in the flesh ; i more , circumcised on the eighth day , &c. i count all things but loss , &c. that i may win christ , and be found in him ; not having mine own righteousness which is of the law ; out that which is through the faith of christ , &c. philip. . , to . whosoever shall keep the whole law , and yet offend in one point , is guilty of all , &c. james . , . the son of man is come to seek and to save that which was lost , luke . . chap. lxv . of words , sayings and doings , neither true nor good , spoken and done on politick grounds , to effect things designed , or prevent dangers . abraham said of his wife , ( when he was in fear , ) she is my sister , gen. . , , . isaac ( in the like fear ) said of his wife , she is my sister , gen. . , . rebeccah put her son jacob to go to isaac for the blessing , and cloathed him with his brother's garments , and put skins upon his neck and hands , to make him feel rough to isaac , that isaac might think him to be esau , and bless him : and jacob said to his father , ( being asked who he was , ) i am esau , thy first-born , &c. isaac said , art thou my very son esau ? and he said , i , &c. gen. . , , to . rachel having hid her father's images under the camels furniture , and sate on them , when laban searched for them , she said unto her father , let not it displease my lord that i cannot rise up before thee ; for the custom of women is upon me , &c. gen. . , . and the sons of jacob answered shechem , and homer , his father , deceitfully , &c. they said unto them , we cannot give our sister to one who is uncircumcised , &c. if every male of you will be circumcised , then will we give our daughters , &c. which when they had done , jacob's sons tell on them , and slew them , gen. . , , , &c. when joseph's brethren saw that their father was dead , they said , joseph will , peradventure , hate us , and will certainly requite us all the evil which we did unto him . and they sent messengers to joseph , saying , thy father did command before he died , saying , so shall ye say to joseph : forgive , i pray thee now , the trespasses of thy brethren , and their sin : for they did unto thee evil , &c. and joseph wept when he heard it , &c. gen. . , , . when pharaoh had charged the midwives with breaking his commands , and saving the men-children alive , they said unto him , because the hebrew women are not as the egyptian women : for they are lively , and are delivered ere the midwives come in unto them . therefore god dealt well with the midwives , &c. exod. . , to . when rahab had hid the spies , and the king had sent for them , she said , there came men unto me , but i wist not whence , &c. when it was dark the men went out : whither , &c. i wot not : pursue after them quickly , for ye shall overtake them . but she had brought them up to the roof of the house , and hid them , &c. joshua . , , , , , . when the inhabitants of gibeen came to joshua , they took old sacks , &c. and said to joshua , we be come from a far country : now therefore make ye a league with us , &c. from a very far country thy servants are come , because of the name of the lord thy god ; for we have heard the same of him , and all that he did in egypt , &c. wherefore our elders , and all the inhabitants of our country , spake unto us , saying , take victuals , &c. this our bread we took hot on the day we came forth , &c. but now , behold , it is dry , and it is mouldy , &c. by reason of the very long journey , &c. and joshua made peace with them , &c. and smote them not , because the princes of the congregation had sworn unto them , &c. josh . . , , , &c. when the moabites oppressed israel , the lord raised them up a deliverer ; ebud , &c. who going to eglon , the king of moab , with a present from israel ; after he had presented it , he said , i have a secret errand unto thee , o king : who said , keep silence . and all &c. went out . and ehud came unto him , and he was sitting in a summerparlour , &c. and said unto him , i have a message from god , unto thee : and he arose out of his seat . and ehud took the dagger , &c. and thrust it into his belly , &c. judges . , to . sampson said several times , that if they did bind him , &c. he should be weak , and be as another man : but it was not so , judges . , , &c. when god said to samuel , that he would send him to ano●nt david , samuel said , how can i go ? if saul hear , he will kill me . and the lord said , take a heifer with thee , and say , i am come to sacrifice to the lord : and call jesse to the sacrifice , &c. which samuel did ; and said , i am come to sacrifice to the lord , sam. . , to . when saul had sent for david , michal his wife put an image in the bed , &c. covered it with a cloth after she had sent him away ; and she said , he is sick , &c. when saul had said unto her , why hast thou deceived me ? &c. she said , he said unto me , let me go ? why should i kill thee ? sam ▪ . , to . when saul had a design to have killed david , and had enquired of him , jonathan answered , ( as david had directed him to do , ) and said , david earnestly asked of me to go to bethlehem : and he said , let me go , i pray thee : for our family hath a sacrifice in the city ; and my brother , he hath commanded me : and now , if i have found favour in thine eyes , let me get away , i pray thee , and see my brethren : therefore he cometh not to the king's table , sam. . , , , . david , when he fled from saul , and came to abimelech the priest , he asked him , why art thou alone ? david said , &c. the king hath commanded me a business , and hath said unto me , let no man know any thing of the business , &c , and i have appointed servants to such and such a place , &c. is not under thine hand , spear or sword ; for i have neither brought my sword , &c. because the king's business required haste , &c , sam. . , , , . when david and his men had invaded the country near him , and slain all , and achish said to him , whither have ye made a road to day ? and david said , against the south of judah , &c. and achish believed david ; saying , he hath made his people israel to abhor him , &c. sam. . , to . when absalom designed to rebel , he said unto the king. i pray thee , let me go and pey my now , which i have vowed unto the lord in hebron : for thy servant vowed , &c. while i abode at geshur in syria ; saying , if the lord shall bring me again indeed to jerusalem , then i will serve the lord , sam. . , , , , , &c. jehu gathered all the people together , and said unto them , ahab served baal a little ; jehu shall serve him much : now therefore call to me all the prophets of baal , all his servants , and all his priests ; let none be wanting : for i have a great sacrifice to baal , &c. but jehu did it in sub●●ity , to the intent that he might destroy the worshippers of baal , &c. which afterwards he did , kings . , to . chap. lxvi . of words or sayings expressive of choice only , not binding . abraham said to the angel , behold now , my lord , turn in , i pray you , into your servant's house , and tarry all night , &c. and they said , nay , but we will abide in the street . and he pressed upon them greatly ; and they turned in unto him , and entred his house ; and he made them a feast , &c. gen. . , to . when the sons of the prophets had said to elisha , &c. there be with thy servants fifty strong men ●et them go , we pray thee , and seek thy master , &c. and he said , ye shall not send . and when they urged him till he was ashamed , he said , send . and they sent , &c. kings . , , . when jesus was about to wash peter's feet , peter said , thou shalt never wash my feet . jesus answered him , saying , unless i wash thy feet , thou shalt have no communion with me . then peter , said , lord , not only my feet , but also my hands and head , john . , . chap. lxvii . of sensible , sick , lost sinners ; hungry , thirsty and longing souls ; such whom christ came to seek , heal , satisfie , and love . he satisfieth the longing soul : and filleth the hungry soul with goodness , psal . . . the full soul loatheth the honey-comb : but to the hungry soul , every bitter thing is sweet , prov . . when the poor and needy seek water , and there is none , and their tongue fail for thirst , i the lord will hear them , &c. i will open rivers in high places , &c. isa . . , . ho , every one who thirsteth : come ye to the waters , &c. hearken ye diligently unto me , and eat ye that which is good , isa . . , . blessed are they who hunger and thirst after righteousness : for they shall be filled , matth. . . they who are whole , need not a physician : but they who are sick . i came not to call the righteous : but sinners to repentance , matth. . , . come unto me , all ye who labour , and are heavy laden ; and i will give you rest . take my yoke upon you , &c. and ye shall find rest unto your souls , &c. matth. . , . psal . . , . he hath filled the hungry with good things : and the rich he hath sent empty away , luke . . the son of man is come to seek and to save that which was lost , luke , , to . he who cometh unto me , shall never hunger : and he who believeth on me , shall never thirst , john . . when they heard this , they were pricked in the heart , and said , &c. men and brethren , what shall we do ? &c. repent , and be baptized every one of you , in the name of christ , for the remission of sins : and ye shall receive the gift of the holy ghost , &c. acts . , . the gaoler trembled , &c. and said , sirs , what must i do to be saved ? and they said , believe on the lord jesus , and thou shalt be saved , and thine house , acts . , , . if any man lack wisdom , let him ask of god ; who giveth to all men liberally , and upbraideth not : and it shall be given him , james . . i will give unto him who is athirst , of the fountain of the water of life freely , rev. . . and let him who is athirst come : and whose ever will , let him take of the water of life freely , rev. . . chap. lxviii . of man's ignorance of the men and things of this world , after his departure hence . thou destroyest the hope of man : thou prevailest for ever against him , and he passeth : thou changest his countenance , and sendest him away : his sons come to honour , and he knoweth it not : and they are brought low , and he perceiveth not of them , job . , , . the dead know not any thing , &c. they have no more a portion in any thing done under the sun , eccles . . , . doubtless , thou art our father ; though abraham be ignorant of us ; and israel knoweth us not , isa . . . chap. lxix . of mary ( the mother of our lord , according to the flesh ) having children by her husband joseph . i am become a stranger to my brethren , an alien to my mother's children , &c. psal . . . then joseph , &c. took unto him his wife , and knew her not till she had brought forth her first-born son , matth. . , . while he yet talked to the people , his mother and his brethren stood without , desiring to speak with him . then one said unto him , behold , thy mother and thy brethren stand without , desiring to speak with thee , matth. . , . mark . , to . is not this the carpenter's son ? is not his mother called mary ? and his brethren , james , and joses , and simon , and judas ? and his sisters , are not they with us ? whence then hath this man these things ? matth. . , . she brought forth her first-born son , &c. when jesus was twelve years old , joseph and his mother went to jerusalem ; and returning back missed him , &c. they sought him amongst their kinsfolk and acquaintance , &c. luke . , , , . matth. . . after this , he went down to capernaum ; he , and his mother , and his brethren , and his disciples ; and he continued there , &c. john . . his brethren therefore said unto him , depart hence , and go into judea , &c. for neither did his brethren believe in him , &c. but when his brethren were gone up , then went he also up unto the feast , &c. john . , , , , , . these all continued with one accord , &c. with the women , and mary the mother of jesus , and with his brethren , acts . . i went up , &c. to see peter , &c. but other apostles saw i none , save james , the lord's brother , gal. . , . an alphabetical table to the whole book . a abide in the faith , and welldoing , chap. page accept rebukes , admonitions , &c. c. p. accord amongst saints , c. p. acknowledge god in our troubles , c. p. acknowledge sin in general , p. c. acknowledge sin in affliction , c. p. acknowledge sin to fellow saints , c. p. acts of churches , as such , c. p. admire god and christ , c. p. admouish one another , c. p. advocate , jesus , c. p. adultery , c. p. affiance . see trust in god.     afflictions in general , c. p. afflictions belong to saints , c. ibid. p. ibid. afflictions have attended saints , c. ibid. p. from god immediately , c. ibid. p. ibid. from wicked men , c. ibid. p. from formal professors , c. ibid. p. afflictions , why sent , c. ibid. p. afflicted's comfort therein , c. ibid. p. there duties therein , c. ibid. p. almighty god , almightiness . c. p. all-sufficient , c. p. altars before the law , c. p. ambition . see humility . see world.     amity . see love amongst saints .     angels , c. p. anger in general , c. p. anger amongst saints , c. p. anger , not hasty toward saints , c. p. anger prohibited towards all , c. p. anger prohibited towards enemies , c. p. appearance of evil to be avoided , c. p. apostacy . see perserverance .     apostacy to be watched against , c. p. apostacy total , not in saints , c. p. c. . p. apostles gall and commission , equal , c. p. arguings of god , with sinners , c. p. ascension of christ , c. p. assault of satan , see satan .     assemblies for worshipping of god , c. p. associate not with the wicked , c. p. attributes of god , c. p. avenge the saints , is gods perogative , c. p. avenge not upon enemies , c. p. avoid sin , and the occasion of it , c. p. avoid trouble in lawful ways , c. p. authority of christ , c. p. authority of magistrates . see magistrates .     b babling . see peace amongst saints .     backbiting . see peace among saints .     baptisms , c. p. bear afflictions patiently , c. p. bear saints burthens , c. p. belief . see faith.     belief , what . see nature of faith.     believers characters , c. p. their failings , c. p. their privileges in general , c. p. benefits of faith , c. p. , . beware of sin and apostacy , c. p. bishops . see officers of churches .     blasphemy , c. p. blessed god! see praises .     blessedness of afflicted ones , c. p. blindness . see ignorance of natural men.     blind zeal persecutes , c. p. blood of christ , takes away sin , c. p. blood of beasts won't do , c. p. bondage to satan , c. p. boasting , no cause in man , c. p. bounty of god , c. p. . breaking of bread , c. p. brethrens extraordinary gifts , c. . p. buckler , is god to his . see trusting in god.     c calamities , publick or common , chap. page . from god ,   p. ibid. saints priviledges therein ,   p. saints duties then ,   p. calling of the apostles , c. p. calling . see election ,     captain , jesus , c. p. care to be cast on god in general , c. . p. in times of affliction , c. p. cause of punishment , is sin , c. . p. cause of suffering , see it be good , c. . p. characters of saints , c. p. charity in walking towards saints , c. p. chearfulness , under sufferings , c. . p. childrens duties to parents , c. . p. children by mary , mother of the lord , c. p. christ the jesus , c. . p. christs excellency , c. p. christ took flesh upon him , c. p. christ crucified , c. . p. christs resurrection , c. . p. christs ascension , c. . p. christs intercession , c. p. ibid. christ , the head of his church , c. p. christ , the king , c. p. ibid. christ , the prophet , c. p. christ , the saints all in all , c. p. christianity , not an easy thing , c. p. church , what ? c. p. church meetings , c. p. churches duties , to their ministers , c. p. church blessings , c. p. church acts , as such , c. . p. , church officers , c. p. church censures , c. . p. cleave to god in general , c. p. in afflictions c. p. comforts in affliction , c. p. comfort others in trouble , c. p. coming of christ to judgment , c. p. coming of christ ; saints expectation , c. p. commendatory letters . c. p. commission of the apostles , c. p. commit all to god in trouble , c. p. common priviledges . see danger of hypocrisie compassion of christ , c. p. company of wicked avoid , c. . p. complaints against sin , c. p. compleat in christ c. p. confess sin to god in general . c. p. confess sin in time of trouble , c. p. . confess sin one to another , c. p. confess christ before men in general . c. p. in time of persecution . c. p. confidence . see trust .     conscience in general , c. p. conscience good , in sufferings , c. p. consideration in general , c. p. considerations , upholding in afflictions , c. p. contention avoid , c. p. content with governors , c. p. content with what we have . see world.     continue in well-doing , c. p. controversies in churches , how ended ? c. p. conversation of saints in general , c. p. correction of saints , c. p. corruption of man's nature , c. p. cover faults by love , c. p. coveteousness . see world.     c●●●●ous to all , c. p. curse of the law , c. p. curse bore by christ , c. p. d day of the lord , or , last judgment , chap. page death of christ , c. p. death of mankinds c. p. ● deacons . see officers of churches ,     dead men know nothing here , c. p. deceivers , c. p. 〈◊〉 in god and 〈◊〉 c. p. deliverance from trouble , when near ? c. p. when wonderfull ,   p. ibid. depart not from god , c. p. depart from sin , c. p. desire god. see delight in god.     desire not enemies hurt , c. p. designs of god in saints trouble , c. p. devices of satan . see satan the devil .     devil in general , c. p. devil cannot hurt without leave , c. p. devil ruling in sinners . c. p. difficulty in being a christian indeed , c. p. dignity of christ , c. p. dignity of saints , c. p. dignity of the church , c. p. dignities of men are from god , c. p. diligence in business , c. p. discipline in churches , c. p. discontent of israel , c. p. discover treason , c. p. disobedience in general . see obedience to god.     disobedience threatned and punished . c. p. distribute to the poor , c. p. distrusting israel , when god was delivering c. dreams , c. p. drunkenness , c. 〈◊〉 p. duties of saints towards god , c. p. towards saints , c. p. towards relations in the flesh , c. p. towards all men , c. p. towards such as are in trouble , c. p. towardt persecutors , then , c. p. duties towards god , under troubles , c. p. duties in common calamities , c. p. duties of saints , as subjects , c. p. duties , with respect to worldly things . see world.     with respect to tentations . see the devil .     with respect to error . see deceivers .     with respect to the spirit , c. p. duties of the churches towards their ministers , c. p. duties of magistrates , c. p. duties of the ministers in general , c. p. duties of the ministers of christ , c. p. e effects of faith , chap. page effects of gods love to saints , c. p.   c. p. effects of saints love to god , c. p. of their love to each other , c. p. effects of sin , c. . p. c. p. effects of the in dwelling of the spirit , c. p. , . elders of churches . see officers of churches .     election of god , according to purpose , c. p. election of church officers , c. p. enmity of blind zealots against truth , c. p.   c. p. ends of god , in the saints affliction , c. p. envy , c. p. epicures . see world.     equality of the apostles , c. p. eternal god , c. p. eternal life , c. p. excellency of god , c. p. excellency of christ , c. p. excellency of saints , c. p. excellency of the scriptures , c. p. excommunication . see discipline .     exhort one another , c. p. c. p. exhortations in publick assemblies , c. . p. extol god. see praises .     extraordinary gifts , c. p. f failings of saints , chap. page faint not in time of trouble , c. p. faith gives right to salvation , c. p. faiths nature , c. p. its objects , c. p. ibid. it 's further benefit , c. p. it 's fruit and operation , c. p. faith , is gods gift , c. p. falling away . see apostacy .     false teachers , c. p. fasting . see prayers .     fathers . see parents .     favour of god to saints in general , c. p. in time of afflictions , c. p. in common calamities , c. p. fear not man , c. p. fear god , c. p. fear , lest we sin , or , fall away . see watching .     fervency of spirit . see sincerity .     flesh of christ , c. p. follow god fully , c. p. follow after the spirit , c. p. forgive one another , c. forgive enemies , c. p. c. p. forgiveness in god , c. p. forgiveness of sin. see pardon .     formality . see hypocrisie .     formal professors , fierce persecutors , c. p. forsake sin , c. p. forsake not god , or his ways , c. p. fortress , is god to his . see trust in god.     free grace , c. p. c. p. frowardness of spirit . see meekness .     fruits of gods love to men , c. p. c. fruits of faith , c. p. fruits of the spirit , c. p. , fruits of man's love to god , c. p. fruits of our love to the saints , c. p.   c. p. fruitfulness in good works , c. p. fruitfulness therein , is gods gift , c. p. g gentle towards all , chap. page gifts extraordinary , c. p. giver of knowledge and all grace , who ? c. p. glory for saints , at last . c. p. glory not in our selves . see humility .     glory in god and christ alone , c. p. god , his name and attributes , c. p. his greatness , majesty , perfection and absoluteness , c. p. ibid. god's repentings , c. p. god knows satan and wicked men's devices , and over-rules them , c. p. god will uphold his saints in trouble , and deliver them , c. p. , goodness of god. see bounty .     good men's spirit and behaviour , c. p. good to all , c. p. good , though little commended and rewarded , c. p. governors . see magistrates in general .     grace of god , free in election , c. p. in calling , c. p ibid. in pardon of sin , c. p. in justification , c. p. in reconciliation , &c. c. p. in giving eternal life and salvation , c. p. graces of the spirit , freely given of god. c. p. grave . see death .     graven images , c. p. greatness of god , c. p. greatness in the world. see world.     greedy of gain . see world.     grieve not the spirit of god , c. p. grieve not saints in the time of their trouble , c. p. ground of comfort and support , in a time of trouble , c. p. h. happiness of the saints . see glory .     hard thing to be a true saint , chap. page harmless and honest towards all , c. p. hate sin , c. p. hear rebuke willingly , c. p. hearken to god , c. p. heart for god. see sincertiy .     heart upright . see sincerity .     help such as are afflicted , c. p. help saints in general , c. p. help all men , c. p. holiness should be in saints , c. p. holiness of god , c. p. honesty towards all , c p. , honour god , c. p. honour saints , c. p. honour magistrates , c. p. honour parents . see parents .     honour all men , c. . p. honour of the saints , c. p. honours amongst men . see world.     honour is of god , c. p. hope in god , in general , c. p. in time of trouble , c. p. when all hope seems to be gone , c. p. humane nature of christ , see humility of christ .     humiliation of christ , c. p. , humility in man , c. p. humble behaviour towards all , c. p. husbands , c. p. hypocrites hypocrisie , c. p. hypocrites reward , c. p. i. idleness , chap. page id l●●ry , c. p. jesus the christ , c. p. jews murmurings , c. p. ignorance in general , c. p. ignorance of man by nature , c. p. ignorance of each other when ●ead , c. p. ●●●mination . see knowledge .     images . see idolatry .     imagination . see thought     imperfection of saints , c. p. impotency of man in spiritua●● , c. p. imposition of hands , c. p. in●lination to sin in saints , c. p. in ●●ruptibleness of god , c. p. incouragement in afflictions , c. p. incouragement to come to chrest for all grace , c. p. to look to god , when but a possibility left , c. p. indifferent things , c. p. industry in our callings , c. p. infiniteness of god , c. p. intercession of christ , chap. page invisible god , c. p. invitations to come to christ , see incouragements .     joining of church-members together , c. p. israel's restoration , c. p. judge not saints rashly , c. p. judge not others , c. p. judgments denounced against sinners , c. p. judgment of the great day , c. p. judgment righteous . see magistrates .     just to all men , c. p. justice of god , c. p. justification , not by works , or legal sacrifices , c. p. justification free , by the grace of god , through christ , c. p. justifie god under our troubles , c. p. k. kindness of god , chap. page kindness of saints to saints , c. p. kindness of saints to enemies , c. p. kindness of saints to all , c. p. kinds of love. see nature of love.     king jesus , c. p. kings of israel , c. p. knowledge of divine things in general , c. p. knowledge in such things , not in natural men , c. p. c. p. knowledge therein , god's gift , c. p. known unto god are all things , c. p. l. labour for heaven , chap. page labour in our calling , c. p. labour for the best things . see encouragement to come to christ .     lament sins . see mourning for sin.     last times , c. p. laws of god to be obeyed , c. p. law concludes all under sin , c. p. law 's curse , c. p. ibid. law 's works , or sacrifices under it , justifie not : men have no cause to rely on it , or boast , c. p. ibld.   c. p. laying on of hands , c. p. lean on god. see trust .     letters written to , and read in churches , c. p. letters commendatory , c. p. life eternal , c. p. c. p. lips , c. p. living god , c. p. live to god , c. p. long for god's presence , c. p. look to god in hope always , c. p. look to god , if there be but a peradventure , c. p. look to god in trouble , as to him from whom it comes , c. p. look to god in trouble , as to him in whom only is help , chap. page lord's day , c. p. lord's supper , c. p. love of god , in giving christ , c. p. love of christ , in giving himself to death , c. . p. love mutual between christ and his church , c. p. love of god manifested in the afflictions of his saints , c. p. love god , and the father , and the lord jesus , c. p. love the saints , c. p. love able men , c. p. love in its effects , and fruits :     . to god , c. p. . to saints , c. p. lowliness of christ , c. p. lowliness of men , c. p. m. magistrates , magistracy , god's ordinance , chap. page magistrates , but men in god's sight , c. p. magistrates duties c. ibid. p. ibid. majesty of god , c. p. man christ , c. p. man's fall , c. p. man's wickedness since , c. ibid. p. ibid. man's ignorance , c. ibid. p. man's impotency in spirituals , c. p. man's bondage to satan , c. p. man 's sad state hence , c. ibid. p. ibid. man's salvation : how , c. p. marriages . see husbands .     mary , the mother of our lord , had more children , c. p. masters , c. p. maintenance of ministers , c. p. mediator christ , c. p. mediation . see intercession .     meditation , c. p. meekness of christ , c. p. meekness in man , c. p. meekness towards saints , c. p. meekness towards all , c. p. mercy of god , c. p. mercy on men to all , c. p. mind of man , in general , c. p. mind the same things among saints , c. p. ministers of christ , in general , c. p. ministers of particular churches , their qualifications , c. p. ministers sins complained of , c. ibid , p. ministers maintenance , c. ibid. p. ministers of state. see magistrates .     miracles , c. p. moderation in all things , c. p. m●rtality . see death ▪     mourn for sin. c , p. mouth . see words .     murmurings of israel , chap. page murther , c. p. n. name of god , chap. page nature of god , c. ibid. p. ibid. nature of christ , c. p. nature of the spirit , c. p. nature of man , since the fall , desperately wicked , c. p. nature of faith , c. p. nature of love , c. p. note god's kindnesses , c. p. notable things done by christ , and his apostles , c. p. o. oath for testimony , &c. chap. page obedience to god , c. p. obedience to rulers : wherein , c. p. where not . c. ibid. p. ibid. obedience to parents , c. p. obedience to masters , c. ibid. p. objects of faith , c p. objects of worship , c. p. objects of love , c. ibid. . c. . p. object of fear , c. p. object of trust , c. ibid. p. object of hope , c. ibid. p. object of delight , c. ibid. p. occasions of evil flee , c. ibid. p. offences amongst saints , to be avoided , c. . p. offences of scandal , to be removed , c. p. officers of churches , c. ibid. p. how qualified , c. ibid. p. ibid. how elected , c. ibid. p. their maintenance , c. ibid. p. ibid. their errours complained of , c. ibid. p. omniscience and omnipresence of god , c. p. omnipotency of god , c. ibid. p. only true god , c. ibid. p. opportunity to be made use of , c. p. order in the churches , c. p. ordinances of publick worship c. ibid. p. ordination of oficers in the churches , c. ibid. p. ordinance of magistracy . see magistrates .     outward privileges , no security against judgment , c. p. ●● p. pant after god , chap. pagè . parables , c. p. ● parents , c. p. pardon of sin , c. p. patience , in general , c. p. patience in saints , each to ord●r , c. p. ● patience in saints , to all men , chap. page to enemies , persecutors , c. p. peace with god , c. p. with saints , c. p. with all men , c. p. persection of saints in christ , c. p. persecutions . see afflictions .     persecuted for well-doing , c. p. persecuting heathens , c. ibid. p. persecuting jews , c. ibid. p. persecutions over-ruled by god , c. ibid. p. persecuted ones duties , c. ibid. p. their comforts , c. ibid. p. persecutors reward , c. ibid. p. perseverance , the saints duty , c. p. perseverance the saints privilege , c. ibid. p. perseverance by the grace of god , c. p. pity saints in their trouble c. p. pity all men c. p. pleasures . see world.     pondering of good in the heart . c. p. poor's relief , c. p. prayers , in general , c. p. prayer in church-assemblies , c. p. in time of trouble , c. p. in time of common calami●●s , c. p. one for another c. p. for afflicted ones , c. p. for magistrates , c. p. pray when all hope seems to be gone , c. p. praises , in general , c. p. preachers , in general , c. p. preaching in church-assemblies , c. p. presence of god , saints desire , c. p. press after heaven , c. p. pride . see humility .     priesthood of christ , c. p. privileges of saints , in general , c. p. in times of afflictions , c. p. in common calamities , c. p. profess god and christ boldly , in the general , c. p. in trouble , c. p. professors unsound , fierce persecutors , c. ibid. p. proofs of faith , c. p. proofs of saintship , in general , c. p. proofs of love to god , c. p. promises , in general . see privileges of saints .     promises for grace , in general , c. p. in particular , of knowledge , c. ibid. p. of faith , c. ibid. p. of fruitfulness , c. ibid. p. ibid. of strength to persevere , c. ibid. p. of the spirit , c. p. promises to aff●icted ones , c. p. promises to zion , ●he church of god , c. p. promises for israel's return . c. p. promises for the things of this life . see wor●d .     promises of glory reserved for saints , c. p. prophesies of christ , the saviour . see salvation , in general .     〈◊〉 ▪ see world. see sovereignty of god.     〈◊〉 not 〈◊〉 another to sin , c. p. punishment of sin , in general , chap. page   c. p. punishment of saints , for sin , c. p. q. qualifications of rulers , chap. page qualifications of saints . see characters of saints .     qualifications of ministers of the gospel , in general , c. p. of church-officers , in particular , c. p. qualifications of church-members , c. ibid. p. quarrels amongst church-members , c. ibid. p. amongst christians in general , c. p. quench not the spirit , c. p. quicken'd by the spirit , c. ibid. p. quiet spirit , in general , c. p. quiet towards all men , c. p. quiet under affliction , and submissive to god , c. p. towards men then , c. p. r. railing . see words .     reading scriptures , chap. page reading them in the assemblies , c. p. reasonings of god , with sinners , c. p. rebuke each other for sin , c. p. reconciliation to god , c. p. redemption of fallen man , c. p. . rejoice in god and christ , c. p. rejoice in afflictions , c. p. rejoice not at enemies hurt , c. ibid. p. relation of god to his own . see saints privileges .     relation between christ and his church , c. . p. . relation of church-members to their particular churches , c. p. relations in the flesh , c. p , relative duties . see duties .     relye upon god. see trust .     remission of sin , c. p. reward good for evil , c. p. c. p. repentance in god : how , c. p. repentance in man , c. ibid. p ▪ ibid. report not others failings , c. p. , respect for saints , c. p. respect for all men , c. p. restauration of the jews . see return ▪     resurrection of christ , c. p. resurrection of man's body , c. p. return of the jews , to their country , c. p. revenge not , c. p. c. p. revelations of old , by voices , dreams , &c. c. p. reward of holiness . see glory for saints .     reward of suffering for christ , c. p. reward of sin , c. p. c. p. reward of hypocrisie , c. p. reward of persecutors , c. p. riches . see world.     righteous god , c. p. righteousness towards god. see justification .     righteousness towards men , c. p. righteousness of mens own will not secure their state , c. p. rock is god. see trust ▪     rule and greatness of god , c. p. rule and greatness of christ , c. p. c. rulers of kingdoms , c. p. rules of worship , faith , &c. c. p. s sabbath day chap. pag. sacrament . see lord's supper .     sarrifices before the law. c. p. sacrifices under the law takes not away sin , c. p. shield is god. see trust in god.     saints interest in , and nearness to god. see saints priviledge .     saints duty to god , c. p. towards the spirit , c. p. to follow saints , c. p. to relations in the flesh , c. p. to all men , c. p. to magistrates , c. p. saints duty , in time of afflictions , towards god , c. p. towards men , persecutors , c. p. towards the persecuted , c. p. saints duties in common calamities , c. p. saints duty in relation to the things of this world. see world.     in relation to tentations . see satan and deceivers .     saints character , c. p. saints failings , c. p. saints corrected , ibid. p. saints priviledges , c. p. saints known by their fruit , c. p. salvation in the general , c. p. , salvation of souls free , c. p. salvation in afflictions sure to saints , c. p. when 't is near , ibid. p. when ' is great and wonderful , see ibid.   sanctification in worship , c. p. sanctification by christ's death , c. p. by the spirit , c. p. satan in general , c. p. satan his ruling in sinners c. p. he can do no more than god permits , c. p. satisfaction for sin by jesus , c. p. saviour jesus , c. scandals removed , c. scriptures of god , c. p. scripture's the rule of worship , faith and life , c. p. seventh day . see sabbath .     search the scriptures . see scriptures .     search , if saints or not , c. p. c. p. seek god. see prayer .     seducers , c. p. sensible sinners invited to christ , c ▪ p. servants , c. p. serve god only , c. p. servitude to satan , c. p. shadow is man's life . see death .     shepherd , christ , c. p. signs of saints and sonship , c. p. c. p. signs of the last times , c. p. silence . see words .     similitudes , c. p. sincerity , c. p. singing . see praises .     sion's happiness , c. p. sin , what ? c. . p. sin 's sad effect upon man , c. p. sins threatned and punished here , c. p. sin against the holy ghost , c. p. sins of saints , c. p. sins confessed and mourned for c. p. forsaken , ibid. p. pardoned , c. p. sinfulness of man's nature , c. p. society with wicked men , c. p. soveraignty of god , c. p. speak evil of no man , c. p. speaking . see preaching .     speaking blasphemy , c. p. speaking in general , or speeches . see words .     spirit of god promises to , and works in all the saints , c. p. spirits being in all the saints , ibid. p. spirit , nature , and operations , ibid. p. spirit to be obeyed , not grieved , ibid. p. statues , see idolatry .     strange god , see idolatry .     strife . see envy .     strive to enter in at the strait gate , c. p. strong saints not to offend the weak , c. p. subjects duties to rulers , c. p. submission to god under trouble , c. p. sufferings of christ , c. p. sufferings of saints , c. p. under god's immediate hand , ibid. p. from men , heathen , ibid. p. from men professing god , ibid. p. suffering for well-doing , ibid. p. sufferers should be pitied , see ibid.   sufferers comforts , ibid. p. sufferers duties , ibid. p. t take heed of sin and apostacy , chap. pag. take heed of seducers . see seducers .     tale-bearing c. p. talk. see words .     teaching in church assemblies , c. p. teachers , false , c. p. temperate . see maderation ▪     tentations by satan . see satan .     by deceivers . see seducers .     from worldly things . see world.     tentations to be watched against , c. p. thanksgiving to god , ibid. think not evil of any person upon report , c. p. thoughts , c. threats against sinners , c. p. tongue of man , c. p. tow●r is god to his . see trust in god.     treason discovered , c. p. trinity , c. p. true god , c. p. trust not man , c. p. trust god only and always , ibid. p. in times of trouble . c. p. truth of god , c. p. truth opposed by false professors , c. p. try 〈…〉 , c. c. p. 〈◊〉 by affliction , god's end , c. p. v vanity of all things here in general . see world.   vanity of honour in high places , c. p. vapour is man's life . see death .     vi●eness of man's nature , c. p. visions , c. p. visit afflicted ones , c. p. unbelief sadly dangerous . c. p. uncleanness of man. see vileness .     unfeigned see sincerity .     union amongst saints , c. p. union between christ and his church , c. p. unnecessary converse with the wicked to be avoided , c. p. unsearchable god , c. p. unsound professors fierce persecutors c. p. vows , c. p. uprightness , c. p. ujury , c. p. w wait for god in general , c ▪ p. wait for god in times of trouble , c ▪ . p. wait for christ's second coming , c. p. walk with god. ibid. p. warn saints , c. p. watch in general , c. p. way for heaven narrow and laborious , c. p. weak saints to be born with , c. p. weaned from this world. see world.     wickedness of man's nature . c. p. wicked men pesecutors of saints , c. p. wicked men restrained by god , ibid. p. wicked mens society to be avoided , c. p. wisdom of god , c. p. wives , c. p. whisper not one of another , c. p. women . see wives .     word of god , c. p. words or sayings , expressions of choice not binding , c. p. words of men in general , c. p. words neither true or good spoke on politick grounds to prevent danger , or accomplish an end , c. p. works of the spirit , c. p. works of god. see soveraignty ●f god.     works of faith , c. p. works whereby saints glorifie god , c. p. works of the law justifie not , c. p. work with diligence , c. p. worlds , natures , snares , &c. c. p. worship of god in general , c. p. worship of god in church assemblies , how ordered , c. p. worship's rule , the word of god , c. p. worshipping strange gods , c. p. y yield your selves wholly to live to god , c. p. z zeal for god in general , c. p. zeal that is blind persecuteth , c. p. books printed for , and sold by awnsham and john churchill , at the black swan in pater-noster-row . folio's . cambden's britannia ; with maps , enlarged by mr. edmond gibson . mr. talent's chronological tables , in copper plates . sir richard baker's chronicle of the kings of england , continued to this year . gallilaeus's system of the world. leybourn's compleat surveyor . — dialling . — cursus mathematicus . wing's astronomia britannica . riolanus , anatomy in english , with figures . veslingius , anatomy in english , with figures . bartholinus , anatomy in english , with figures . riverius's practice of physick . cambridge concordance . machiavell's works . mr. lock 's essay on humane understanding . aesop's fables ; with morals and reflections . by sir roger l'strange , knight . sir symonds d'ewe's journals of parliament , during the reign of queen elizabeth . holyoak's dictionary at large . buchanan's chronicle , or history of the kings of scotland . the year books compleat . titus livius's roman history . sir paul ricaut's lives of the popes . knowle's turkish history ; with sir paul ricaut's continuation . bocca's novels and tales . iloyd's dictionarium , poet. histor . and geogr. sir geo. wheeler's travels into greece . thesaurus brevium . milton's paradise regained . malphigii opera . cowell's interpreter . petavius's chronological tables , english . roll's abridgment . van helmont's works . prince arthur . king arthur . quarto's . mr. boyle's general history of the air. the three several letters for toleration . markham's works of husbandry . the cambridge dictionary . clark's praxis . dr. whitby's several tracts . bishop hopkins of the lords prayer . — on ten commandments . reger's articles . screvelii lexicon . norwood's navigation . seriptures sufficiency . octavo's dr. gibson's anatomy of humane bodies . drelincourt of death . leybourn's arithmetick . bishop wilkins of prayer and preaching , enlarged by the bishop of norwich , and the bishop of chichester . protestant reconciler compleat . homer's iliads . poetae minores . royal grammar . two treatises of government . partridge's treasury of physick . mr. lock 's several papers of interest , money , and trade . — his thoughts concerning education . sir william temple's history of the netherlands . — miscellanea . dr. burnet's travels . plato redivivus . the reasonableness of christianity , as delivered in the scriptures ; with a vindication against mr. edward's exceptions . mr. bold's defence of the reasonableness of christianity , against mr. edwards . mr. selden's table-talk . mr. ketlewell's sermons . mr. aubrey's miscellania . debates of the westminster and oxon parliaments . aristotle's rhetorick , english . the epitome of heraldry . sir george mackenzy of solitude . — religious stoick . two treatises of natural religion . monsieur le clere of incredulity . archbishop leyton's sermons . hartman's restorer and preserver of health . dr. hody of the resurrection . mr. tanner's notitia monastica . m. aurel. antoninus's meditations , english . bishop hopkins's sermons , . vol. meriton's guide to surveyors of highways . guybbon's heraldry . cambridge phrases . culpeper's english physician . — dispensatory . ray's nomenclatura trilinguis . osborn's works . posing of the parts . cole's dictionary . serevelii lexicon . perkyn's catechism . fortunatus . sand's psalms and poems . twelves . dr. patrick's new version of the psalms . le clerc's logica . sir george mackenzy's gallantry . weeks preparation , d part. livy's orations . gentleman's religion . sleidan de quatuor summis imperiis . isocrates opera g. l. cantab. greek bible . field . — common-prayer . — apocrypha . sallustii historia . luc. florus's history . hebrew psalter . by robinson . guide to heaven . mr. bold of death . partridge's astrology . gerhard's meditations . academy of complements . english expositor . culpeper's midwisry . bunian's sighs from hell. gunter's line . a discourse concerning the love of god. mr. bolton of the muscular motion . hool's greek testament . dyke on the sacrament . sand's ovid. the two charters granted by king charles iid to the proprietors of carolina with the first and last fundamental constitutions of that colony. charter ( ) england and wales. sovereign ( - : charles ii) approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the two charters granted by king charles iid to the proprietors of carolina with the first and last fundamental constitutions of that colony. charter ( ) england and wales. sovereign ( - : charles ii) locke, john, - . carolina (colony). charter ( ) carolina (colony). constitution ( ) p. printed and are to be sold by richard parker ..., london : [ ] date of publication from wing. reproduction of original in huntington library. the first charter granted by king charles iid to the proprietors of carolina (march , ) -- the second charter (june , ) -- the fundamental constitutions of carolina (march , ; drawn up by john locke) -- copy of the fundamental constitutions of carolina (april , ). created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to 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were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng constitutional history -- north carolina. constitutional history -- south carolina. north carolina -- history -- colonial period, ca. - -- charters. north carolina -- history -- colonial period, ca. - -- constitution. south carolina -- history -- colonial period, ca. - -- constitution. south carolina -- history -- colonial period, ca. - -- charters. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the two charters granted by king charles iid . to the proprietors of carolina . with the first and last fundamental constitutions of that colony . london : printed , and are to be sold by richard parker , at the vnicorn , under the piazza of the royal exchange . the first charter granted by king charles iid . to the proprietors of carolina . charles iid . by the grace of god , &c. to all to whom these presents shall come greeting . whereas , our right trusty , and right well-beloved cousins and counsellors , edward earl of clarendon , our high chancellor of england , and george duke of albemarle , master of our horse , and captain general of all our forces ; our right trusty and well-beloved william lord craven , john lord berkeley , our right trusty , and well-beloved counsellor , anthony lord ashley , chancellor of our exchequer , sir george carterett knight and baronet , vice-chamberlain of our houshold , and our trusty and well-beloved , sir william berkeley knight , and sir john colleton knight and baronet , being excited with a laudable and pious zeal for the propagation of the christian faith , and the enlargement of our empire and dominions , have humbly besought leave of us by their industry and charge , to transport and make an ample colony of our subjects , natives of our kingdom of england , and elsewhere , within our dominions , unto a certain country , hereafter described , in the parts of america not yet cultivated or planted , and only inhabited by some barbarous people , who have no knowledge of almighty god. and whereas , the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley , sir john colleton , have humbly besought us to give , grant and confirm unto them and their heirs , the said country , with priviledges and jurisdictions , requisite for the good government and safety thereof . know ye therefore , that we favouring the pious and noble purpose of the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton of our special grace , certain knowledge and meer motion , have given , granted and confirmed , and by this our present charter , for us , our heirs and successors , do give , grant and confirm unto the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs , and assigns , all that territory or tract of ground scituate , lying , and being within our dominions in america ; extending from the north end of the island called lucke island , which lyeth in the southern virginia seas , and within six and thirty degrees of the northern latitude ; and to the west as far as the south seas ; and so southerly , as far as the river st. matthias , which bordereth upon the coast of florida , and within one and thirty degrees of northern latitude , and so west in a direct line , as far as the south seas aforesaid ; together with all and singular ports , harbours , bays , rivers , isles and islets , belonging unto the country aforesaid . and also , all the soil , lands , fields , woods , mountains , ferms , lakes , rivers , bays and islets , scituate ▪ or being within the bounds or limits aforesaid , with the fishing of all sorts of fish , whales , sturgeons and all other royal fishes in the sea , bays , islets and rivers , within the premises , and the fish therein taken . and moreover , all veins , mines , quarries , as well discover'd as not discover'd , of gold , silver , gems , precious stones , and all other whatsoever ; be it of stones , metals or any other thing whatsoever , found , or to be found within the countries , isles and limits aforesaid . and furthermore , the patronage and avowsons of all the churches and chapels , which as christian religion shall increase within the country , isles , islets and limits aforesaid , shall happen hereafter to be erected ; together with license and power to build and found churches , chapels and oratories in convenient and fit places within the said bounds and limits ; and to cause them to be dedicated and consecrated , according to the ecclesiastical laws of our kingdom of england ; together with all and singular , the like , and as ample rights , jurisdictions , priviledges , prerogatives , royalties , liberties , immunities and franchises , of what kind soever , within the countries , isles , islets and limits aforesaid . to have , use , exercise and enjoy , and in as ample manner as any bishop of durham in our kingdom of england , ever heretofore have held , used or enjoyed , or of right ought , or could have , use or enjoy ; and them the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs and assigns . we do by these presents , for us , our heirs and successors , make , create and constitute the true and absolute lords and proprietors of the country aforesaid , and of all other the premises , saving always the faith , allegiance and sovereign dominion due to us , our heirs and successors , for the same ; and saving also the right , title and interest of all and every our subjects of the english nation , which are now planted within the limits and bounds aforesaid , ( if any be : ) to have , hold possess , and enjoy the said country , isles , islets , and all and singular , other the premises to them , the said edward earl of clarendon , george duke of albemarle , vvilliam lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir vvilleam berkeley and sir john colleton , their heirs and assigns for ever , to be holden of us , our heirs and successors , as of our mannor of east greenwich , in our county of kent , in free and common soccage , and not in capite , nor by kn●ghts service , yeilding and paying yearly to us , our heirs and successors , for the same , the yearly rent of twenty marks of lawful money of england , at the feast of all saints , yearly for ever . the first payment thereof , to begin , and to be made on the feast of all saints , which shall be in the year of our lord one thousand six hundred sixty and five , and also the fourth part of all gold and silver oar which within the limits aforesaid , shall from time to time , happen to be found . and that the country thus by us granted and described , may be dignifyed by us with as large titles and priviledges as any other parts of our dominions and terretories in that region . know ye , that we of our further grace , certain knowledge , and meer motion , have thought fit to erect the same tract of ground , country and island , into a province , and out of the fullness of our royal power and prerogative ; we do , for us , our heirs and successors , erect , incorporate and ordain the same into a province ; and do call it the province of carolina : and so , from henceforth , will have it called . and forasmuch as we have hereby made , and ordained the aforesaid edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs and assigns , the true lords and proprieters of all the province aforesaid . know ye therefore moreover , that we reposing especial trust and confidence in their fidelity , wisdom , justice and provident circumspection for us , our heirs and successours , do grant full and absolute power by virtue of these presents , to them , the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , and their heirs for the good and happy government of the said province , to ordain , make , enact , and under their seals to publish any laws whatsoever , either appertaining to the publick state of the said province , or to the private utility or particular persons , according to their best discretion , of and with the advice , assent and approbation of the freemen of the said province , or of the greater part of them , or of their delegates or deputies , whom for enacting of the said laws , when and as often as need shall require , we will that the said edward earl of clarendon , george guke of albermarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton and their heirs , shall from time to time , assemble in such manner and form as to them shall seem best , and the same laws duely to execute upon all people within the said province and limits thereof , for the time being , or which shall be constituted under the power and government of them , or , any of them , either sailing towards the said province of carolina , or , returning from thence towards england , or any other of our , or forreign dominions , by imposition of penalties , imprisonment , or any other punishment ; yea , if it shall be needful , and the quality of the offence requires it , by taking away member and life , either by them the said edward earl of clarendon , george duke of albemarle , vvilliam lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir vvilliam berkeley , and sir john colleton , and their heirs , or by them , or their deputies , lieutenants , judges , justices , magistrates , officers and ministers , to be ordained , or appointed according to the tenor and true intention of these presents ; and likewise , to appoint and establish any judges , or justices , magistrates , or officers whatsoever , within the said province , at sea or land , in such manner and form , as unto the said edward earl of clarendon , george duke of albemarle , vvilliam lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkely , and sir john colleton , and their heirs , shall seem most convenient . also to remit , release , pardon , and abolish , ( whether before judgment , or after ) all crimes and offences whatsoever against the said laws , and to do all and every other thing and things which unto the compleat establishment of justice unto courts , sessions and forms of judicature , and manners of proceedings therein , do belong , although in these presents , express mention be not made thereof , and by judges , and by him , or them delegated to award , process , hold pleas , and determine in all the said courts and places of judicature , all actions , suits and causes whatsoever , as well criminal as civil , real , mixt , personal , or of any other kind or nature whatsoever ; which laws , so as aforesaid to be published , our pleasure is , and we do require , enjoyn and command , shall be absolute , firm and available in law , and that all the leige people of us , our heirs and successors within the said province of carolina , do observe and keep the same inviolably , in those parts , so far as they concern them , under the pains and penalties therein expressed , or to be expressed ; provided nevertheless , that the said laws be consonant to reason , and as near as may be , conveniently agreeable to the laws and customs of this our kingdom of england . and because such assemblies of free-holders cannot be so conveniently called , as there may be occasion to require the same ; we do therefore by these presents , give and grant unto the said earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley , and sir john colleton , their heirs and assigns , by themselves , or their magistrates in that behalf lawfully authorized , full power and authority from time to time , to make and ordain fit and wholesome orders and ordinances within the province aforesaid , to be kept and observed , as well for the keeping of the peace , as for the better government of the people there abiding , and to publish the same to all to whom it may concern ; which ordinances we do by these presents , streightly charge and command to be inviolably observed , within the said province , under the penalties therein expressed , so as such ordinances be reasonable and not repugnant , or contrary , but as near as may be , agreeable to the laws and statutes of this our kingdom of england , and so as the same ordinances do not extend to the binding , charging , or taking away of the right or interest of any person or persons , in their freehold goods , or chattels whatsoever . and to the end the said province may be the more happily increased by the multitude of people resorting thither , and may likewise be the more strongly defended from the incursions of savages , and other enemies , pirates and robbers ; therefore , we for us , our heirs and successors do give and grant by these presents , power , license and liberty unto all the leige people of us , our heirs and successors in our kingdom of england , or elsewhere within any other our dominions , islands , colonies , or plantations ( excepting those who shall be especially forbidden ) to transport themselves and families unto the said province , with convenient shipping , and ●itting provisions and there to settle themselves , dwell and inhabit , any law , statute , act , ordinance , or other thing , to the contrary in any wise , notwithstanding : and we will also , and of our more special grace for us , our heirs and successors do streightly enjoyn , ordain , constitute and command that the said province of carolina shall be of our allegiance , and that all and singular the subjects , and liege people of us , our heirs and successors transported , or to be transported into the said province , and the children of them , and of such as shall descend from them , there born , or hereafter to be born , be , and shall be , denizons and leiges of us , our heirs and successors of this our kingdom of england , and be in all things held , treated and reputed as the leige faithful people of us , our heirs and successors , born within this our said kingdom , or any other of our dominions , and may inherit , or otherwise purchase and receive , take , hold , buy and possess any lands , tenements , or hereditaments within the same places , and them may occupy possess and enjoy ▪ give , sell , aliene and bequeath ; as likewise , all liberties , franchises and priviledges of this our kingdom of england and of other our dominions aforesaid , and may freely and quietly have , possess and enjoy as our leige people born within the same , without the least molestation , vexation , trouble or grievance of us , our heirs and successors , any statute , act , ordinance or provision to the contrary notwithstanding . and furthermore that our subjects of this our said kingdom of england and other our dominions , may be the rather encouraged to undertake this expedition with ready and chearful minds ; know ye , that we of our special grace , certain knowledge and meer motion , do give and grant , by vertue of these presents , as well to the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir vvilliam berkeley and sir john colleton and their heirs , as unto all others as shall , from time to time , repair unto the said province , with a purpose to inhabit there , or to trade with the natives of the said province , full liberty and license to lade and freight in any ports whatsoever , of us , our heirs and successors , and into the said province of carolina , by them , their servants and assigns , to transport all and singular their goods , wares and merchandizes ; as likewise , all sorts of grain whatsoever , and any other things whatsoever , necessary for the food and cloathing , not prohibited by the laws and statutes of our kingdoms and dominions , to be carry'd out of the same without any lett or molestation of us , our heirs and successors , or of any other of our officers or ministers whatsoever , saving also to us , our heirs and successors , the customs , and other dutys and payments , due for the said wares and merchandizes , according to the several rates of the places from whence the same shall be transported . we will also , and by these presents , for us , our heirs and successors , do give and grant license by this our charter , unto the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley , and sir john colleton , their heirs and assigns , and to all the inhabitants and dwellers in the province aforesaid , both present and to come , full power and absolute authority to import or unlade by themselves , or their servants , factors or assigns , all merchandizes and goods whatsoever , that shall arise of the fruits and commodities of the said province , either by land or by sea , into any the ports of us , our heirs and successors , in our kingdom of england . scotland or ireland , or otherwise to dispose of the said goods in the said ports ; and if need be , within one year next after the unlading , to lade the said merchandizes and goods again into the same , or other ships , and to export the same into any other countries , either of our dominions , or forreign , being in amity with us , our heirs and successors , so as they pay such customs , subsidies and other dutys for the same to us , our heirs and successors , as the rest of our subjects of this our kingdom , for the time being , shall be bound to pay , beyond which , we will not that the inhabitants of the said province of carolina shall be any way charged . provided nevertheless , and our will and pleasure is , and we have further for the considerations aforesaid , of our more especial grace , certain knowledge and meer motion , given and granted , and by these presents , for us , our heirs and successors , do give and grant unto the said edward earl of clarendon , george duke of albemarle , vvilliam lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir vvilliam berkeley and sir john colleton , their heirs and assigns , full and free license , liberty and authority at any time , or times , from and after the feast of st. michael the arch-angel , which shall be in the year of our lord christ , one thousand six hundred , sixty and seven ; as well to import , and bring into any of our dominions , from the said province of carolina , or any part thereof , the several goods and commodities herein after mentioned ; that is to say , silks , wines , currants , raisons , capers , wax , almonds , oyl and olives , without paying or answering to us , our heirs or successors , any custom , impost or other duty , for , or in respect thereof , for and during the term and space of seven years , to commence and be accompted from and after the first importation of four tons of any the said goods in any one bottom ship or vessel , from the said province , into any of our dominions ; as also , to export and carry out of any of our dominions into the said province of carolina , custom-free , all sorts of tools which shall be useful or necessary for the planters there , in the accomodation and improvement of the premises , any thing before in these presents contained , or any law , act , statute prohibition , or other matter or thing heretofore had , made , enacted or provided or hereafter to be had , made , enacted , or provided to the contrary in any wise notwithstanding . and furthermore , of our more ample and especial grace , certain knowledge and meer motion , we do for us , our heirs and successors , grant unto the said edward earl of clarendon , george duke of albemarle , vvilliam lord craven , john lord berkley , anthony lord ashley , sir george carterett , sir vvilliam berkeley and sir john colleton , their heirs and assigns , full and absolute power and authority to make , erect and constitute within the said province of carolina , and the isles and islets aforesaid , such and so many sea-ports , harbours , creeks and other places , for discharge and unlading of goods and merchandizes out of ships , boats and other vessels , and for lading of them in such and so many places , and with such jurisdictions , priviledges and franchises , unto the said ports belonging , as to them shall seem most expedient ; and that all and singular , the ships , boats and other vessels , which shall come for merchandizes , and trade into the said province , or shall depart out of the same , shall be laden and unladen at such ports only as shall be erected and constituted by the said edward earl of clarendon , george duke of albemarle , vvilliam lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs and assigns , and not elsewhere any use , custom , or any thing to the contrary in any wise , notwithstanding . and we do furthermore will , appoint and ordain by these presents , for us , our heirs and successors , do grant unto the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkely , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs and assigns , that they the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir vvilliam berkeley and sir john colleton , their heirs and assigns , may from time to time , for ever , have and enjoy the customs and subsidies in the ports , harbours , creeks and other places within the province aforesaid , payable for goods , merchandizes and wares there laded , or to be laded or unladed , the said customs to be reasonably assessed upon any occasion by themselves , and by and with the consent of the free people there , or the greater part of them , as aforesaid ; to whom we give power by these presents , for us , our heirs and successors , upon just cause and in a due proportion to assess and impose the same . and further , of our especial grace , certain knowledge and meer motion , we have given , granted and confirmed , and by these presents , for us , our heirs and successors , do give , grant and confirm unto the said edward earl of clarendon , george duke of albemarle , vvilliam lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir vvilliam berkeley and sir john colleton , their heirs and assigns , full and absolute license , power and authority , that the said edward earl of clarendon , george duke of albemarle , vvilliam lord craven , john lord berkeley , anthony lord ashley , sir george carterett . sir vvilliam berkley and sir john colleton , their heirs and assigns , from time to time , hereafter for ever , at his and their will and pleasure , may assign , alien , grant , demise or enfeoft the premises or any parts or parcells thereof to him or them , that shall be willing to purchase the same ; and to such person or persons , as they shall think fit , to have , and to hold to them the said person or persons , their heirs and assigns in fee simple or fee tayle , or for term of life or lives , or years to be held of them , the said edward earl of clarendon , george duke of albemarle , vvilliam lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley , and sir john colleton , their heirs and assigns , by such rents , services and customs , as shall seem meet to the said edward earl of clarendon , george duke of albemarle , vvilliam lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs and assigns , and not immediately of us , our heirs and successors : and to the same person and persons , and to all and every of them , we do give and grant by these presents , for us , our heirs and successors , license , authority and power , that such person or persons , may have or take the premises , or any parcel thereof , of the said edward earl of clarendon , george duke of albemarle , vvilliam lord craven , john lord berkely , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs and assigns , and the same to hold to themselves , their heirs or assigns , in what estate of inheritance whatsoever , in fee simple , or in fee tayle , or otherwise , as to them and the said earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs and assigns , shall seem expedient . the statute made in the parliament of edward , son of king henry , heretofore king of england , our predecessor , commonly called , the statute of quia emptores terrae ; or any other satute , act , ordinance , use , law , custom , or any other matter , cause or thing heretofore published or provided to the contrary in any wise notwithstanding . and because many persons born or inhabiting in the said province , for their deserts and services may expect , and be capable of marks of honour and favour , which in respect of the great distance cannot conveniently be conferred by us ; our will and pleasure therefore is , and we do by these presents , give and grant unto the said edward earl of clarendon , george duke of albemarle , willliam lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs and assigns , full power and authority to give and conferr unto , and upon such of the inhabitants of the said province , as they shall think , do , or shall merit the same , such marks or favour , and titles of honour , as they shall think fit , so as these titles of honour be 〈…〉 conferred upon any the 〈◊〉 of this our kingdom of 〈◊〉 . and further also , we do by these presents , for us , our heirs and successors , give and grant , license to them the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs and assigns , full power , liberty and license to erect , raise and build within the said province and places aforesaid , or any part or parts thereof , such and so many forts , fortresses , castles , cities , borroughs , towns , villages and other fortifications whatsoever , and the same or any of them to fortify and furnish with ordinance , powder , shot , armory and all other weapons , ammunition , habiliments of war , both offensive and defensive , as shall be thought fit and convenient for the safety and welfare of the said province , and places , or any part thereof , and the same , or any of them , from time to time , as occasion shall require , to dismantle , disfurnish , demolish and pull down , and also to place , constitute and appoint in , or over all , or any of the said castles , forts , fortifications , cities , towns and places aforesaid , governours , deputy governours , magistrates , sheriffs , and other officers , civil and military , as to them shall seem meet , and to the said cities , burroughs , towns , villages , or any other place , or places , within the said province , to grant letters or charters of incorporation , with all liberties , franchises , and priviledges requisite , and usual , or to , or within any corporations within this our kingdom of england granted , or belonging ; and in the same citties , burroughs , towns and other places , to constitute , erect and appoint such , and so many markets , marts and fairs , as shall in that behalf be thought fit and necessary ; and further also , to erect and make in the province aforesaid , or any part thereof , so many mannors as to them shall seem meet and convenient , and in every of the same mannors to have and to hold a court-baron with all things whatsoever , which to a court-baron do belong , and to have and to hold views of franck pledge and court-leet for the conservation of the peace , and better government of those parts , within such limits , jurisdictions and precincts , as by the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkely , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , or their heirs , shall be appointed for that purpose , with all things whatsoever , which to a court leet , or view of franck pledge ; do belong , the said court to be holden by stewards , to be deputed and authorized by the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , or their heirs , or by the lords of other mannors and leets for the time being , when the same shall be erected . and because that in so remote a country , and scituate among so many barbarous nations , and the invasions as well of salvages as other enemies ; pirates and robbers may probably be feared ; therefore we have given , and for us , our heirs and successors do give power by these presents , unto the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs and assigns by themselves , or their captains , or other their officers to levy , muster and train all sorts of men , of what condition , or wheresoever born in the said province , for the time being ; and to make war and pursue the enemies aforesaid , as well by sea , as by land ; yea , even within the limits of the said province , and by god's assistance , to vanquish and take them , and being taken , to put them to death by the law of war , or to save them at their pleasure ; and to do all and every other thing , which unto the charge and office of a captain general of an army , belongeth , or hath accustomed to belong , as fully and freely as any captain general of an army hath ever had the same . also , our will and pleasure is , and by this our charter , we give unto the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir gorge carterett , sir william berkeley and sir john colleton , their heirs and assigns , full power , liberty and authority in case of rebellion , tumult , or sedition ( if any should happen ) which god forbid either upon the land within the province aforesaid or upon the main sea , in making a voyage thither , or returning from thence , by him and themselves , their captains , deputies or officers , to be authorized under his or their seals , for that purpose : to whom also for us , our heirs and successors , we do give and grant by these presents , full power and authority to exercise martial law against mutinous and seditious persons of those parts , such as shall refuse to submit themselves to their government , or shall refuse to serve in the wars , or shall fly to the enemy , or forsake their colours or ensigns , or be loyterers or straglers , or otherwise howsoever offending against law , custom or discipline military , as freely , and in as ample manner and form as any captain general of an army , by virtue of his office , might , or hath accustomed to use the same . and our further pleasure is , and by these presents , for us , our heirs and successors , we do grant unto the said earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs and assigns , and to the tenants and inhabitants of the said province of carolina , both present and to come , and to every of them , that the said province and the tennants and inhabitants thereof , shall not from henceforth , be held or reputed a member , or part of any collony what●oever , in america or elsewhere , now transported or made , or hereafter to be transported or made ; nor shall be depending on , or subject to their government in any thing , but be absolutely separated and divided from the same : and our pleasure is , by these presents , that they be separated , and that they be subject immediately to our crown of england , as depending thereof for ever . and that the inhabitants of the said province , nor any of them , shall at any time hereafter , be compelled or compellable , or be any ways subject , or liable to appear or answer to any matter , suit , cause , or plaint whatsoever , out of the province aforesaid , in any other of our islands , collonies or dominions in america or elsewhere , other than in our realm of england and dominion of wales . and because it may happen , that some of the people and inhabitants of the said province , cannot in their private opinions conform to the publick exercise of religion according to the liturgy , form and ceremonies of the church of england , or take and subscribe the oaths and articles made and established in that behalf ▪ and for that the same , by reason of the remote distances of these placees will we hope , be no breach of the unity , and uniformity , established in this nation . our will and pleasure therefore is , and we do by these presents for us , our heirs , and successors , give and grant unto the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley , and sir john colleton , their heirs and assigns , full and free license , liberty and authority , by such legal ways and means as they shall think fit to give and grant unto such person and persons , inhabiting , and being within the said province , or any part thereof , who really in their judgments , and for conscience sake , cannot , or shall not conform to the said liturgy and ceremonies , and take and subscribe the oaths and articles aforesaid , or any of them , such indulgences and dispensations , in that behalf , for , and during such time and times , and with such limitations and restrictions as they the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir vvilliam berkely and sir john colleton , their heirs , or assigns , shall in their discretion think fit , and reasonable , and with this express proviso , and limitation also , that such person and proviso , to whom such indulgencies and dispensations shall be granted as aforesaid , do , and shall from time to time , declare , and continue all fidelity , loyalty and obedience to us , our heirs and successors , and be subject and obedient to all other the laws , ordinances and constitutions of the said province , in all matters whatsoever , as well ecclesiastical as civil , and do not in any wise disturb the peace and safety thereof , or scandalize , or reproach the said liturgy , forms and ceremonies , or any thing relating thereunto , or any person or persons whatsoever , for , or in respect of his , or their use , or exercise thereof , or his , or their obedience , or conformity thereunto . and in case it shall happen , that any doubts or questions should arise concerning the true sense and understanding of any word , clause or sentence , contained in this our present charter , we will ordain and command , that at all times , and in all things , such interpretation be made thereof , and allow'd in all and every of our courts whatsoever , as lawfully may be adjudged most advantageous and favourable to the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , their heirs and assigns , although express mention be not made in these presents , of the true yearly value and certainty of the premises , or any part thereof , or of any other gifts and grants made by us , our ancestors , or predecessors , to them the said edward earl of clarendon , george duke of albemarle , vvilliam lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir william berkeley and sir john colleton , or any other person , or persons whatsoever , or any statute , act , ordinance , provision , proclamation , or restraint heretofore had , made , published , ordained , or provided , or any other thing , cause , or matter whatsoever , to the contrary thereof , in any wise notwithstanding . in witness , &c. witness the king , at vvestminster , the four and twentieth day of march , in the fifteenth year of our reign . per ipsum regem . the second charter granted by king charles iid . to the proprietors of carolina . charles iid . by the grace of god , &c. whereas , by our letters patents , bearing date the four and twentieth day of march ; in the fifteenth year of our reign , we were graciously pleas'd to grant unto our right trusty , and right well-beloved cousin and counsellor edward earl of clarendon , our high chancellor of england , our right trusty , and right intirely beloved cousin and counsellor , george duke of albemarle , master of our horse , our right trusty , and well beloved william , now earl of craven , our right trusty and well-beloved counsellor , john lord berkeley , our right trusty , and well-beloved counsellor , anthony lord ashley , chancellor of our exchequer , our right trusty and well-beloved counsellor sir george carterett knight and baronet , vice-chamberlain of our houshold , our right trusty and well-beloved , sir john colleton knight and baronet , and sir william berkeley knight , all that province , territotory , or tract of ground , called carolina , scituate , lying and being within our dominions of america , extending from the north end of the island , called luke island , which lyeth in the southern virginia seas , and within six and thirty degrees of the northern latitude ; and to the west , as far as the south seas ; and so respectively as far as the river of mathias , which bordereth upon the coast of florida , and within one and thirty degrees of the northern latitude , and so west in a direct line , as far as the south seas aforesaid . now , know ye , that we , at the humble request of the said grantees in the aforesaid letters , patents named , and as a further mark of our especial favour towards them , we are gratiously pleased to enlarge our said grant unto them , according to the bounds and limits hereafter specifyed , and in favour to the pious and noble purpose of the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton ▪ and sir william berkeley , their heirs and assigns , all that province , territory , or tract of ground , scituate , lying , and being within our dominions of america aforesaid , extending north and eastward , as far as the north end of carahtuke river , or gulet , upon a streight westerly line , to wyonoake creek , which lyes within , or about the degrees of thirty six , and thirty minutes northern latitude , and so west , in a direct line as far as the south seas ; and south and westward , as far as the degrees of twenty nine inclusive northern latitude , and so west in a direct line , as far as the south seas ; together with all and singular ports , harbours , bays , rivers and islets , belonging unto the province or territory , aforesaid . and also , all the soil , lands , fields , woods , mountains , ferms , lakes , rivers , bays and islets , scituate , or being within the bounds , or limits , last before mentioned ; with the fishing of all sorts of fish , whales , sturgeons , and all other royal fishes in the sea , bays , islets and rivers , within the premises , and the fish therein taken ; together with the royalty of the sea , upon the coast within the limits aforesaid . and moreover ▪ all veins , mines and quarries , as well discovered as not discover'd , of gold , silver , gems and precious stones , and all other whatsoever ; be it of stones , mettal , or any other thing found , or to be found within the province , territory , islets and limits aforesaid . and furthermore , the patronage and avowsons of all the churches and chappels , which as christian religion shall encrease within the province , territory , isles and limits aforesaid , shall happen hereafter to be erected ; together with license and power to build and found churches , chappels and oratories in convenient and fit places , within the said bounds and limits ; and to cause them to be dedicated and consecrated , according to the ecclesiastical laws of our kingdom of england ; together with all and singular , the like , and as ample rights , jurisdictions , priviledges , prerogatives , royalties , liberties , immunities and franchises , of what kind soever , within the territory , isles , islets and limits aforesaid . to have , hold , use , exercise and enjoy the same as amply , fully , and in as ample manner as any bishop of durham in our kingdom of england , ever heretofore had , held , used , or enjoyed , or of right ought , or could have , use , or enjoy ; and them the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton , and sir william berkeley , their heirs and assigns ; we do by these presents , for us , our heirs and successors , make , create and constitute the true and absolute lords and proprietors of the said province , or territory , and of all other the premises , saving always the faith , allegiance and sovereign dominion due to us , our heirs and successors , for the same ; to have , hold , possess and enjoy the said province , territory , islets , and all and singular , other the premises , to them the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , their heirs and assigns , for ever , to be holden of us , our heirs and successors , as of our mannor of east greenwich , in kent , in free and common soccage , and not in capite , or by knights service , yeilding and paying yearly to us , our heirs and successors , for the same the fourth part of all goods and silver oar , which within the limits hereby granted , shall from time to time , happen to be found , over and besides the yearly rent of twenty marks and the fourth part of the gold and silver oar , in and by the said recited letters patents reserved and payable . and that the province , or territory hereby granted and described , may be dignifyed with as large titles and priviledges as any other parts of our dominions and territories in that region . know ye , that we , of our further grace , certain knowledge and meer motion , have thought fit to annex the same tract of ground and territory , unto the same province of carolina ; and out of the fulness of our royal power and prerogative , we do for us , our heirs and successors , annex and unite the same to the said province of carolina . and forasmuch as we have made and ordained , the aforesaid edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , their heirs and assigns , the true lords and proprietors of all the province or territory aforesaid . know ye therefore moreover , that we reposing especial trust and confidence in their fidelity , wisdom , justice and provident circumspection for us , our heirs and successors , do grant full and absolute power , by virtue of these presents , to them the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir vvilliam berkeley ▪ and their heirs and assigns , for the good and happy government of the said whole province or territory , full power and authority to erect , constitute , and make several counties , baronies , and colonies , of and within the said provinces , territories , lands and hereditaments , in and by the said recited letter , patents , and these presents , granted , or mentioned to be granted , as aforesaid , with several and distinct jurisdictions , powers , liberties and priviledges . and also , to ordain , make and enact , and under their seals , to publish any laws and constitutions whatsoever , either appertaining to the publick state of the said whole provi●●● or territory , or of any distinct or particular county , barony or colony , of or within the same , or to the private utility of particular persons , according to their best discretion , by and with the advice , assent and approbation of the freemen of the said province or territory , or of the freemen of the county , barony or colony , for which such law or constitution shall be made , or the greater part of them , or of their delegates or deputies , whom for enacting of the said laws , when , and as often as need shall require , we will that the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , and their heirs or assigns , shall from time to time , assemble in such manner and form as to them shall seem best : and the same laws duly to execute upon all people within and the said province or territory , county , barony or colony the limits thereof , for the time being , which shall be constituted under the power and government of them , or any of them , either sailing towards the said province or territory of carolina , or returning from thence towards england , or any other of our , or forreign dominions , by imposition of penalties , imprisonment , or any other punishment : yea , if it shall be needful , and the quality of the offence require it , by taking away member and life , either by them , the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir vvilliam berkeley and their heirs , or by them or their deputies , lieutenants , judges , justices , magistrates , or officers whatsoever , as well within the said province as at sea , in such manner and form as unto the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , and their heirs , shall seem most convenient : also , to remit , release , pardon and abolish , whether before judgement or after , all crimes and offences whatsoever , against the said laws ; and to do all and every other thing and things , which unto the ●ompleat establishment of justice , unto ●o●●ts , sessions and forms of judicature , and manners of proceedings therein , do bel●●g , al●●● in these presents , express 〈…〉 made thereof , and by judges , to 〈…〉 process , ●●●d pleas , and determine 〈…〉 judicature all actions ▪ suits and causes whatsoever , as well criminal as civil , real , mixt , personal , or of any other kind or nature whatsoever : which laws so as aforesaid , to be published . our pleasure is , and we do enjoyn , require and command , shall be absolutely firm and available in law ; and that all the leige people of us , our heirs and successors , within the said province or territory , do observe and keep the same inviolably in those parts , so far as they concern them , under the pains and penalties therein expressed , or to be expressed ; provided nevertheless , that the said laws be consonant to reason , and as near as may be conveniently , agreeeble to the laws and customs of this our realm of england . and because such assemblies of free-holders cannot be so suddenly called as there may be occasion to require the same . we do therefore by these presents , give and grant unto the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , their heirs and assigns , by themselves or their magistrates in that behalf , lawfully authorized , full power and authority from time to time , to make and ordain fit and wholsome orders and ordinances , within the province or territory aforesaid , or any county , barony or province , of or within the same , to be kept and observed , as well for the keeping of the peace , as for the better government of the people there abiding , and to publish the same to all to whom it may concern : which ordinances we do , by these presents , streightly charge and command to be inviolably observed within the same province , countys , territorys , baronys and provinces , under the penalties therein expressed ; so as such ordinances be reasonable and not repugnant or contrary , but as near as may be agreeable to the laws and statutes of this our kingdom of england ; and so as the same ordinances do not extend to the binding , charging or taking away of the right or interest of any person or persons , in their freehold , goods or chattels , whatsoever . and to the end the said province or territory , may be the more happily encreased by the multitude of people resorting thither , and may likewise be the more strongly defended from the incursions of savages and other enemies , pirates and robbers . therefore , we for us , our heirs and successors , do give and grant by these presents , power , license and liberty unto all the leige people of us , our heirs and successors in our kingdom of england , or elsewhere , within any other our dominions , islands colonies or plantations ; ( excepting those who shall be especially forbidden ) to transport themselves and families into the said province or territory , with convenient shipping , and fitting provisions ; and there to settle themselves , dwell and inhabit , any law , act , statute , ordinance , or other thing to the contrary in any wise , notwithstanding . and we will also , and of our especial grace , for us , our heirs and successors , do streightly enjoyn , ordain , constitute and command , that the said province or territory , shall be of our allegiance ; and that all and singular , the subjects and leige people of us , our heirs and successors , transported , or to be transported into the said province , and the children of them , and such as shall descend from them , there born , or hereafter to be born , be , and shall be denizens and leiges of us , our heirs and successors of this our kingdom of england , and be in all things , held , treated and reputed as the leige faithful people of us , our heirs and successors , born within this our said kingdom , or any other of our dominions ; and may inherit , or otherwise purchase and receive , take , hold , buy and possess any lands , tenements or hereditaments , within the said places , and them may occupy , and enjoy , sell , alien and bequeath ; as likewise , all liberties , franchises and priviledges of this our kingdom , and of other our dominions aforesaid , may freely and quietly have , possess and enjoy , as our leige people born within the same , without the molestation , vexation , trouble or grievance of us , our heirs and successors , any act , statute , ordinance , provision to the contrary , notwithstanding . and furthermore , that our subjects of this our said kingdom of england , and other our dominions , may be the rather encouraged to undertake this expedition , with ready and chearful means . know ye , that we , of our especial grace , certain knowledge and meer motion , do give and grant , by virtue of these presents , as well to the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley and their heirs , as unto all others as shall , from time to time , repair unto the said province or territory , with a purpose to in habit there , or to trade with the natives thereof ▪ full liberty and license to lade and freight in every port whatsoever , of us , our heirs and successors ; and into the said province of carolina , by them , their servants and assigns , to transport all and singular , their goods , wares and merchandizes ; as likewise , all sort of grain whatsoever , and any other thing whatsoever , necessary for their food and cloathing , not prohibited by the laws and statutes of our kingdom and dominions , to be carried out of the same , without any lett or molestation of us , our heirs and successors , or of any other our officers or ministers whatsoever ; saving also to us , our heirs and successors , the customs , and other duties and payments due for the said wares and merchandizes , according to the several rates of the places from whence the same shall be transported . we will also , and by these presents , for us , our heirs and successors , do give and grant license by this our charter , unto the said edward earl of clarendon , george duke of albemarle , vvilliam earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir vvilliam berkeley , their heirs and assigns , and to all the inhabitants and dwellers in the province or territory aforesaid , both present and to come , full power and absolute authority to import or unlade by themselves , or their servants , factors or assigns , all merchandizes and goods whatsoever , that shall arise of the fruits and commodities of the said province or territory , either by land or sea , into any the ports of us , our heirs and successors , in our kingdom of england , scotland or ireland , or otherwise , to dispose of the said goods , in the said ports . and if need be , within one year next after the unlading , to lade the said merchandizes and goods again into the same , or other ships ; and to export the same into any other countrys , either of our dominions or forreign , being in amity with us , our heirs and successors , so as they pay such customs , subsidies and other duties for the same to us , our heirs and successors , as the rest of our subjects of this our kingdom , for the time being , shall be bound to pay . beyond which we will not that the inhabitants of the said province or territory , shall be any ways charged . provided , nevertheless , and our will and pleasure is , and we have further , for the considerations aforesaid , of our 〈…〉 certain knowledge and meer motion , given and granted , and by these presents , for 〈…〉 heirs and successors , do give and grant unto the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , their heirs and assigns , full and free license , liberty , power and authority , at any time or times , from and after the feast of s● michael the arch-angel , which shall be in the year of our lord christ , one thousand six hundred , sixty and seven ; as we●● to import and bring into any our dominions from the said province of carolina , or any part thereof , the several goods and commodities herein after mentioned ; that is to say , silks , wines , currants , raysons , capers , wax , almonds , oyl and olives , without paying or answering to us , our heirs and successors , any custom , impost , or other duty , for , or in respect thereof , for an during the time and space of seven years to commence and be accompted from and after the first importation of four tons of any the said goods , in any one bottom ship or vessel , from the said province or territory , into any of our dominions ; as also , to export and carry out of any of our dominions into the said province or territory , custom-free , all sorts of tools , which shall be useful or necessary for the planters there , in the accomodation and improvement of the premises , any thing before in these presents contained , or any law , act , statute , prohibibition , or other matter or thing , heretofore had , made , enacted or provided , or hereafter to be had , made , enacted or provided , in any wise notwithstanding . and furthermore , of our more ample and especial grace , certain knowledge and meer motion , we do for us , our heirs and successors , grant unto the said edward earl of clarendon , george duke of albemarle , vvilliam earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir vvilliam berkeley , their heirs and assigns , full and absolute power and authority to make , erect and constitute within the said province or territory , and the isles and islets aforesaid , such and so many sea-ports , harbours , creeks and other places for discharge and unlading of goods and merchandizes out of ships , boats , and other vessels , and for lading of them in such and so many places , 〈…〉 such jurisdictions , priviledges and franchises , unto the said ports belonging , as to them shall seem most exped 〈…〉 and 〈…〉 ngular , the ships , boats and other vessels , which shall come for merchandizes , and trade into the said province or territory , or shall depart out of the same , shall be laden and unladen at such ports only , as shall be erected and constituted by the said edward earl of clarendon , george duke of albemarle , vvilliam earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkley , their heirs and assigns , and not elsewhere , any use , custom , or any thing to the contrary in any wise notwithstanding . and we do furthermore will , appoint and ordain , and by these presents , for us , our heirs and successors , do grant unto the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkely , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , their heirs and assigns , that they the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir vvilliam berkeley , their heirs and assigns , may from time to time , for ever , have and enjoy the customs and subsidies in the ports harbours , creeks and other places within the province aforesaid , payable for the goods , merchandizes and wares there laded , or be laded or unladed , the said customs to be reasonably assessed to upon any occasion by themselves , and by and with the consent of the free people , or the greater part of them , as aforesaid ; to whom we give power by these presents , for us , our heirs and successors , upon just cause and in a due proportion to assess and impose the same . and further , of our especial grace , certain knowledge and meer motion , we have given , granted and confirmed , and by these presents , for us , our heirs and successors , do give , grant and confirm unto the said edward earl of clarendon , george duke of albemarle , vvilliam earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir vvilliam berkeley , their heirs and assigns , full and absolute power , license and authority , that they the said edward earl of clarendon , george duke of albemarle , vvilliam earl craven , john lord berkeley , anthony lord ashley , sir george carterett . sir john colleton and sir vvilliam berkley , their heirs and assigns , from time to time , hereafter for ever , at his and their will and pleasure , may assign , alien , grant , demise or enfeoff the premises or any part or parcell thereof to him or them , that shall be willing to purchase the same , and to such person and persons , as they shall think fit , to have , and to hold to them the said person or persons , their heirs and assigns in fee simple or in fee tayle , or for the term of life or lives , or years to be held of them , the said edward earl of clarendon , george duke of albemarle , vvilliam earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , their heirs and assigns , by such rents , services and customs , as shall seem fit to them the said edward earl of clarendon , george duke of albemarle , vvilliam earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , their heirs and assigns , and not of us , our heirs and successors : and to the same person and persons , and to all and every of them , we do give and grant by these presents , for us , our heirs and successors , license , authority and power , that such person or persons , may have and take the premises , or any parcel thereof , of the said edward earl of clarendon , george duke of albemarle , vvilliam earl of craven , john lord berkely , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , their heirs and assigns , and the same to hold to themselves , their heirs or assigns , in what estate of inheritance soever , in fee simple , or in fee tayle , or otherwise , as to them the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkley , their heirs and assigns , shall seem expedient . the statute in the parliament of edward , son of king henry , heretofore king of england , our predecessor , commonly called , the statute of quia emptores terrar ; or any other satute , act , ordinance , use , law , custom , or any other matter , cause or thing heretofore published or provided to the contrary in any wise notwithstanding . and because many persons born and inhabiting in the said province for their deserts and services may expect , and be capable of marks of honour and favour , which in respect of the great distance cannot conveniently be conferred by us ; our will and pleasure therefore is , and we do by these presents , give and grant unto the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , 〈◊〉 heirs and assigns , full power and authority to give and conferr unto , and upon such of the inhabitants of the said province , or territory , as they shall think , do , or shall merit the same , such marks of favour , and titles of honour , as they shall think fit , so as their titles or honours be not the same as are enjoyed by , or conferred upon any of the subjects of this our kingdom of england . and further also , we do by these presents , for us , our heirs and successors , give and grant , license to them the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , their heirs and assigns , full power , liberty and license , to erect , raise and build within the said province and places aforesaid , or any part or parts thereof , such and so many forts , fortresses , castles , cities , burroughs , towns , villages and other fortifications whatsoever ; and the same or any of them to fortify and furnish with ordnance , powder , shot , armour and all other weapons , ammunition and habiliments of war , both defensive and offensive , as shall be thought fit and convenient for the safety and welfare of the said province , and places , or any part thereof ; and the same , or any of them , from time to time , as occasion shall require , to dismantle , disfurnish , demolish and pull down ; and also to place , constitute and appoint in , or over all , or any of the said castles , forts , fortifications , cities , towns and places aforesaid , governours , deputy governours , magistrates , sheriffs and other officers , civil and military , as to them shall seem meet ; and to the said cities , burroughs , towns , villages , or any other place , or places , within the said province or territory , to grant letters or charters of incorporation , with all liberties , franchises and priviledges requisite , or usual , or to , or within this our kingdom of england granted , or belonging ; and in the same citties , burroughs , towns and other places , to constitute , erect and appoint such , and so many markets , marts and fairs , as shall in that behalf be thought fit and necessary ; and further also , to erect and make in the province or territory aforesaid , or any part thereof , so man mannors with such signories as to them shall seem meet and convenient , and in every of the same mannors to have and to hold a court-baron with all things whatsoever , which to a court-baron do belong , and to have and to hold views of franck pledge , and courts-leet , for the conservation of the peace , and better government of those parts , with such limits , jurisdiction and precincts , as by the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkely , anthony lord ashley , sir george carterett , sir john colleton , and sir william berkeley , or their heirs , shall be appointed for that purpose , with all things whatsoever , which to a court leet , or view of franck pledge ; do belong , the same courts to be holden by stewards , to be deputed and authorized by the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton , and sir william berkeley or their heirs , by the lords of the mannors and leets , for the time being , when the same shall be erected . and because that in so remote a country , and scituate among so many barbarous nations , the invasions as well of salvages as other enemies , pirates , and robbers may probably be feared ; therefore we have given , and for us , our heirs and successors do give power by these presents , unto the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , their heirs or assigns by themselves , or their captains , or other officers to levy , muster and train up all sorts of men , of what condition soever , or wheresoever born , whether in the said province , or elsewhere , for the time being ; and to make war and pursue the enemies aforesaid , as well by sea , as by land ; yea , even without the limits of the said province , and by god's assistance , to vanquish and take them , and being taken , to put them to death by the law of war , and to save them at their pleasure ; and to do all and every other thing , which to the charge and office of a captain general of an army belongeth , or hath accustomed to belong , as fully and freely as any captain general of an army hath had the same . also , our will and pleasure is , and by this our charter , we do give and grant unto the said edward earl of clarendon , george duke of albemarle , william lord craven , john lord berkeley , anthony lord ashley , sir gorge carterett , sir john colleton and sir william berkeley , their heirs and assigns , full power , liberty and authority in case of rebellion , tumult , or sedition ( if any should happen which god forbid ) either upon the land within the province aforesaid , or upon the main sea , in making a voyage thither , or returning from thence , by him and themselves , their captains , deputies or officers , to be authorized under his or their seals , for that purpose : to whom also for us , our heirs and successors , we do give and grant by these presents , full power and authority to exercise martial law against mutinous and seditious persons of those parts ; such as shall refuse to submit themselves to their government , or shall refuse to serve in the wars , or shall fly to the enemy , or forsake their colours or ensigns , or be loyterers or straglers , or otherwise howsoever offending against law , custom , or military discipline , as freely , and in as ample manner and form as any captain general of an army , by virtue of his office , might , or hath accustomed to use the same . and our further pleasure is , and by these presents , for us , our heirs and successors , we do grant unto the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton , and sir william berkeley , their heirs and assigns , and to the tenants and inhabitants of the said province , or territory , both present and to come , and to every of them , that the said province , or territory , and the tennants and inhabitants thereof , shall not from henceforth , be held or reputed any member , or part of any collony whatsoever , in america or elsewhere , now transported or made , or hereafter to be transported or made ; nor shall be depending on , or subject to their government in any thing , but be absolutely separated and divided from the same : and our pleasure is , by these presents , that they be separated , and that they be subject immediately to our crown of england , as depending thereof for ever . and that the inhabitants of the said province or territory , nor any of them , shall at any time hereafter , be compelled or compellable , or be any ways subject , or li●●●● to appear or answer to any matter , suit , cause , or plaint whatsoever , out of the province or territory aforesaid , in any other of our 〈◊〉 , collonies or dominions in america , or elsewhere , other than in our 〈◊〉 of england and dominion of wales . and because it may happen , that some of the people and inhabitants of the said province , cannot in their private opinions conform to the publick exercise of religion according to the liturgy , forms and ceremonies of the church of england , or take or subscribe the oaths and articles made and established in that behalf : and for that the same , by reason of the remote distances of those places will as we hope , be no breach of the unity , and conformity , established in this nation . our will and pleasure therefore is , and we do by these presents for us , our heirs , and successors , give and grant unto the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , their heirs and assigns , full and free licence , liberty and authority , by such ways and means as they shall think fit , to give and grant unto such person and persons , inhabiting , and being withi the said province or territory , hereby or by the said recited letters patents , mentioned to be granted as aforesaid , or any part thereof , such indulgencies and dispensations , in that behalf , for , and during such time and times , and with such limitations and restrictions as they the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir vvilliam berkely , their heirs , or assigns , shall in their discretion think fit and reasonable . and that no person or persons , unto whom such liberty shall be given , shall be any way molested , punished , disquieted , or called in question for any differences in opinion or practise , in matters of religious concernment , who do not actually disturb the civil peace of the province , county or colony , that they shall make their abode in . but all and every such person and persons , may from time to time , and at all times , freely and quietly have and enjoy his and their judgments and consciences , in matters of religion , throughout all the said province , or colony , they behaving them selves peaceably , and 〈◊〉 this liberty to licentiousness , nor to the civil injury or outward disturbance of others . any law , statute or clause contained , or to be contained , 〈◊〉 or customs of our realm of england to the contrary hereof : any 〈◊〉 notwithstanding . and in case it shall happen , that any doubts or questions should arise concerning the true sense and understanding of any word , clause , or sentence , contained in this our present charter , we will , ordain , and command , that at all times , and in all things , such interpretations be made thereof , and allow'd in all and every of our courts whatsoever , as lawfully may be adjudged most advantageous and favourable to the said edward earl of clarendon , george duke of albemarle , william earl of craven , john lord berkeley , anthony lord ashley , sir george carterett , sir john colleton and sir william berkeley , their heirs and assigns , although express mention &c. witness our self at westminster , the thirtieth day of june , in the seventeenth year of our reign . per ipsum regem . the fundamental constitutions of carolina . our sovereign lord the king having out of his royal grace and bounty , granted unto us the province of carolina , with all the royalties , proprieties , jurisdictions and privileges of a county palatine , as large and ample as the county palatine of durham , with other great privileges ; for the better settlement of the government of the said place , and establishing the interest of the lords proprietors with equality , and without confusion , and that the government of this province may be made most agreeable to the monarchy under which we live , and of which this province is a part ; and that we may avoid erecting a numerous democracy , we the lords and proprietors of the province aforesaid , have agreed to this following form of government , to be perpetually established amongst us , unto which we do oblige our selves , our heirs and successors , in the most binding ways that can be devised . § . . the eldest of the lords proprietors shall be palatine , and upon the decease of the palatine , the eldest of the seven surviving proprietors shall always succeed him . § . . there shall be seven other chief offices erected , viz. the admirals , chamberlains , chancellors , constable , chief-justices , high-stewards and treasurers ; which places shall be enjoy'd by none but the lords proprietors , to be 〈◊〉 at first 〈…〉 upon the vacancy of any one of the seven great 〈…〉 , or otherwise , the eldest proprietor shall 〈…〉 the said place . § . . the whole province shall be 〈◊〉 into counties ; each county shall consist of eight 〈◊〉 , eight baronies , and four precincts , each precinct shall consist of six colonies . § . . each signiory , barony and colony , shall consist of twelve thousand acres , the eight signiories being the share of the eight proprietors , and the eight baronies of the nobility , both which shares being each of them one fifth part of the whole , are to be perpetually annex'd the one to the proprietors , the other to the hereditary nobility , leaving the colonies , being three fifths , amongst the people ; that so in setting out , and planting the lands , the ballance of the government may be preserved . § . . at any time before the year one thousand seven hundred and one , any of the lords proprietors shall have power to relinquish , alienate , and dispose to any other person , his proprietorship , and all the signiories , powers , and interest thereunto belonging , wholly and intirely together , and not otherwise . but after the year one thousand seven hundred , those who are then lords proprietors , shall not have power to alienate , or make over their proprietorship , with the signories and privileges thereunto belonging , or any part thereof , to any person whatsoever , otherwise than as in § . . but it shall all descend unto their heirs male ; and , for want of heirs male , it shall all descend on that landgrave or cassique of carolina , who is descended of the next heirs female of the said proprietor ; and for want of such heirs , it shall descend on the next heir general ; and for want of such heirs , the remaining seven proprietors , shall , upon the vacancy , chuse a landgrave to succeed the deceased proprietor , who being chosen by the majority of the seven surviving proprietors , he and his heirs successively shall be proprietors , as fully to all intents and purposes as any of the rest . § . . that the number of eight proprietors may be constantly kept ; if upon the vacancy of any proprietorship , the seven surviving proprietors shall not chuse a landgrave to be a proprietor , before the second biennial parliament after the vacancy ; then the next biennial parliament but one , after such vacancy , shall have power to chuse any landgrave to be proprietor . § . . whosoever after the year one thousand seven hundred , either by inheritance or choice , shall succeed any proprietor in his proprietorship , and signiories thereunto belonging , shall be obliged to take the name and arms of that proprietor whom he succeeds ; which from thenceforth shall be the name and arms of his family and their posterity . § . . whatsoever landgrave or cassique shall any way come to be a proprietor , shall take the signiories annex'd to the said proprietorship ; but his former dignity , with the baronies annexed , shall devolve into the hands of the lords proprietors . § . . there shall be just as many landgraves as there are counties , and twice as many cassiques , and no more . these shall be the hereditary nobility of the province , and by right of their dignity be members of parliament . each landgrave shall have four baronies , and each cassique two baronies , hereditarily and unalterably annexed to , and settled upon the said dignity . § . . the first landgraves and cassiques of the twelve first counties to be planted , shall be nominated thus ; that is to say , of the twelve landgraves , the lords proprietors shall each of them separately for himself , nominate and chuse one ; and the remaining four landgraves of the first twelve , shall be nominated and chosen by the palatine's court. in like manner of the twenty four first cassiques , each proprietor for himself shall nominate and chuse two , and the remaining eight shall be nominated and chosen by the palatine's court ; and when the twelve first counties shall be planted , the lords proprietors shall again in the same manner nominate and chuse twelve more landgraves , and twenty four cassiques for the twelve next counties to be planted ; that is to say , two thirds of each number by the single nomination of each proprietor for himself , and the remaining one third by the joint election of the palatine's court , and so proceed in the same manner till the whole province of carolina be set out and planted , according to the proportions in these fundamental constitutions . § . . any landgrave or cassique at any time before the year one thousand seven hundred and one , shall have power to alienate , sell , or make over to any other person , his dignity , with the baronies thereunto belonging , all entirely together . but after the year one thousand seven hundred , no landgrave or cassique shall have power to alienate , sell , make over , or lett the hereditary baronies of his dignity , or any part thereof , otherwise than as in § . . but they shall all entirely , with the dignity thereunto belonging , descend unto his heirs male ; and for want of heirs male , all entirely and undivided , to the next heir general ; and for want of such heirs , shall devolve into the hands of the lords proprietors . § . . that the due number of landgraves and cassiques may be always kept up , if upon the devolution of any landgraveship or cassiqueship , the palatine's court shall not settle the devolved dignity , with the baronies thereunto annexed , before the second biennial parliament after such devolution , the next biennial parliament but one after such devolution shall have power to make any one landgrave or cassique in the room of him , who dying without heirs , his dignity and baronies devolved . § . . no one person shall have more than one dignity , with the signiores or baronies thereunto belonging . but whensoever it shall happen , that any one who is already proprietor , landgrave , or cassique , shall have any of these dignities descend to him by inheritance , it shall be at his choice to keep which of the dignities , with the lands annexed , he shall like best ; but shall leave the other , with the lands annexed , to be enjoyed by him , who not being his heir apparent , and certain successor to his present dignity , is next of blood. § . . whosoever by right of inheritance shall come to be landgrave or cassique , shall take the name and arms of his predecessor in that dignity , to be from thenceforth the name and arms of his family and their posterity . § . . since the dignity , of proprietor , landgrave , or cassique , cannot be divided , and the signiories or baronies thereunto annexed must for ever all entirely descend with , and accompany that dignity , whensoever for want of heirs male it shall descend on the issue female , the eldest daughter and heirs shall be preferred , and in the inheritance of those dignities , and in the signiories or baronies annexed , there shall be no co-heirs . § . . in every signiory , barony , and mannor , the respective lord shall have power in his own name to hold court-leet there , for trying of all causes both civil and criminial ; but where it shall concern any person being no inhabitant , vassal , or leetman of the said signiory , barony , or mannor , he upon paying down of forty shillings to the lords proprietors use , shall have an appeal from the signiory or barony court , to the county court , and from the mannor court to the precinct court. § . . every mannor shall consist of not less than three thousand acres , and not above twelve thousand acres in one entire piece and colony ; but any three thousand acres or more in one piece , and the possession of one man , shall not be a mannor , unless it be constituted a mannor by the grant of the palatine's court. § . . the lords of signiories and baronies shall have power only of granting estates not exceeding three lives , or thirty one years , in two thirds of the said signiories or baronies , and the remaining third shall be always demesne . § . . any lord of a mannor may alienate , sell , or dispose to any other person , and his heirs for ever , his mannor , all entirely together , with all the privileges and leetmen thereunto belonging , so far forth as any other colony lands , but no grant of any part thereof , either in fee , or for any longer term than three lives , or one and twenty years , shall be good against the next heir . § . . no mannor , for want of issue male , shall be divided amongst co-heirs ; but the mannor , if there be but one , shall all entirely descend to the eldest daughter and her heirs . if there be more mannors than one , the eldest daughter first shall have her choice , the second next , and so on ; beginning again at the eldest , till all the mannors be taken up ; that so the privileges which belong to mannors being indivisible , the lands of the mannors to which they are annexed , may be kept entire , and the mannor not lose those privileges , which upon parcelling out to several owners , must necessarily cease . § . . every lord of a mannor , within his mannor , shall have all the powers , jurisdictions , and privileges , which a landgrave or cassique hath in his baronies . § . . in every signiory , barony , and mannor , all the leet-men shall be under the jurisdiction of the respective lords of the said signiory , barony , or mannor , without appeal from him . nor shall any leet-man or leet-woman have liberty to go off from the land of their particular lord , and live any where else , without license obtained from their said lord , under hand and seal . § . . all the children of leet-men shall be leet-men , and so to all generations . § . . no man shall be capable of having a court-leet or leet-men , but a proprietor , landgrave , cassique , or lord of a mannor . § . . whoever shall voluntarily enter himself a leet-man in the registry of the county court , shall be a leet-man . § . . whoever is lord of leet-men , shall upon the marriage of a leet-man or leet-woman of his , give them ten acres of land for their lives , they paying to him therefore not more than one eighth part of all the yearly produce and growth of the said ten acres . § . . no landgrave or cassique shall be try'd for any criminal cause , in any but the chief-justice's court , and that by a jury of his peers . § . . there shall be eight supreme courts . the first called , the palatine's court , consisting of the palatine , and the other seven proprietors . the other seven courts of the other seven great officers , shall consist each of them of a proprietor , and six councellors added to him . under each of these latter seven courts shall be a college of twelve assistants . the twelve assistants of the several colleges shall be chosen ; two out of the landgraves , cassiques , or eldest sons of proprietors , by the palatine's court ; two out of the landgraves , by the landgraves chamber ; two out of the cassiques , by the cassiques chamber ; four more of the twelve shall be chosen by the commons chamber , out of such as have been , or are members of parliament , sheriffs , or justices of the county court , or the younger sons of proprietors , or eldest sons of landgraves of cassiques ; the two other shall be chosen by the palatine's court , out of the same sort of persons out of which the commons chamber is to chuse . § . . out of these colleges shall be chosen at first by the palatine's court , six councellers , to be joined with each proprietor in his court ; of which six , one shall be of those who were chosen into any of the colleges by the palatine's court , out of the landgraves , cassiques , or eldest sons of proprietors , one out of those who were chosen by the landgraves chamber , and one out of those who were chosen by the cassiques chamber , two out of those who were chosen by the commons chamber , and one out of those who were chosen by the palatine's court , out of the proprietors younger sons , or eldest sons of landgraves , cassiques , or commons , qualified as aforesaid . § . . when it shall happen , that any councellor dies , and thereby there is a vacancy , the grand council shall have power to remove any councellor that is willing to be removed out of any of the proprietors courts to fill up the vacancy , provided they take a man of the same degree and choice the other was of , whose vacant place is to be filled up . but if no councellor consent to be removed , or upon such remove , the last remaining vacant place in any of the proprietors courts , shall be filled up by the choice of the grand council , who shall have power to remove out of any of the colleges , any assistant , who is of the same degree and choice that councellor was of , into whose vacant place he is to succeed . the grand council also shall have power to remove any assistant that is willing , out of one college into another , provided he be of the same degree and choice . but the last remaining vacant place in any college , shall be filled up by the same choice , and out of the same degree of persons the assistant was of , who is dead or removed . no place shall be vacant in any proprietors court above six months . no place shall be vacant in any college longer than the next session of parliament . § . . no man , being a member of the grand council , or of any of the seven colleges , shall be turned out but for misdemeanor , of which the grand council shall be judge , and the vacancy of the person so put out shall be filled , not by the election of the grand council , but by those who first chose him , and out of the same degree he was of , who is expelled . but it is not hereby to be understood , that the grand council hath any power to turn out any one of the lords proprietors , or their deputies , the lords proprietors having in themselves an inherent original right . § . . all elections in the parliament , in the several chambers of the parliament , and in the grand council , shall be passed by balotting . § . . the palatine's court shall consist of the palatine , and seven proprietors , wherein nothing shall be acted without the presence and consent of the palatine or his deputy , and three others of the proprietors or their deputies . this court shall have power to call parliaments , to pardon all offences , to make elections of all officers in the proprieters dispose , and to nominate and appoint port-towns : and also shall have power , by their order to the treasurer , to dispose of all publick treasure , excepting money granted by the parliament , and by them directed to some particular publick use : and also shall have a negative upon all acts , orders , votes , and judgments , of the grand council and the parliament , except only as in § . . and . and shall have all the powers granted to the lords proprietors , by their patent from our sovereign lord the king , except in such things as are limited by these fundamental constitutions . § . . the palatine himself , when he in person shall be either in the army , or in any of the proprietors courts , shall then have the power of general , or of that proprietor in whose court he is then present , and the proprietor , in whose court the palatine then presides , shall during his presence there be but as one of the council . § . . the chancellor's court , consisting of one of the proprietors and his six councellors , who shall be called vice-chancellors , shall have the custody of the seal of the palatinate , under which all charters of lands or otherwise , commissions and grants of the palatine's court , shall pass . and it shall not be lawful to put the seal of the palatinate to any writing which is not signed by the palatine , or his deputy , and three other proprietors , or their deputies . to this court also belongs all state matters , dispatches and treaties with the neighbour indians . to this court also belongs all invasions of the law , of liberty of conscience , and all disturbances of the publick peace upon pretence of religion , as also the licence of printing . the twelve assistants belonging to this court shall be called recorders . § . . whatever passes under the seal of the palatinate , shall be register'd in that proprietor's court to which the matter therein contained belongs . § . . the chancellor or his deputy shall be always speaker in parliament , and president of the grand council , and in his and his deputy's absence , one of his vice-chancellors . § . . the chief-justice's court , consisting of one of the proprietors and his six councellors , who shall be called justices of the bench , shall judge all appeals in cases both civil and criminal , except all such cases as shall be under the jurisdiction and cognizance of any other of the proprietors courts , which shall be tried in those courts respectively . the government and regulation of the registries of writings and contracts , shall belong to the jurisdiction of this court. the twelve assistants of this court shall be called masters . § . . the constables court , consisting of one of the proprietors and his six councellors , who shall be called marshals , shall order and determine of all military affairs by land , and all land-forces , arms , ammunition , artillery , garrisons and forts , &c. and whatever belongs unto war. his twelve assistants shall be called lieutenant-generals . § . . in time of actual war , the constable , whilst he is in the army , shall be general of the army , and the six councellors , or such of them as the palatine's court shall for that time or service appoint , shall be the immediate great officers under him , and the lieutenant-generals next to them . § . . the admiral 's court , consisting of one of the proprietors and his six councellors called consuls , shall have the care and inspection over all ports , moles , and navigable rivers , so far as the tide flows , and also all the publick shipping of carolina , and stores thereunto belonging , and all maritime affairs . this court also shall have the power of the court of admiralty ; and shall have power to constitute judges in port-towns , to try cases belonging to law-merchant , as shall be most convenient for trade . the twelve assistants belonging to this court shall be called pro-consuls . § . . in time of actual war , the admiral whilst he is at sea , shall command in chief , and his six councellors , or such of them as the palatine's court shall for that time and service appoint , shall be the immediate great officers under him , and the pro-consuls next to them . § . the treasurer's court , consisting of a proprietor , and his six councellors , called vnder-treasurers , shall take care of all matters that concern the publick revenue and treasury . the twelve assistants shall be called auditors . § . . the high-stewards court , consisting of a proprietor and his six councellors , called comptrollers , shall have the care of all foreign and domestick trade , manufactures , publick buildings , work-houses , high-ways , passages by water above the floud of the tide , drains , sewers and banks , against inundations , bridges , posts , carriers , fairs , markets , corruption or infection of the common air or water , and all things in order to the publick commerce and health ; also setting out and surveying of lands ; and also setting out and appointing places for towns to be built on in the precincts , and the prescribing and determining the figure and bigness of the said towns , according to such models as the said court shall order , contrary or differing from which models , it shall not be lawful for any one to build in any town . this court shall have power also to make any publick building , or any new high-way , or enlarge any old high-way , upon any man's land whatsoever ; as also to make cuts , channels , banks , locks , and bridges , for making rivers navigable , or for draining fens , or any other publick use . the damage the owner of such lands ( on or through which any such publick thing shall be made ) shall receive thereby , shall be valued , and satisfaction made by such ways as the grand council shall appoint . the twelve assistants belonging to this court , shall be called surveyors . § . . the chamberlain's court , consisting of a proprietor and his six councellors , called vice-chamberlains , shall have the care of all ceremonies , precedency , heraldry , reception of publick messengers , pedegrees , the registry of all births , burials , and marriages , legitimation , and all cases concerning matrimony , or arising from it ; and shall also have power to regulate all fashions , habits , badges , games , and sports . to this court also it shall belong , to convocate the grand council . the twelve assistants belonging to this court , shall be called provosts . § . . all causes belonging to , or under the jurisdiction of any of the proprietors courts , shall in them respectively be tryed , and ultimately determined , without any farther appeal . § . . the proprietors courts shall have a power to mitigate all fines , and suspend all executions in criminal causes , either before or after sentence in any of the other inferior courts respectively . § . . in all debates , hearings or trials , in any of the proprietors courts , the twelve assistants belonging to the said courts respectively , shall have liberty to be present , but shall not interpose unless their opinions be required , nor have any vote at all ; but their business shall be , by the direction of the respective courts , to prepare such business as shall be committed to them ; as also to bear such offices , and dispatch such affairs , either where the court is kept , or elsewhere , as the court shall think fit . § . . in all the proprietors courts , the proprietor , and any three of his councellors shall make a quorum ; provided always , that for the better dispatch of business , it shall be in the power of the palatine's court to direct what sort of causes shall be heard and determined by a quorum of any three . § . . the grand council shall consist of the palatine and seven proprietors , and the forty two councellors of the several proprietors courts , who shall have power to determine any controversies that may arise between any of the proprietors courts , about their respective jurisdictions , or between the members of the same court , about their manner and methods of proceeding : to make peace and war , leagues , treaties , &c. with any of the neighbour indians : to issue out their general orders to the constable's and admiral 's courts , for the raising , disposing , or disbanding the forces by land or by sea. § . . the grand council shall prepare all matters to be proposed in parliament . nor shall any matter whatsover be proposed in parliament , but what hath first passed the grand council ; which after having been read three several days in the parliament , shall by majority of votes be passed or rejected . § . . the grand council shall always be judges of all causes and appeals that concern the palatine , or any of the lords proprietors , or any councellor of any proprietor's court , in any cause which otherwise should have been tried in the court in which the said councellor is judge himself . § . . the grand council by their warrants to the treasurer's court , shall dispose of all the money given by the parliament , and by them directed to any particular publick use . § . . the quorum of the grand council shall be thirteen , whereof a proprietor or his deputy shall be always one . § . . the grand council shall meet the first tuesday in every month , and as much oftner as either they shall think fit , or they shall be convocated by the chamberlain's court. § . . the palatine , or any of the lords proprietors , shall have power under hand and seal , to be registred in the grand council to make a deputy , who shall have the same power to all intents and purposes as he himself who deputes him , except in confirming acts of parliament , as in § . . and except also in nominating and chusing landgraves and cassiques , as in § . . all such deputations shall cease and determine at the end of four years , and at any time shall be revocable at the pleasure of the deputator . § . . no deputy of any proprietor shall have any power whilst the deputator is in any part of carolina , except the proprietor , whose deputy he is , be a minor. § . . during the minority of any proprietor , his guardian shall have power to constitute and appoint his deputy . § . . the eldest of the lords proprietors , who shall be personally in carolina , shall of course be the palatine's deputy ; and if no proprietor be in carolina , he shall chuse his deputy out of the heirs apparent of any of the proprietors , if any such be there ; and if there be no heir apparent of any of the lords proprietors above one and twenty years old in carolina , then he shall chuse for deputy any one of the landgraves at the grand council ; and till he have by deputation under hand and seal chosen any one of the forementioned heirs apparent or landgraves to be his deputy , the eldest man of the landgraves , and for want of a landgrave , the eldest man of the cassiques , who shall be personally in carolina , shall of course be his deputy . § . . each proprietor's deputy shall be always one of his own six councellors respectively ; and in case any of the proprietors hath not in his absence out of carolina a deputy , commissionated under his hand and seal , the eldest nobleman of his court shall of course be his deputy . § . . in every county there shall be a court , consisting of a sheriff and four justices of the county , for every precinct one . the sheriff shall be an inhabitant of the county , and have at least five hundred acres of freehold within the said county ; and the justices shall be inhabitants , and have each of them five hundred acres apiece freehold within the precinct for which they serve respectively . these five shall be chosen and commissionated from time to time by the palatine's court. § . . for any personal causes exceeding the value of two hundred pounds sterling , or in title of land , or in any criminal cause , either party , upon paying twenty pounds sterling to the lords proprietors use , shall have liberty of appeal from the county court unto the respective proprietor's court. § . . in every precinct there shall be a court , consisting of a steward and four justices of the precinct , being inhabitants , and having three hundred acres of freehold within the said precinct , who shall judge all criminal causes , except for treason , murther , and any other offences punishable with death , and except all criminal causes of the nobility ; and shall judge also all civil causes whatsoever ; and in all personal actions , not exceeding fifty pounds sterling , without appeal : but where the cause shall exceed that value , or concern a title of land , and in all criminal causes , there , either party , upon paying five pounds sterling to the lords proprietors use , shall have liberty of appeal to the county court. § . . no cause shall be twice tried in any one court , upon any reason or pretence whatsoever . § . . for treason , murther , and all other offences punishable with death , there shall be a commission , twice a year at least , granted unto one or more members of the grand council , or colleges , who shall come as itinerant judges to the several counties , and , with the sheriff and four justices shall hold assizes to judge all such causes : but upon paying of fifty pounds sterling to the lords proprietors use , there shall be liberty of appeal to the respective proprietor's court. § . . the grand-jury at the several assizes , shall , upon their oaths , and under their hands and seals , deliver in to the itinerant judges , a presentment of such grievances , misdemeanors , exigences , or defects which they think necessary for the publick good of the county ; which presentment shall by the itinerant judges , at the end of their circuit , be delivered in to the grand council at their next sitting . and whatsoever therein concerns the execution of laws already made , the several proprietors courts in the matters belonging to each of them respectively shall take cognizance of it , and give such orders about it , as shall be effectual for the due execution of the laws . but whatever concerns the making of any new law , shall be referred to the several respective courts to which that matter belongs , and be by them prepared and brought to the grand council . § . . for terms , there shall be quarterly such a certain number of days , not exceeding one and twenty at any one time , as the several respective courts shall appoint . the time for the beginning of the term in the precinct court , shall be the first monday in january , april , july and october ; in the county court , the first monday in february , may , august and november ; and in the proprietors courts , the first monday in march , june , september and december . § . . in the precinct court no man shall be a jury-man under fifty acres of freehold . in the county court , or at the assizes , no man shall be a grand jury-man under three hundred acres of freehold ; and no man shall be a petty jury-man under two hundred acres of freehold . in the proprietors courts no man shall be a jury-man under five hundred acres of freehold . § . . every jury shall consist of twelve men ; and it shall not be necessary they should all agree , but the verdict shall be according to the consent of the majority . § . . it shall be a base and vile thing to plead for money or reward ; nor shall any one ( except he be a near kinsman , not farther off than cousin-german to the party concern'd ) be permitted to plead another man's cause , till before the judge in open court he hath taken an oath , that he doth not plead for money or reward , nor hath nor will receive , nor directly nor indirectly bargain'd with the party whose cause he is going to plead , for money or any other reward for pleading his cause . § . . there shall be a parliament , consisting of the proprietors , or their deputies , the landgraves and cassiques , and one freeholder out of every precinct , to be chosen by the freeholders of the said precinct respectively . they shall sit altogether in one room , and have every member one vote . § . . no man shall be chosen a member of parliament , who hath less than five hundred acres of freehold within the precinct for which he is chosen ; nor shall any have a vote in chusing the said member that hath less than fifty acres of freehold within the said precinct . § . . a new parliament shall be assembled the first monday of the month of november every second year , and shall meet and sit in the town they last sat in , without any summons , unless by the palatine's court they be summon'd to meet at any other place . and if there shall be any occasion of a parliament in these intervals , it shall be in the power of the palatine's court to assemble them in forty days notice , and at such time and place as the said court shall think fit ; and the palatine's court shall have power to dissolve the parliament when they shall think fit . § . . at the opening of every parliament , the first thing that shall be done , shall be the reading of these fundamental constitutions , which the palatine and proprietors , and the rest of the members then present , shall subscribe . nor shall any person whatsoever sit or vote in the parliament , till he hath that session subscribed these fundamental constitutions , in a book kept for that purpose by the clerk of the parliament . § . . in order to the due election of members for the biennial parliament , it shall be lawful for the freeholders of the respective precincts to meet the first tuesday in september every two years , in the same town or place that they last met in to chuse parliament-men , and there chuse those members that are to sit the next november following , unless the steward of the precinct shall by sufficient notice thirty days before , appoint some other place for their meeting , in order to the election . § . . no act or order of parliament shall be of any force , unless it be ratified in open parliament during the same session , by the palatine or his deputy , and three more of the lords proprietors , or their deputies , and then not to continue longer in force but until the next biennial parliament , unless in the mean time it be ratified under the hands and seals of the palatine himself , and three more of the lords proprietors themselves , and by their order publish'd at the next biennial parliament . § . . any proprietor or his deputy may enter his protestation against any act of the parliament , before the palatine or his deputy's consent be given as aforesaid , if he shall conceive the said act to be contrary to this establishment , or any of these fundamental constitutions of the government . and in such case , after a full and free debate , the several estates shall retire into four several chambers , the palatine and proprietors into one , the landgraves into another , the cassiques into another , and those chosen by the precincts into a fourth ; and if the major part of any of the four estates shall vote , that the law is not agreeable to this establishment , and these fundamental constitutions of the government , then it shall pass no farther , but be as if it had never been proposed . § . . the quorum of the parliament shall be one half of those who are members , and capable of sitting in the house that present sessions of parliament . the quorum of each of the chambers of parliament , shall be one half of the members of that chamber . § . . to avoid multiplicity of laws , which by degrees always change the right foundations of the original government ; all acts of parliament whatsoever , in whatsoever form passed or enacted , shall at the end of a hundred years after their enacting , respectively cease and determine of themselves , and without any repeal become null and void , as if no such acts or laws had ever been made . § . . since multiplicity of comments , as we ●●a● of laws , have great inconveniences , and serve only to obscure and perplex ; all manner of comments and expositions on any part of these fundamental constitutions , or any part of the common or statute law of carolina , are absolutely prohibited . § . . there shall be a registry in every precinct , wherein shall be enrolled all deeds , leases , judgments , mortgages , and other conveyances , which may concern any of the land within the said precinct ; and all such conveyances not so entred or registred , shall not be of force against any person nor party to the said contract or conveyance . § . . no man shall be register of any precinct , who hath not at least three hundred acres of freehold within the said precinct . § . . the freeholders of every precinct shall nominate three men , out of which three the chief justice's court shall chuse and commission one to be register of the said precinct , whilst he shall well behave himself . § . . there shall be a registry in every signiory , barony , and colony ▪ wherein shall be recorded all the births , marriages , and deaths , that shall happen within the respective signiories , baronies , and colonies . § . . no man shall be register of a colony that hath not above fifty acres of freehold within the said colony . § . . the time of every one's age that is born in carolina , shall be reckoned from the day that his birth is entred in the registry , and not before . § . . no marriage shall be lawful , whatever contract and ceremony they have used , till both the parties mutually own it before the register of the place , where they were married , and he register ●● with the names of the father and mother of each party . § . . no man shall administer to the goods , or have right to them , or enter upon the estate of any person deceased , till his death be registred in the respective registry . § . . he that doth not enter in the respective registry , the birth or death of any person that is born , or dies in his house or ground , shall pay to the said register one shilling per week , for each such neglect , reckoning from the time of each birth or death respectively , to the time of registring it . § . . in like manner the births , marriages , and deaths of the lords proprietors , landgraves , and cassiques , shall be registred in the chamberlain's court. § . . there shall be in every colony one constable , to be chosen annually by the freeholders of the colony : his estate shall be above a hundred acres of freehold within the said colony , and such subordinate officers appointed for his assistance , as the county court shall find requisite , and shall be established by the said county court. the election of the subordinate annual officers shall be also in the freeholders of the colony . § . . all towns incorporate shall be governed by a mayor , twelve aldermen , and twenty four of the common-council . the said common-council shall be chosen by the present housholders of the said town ; the aldemen shall be chosen out of the common-council , and the mayor out of the aldermen by the palatine's court. § . . it being of great consequence to the plantation , that port-towns should be built and preserved ; therefore whosoever shall lade or unlade any commodity at any other place but a port-town , shall forfeit to the lords proprietors for each tun so laden or unladen , the sum of ten pounds sterling , except only such goods , as the palatine's court shall licence to be laden or unladen elsewhere . § . . the first port-town upon every river , shall , be in a colony , and be a port-town for ever . § . . no man shall be permitted to be a freeman of carolina , or to have any estate or habitation within it , that doth not acknowledge a god , and that god is publickly and solemnly to be worshipped . § . . as the country comes to be sufficiently planted and distributed into fit divisions , it shall belong to the parliament to take care for the building of churches , and the publick maintenance of divines , to be employed in the exercise of religion , according to the church of england , which being the only true and orthodox , and the national religion of all the king's dominions , is so also of carolina , and therefore it alone shall be allowed to receive publick maintenance by grant of parliament . but since the natives of that place who will be concerned in our plantation , are utterly strangers to christianity , whose idolatry , ignorance , or mistake , gives us no right to expel , or use them ill ; and those who remove from other parts to plant there , will unavoidably be of different opinions concerning matters of religion , the liberty whereof they will expect to have allowed them , and it will not be reasonable for us , on this account , to keep them out ; that civil peace may be maintained amidst the diversity of opinions , and our agreement and compact with all men , may be duly and faithfully observed , the violation thereof upon what pretence soever , cannot be without great offence to almighty god , and great scandal to the true religion which we profess ; and also that jews , heathens , and other dissenters from the purity of christian religion , may not be scared and kept at a distance from it , but by having an opportunity of acquainting themselves with the truth and reasonableness of its doctrines , and the peaceableness and inoffensiveness of its professors , may by good vsage and perswasion , and all those convincing methods of gentleness and meekness , suitable to the rules and design of the gospel , be won over to embrace , and unfeignedly receive the truth ; therefore , any seven , or more persons agreeing in any religion , shall constitute a church or profession , to which they shall give some name , to distinguish it from others . § . . the terms of admittance and communion with any church or profession , shall be written in a book , and therein be subscribed by all the members of the said church or profession ; which book shall be kept by the publick register of the precinct where they reside . § . . the time of every ones subscription and admittance , shall be dated in the said book , or religious record . § . . in the terms of communion of every church or profession , these following shall be three , without which no agreement or assembly of men , upon pretence of religion , shall be accounted a church or profession , wiehin these rules : i. that there is a god. ii. that god is publickly to be worshipped . iii. that it is lawful , and the duty of every man , being thereunto called by those that govern , to bear witness to truth ; and that every church or profession shall in their terms of communion set down the external way whereby they witness a truth as in the presence of god , whether it be by laying hands on , or kissing the bible , as in the church of england , or by holding up the hand , or any other sensible way . § . . no person above seventeen years of age , shall have any benefit or protection of the law , or be capable of any place of profit or honour , which is not a member of some church or profession , having his name recorded , in some one and but one religious record , at once . § . . no person of any other church or profession , shall disturb or molest any religious assembly . § . . no person whatsoever , shall speak anything in their religions assembly , irreverently or seditiously , of the government or governours , or state-matters . § . . any person subscribing the terms of communion in the record of the said church or profession , before the precinct register , and any five members of the said church or profession , shall be thereby made a member of the said church or profession . § . . any person striking out his own name , out of any religious record , or his name being struck out by any officer thereunto authorized by each church or profession respectively , shall cease to be a member of that church or profession . § . . no man shall use any reproachful , reviling , or abusive language , against the religion of any church or profession , that being the certain way of disturbing the peace , and of hindring the conversion of any to the truth , by engaging them in quarrels and animosities , to the hatred of the professors and that profession , which otherwise they might be brought to assent to . § . . since charity obliges us to wish well to the souls of all men , and religion ought to alter nothing in any man 's civil estate or right , it shall be lawful for slaves as well as others , to enter themselves , and be of what church or profession any of them shall think best , and thereof be as fully members as any freeman . but yet no slave shall hereby be exempted from that civil dominion his master hath over him , but be in all other things in the same state and condition he was in before . § . . assemblies , upon what pretence soever of religion , not observing and performing the abovesaid rules , shall not be esteemed as churches , but unlawful meetings , and be punished as other riots . § . . no person whatsoever , shall disturb , molest or persecute another for his speculative opinions in religion , or his way of worship . § . . every freeman of carolina shall have absolute power and authority over his negro slaves , of what opinion or religion soever . § . . no cause , whether civil or criminal , of any freeman , shall be tried in any court of judicature , without a jury of his peers . § . . no person whatsoever shall hold or claim any land in carolina by purchase or gift , or otherwise , from the natives or any other whatsoever , but meerly from and under the lords proprietors , upon pain of forfeiture of all his estate , moveable or immoveable , and perpetual banishment . § . . whosoever shall possess any freehold in carolina , upon what title or grant soever , shall at the farthest from and after the year one thousand six hundred eighty nine , pay yearly unto the lords proprietors for each acre of land , english measure , as much fine silver as is at this present in one english penny , or the value thereof to be as a chief rent and acknowledgment to the lords proprietors , their heirs and successors for ever . and it shall be lawful for the palatine's court by their officers at any time , to take a new survey of any man's land , not to out him of any part of his possession , but that by such a survey the just number of acres he possesseth , may be known , and the rent thereupon due , may be paid by him . § . . all wrecks , mines , minerals , quarries of gems , and precious stones , with pearl-fishing , whale-fishing , and one half of all ambergreece , by whomsoever found , shall wholly belong to the lords proprietors . § . all revenues and profits belonging to the lords proprietors , in common , shall be divided into ten parts , whereof the palatine shall have three , and each proprietor one ; but if the palatine shall govern by a deputy , his deputy shall have one of those three tenths , and the palatine the other two tenths . § . . all inhabitants and freemen of carolina above seventeen years of age , and under sixty , shall be bound to bear arms , and serve as soldiers whenever the grand council shall find it necessary . § . . a true copy of these fundamental constitutions shall be kept in a great book by the register of every precinct , to be subscribed before the said register . nor shall any person , of what condition or degree soever , above seventeen years old , have any estate or possession in carolina , or protection or benefit of the law there , who hath not before a precinct register subscribed these fundamental constitutions in this form : i a. b. do promise to bear faith and true allegiance to our soveraign lord king charles the second , his heirs and successors ; and will be true and faithfull to the palatine and lords proprietors of carolina , their heirs and successors , and with my utmost power will defend them , and maintain the government according to this establishment in these fundamental constitutions . § . . whatsoever alien shall in this form , before any precinct register subscribe these fundamental constitutions , shall be thereby naturalized . § . . in the same manner shall every person at his admittance into any office , subscribe these fundamental constitutions . § . . these fundamental constitutions , in number a hundred and twenty , and every part thereof , shall be and remain the sacred and unalterable form and rule of government of carolina , for ever . witness our hands and seals , the first day of march , . rules of precedency . . the lords proprietors , the eldest in age first , and so in order . . the eldest sons of the lords proprietors , the eldest in age first , and so in order . . the landgraves of the grand council , he that hath been longest of the grand council first , and so in order . . the cassiques of the grand council , he that hath been longest of the grand council first , and so in order . . the seven commoners , of the grand council that have been longest of the grand council , he that hath been longest of the grand council first , and so in order . . the youngest sons of proprietors , the eldest first , and so in order . . the landgraves , the eldest in age first , and so in order . . the seven commoners , who next to those before mentioned have been longest of the grand council , he that hath been longest of the grand council first , and so in order . . the cassiques , the eldest in age first , and so in order . . the seven remaining commoners of the grand council , he that hath been longest of the grand council first , and so in order . . the male line of the proprietors . the rest shall be determined by the chamberlain's court. copy of the fundamental constitutions of carolina . agreed on by all the lords proprietors , and signed and sealed by them , ( the original being sent to carolina by major daniel : ) april the eleventh , . our late sovereign lord king charles iid , having out of his royal grace and bounty , granted unto us , the province of carolina , with all the royalties , properties , jurisdictions and priviledges of a county palatine , as large and ample as the county palatine of durham , with other great priviledges ; for the better settlement of the government of the said place , and establishing the interest of the lords proprietors with equality , and without confusion ; and that the government may be made most agreeable to the monarchy under which we live , and of which this province is a part ; and that we may avoid erecting a numerous democracy , we the lords proprietors of the province aforesaid , with the advice and consent of the landgraves and cassiques and commons in this present parliament assembled , have agreed to this following form of government , to be perpetually establish'd amongst us , unto which we do oblige our selves , our heirs and successors , in the most binding ways that can be devised . . the proprietor's court shall consist of the palatine , and seven proprietors ; wherein nothing shall be acted without the presence and consent of the palatine , and three others of the lords proprietors : this court shall have power to call and dissolve parliaments , to pardon all offences , to make elections of all offices in the proprietor's disposal , to nominate and appoint port towns ; and also , shall have power by their order , to the treasurer , to dispose of all publick treasure , excepting money granted by the parliament , and by them directed to some particular publick use : and also , shall have a negative upon all acts , orders , votes and judgments of the parliament . and shall have all power granted to the lords proprietors , by their patent , from our sovereign lord the king , except in such things as are limited by these fundamental constitutions . . during the absence of the palatine and proprietors from carolina , the governour , commissionated by the proprietors , together with their respective deputies , shall be the proprietor's court there , and shall have all the powers above mentioned , excepting in pardoning offences , and constituting port-towns . . in the proprietor's court , the palatine , and any three of the proprietors or the governour , and any three of the proprietor's deputys shall make a quorum . . no deputy of any proprietor shall have any power , whilst the deputator is in any part of carolina , except the proprietor ( whose deputy he is ) be a minor. . during the minority of any proprietor , his guardian shall have power to constitute and appoint his deputy . . there shall be a parliament , consisting of the proprietors or their deputies , by themselves , the landgraves and cassiques in the upper house , and the freeholders out of every county , to be chosen by the freeholders of the said county , respectively ; together with the citizens and burgesses , to be elected by the cities and borroughs ( which shall be hereafter created ) in the lower house . . and since all power and dominion is most naturally founded in property , and that it is reasonable that every man , who is empowered to dispose of the property and estate of others , should have a property of his own , whereby he is tyed in interest to the good and welfare of that place and government , whereby he is entrusted with such power ; it is therefore declared and appointed , that no person shall be admitted , or shall continue to sit or vote in parliament as a landgrave , who has not actually taken up , and has in his possession at least , _____ acres , part of the land granted him in his patent and _____ slaves , or in the possession of his tennants , _____ acres of land. and whose real and personal estate shall not be worth at least , _____ pounds : nor as a cassique to sit or vote in parliament , who has not actually taken up , and has in his possession at least , _____ acres , part of the land granted him in his patent and _____ slaves , or in the possession of his tenants _____ acres of land. and whose real and personal estate shall not be worth at least , _____ pounds . no person shall be admitted , or continue to sit or vote in parliament as a representative of the commons of carolina , who is not possess'd of at least , _____ acres of land : and whose real and personal estate is not worth _____ pounds . . no person shall be capable of giving his voice for the election of a member to serve in parliament , that is not actually possess'd of _____ acres of land , and is a housholder , and has a family , and whose real and personal estate does not amount to _____ pounds . . the present number of the representatives of the commons shall be _____ who ( as the country shall encrease ) shall also proportionably be encreased , if the commons do so desire , but shall in no future time be encreased , beyond one hundred . . and pursuant to that just maxim of government above mentioned , and for the preservation of the ballance of power , according to the proportion of the property , it is declared and appointed , that the number of the representatives of the people to be sent from any county or place , shall be more or less , according to the charges born , and money paid by each respective division of the country , in the last general assessment foregoing such election . . the landgraves and cassiques who compose the upper-house , shall not at any time exceed half the number of the commons . . the landgraves and cassiques shall be created by the lords proprietors letters patents , under their great seal , by the joynt election of the proprietors , or a quorum of them , which shall be the hereditary nobility of the province of carolina ; and by righ● of their dignity , be members of the upper-house of parliament , each landgrave shall have _____ acres of land , to be taken up in _____ several counties and each cassique _____ acres of land to be taken up in _____ several counties , and the said honour and dignity shall descend to the eldest son , unless by deed or will devis'd to any other of the sons , or for want of sons to the eldest daughter ; unless as aforesaid ; and for want of such to the next heir ( unless devised as aforesaid by deed or will ) to be attested by three credible witnesses , whereof one at least to be of the nobility ) to any other person . . and to the end , that such an order of persons being made noble , and invested with great powers and privileges , whereby to engage them in a more particular affection towards this settlement and country of carolina , may not fall into contempt , or be any ways injurious to the constitution of the government , it is declared and appointed that whatsoever landgrave or cassique , his heirs and successors , shall not be qualified as in article th , and so be excluded from the aforesaid priviledge of sitting and voting in the upper house , and shall continue defective in the said qualification for the space of forty years successively , such landgrave or cassique , his heirs and successors shall from thenceforth be for ever utterly excluded , and his or their dignity , honour , priviledge and title of landgrave or cassique shall cease and be utterly lost , and the letters patents of creation of such dignity shall be vacated . . and in order to the due election of members for the biennial parliament , it shall be lawful for the freeholders of the respective precinct to meet the first tuesday in september every two years , in the same town or place they last met in , to choose parliament-men , and there to choose those members that are to sit ▪ next november following , unless the proprietors court shall by sufficient notice _____ days before , appoint some other place for their meeting . . a new parliament shall be assembled the first monday of the month of november every second year , and shall meet and sit in the town they last sat in , without any summons , unless by the proprietors court in carolina they be summoned to meet at any other place , and if there shall be occasion of a parliament in these intervals , it shall be in the power of the proprietors court to assemble them in _____ days notice , and at such time and place , as the court shall think fit . . at the opening of every parliament , the first thing that shall be done , shall be the reading of these fundamental constitutions , which the palatine and the proprietors , and the members then present , shall subscribe ; nor shall any person whatsoever sit or vote in the parliament , till he has in that session subscrib'd these fundamental constitutions , in a book kept for that purpose , by the clerk of the parliament . . any act or order of parliament that is ratifyed in open parliament , during the same session , by the governor and three more of the lords proprietors deputies , shall be in force , and continue till the palatine himself and three more of the lords proprietors themselves signifie their dissent to any of the said acts or orders , under their hands and seals . but if ratified under their hands and seals , then to continue according to the time limited in such act. . the whole province shall be divided into counties by the parliament . . no proprietor , landgrave or cassique , shall hereafter take up a signory or barony that shall exceed four thousand acres or thereabouts for a proprietor or landgrave ; and two thousand acres or thereabouts , for a cassique in one county . . no cause , whether civil or criminal , of any freeman , shall be tryed in any court of judicature , without a jury of his peers . . no landgrave or cassique shall be tryed for any criminal cause in any but the chief justices court , and that by a jury of his peers , unless a sufficient number of such cannot be legally had , and then to be supplyed by the best and most sufficient free-holders . . if upon the decease of the governor , no person be appointed by the lords proprietors to succeed him , then the proprietor's deputies shall meet and choose a governor , till a new commission be sent from the lords proprietors , under their hands and seals . . ballotting shall be continued in all elections of the parliament , and in all other cases where it can conveniently be used . . no man shall be permitted to be a freeman of carolina , or to have any estate or habitation within it , that does not acknowledge a god , and that god is publickly and solemnly to be worshipped . . as the country comes to be sufficiently planted and distributed into fit divisions , it shall belong to the parliament to take care for the building of churches , and the publick maintenance of divines to be employed in the exercise of religion , according to the church of england , which being the only true and orthodox , and the national religion of the king's dominions , is so also of carolina , and therefore it alone shall be allowed to receive publick maintenance by grant of parliament . . any seven or more persons agreeing in any religion , shall constitute a church or profession , to which they shall give some name to distinguish it from others . . the terms of admittance and communion with any church or profession , shall be written in a book , and therein be subscribed by all the members of the said church or profession , which shall be kept by the publick register of the precinct wherein they reside . . the time of every one's subscription and admittance , shall be dated in the said book of religious records . . in the terms of communion of every church or profession , these following shall be three , without which no agreement or assembly of men upon pretence of religion shall be accounted a church or profession , within these rules : i. that there is a god. ii. that god is publickly to be worshipped . iii. that it is lawful , and the duty of every man , being thereunto called by those that govern , to bear witness to truth , and that every church or profession shall in their terms of communion set down the external way whereby they witness a truth as in the presence of god , whether it be by laying hands on , or kissing the bible , as in the church of england , or by holding up the hand , or any sensible way . . no person above seventeen years of age , shall have any benefit or protection of the law , or be capable of any place of profit or honour , who is not a member of some church or profession , having his name recorded in some one , and but one religious record at once . . no person of any church or profession shall disturb or molest any religious assembly . . no person whatsoever shall speak any thing in their religious assembly , irreverently or seditiously of the government or governour , or of state-matters . . any person subscribing the terms of communion in the records of the said church or profession before the precinct register , and any five members of the said church or profession , shall be thereby made a member of the said church or profession . . any person striking out his own name out of any religious records , or his name being struck out by any officer thereunto authorized by each church or profession respectively , shall cease to be a member of that church or profession . . no man shall use any reproachful , reviling or abusive language against the religion of any church of profession , that being the certain way of disturbing the peace , and of hindering the conversion of any to the truth , by engaging them in quarrels , and animosities , to the hatred of the professors and that profession , which otherwise they may be brought to assent to . . since charity obliges us to wish well to the souls of all men , and religion ought to alter nothing in any man 's civil estate or right , it shall be lawful for slaves as well as others , to enter themselves , and be of what church or profession any of them shall think best , and thereof be as fully members as any freeman ; but yet no slave shall hereby be exempted from that civil dominion his master had over him , but be in all other things in the same state and condition he was in before . . assemblys upon what pretence soever of religion , not observing and performing the abovesaid rules , shall not be esteemed as churches , but unlawful meetings , and be punished as other riots . . no person whatsoever shall disturb , molest or prosecute another for his speculative opinions in religion , or his way of worship . . every freeman of carolina shall have absolute power and authority over his negro slave , of what opinion or religion soever . . any person at his admittance into any office or place of trust whatsoever , shall subscribe these fundamental constitutions in this form : i a. b. do promise to bear faith and true allegiance to our soveraign lord king william , and will be true and faithful to the palatine and lords proprietors of carolina , their heirs and successors , and with my utmost power will defend them , and maintain the government according to this establishment , in these fundamental constitutions . these fundamental constitutions in number forty one , and every part thereof shall be and remain the inviolable form and rule of government of carolina , for ever . witness our hands and seals , this eleventh day of april , . bath palatine . a. ashley . craven . bath for the lord carterett . william thornburgh for sir john colleton . tho. amy. william thornburgh . finis . some thoughts concerning education locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) some thoughts concerning education locke, john, - . [ ], , [ ] p. printed for a. and j. churchill ..., london : . written by john locke. cf. dnb. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng education -- early works to . education -- philosophy -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion asileae , impensis lvdov . regis typis ioannis schroeteri . mdc xxv . some thoughts concerning education . london , printed for a. and j. churchill , at the black swan in pater-noster-row , . to edward clarke of chipley , esq sir ; these thoughts concerning education , which now come abroad into the world , do of right belong to you , being written several years since for your sake , and are no other than what you have already by you in my letters . i have so little varied any thing , but only the order of what was sent you at different times , and on several occasions , that the reader will easily find , in the familiarity and fashion of the style , that they were rather the private conversation of two friends , than a discourse designed for publick view . the importunity of friends is the common apology for publications men are afraid to own themselves forward to . but you know i can truly say , that if some who having heard of these papers of mine had not pressed to see them , and afterwards to have them printed , they had lain dormant still in that privacy they were designed for . but those whose judgment i deferr much to , telling me , that they were persuaded , that this rough draught of mine might be of some use , if made more publick , touch'd upon what will always he very prevalent with me : for i think it every man 's indispensible duty to do all the service he can to his country : and i see not what difference he puts between himself and his cattel , who lives without that thought . this subject is of so great concernment , and a right way of education is of so general advantage , that did i find my abilities answer my wishes , i should not have needed exhortations or importunities from others . however , the meanness of these papers , and my just distrust of them , shall not keep me , by the shame of doing so little , from contributing my mite , when there is no more required of me , than my throwing it into the publick receptacle . and if there be any more of their size and notions , who liked them so well , that they thought them worth printing , i may flatter my self they will not be lost labour to every body . i my self have been consulted of late by so many , who profess themselves at a loss how to breed their children , and the early corruption of youth , is now become so general a complaint , that he cannot be thought wholly impertinent , who brings the consideration of this matter on the stage , and offers something , if it be but to excite others , or afford matter of correction . for errours in education should be less indulged than any : these , like faults in the first concoction , that are never mended in the second or third , carry their afterwards incorrigible taint with them , through all the parts and stations of life . i am so far from being conceited of any thing i have here offered , that i should not be sorry , even for your sake , if some one abler and fitter for such a task , would in a just treatise of education , suited to our english gentry , rectifie the mistakes i have made in this ; it being much more desirable to me , that young gentlemen should be put into ( that which every one ought to be sollicitous about ) the best way of being formed and instructed , than that my opinion should be received concerning it . you will however , in the mean time bear me witness that the method here propos'd has had no ordinary effects upon a gentleman's son , it was not designed for . i will not say the good temper of the child did not very much contribute to it , but this i think you and the parents are satisfied of , that a contrary usage according to the ordinary disciplining of children , would not have mended that temper , nor have brought him to be in love with his book , to take a pleasure in learning , and to desire as he does to be taught more than those about him think fit always to teach him . but my business is not to recommend this treatise to you , whose opinion of it i know already ; nor it to the world , either by your opinion or patronnge . the well educating of their children is so much the duty and concern of parents , and the welfare and prosperity of the nation so much depends on it , that i would have every one lay it seriously to heart , and after having well examined and distinguished what fancy , custom or reason advises in the case , help to promote that way in the several degrees of men , which is the easiest , shortest and likeliest to produce vertuous , useful and able men in their distinct callings : though that most to be taken care of , is the gentleman 's calling , for if those of that rank are by their education once set right , they will quickly bring all the rest into order . i know not whether i have done more than shewn my good wishes towards it , in this short disourse ; such as it is the world now has it , and if there be any thing in it worth their acceptance , they owe their thanks to you for it . my affection to you gave the first rise to it , and i am pleased that i can leave to posterity this mark of the friendship has been between us . for i know no greater pleasure in this life , nor a better remembrance to be left behind one than a long continued friendship , with an honest , usefull and worthy man , and lover of his country . i am , sir , your most humble and most faithful servant . some thoughts concerning education . § . . a sound mind in a sound body , is a short , but full description of a happy state in this world : he that has these two , has little more to wish for ; and he that wants either of them , is but little the better for any thing else . mens happiness or misery is most part of their own making . he , whose mind directs not wisely , will never take the right way ; and he , whose body is crazy and feeble , will never be able to advance in it . i confess , there are some mens constitutions of body and mind so vigorous and well framed by nature , that they need not much assistance from others , but by the strength of their natural genius , they are from their cradles carried towards what is excellent ; and by the privilege of their happy constitutions are able to do wonders : but examples of these are but few , and i think i may say , that of all the men we meet with , nine parts of ten are what they are , good or evil , useful or not , by their education . 't is that which makes the great difference in mankind : the little , and almost insensible impressions on our tender infancies , have very important and lasting consequences : and there 't is , as in the fountains of some rivers , where a gentle application of the hand turns the flexible waters into chanels , that make them take quite contrary courses , and by this little direction given them at first in the source , they receive different tendencies , and arrive at last , at very remote and distant places . § . . timagine the minds of children as easily turned this or that way , as water it self ; and though this be the principal part , and our main care should be about the inside , yet the clay cottage is not to be neglected . i shall therefore begin with the case , and consider first the health of the body , as that , which perhaps you may rather expect from that study , i have been thought more peculiarly to have applied my self to ; and that also , which will be soonest dispatched , as lying , if i guess not amiss , in a very little compass . § . . how necessary health is to our business and happiness : and how requisite a strong constitution , able to endure hardships : and fatigue , is to one that will make any figure in the world , is too obvious to need any proof . § . . the consideration , i shall here have of health , shall be , not what a physician ought to do with a sick or crazy child ; but what the parents , without the help of physick , should do for the preservation and improvement of an healthy , or at least , nor sickly constitution in their children : and this perhaps might be dispatched , all in this one short rule , viz. that gentlemen should use their children , as the honest farmers and substantial yeomen do theirs . but because the mothers possible may think this a little too hard , and the fathers too short , i shall explain my self more particularly , only laying down this as a general and certain observation for the women to consider , viz. that most children's constitutions , are either spoiled or harmed by cockering and tenderness . § . . the first thing to be taken care of , is , that children be not too warmly clad or covered winter or summer . the face , when we are born , is no less tender than any other part of the body : 't is use alone hardens it , and makes it more able to endure the cold ; and therefore the scythian philosopher gave a very significant answer to the athenian , who wonder'd how he could go naked in frost and snow . how , said the scythian can you endure your face exposed to the sharp winter-air ? my face is used to it , said the athenian . think me all face , replyed the scythian . our bodies will endure any thing , that from the beginning they are accustomed to . and therefore , amongst other things , i think that when nature has so well covered his head with hair , and strengthen'd it with a year or two's age , that he can run about , by day , without a cap , it is best , that by night a child should also lie without one , there being nothing that more exposes to head-ach , colds , catarrhs , coughs , and several other diseases , than keeping the head warm . § . . i have said he here , because the principal aim of my discourse is , how a young gentleman should be brought up from his infancy , which , in all things , will not so perfectly suit the education of daughters , though where the difference of sex requires different treatment , 't will be no hard matter to distinguish . § . . i would also advise his feet to be washed every night in cold water ; and to have his shooes so thin , that they might leak and let in water , when ever he comes near it . here , i fear , i shall have the mistress and maids too against me ; one will think it too filthy , & the other , perhaps , too much pains to make clean his stockings . but yet truth will have it , that his health is much more worth than all such considerations and ten-times as much more . and he that considers how mischievous and mortal a thing , taking wet in the feet is to those , who have been bred nicely , will wish he had , with the poor people's children , gone bare-foot ; who , by that means , come to be so reconciled , by custom , to wet in their feet , that they take no more cold or harm by it , than if they were wet in their hands . and what is it , i pray , that makes this great difference between the hands , and the feet in others , but only custom ? i doubt not , but if a man from his cradle had been always used to go bare-foot , whilst his hands were constantly wrapped up in warm mittins , and covered with hand-shooes , as the dutch call gloves ; i doubt not , i say , but such a custom , would make taking wet in his hands , as dangerous to him , as now taking wet in their feet is to a great many others . the way to prevent this , is , to have his shooes made so , as to leak water ; and his feet washed every night in cold water , both for health and cleanliness sake . but begin first in the spring , with luke-warm , and so colder and colder every night , till , in a few days , you come to perfectly cold water , and then continue it so . for it is to be observed in this , as in all other alterations from our ordinary way of living , the changes must be made by gentle and insensible degrees ; and so we may bring our bodies to any thing , without pain and without danger . § . . i shall not need here to mention his learning to swim , when he is of age able to learn , and has any one to teach him . the advantages ( besides that of swiming ) to health , by often bathing in the summer in cold water , are so many , that i think nothing need to be said to encourage it , provided this one caution be used , that he never go into the water , when exercise has at all warm'd him , or left any emotion in his blood or pulse . § . . another thing that is of great advantage to every one's health , but especially children's , is , to be much in the open air , and very little as may be by the fire , even in winter . by this he will accustom himself also to heat and cold , shine and rain ; all which if a man's body will not endure , it will serve him to very little purpose in this world ; and when he is grown up , it is too late to begin to use him to it ; it must be got early , and by degrees . thus the body may be brought to bear almost any thing . if i should advise him to play in the wind and the sun without a hat , i doubt whether it could be born ; there would a thousand objections be made against it , which at last would a mount to no more , in truth , than being sun-burnt : and if my young master be to be kept always in the shade , and never exposed to the sun and wind , for fear of his complexion , it may be a good way to make him a beau , but not a man of business . and although greater regard be to be had to beauty in the daughters , yet i will take the liberty to say , that the more they are in the air , without prejudice to their faces , the stronger and healthier they will be ; and the nearer they come to the hardships of their brothers in their education , the greater advantage will they receive from it all the remaining part of their lives . § . . playing in the open air has but this one danger in it , that i know ; and that is , that when he is hot with running up and down , he should sit or lie down on the cold or moist earth . this , i grant , and drinking cold drink , when they are hot with labour or exercise , brings more people to the grave , or to the brink of it , by fevers , and other diseases , than any thing i know . these mischiefs are easily enough prevented whilst he is little , being then seldom out of sight : and if , during his childhood , he be constantly and rigorously kept from sitting on the ground , or drinking any cold liquor , whilst he is hot , the custom of forbearing grown into habit , will help much to preserve him , when he is no longer under his maid's or tutor's eye . this is all i think can be done in the case ; for , as years increase , liberty must come with them ; and in a great many things he must be trusted to his own conduct , since there cannot always be a guard upon him , except what you have put into his own mind by good principles , and established habits , which is the best and surest , and therefore most to be taken care of : for from repeated cautions and rules , never so often inculcated , you are not to expect any thing farther than practice has established them into habits . § . . one thing the mention of the girls brings into my mind , which must not be forgot ; and that is , that your son's cloths be never made strait , especially about the breast . let nature have scope to fashion the body as she thinks best ; she works of her self a great deal better , and exacter , than we can direct her : and if women were themselves to frame the bodies of their children in their wombs , as they often endeavour to mend their shapes when they are out , we should as certainly have no perfect children born , as we have few well-shaped that are strait-laced or much tamper'd with . this consideration should , me-thinks , keep busie people ( i will not say ignorant nurses and bodice-makers ) from medling in a matter they understand not ; and they should be afraid to put nature out of her way in fashioning the parts , when they know not how the least and meanest is made , and yet i have seen so many instances of children receiving great harm from strait-lacing , that i cannot but conclude , there are other creatures as well as monkeys , who little wiser than they destroy their young ones by sensless fondness , and too much embracing . § . . narrow breasts , short and stinking breath , ill lungs , and crookedness , are the natural and almost constant effects of hard bodice , and cloths that pinch . that way of making slender wastes and fine shapes , serves but the more effectually to spoil them . nor can there indeed but be disproportion in the parts , when the nourishment prepared in the several offices of the body , cannot be distributed as nature designs ; and therefore what wonder is it , if it being laid where it can on some part not so braced , it often makes a shoulder or a hip higher or bigger than its just proportion . 't is generally known , that the women of china ( imagining i know not what kind of beauty in it ) by bracing and binding them hard from their infancy , have very little feet . i saw a pair of china shooes lately , exceedingly disproportioned to the feet of one of the same age amongst us ; their womens shooes would scarce be big enough for one of our little girls . besides this , 't is observed , that their women are also very little and short lived , whereas the men are of the ordinary stature of other men , and live to a proportionable age. these defects in the female sex in that country , are by some , imputed to the unreasonable binding of their feet , whereby the free circulation of the blood is hindred , and the growth and health of the whole body suffers . and how often do we see , that some small part of the foot being injured by a wrench or a blow , the whole leg and thigh thereby lose their strength and nourishment , and dwindle away ? how much greater inconveniences may we expect , when the thorax , wherein is placed the heart and seat of life , is unnaturally compressed , and hindred from its due expansion ? § . . as for his diet , it ought to be very plain and simple . flesh once a day , and of one sort at a meal , is enough . beef , mutton , veal , &c. without other sawce than hunger , is best ; and great care should be used , that he eat bread plentifully , both alone and with every thing else . and whatever he eats that is solid , make him chew it well . we english are often negligent herein ; from whence follow indigestion , and other great inconveniences . § . . for breakfast and supper , milk , milk-pottage , water-gruel , flummery , and twenty other things that we are wont to make in england , are very fit for children : only , in all these let care be taken that they be plain , and without much mixture , and very sparingly seasoned with sugar , or rather none at all ; especially all spice , and other things that may heat the blood , are carefully to be avoided . be sparing also of salt in the seasoning of all his victuals , and use him not to high-seasoned meats : our palates like the seasoning and cookery they are set to , and an over much use of salt , besides that it occasions thirst , and over-much drinking , has other ill effects upon the body . i should think that a good piece of well made , and well baked brown bread , sometimes with , and sometimes without butter or cheese , would be often the best breakfast for my young master . i am sure 't is as wholsom , and will make him as strong a man as greater delicacies : and if he be used to it , it will be pleasant to him . if he at any time calls for victuals between meals , use him to nothing but dry bread ; if he be hungry more than wanton , bread alone will down ; and if he be not hungry , 't is not fit he should eat . by this you will obtain two good effects ; . that by custom he will come to be in love with bread ; for , as i said , our palates are pleased with the things we are used to . another good you will gain hereby is , that you will not teach him to eat more , nor oftner than nature requires . i do not think that all people's appetites are alike ; some have naturally stronger , and some weaker stomachs . but this i think , that many are made gormans and gluttons by custom , that were not so by nature ; and i see in some countries men as lusty and strong that eat but two meals a day , as others that have for their stomachs by a constant usage , like larms , to call on them for four or five : and therefore , if it should not be thought too severe , i should judge it most convenient that he should have nothing but bread too for breakfast : you cannot imagine of what force custom is : and i impute a great part of our diseases in england to our eating too much flesh , and too little bread. § . . as to his meals , i should think it best , that , as much as can be conveniently avoided , they should not be kept constantly to an hour ; for when custom has fixed his eating to certain stated periods , his stomach will expect victuals at the usual hour ; and if he passes it , either grow indisposed , and as it were peevish , or lose its appetite . in short , i think it best he should eat flesh but once a day , plain flesh , and of one sort at a time ; and whilst young , spoon-meat also once a day ; and if you please , once a day cheese or butter with his bread ; but i would have no time kept constantly to , but rather varied almost every day . and if betwixt these which i call meals he will eat , let him have , as often as he calls for it , good dry bread. if any one think this too hard and sparing a diet for a child , let them know , that a child will never starve , nor want nourishment , who , besides flesh once a day , and other things once or twice more , may have good bread and beer as often as he has a stomach . nor let any one think this unsuitable to one of estate and condition : a gentleman in any age ought to be so bred , as to be fitted to bear arms , and be a soldier ; but he that in this breeds his son so , as if he designed him to sleep over his life in the plenty and ease of a full fortune he intends to leave him , little considers the examples he has seen , nor the age he lives in . § . . his drink should be only small beer ; and that too he should never be suffered to have between meals , but after he had eat a piece of bread. the reasons why i say this are these : § . . . more fevers and surfeits are got by people's drinking when they are hot , than by any one thing i know ; therefore , if by play he be hot and dry , bread will ill go down , and so if he cannot have drink , but upon that condition , he will be forced to forbear . for , if he be very hot , he should by no means drink ; at least , a good piece of bread first to be eaten , will gain time to warm the beer blood-hot , which then he may drink safely . if he be very dry , it will go down so warm'd , and quench his thirst better : and if he will not drink it so warm'd , abstaining will not hurt him . besides , this will teach him to forbear , which is an habit of greatest use for health of body and mind too . § . . . not being permitted to drink without eating , will prevent the custom of having the cup often at his nose ; a dangerous beginning , and preparation to good-fellowship . men often bring habitual hunger and thirst on themselves by custom ; and if you please to try , you may , though he be weaned from it , bring him , by use , to such a necessity again of drinking in the night , that he will not be able to sleep without it : and it being the lullaby used by nurses , to still crying children , i believe mothers generally find some difficulty to wean their children from drinking in the night , when they first take them home . believe it , custom prevails as much by day as by night ; and you may , if you please , bring any one to be thirsty every hour . i once lived in an house , where , to appease a froward child , they gave him drink as often as he cried ; so that he was constantly bibbing : and tho' he could not speak , yet he drunk more in twenty four hours than i did . try it when you please , you may with small , as well as with strong beer , drink your self into a drought . the great thing to be minded in education is , what habits you settle ; and therefore in this , as all other things , do not begin to make any thing customary , the practice whereof you would not have continue , and increase . it is convenient for health and sobriety , to drink no more than natural thirst requires : and he that eats not salt meats , nor drinks strong drink , will seldom thirst between meals , unless he has been accustomed to such unseasonable drinking . § . . above all , take great care that he seldom , if ever , taste any wine , or strong drink . there is nothing so ordinarily given children in england , and nothing so destructive to them . they ought never to drink any strong liquor , but when they need it as a cordial , and the doctor prescribes it . and in this case it is , that servants are most narrowly to be watched , and most severely to be reprehended when they transgress . those mean sort of people , placing a great part of their happiness in strong drink , are always forward to make court to my young master , by offering him that , which they love best themselves ; and finding themselves made merry by it , they foolishly think 't will do the child no harm . this you are carefully to have your eye upon , and restrain with all the skill and industry you can , there being nothing that lays a surer foundation of mischief , both to body and mind , than childrens being used to strong drink ; especially , to drink in private , with the servants . § . . fruit makes one of the most difficult chapters in the government of health , especially that of children . our first parents ventur'd paradise for it , and 't is no wonder our children cannot stand the temptation , though it cost them their health . the regulation of this cannot come under any one general rule . for i am by no means of their mind , who would keep children almost wholly from fruit , as a thing totally unwholsome for them : by which strict way they make them but the more ravenous after it ; and to eat good and bad , ripe or unripe , all that they can get , whenever they come at it . melons , peaches , most sorts of plumbs , and all sorts of grapes in england . i think children should be wholly kept from , as having a very tempting taste , in a very unwholsome juice ; so that , if it were possible , they should never so much as see them , or know there were any such thing . but straw-berries , cherries , goose-berries , or currans , when through ripe , i think may be very safely allowed them , and that with a pretty liberal hand , if they be eaten with these cautions . not after meals , as we usually do , when the stomach is already full of other food : but i think they should be eaten rather before , or between meals , and children should have them for their breakfasts . . bread eaten with them . . perfectly ripe . if they are thus eaten , i imagine them rather conducing , than hurtful to our health : summer-fruits being suited to the hot season of the year , they come in and refresh our stomachs , languishing and fainting under it : and therefore i should not be altogether so strict in this point , as some are to their children ; who being kept so very short , instead of a moderate quantity of well-chosen fruit , which being allowed them , would content them , when-ever they can get loose , or bribe a servant to supply them , satisfie their longing with any trash they can get , and eat to a surfeit . apples and pears too , which are through ripe , and have been gathered some time , i think may be safely eaten at any time , and in pretty large quantities ; especially apples , which never did any body hurt , that i have heard , after october . fruits also dried without sugar , i think very wholesome : but sweet-meats of all kinds to be avoided ; which , whether they do more harm to the maker , or eater , is not easie to tell . this i am sure , it is one of the most inconvenient ways of expence that vanity hath yet found out ; and so i leave them to the ladies . § . . of all that looks soft and effeminate , nothing is more to be indulged children than sleep : in this alone they are to be permitted to have their full satisfaction , nothing contributing more to the growth and health of children than sleep . all that is to be regulated in it is , in what part of the twenty four hours they should take it : which will easily be resolved , by only saying , that it is of great use to accustom them to rise early in the morning . it is best so to do , for health : and he that , from his childhood , has by a setled custom , made rising betimes easie and familiar to him , will not , when he is a man , waste the best and most useful part of his life in drowziness , and lying a bed . if children therefore are to be called up early in the morning , it will follow of course , that they must go to bed betimes ; where by they will be accustomed to avoid the unhealthy and unsafe hours of debauchery , which are those of the evenings : and they who keep good hours , seldom are guilty of any great disorders . i do not say this , as if your son , when grown up , should never be in company past eight , nor ever chat over a glass of wine till midnight . you are now , by the accustoming of his tender years , to indispose him to those inconveniences , as much as you can : and that will be no small advantage , that contrary practice having made sitting up uneasie to him , it will make him often avoid , and very seldom propose mid-night-revels . but if it should not reach so far , but fashion and company should prevail , and make him live as others do about twenty , 't is worth the while to accustom him to early rising , and early going to bed between this and that , for the present improvement of his health , and other advantages . § . let his bed be hard , and rather quilts than feathers . hard lodging strengthens the parts ; whereas being buried every night in feathers melts and dissolves the body , is often the cause of weakness , and the fore-runner of an early grave : and besides the stone , which has often its rise from this warm wrapping of the reins , several other indispositions ; and that which is the root of them all , a tender weakly constitution , is very much owing to downe-beds . besides , he that is used to hard lodging at home , will not miss his sleep ( where he has most need of it ) in his travels abroad , for want of his soft bed and his pillows laid in order ; and therefore i think it would not be amiss to make his bed after different fashions , sometimes lay his head higher , sometimes lower , that he may not feel every little change , he must be sure to meet with , who is not design'd to lie always in my young master's bed at home , and to have his maid lay all things in print , and tuck him in warm . the great cordial of nature is sleep ; he that misses that , will suffer by it : and he is very unfortunate , who can take his cordial only in his mother's fine gilt cup , and not in a wooden dish . he that can sleep soundly , takes the cordial ; and it matters not whether it be on a soft bed , or the hard boards ; 't is sleep only that is the thing necessary . § . . one thing more there is , which has a great influence upon the health , and that is , going to stool regularly . people that are very loose , have seldom strong thoughts , or strong bodies : but the cure of this , both by diet and medicine , being much more easie than the contrary evil , there needs not much to be said about it ; for if it come to threaten , either by its violence , or duration , it will soon enough , and sometimes too soon , make a physician be sent for ; and if it be moderate or short , it is commonly best to leave it to nature . on the other side , costiveness has too its ill effects , and is much harder to be dealt with by physick ; purging medicines , which seem to give relief , rather increasing than removing the evil. § . . it having been an inconvenience , i had a particular reason to enquire into ; and not finding the cure of it in books , i set my thoughts on work , believing , that greater changes than that might be made in our bodies , if we took the right course , and proceeded by rational steps . . then i considered , that going to stool , was the effect of certain motions of the body , especially of the perristaltick motion of the guts . . i considered , that several motions , that were not perfectly voluntary , might yet by use and constant application be brought to be habitual , if by an unintermitted custom , they were at certain seasons endeavoured to be constantly produced . . i had observed some men , who by taking after supper a pipe of tabaco , never failed of a stool , and began to doubt with my self , whether it were not more custom , than the tabaco , that gave them the benefit of nature ; or at least , if the tabaco did it , it was rather by exciting a vigorous motion in the guts , than by any purging quality , for then it would have had other effects . having thus once got the opinion , that is was possible to make it habitual ; the next thing was to consider , what way and means was the likeliest to obtain it . . then i guessed , that if a man , after his first eating in the morning , would presently sollicite nature , and try , whether he could strain himself so , as to obtain a stool , he might in time , by a constant application , bring it to be habitual . § . . the reasons that made me chuse this time , were , . because the stomach being then empty , if it received any thing grateful to it ( for i would never , but in case of necessity , have any one eat , but what he likes , and when he has an appetite ) it was apt to imbrace it close by a strong constriction of its fibres , which constriction , i supposed , might probably be continued on in the guts , and so increase their peristaltick motion , as we see in the ileus , that an inverted motion , being begun any where below , continues it self all the whole length , and makes even the stomach obey that irregular motion . . because when men eat , they usually relax their thoughts , and the spirits , then free from other imployments , are more vigorously distributed into the lower belly , which thereby contribute to the same effect . . because , when ever men have leisure to eat , they have leisure enough also to make so much court to madam cloacina , as would be necessary to our present purpose ; but else , in the variety of humane affairs and accidents , it was impossible to affix it to any hour certain , whereby the custom would be interrupted . whereas men in health , seldom failing to eat once a day , tho' the hour changed , the custom might still be preserved . § . . upon these grounds , the experiment began to be tried , and i have known none , who have been steady in the prosecution of it , and taken care to go constantly to the necessary house , after their first eating , when ever that happen'd , whether they found themselves called on or no , and there endeavoured to put nature upon her duty , but in a few months obtained the desired success , and brought nature to so regular an habit , that they seldom ever failed of a stool , after their first eating , unless it were by their own neglect . for , whether they have any motion or no , if they go to the place , and do their part , they are sure to have nature very obedient . § . . i would therefore advise , that this course should be taken with a child every day , presently after he has eaten his break-fast . let him be set upon the stool , as if disburthening were as much in his power , as filling his belly ; and let not him , or his maid know any thing to the contrary , but that it is so ; and if he be forced to endeavour , by being hindred from his play , or eating again , till he has been effectually at stool , or at least done his utmost , i doubt not , but in a little while it will become natural to him . for there is reason to suspect , that children being usually intent on their play and very heedless of any thing else , often let pass those motions of nature , when she calls them but gently , and so they neglecting the seasonable offers , do by degrees bring themselves into an habitual costiveness . that by his method costiveness may be prevented , i do more than guess , having known , by the constant practice of it for some time , a child brought to have a stool regularly after his break-fast every morning . § . . how far any grown people will think fit to make tryal of it , i know not , tho' i cannot but say , that considering the many evils that come from that defect , of a requisite easing of nature , i scarce know any thing more conducing to the preservation of health than this is . once in four and twenty hours , i think , is enough , and no body , i guess , will think it too much ; and by this means , it is to be obtained without physick , which commonly proves very ineffectual , in the cure of a settled and habitual costiveness . § . . this is all i have to trouble you with concerning his management , in the ordinary course of his health ; and perhaps it will be expected from me , that i should give some directions of physick to prevent diseases . for which i have only this one very sacredly to be observed : never to give children any physick for prevention . the observation of what i have already advised , will , i suppose , do that better than apothecarie's drugs and medicines ; have a great care of tampering that way , least , instead of preventing , you draw on diseases . nor even upon every little indisposition is physick to be given , or the physician to be called to children , especially if he be a busy-man , that will presently fill their windows with gally-pots , and their stomachs with drugs . it is safer to leave them wholly to nature , than to put them into the hands of one , forward to tamper , or that thinks children are to be cured in ordinary distempers , by any thing but diet , or by a method very little distant from it . it seeming suitable both to my reason and experience , that the tender constitutions of children , should have as little done to them , as is possible , and as the absolute necessity of the case requires . a little cold , still'd red popy-water , which is the true surfeit-water , with ease , and abstinence from flesh , often puts an end to several distempers in the beginning , which by too forward applications , might have been made lusty diseases . when such a gentle . treatment will not prevent the growing mischief , but that it will turn into a form'd disease , it will be time to seek the advice of some sober and discreet physician . in this part , i hope , i shall find an easy belief , and no body can have a pretence to doubt the advice of one , who has spent some time in the study of physick , when he counsels you not to be too forward in making use of physick and physicians . § . . and thus i have done with what concerns the body and health , which reduces it self to these few and easily observable rules . plenty of open air , exercise and sleep ; plain diet , no wine or strong drink , and very little or no physick ; not too warm and straight clothing , especially the head and feet kept cold , and the feet often used to cold water , and exposed to wet . § . . due care being had to keep the body in strength and vigor , so that it may be able to obey and execute the orders of the mind . the next and principal business is , to set the mind right , that on all occasions it may be disposed , to do nothing , but what may be suitable to the dignity and excellency of a rational creature . § . . if what i have said in the beginning of this discourse , be true , as i do not doubt but it is , viz. that the difference to be found in the manners and abilities of men , is owing more to their education , than to any thing else , we have reason to conclude , that great care is to be had of the forming children's minds , and giving them that seasoning early , which shall influence their lives always after . for when they do well or ill , the praise or blame will be laid there ; and when any thing is done untowardly , the common saying will pass upon them , that it is suitable to their breeding . § . . as the strength of the body lies chiefly in being able to endure hardships , so also does that of the mind . and the great principle and foundation of all vertue and worth , is placed in this , that a man is able to deny himself his own desires , cross his own inclinations , and purely follow what reason directs as best , tho' the appetite lean the other way . § . . the great mistake i have observed in people's breeding their children has been , that this has not been taken care enough of in its due season . that the mind has not been made obedient to rules , and pliant to reason , when at first it was most tender , most easy to be bowed . parents , being wisely ordain'd by nature to love their children , are very apt , if reason watch not that natural affection very warily ; are apt , i say , to let it run into fondness . they love their little ones , and 't is their duty : but they often , with them , cherish their faults too . they must not be crossed , forsooth ; they must be permitted to have their wills in all things , and they being in their infancies not capable of great vices , their parents think , they may safely enough indulge their little irregularities , and make themselves sport with that pretty perverseness , which , they think , well enough becomes that innocent age. but to a fond parent , that would not have his child corrected for a perverse trick , but excused it , saying , it was a small matter ; solon very well replied , ay , but custom is a great one . § . . the fondling must be taught to strike , and call names ; must have what he cries for , and do what he pleases . thus parents , by humoring and cockering them when little , corrupt the principles of nature in their children , and wonder afterwards to tast the bitter waters , when they themselves have poisoned the fountain . for when their children are grown up , and these ill habits with them ; when they are now too big to be dandled , and their parents can no longer make use of them , as play-things , then they complain , that the brats are untoward and perverse ; then they are offended to see them wilfull , and are troubled with those ill humours , which they themselves inspired and cherished in them . and then perhaps , too late , would be glad to get out those weeds , which their own hands have planted , and which now have taken too deep root to be easily extirpated . for he that has been used to have his will in every thing , as long as he was in coats , why would we think it strange , that he should desire it , and contend for it still , when he is in breeches ? indeed , as he grows more towards a man , age shews his faults the more , so that there be few parents then so blind , as not to see them ; few so insensible as not to feel the ill effects of their own indulgence . he had the will of his maid before he could speak or go ; he had the mastery of his parents ever since he could prattle ; and why now he is grown up , is stronger and wiser than he was then , why now of a sudden must he be restrained and curbed ? why must he at seven , fourteen , or twenty years old , lose the privilege which the parent's indulgence , till then , so largely allowed him ? try it in a dog or an horse , or any other creature , and see whether the ill and resty tricks , they have learn'd when young , are easily to be mended when they are knit ; and yet none of those creatures are half so wilful and proud , or half so desirous to be masters of themselves and others , as man. § . . we are generally wise enough to begin with them when they are very young , and discipline betimes those other creatures we would make usefull to us . they are only our own off-spring , that we neglect in this point ; and having made them ill children , we foolishly expect they should be good men. for if the child must have grapes or sugar-plumbs , when he has a mind to them , rather than make the poor baby cry , or be out of humour , why when he is grown up , must he not be satisfied too , if his desires carry him to wine or women ? they are objects as suitable to the longing of one of more years , as what he cried for when little , was to the inclinations of a child . the having desires suitable to the apprehensions and relish of those several ages is not the fault : but the not having them subject to the rules and restraints of reason : the difference lies not in the having or not having appetites , but in the power to govern and deny our selves in them . and he , that is not used to submit his will to the reason of others , when he is young , will scarce hearken or submit to his own reason , when he is of an age to make use of it . and what a kind of a man such an one is like to prove , is easie to fore-see . § . . it seems plain to me , that the principle of all vertue and excellency , lies in a power of denying our selves the satisfaction of our own desires , where reason does not authorize them . this power is to be got and improved by custom , made easy and familiar by an early practice . if therefore i might be heard , i would advise , that contrary to the ordinary way , children should be used to submit their desires , and go without their longings , even from their very cradles . the first thing they should learn to know should be , that they were not to have any thing , because it pleased them , but because it was thought fit for them . if things suitable to their wants were supplied to them , so that they were never suffered to have what they once cried for , they would learn to be content without it , would never with bawling and peevishness contend for mastery , nor be half so uneasy to themselves and others , as they are , because from the first beginning , they are not thus handled . if they were never suffered to obtain their desire by the impatience they expressed for it , they would no more cry for other things , than they do for the moon . § . . i say not this , as if children were not to be indulged in any thing ; or that i expected they should , in hanging-sleeves , have the reason and conduct of councellors . i consider them as children that must be tenderly used , that must play , and have play-things . that which i mean , is , that whenever they crave what was not fit for them to have or do , they should not be permitted it , because they were little , and desired it : nay , whatever they were importunate for , they should be sure , for that very reason , to be denied . i have seen children at a table , who , whatever was there , never asked for any thing , but contentedly took , what was given them : and at another place i have seen others cry for every thing they saw , must be served out of every dish , and that first too . what made this vast difference but this ; that one was accustomed to have what they called or cried for ; the other to go without it ? the younger they are , the less , i think , are their unruly and disorderly appetites to be complied with ; and the less reason they have of their own , the more are they to be under the absolute power and restraint of those , in whose hands they are . from which , i confess , it will follow , that none but discreet people should be about them . if the world commonly does otherwise , i cannot help that : i am saying what i think should be ; which , if it were already in fashion , i should not need to trouble the world with a discourse on this subject . but yet i doubt not , but when it is considered , there will be others of opinion with me , that the sooner this way is begun with children , the easier it will be for them , and their governors too . and , that this ought to be observed as an inviolable maxim , that whatever once is denied them , they are certainly not to obtain by crying or importunity , unless one has a mind to teach them to be impatient , and troublesome , by rewarding them for it , when they are so . § . . those therefore that intend ever to govern their children , should begin it whilst they are very little ; and look , that they perfectly comply with the will of their parents . would you have your son obedient to you when past a child ? be sure then to establish the authority of a father as soon as he is capable of submission , and can understand in whose power he is . if you would have him stand in awe of you , imprint it in his infancy ; and , as he approaches more to a man , admit him nearer to your familiarity ; so shall you have him your obedient subject ( as is fit ) whilst he is a child , and your affectionate friend when he is a man. for , methinks they mightily misplace the treatment due to their children , who are indulgent and familiar , when they are little , but severe to them , and keep them at a distance when they are grown up : for , liberty and indulgence can do no good to children , their want of judgment makes them stand in need of restraint and discipline : and , on the contrary , imperiousness and severity is but an ill way of treating men , who have reason of their own to guide them , unless you have a mind to make your children , when grown up , weary of you ; and secretly to say within themselves , when will you die , father ? § . . i imagine every one will judge it reasonable , that their children , when little , should look upon their parents as their lords , their absolute governors , and as such , stand in awe of them : and that , when they come to riper years , they should look on them as their best , as their only sure friends ; and as such , love and reverence them . the way i have mentioned , if i mistake not , is the only one to obtain this . we must look upon our children , when grown up , to be like our selves ; with the same passions , the same desires . we would be thought rational creatures , and have our freedom ; we love not to be uneasie , under constant rebukes and brow-beatings ; nor can we bear severe humours , and great distance in those we converse with . whoever has such treatment when he is a man , will look out other company , other friends , other conversation , with whom he can be at ease . if therefore a strict hand be kept over children from the beginning , they will in that age be tractable , and quietly submit to it , as never having known any other : and if , as they grow up to the use of reason , the rigour of government be , as they deserve it , gently relaxed , the father's brow be more smooth to them , and the distance by degrees abated , his former restraints will increase their love , when they find it was only a kindness to them and a care to make them capable to deserve the pavour of their parents , and the esteem of every body else . § . . thus much for the setling your authority over your children in general . fear and awe ought to give you the first power over their minds , and love and friendship in riper years to hold it : for the time must come , when they will be past the rod , and correction ; and then , if the love of you make them not obedient and dutifull , if the love of vertue and reputation keep them not in laudable courses , i ask , what hold will you have then upon them , to turn them to it ? indeed , fear of having a scanty portion if they displease you , may make them slaves to your estate , but they will be never the less ill and wicked in private ; and that restraint will not last always . every man must some time or other be trusted to himself , and his own conduct ; and he that is a good , a vertuous , and able man , must be made so within ; and therefore , what he is to receive from education , what is to sway and influence his life , must be something put into him betimes , habits woven into the very principles of his nature ; and not a counterfeit carriage , and dissembled out-side , put on by fear , only to avoid the present anger of a father , who perhaps may dis-inherit him . § . . this being laid down in general , as the course ought to be taken , 't is fit we now come to consider the parts of the discipline to be used , a little more particularly . i have spoken so much of carrying a strict hand over children , that perhaps i shall be suspected of not considering enough what is due to their tender ages and constitutions . but that opinion will vanish , when you have heard me a little farther . for i am very apt to think , that great severity of punishment does but very little good ; nay , great harm in education : and i believe it will be found , that , caeteris paribus , those children who have been most chastised seldom make the best men. all , that i have hitherto contended for , is that whatsoever rigour is necessary , it is more to be used the younger children are ; and having , by a due application , wrought its effect , it is to be relaxed , and changed into a milder sort of government . § . . a compliance , and suppleness of their wills , being by a steady hand introduced by parents , before children have memories to retain the beginnings of it , will seem natural to them , and work afterwards in them as if it were so , preventing all occasions of strugling , or repining . the only care is , that it be begun early , and inflexibly kept to , till awe and respect be grown familiar , and there appears not the least reluctancy in the submission and ready obedience of their minds . when this reverence is once thus established , ( which it must be early , or else it will cost pains and blows to recover it ; and the more , the longer it is deferred , ) 't is by it , mixed still with as much indulgence as they make not an ill use of ; and not by beating , chiding , or other servile punishments , they are for the future to be governed as they grow up to more understanding . § . . that this is so , will be easily allowed , when it is but considered , what is to be aimed at in an ingenuous education ; and upon what it turns . . he that has not a mastery over his inclinations , he that knows not how to resist the importunity of present pleasure or pain , for the sake of what reason tells him is fit to be done , wants the true principle of vertue and industry ; and is in danger never to be good for any thing . this temper therefore , so contrary to unguided nature , is to be got betimes ; and this habit , as the true foundation of future ability and happiness , is to be wrought into the mind , as early as may be , even from the first dawnings of any knowledge , or apprehension in children ; and so to be confirmed in them , by all the care and ways imaginable , by those who have the over-sight of their education . § . . . on the otherside , if the mind be curbed , and humbled too much in children ; if their spirits be abased and broken much , by too strict an hand over them , they lose all their vigor , and industry , and are in a worse state than the former . for extravagant young fellows , that have liveliness and spirit , come sometimes to be set right , and so make able and great men : but dejected minds , timorous , and tame , and low spirits , are hardly ever to be raised , and very seldom attain to any thing . to avoid the danger , that is on either hand , is the great art ; and he that has found a way , how to keep up a child's spirit , easy , active and free ; and yet at the same time , to restrain him from many things , he has a mind to , and to draw him to things that are uneasy to him ; he , i say , that knows how to reconcile these seeming contradictions , has , in my opinion , got the true secret of education . § . . the usual lazy and short way by chastisement , and the rod , which is the only instrument of government , that tutors generally know , or ever think of , is the most unfit of any to be used in education , because it tends to both those mischiefs , which , as we have shewn , are the sylla and charybdis , which on the one hand or other , ruine all that miscarry . § . . . this kind of punishment , contributes not at all to the mastery of our natural propensity , to indulge corporal and present pleasure , and to avoid pain at any rate , but rather encourages it ; and so strengthens that in us , which is the root of all vitious and wrong actions . for what motives , i pray , does a child act by , but of such pleasure and pain , that drudges at his book against his inclination , or abstains from eating unwholsome fruit , that he takes pleasure in , only out of fear of whipping ? he in this only preferrs the greater corporal pleasure , or avoids the greater corporal pain , and what is it to govern his actions , and direct his conduct by such motives as these ? what is it , i say , but to cherish that principle in him , which it is our business to root out and destroy ? and therefore i cannot think any correction usefull to a child , where the shame of suffering for having done amiss , does not more work upon him than the pain . § . . . this sort of correction naturally breeds an aversion to that which 't is the tutor's business to create a liking to . how obvious is it to observe , that children come to hate things liked at first , as soon as they come to be whipped or chid , and teased about them ; and it is not to be wonder'd at in them , when grown men , would not be able to be reconciled to any thing by such ways . who is there , that would not be disgusted with any innocent recreation in it self indifferent to him , if he should with blows or ill language be haled to it , when he had no mind ? or be constantly so treated , for some circumstance in his application to it ? this is natural to be so : offensive circumstances ordinarily infect innocent things , which they are joined with ; and the very sight of a cup , wherein any one uses to take nauseous physick , turns his stomach , so that nothing will relish well out of it , tho' the cup be never so clean , and well shaped , and of the richest materials . § . . . such a sort of slavish discipline , makes a slavish temper . the child submits , and dissembles obedience , whilst the fear of the rod hangs over him ; but when that is removed , and by being out of sight , he can promise himself impunity , he gives the greater scope to his natural inclination , which by this way is not at all altered , but on the contrary heightned and increased in him , and after such restraint , breaks out usually with the more violence ; or , § . . . if severity carried to the highest pitch does prevail , and works a cure upon the present unruly distemper , it is often by bringing in the room of it , a worse and more dangerous disease , by breaking the mind , and then in the place of a disorderly young fellow , you have a low spirited , moap'd creature , who , however with his unnatural sobriety , he may please silly people , who commend tame , unactive children , because they make no noise , nor give them any trouble ; yet , at last , will probably prove as uncomfortable a thing to his friends , as he will be , all his life , an useless thing to himself and others . § . . beating then , and all other sorts of slavish and corporal punishments , are not the discipline fit to be used in the education of those , we would have wise , good , and ingenuous men ; and therefore very rarely to be applied , and that only in great occasions , and cases of extremity . on the other side , to flatter children by rewards of things , that are pleasant to them is as carefully to be avoided . he that will give his son apples or sugar-plumbs , or what else of this kind he is most delighted with , to make him learn his book , does but authorize his love of pleasure , and cocker up that dangerous propensitie , which he ought by all means to subdue and stifle in him . you can never hope to teach him to master it , whilst you compound for the check you give his inclination in one place , by the satisfaction you propose to it in another . to make a good , a wise , and a vertuous man , 't is fit he should learn to cross his appetite , and deny his inclination to riches , finery , or pleasing his palate , &c. when ever his reason advises the contrary , and his duty requires it . but when you draw him to do any thing that is fit , by the offer of money , or reward the pains of learning his book , by the pleasure of a luscious morsel : when you promise him a lace-crevat , or a fine new suit upon the performance of some of his little tasks , what do you by proposing these as rewards , but allow them to be the good things , he should aim at , and thereby encourage his longing for them , and accustom him to place his happiness in them ? thus people to prevail with children to be industrious about their grammar , dancing , or some other such matter , of no great moment to the happiness or ufefullness of their lives , by misapplied rewards and punishments , sacrifice their vertue , invert the order of their education , and teach them luxury , pride , or covetousness , &c. for in this way , flattering those wrong inclinations , which they should restrain and suppress , they lay the foundations of those future vices , which cannot be avoided but by curbing our desires , and accustoming them early to submit to reason . § . . i say not this , that i would have children kept from the conveniences or pleasures of life , that are not injurious to their health or vertue . on the contrary , i would have their lives made as pleasant and as agreeable to them , as may be , in a plentiful enjoyment of whatsoever might innocently delight them : provided it be with this caution , that they have those enjoyments , only as the consequences of the state of esteem and acceptation , they are in with their parents and governors , but they should never be offer'd or bestow'd on them as the rewards of this or that particular performance , that they shew an aversion to , or to which they would not have applied themselves without that temptation . § . . but if you take away the rod on one hand , and those little encouragements , which they are taken with on the other , how then ( will you say ) shall childern be govern'd ? remove hope and fear , and there is an end of all discipline . i grant , that good and evil , reward and punishment , are the only motives to a rational creature ; these are the spur and reins whereby all mankind are set on work and guided , and therefore they are to be made use of to children too . for i advise their parents and governors always to carry this in their minds , that they are to be treated as rational creatures . § . . rewards , i grant , and punishments must be proposed to children , if we intend to work upon them ; the mistake , i imagine , is , that those , that are generally made use of , are ill chosen . the pains and pleasures of the body are , i think , of ill consequence , when made the rewards and punishments , whereby men would prevail on their children : for they serve but to increase and strengthen those appetites , which 't is our business to subdue and master . what principle of vertue do you lay in a child , if you will redeem his desires of one pleasure by the proposal of another ? this is but to enlarge his appetite , and instruct it to wander . if a child cries for an unwholsome and dangerous fruit , you purchace his quiet by giving him a less hurtful sweet-meat ; this perhaps may preserve his health , but spoils his mind , and sets that farther out of order . for here you only change the object , but flatter still his appetite , and allow that must be satisfied : wherein , as i have shewed , lies the root of the mischief ; and till you bring him to be able to bear a denial of that satisfaction , the child may at present be quiet and orderly , but the disease is not cured . by this way of proceeding you foment and cherish in him , that which is the spring , from whence all the evil flows , which will be sure on the next occasion to break out again with more violence , give him stronger longings , and you more trouble . § . . the rewards and punishments then , whereby we should keep children in order , are quite of another kind , and of that force , that when we can get them once to work , the business , i think , is done , and the difficulty is over . esteem and disgrace are , of all others , the most powerful incentives to the mind , when once it is brought to relish them : if you can once get into children a love of credit , and an apprehension of shame and disgrace , you have put into them the true principle , which will constantly work , and incline them to the right . but it will be asked , how shall this be done ? i confess , it does not at first appearance want some difficulty ; but yet i think it worth our while , to seek the ways ( and practise them when found , ) to attain this , which i look on as the great secret of education . § . . first , children ( earlier perhaps than we think ) are very sensible of praise and commendation . they find a pleasure in being esteemed , and valued , especially by their parents , and those whom they depend on . if therefore the father caress and commend them , when they do well ; shew a cold and neglectful countenance to them upon doing ill : and this accompanied by a like carriage of the mother , and all others that are about them , it will in a little time make them sensible of the difference ; and this , if constantly observed , i doubt not but will of it self work more than threats or blows , which lose their force when once grown common , and are of no use when shame does not attend them ; and therefore are to be forborn , and never to be used , but in the case hereafter mentioned , when it is brought to extremity . § . . but secondly , to make the sense of esteem or disgrace , sink the deeper , and be of the more weight , other agreeable or disagreeable things should constantly accompany these different states ; not as particular rewards and punishments of this or that particular action , but as necessarily belonging to , and constantly attending one , who by his carriage has brought himself into a state of disgrace or commendation . by which way of treating them , children may , as much as possible , be brought to conceive , that those that are commended , and in esteem , for doing well , will necessarily be beloved and cherished by every body , and have all other good things as a consequence of it . and on the other side , when any one by miscarriage , falls into dis-esteem , and cares not to preserve his credit , he will unavoidably fall under neglect and contempt ; and in that state , the want of what ever might satisfie or delight him will follow . in this way , the objects of their desires are made assisting to vertue , when a setled experience from the beginning teaches children , that the things they delight in , belong to , and are to be enjoyed , by those only , who are in a state of reputation . if by these means you can come once to shame them out of their faults , ( for besides that , i would willingly have no punishment , ) and make them in love with the pleasure of being well thought on , you may turn them as you please , and they will be in love with all the ways of vertue . § . . the great difficulty here is , i imagine , from the folly and perverseness of servants , who are hardly to be hinder'd from crossing herein the design of the father and mother . children discountenanced by their parents for any fault , find usually a remedy and retreat in the caresses of those foolish flatterers , who thereby undo whatever the parents endeavour to establish . when the father or mother looks sowre on the child , every body else should put on the same carriage to him , and no body give him countenance , till forgiveness asked , and a contrary carriage restored him to his esteem and former credit again . if this were constantly observed , i guess there would be little need of blows , or chiding : their own ease and satisfaction would quickly teach children to court commendation , and avoid doing that which they found every body condemned , and they were sure to suffer for , without being chid or beaten . this would teach them modesty and shame ; and they would quickly come to have a natural abhorrence for that , which they found made them slighted and neglected by every body . but how this inconvenience from servants is to be remedied , i can only leave to parents care and consideration ; only i think it of great importance : and they are very happy , who can get discreet people about their children . § . . frequent beating or chiding is therefore carefully to be avoided , because it never produces any good , farther than it serves to raise shame and abhorrence of the miscarriage that brought it on them : and if the greatest part of the trouble be not the sense that they have done amiss , and the apprehension that they have drawn on themselves the just displeasure of their best friends , the pain of whipping will work but an imperfect cure ; it only patches up for the present , and skins it over , but reaches not to the bottom of the sore . shame then , and apprehension of displeasure , being that which ought alone to give a check , and hold the reins , 't is impossible but punishment should lose that efficacy , when it often returns . shame has in children the same place as modesty in women , which cannot be kept , and often transgressed against . and as to the apprehension of displeasure in the parents , that will come to be very insignificant , if the marks of that displeasure quickly cease . and therefore i think , parents should well consider what faults in their children are weighty enough to deserve the declaration of their anger : but when their displeasure is once declared to a degree , that carries any punishment with it , they ought not presently to lay by the severity of their brows , but to restore their children to their former grace with some difficulty ; and delay till their conformity , and more than ordinary merit , make good their amendment . if this be not so ordered , punishment will be , by familiarity , but a thing of course ; and offending , being punished , and then forgiven , be as natural and ordinary , as noon , night , and morning following one another . § . . concerning reputation , i shall only remark this one thing more of it ; that though it be not the true principle and measure of vertue , ( for that is the knowledge of a man's duty , and the satisfaction it is , to obey his maker , in following the dictates of that light god has given him , with the hopes of acceptation and reward , ) yet it is that , which comes nearest to it ; and being the testimony and applause that other people's reason , as it were by common consent , gives to vertuous , and well-ordered actions , is the proper guide and encouragement of children , till they grow able to judge for themselves , and to find what is right , by their own reason . § . . but if a right course be taken with children , there will not be so much need of the application of the common rewards and punishments as we imagine , and as the general practice has established : for , all their innocent folly , playing , and childish actions are to be left perfectly free and unrestrained , as far as they can consist with the respect due to those that are present ; and that with the greatest allowance . if these faults of their age , rather than of the children themselves , were as they should be , left only to time and imitation , and riper years to cure , children would escape a great deal of mis-applied and useless correction ; which either fails to over-power the natural disposition of their childhood , and so , by an ineffectual familiarity , makes corection in other necessary cases of less use ; or else , if it be of force to restrain the natural gaiety of that age , it serves only to spoil the temper both of body and mind . if the noise and bustle of their play prove at any time inconvenient , or unsuitable to the place or company they are in , ( which can only be where their parents are , ) a look or a word from the father or mother , if they have established the authority they should , will be enough either to remove , or quiet them for that time. but this gamesome humour , which is wisely adapted by nature to their age and temper , should rather be encouraged to keep up their spirits , and improve their strength and health , than curbed , or restrained , and the chief art is , to make all that they have to do , sport and play too . § . . and here give me leave to take notice of one thing i think a fault in the ordinary method of education ; and that is , the charging of children's memories , upon all occasions , with rules and precepts which they often do not understand , and constantly as soon forget as given . if it be some action you would have done , or done otherwise ; whenever they forget , or do it awkardly , make them do it over and over again , till they are perfect : whereby you will get these two advantages ; first , to see whether it be an action they can do , or is fit to be expected of them : for sometimes children are bid to do things , which , upon trial , they are found not able to do ; and had need be taught and exercised in , before they are required to do them . but it is much easier for a tutor to command , than to teach . secondly , another thing got by it will be this ; that by repeating the same action till it be grown habitual in them , the performance will not depend on memory , or reflection the concomitant of prudence and age , and not of childhood , but will be natural in them . thus bowing to a gentleman when he salutes him , and looking in his face when he speaks to him , is by constant use as natural to a well-bred man as breathing ; it requires no thought , no reflection . having this way cured in your child any fault , it is cured for ever : and thus one by one you may weed them out all , and plant what habits you please . § . . i have seen parents so heap rules on their children , that it was impossible for the poor little ones to remember a tenth part of them , much less to observe them . however they were either by words or blows corrected for the breach of those multiplied and often very impertinent precepts . whence it naturally followed , that the children minded not , what was said to them ; when it was evident to them , that no attention , they were capable of , was sufficient to preserve them from transgression and the rebukes which followed it . let therefore your rules , to your son , be as few as is possible , and rather fewer than more than seem absolutely necessary . for if you burden him with many rules , one of these two things must necessarily follow ; that either he must be very often punished , which will be of ill consequence , by making punishment too frequent and familiar ; or else you must let the transgressions of some of your rules go unpunished : whereby they will of course grow contemptible , and your authority become cheap to him . make but few laws , but see they be well observed , when once made . few years require but few laws , and as his age increases , when one rule is , by practice , well established , you may add another . § . . but pray remember , children are not to be taught by rules , which will be always slipping out of their memories . what you think necessary for them to do , settle in them by an indispensible practice , as often as the occasion returns ; and if it be possible , make occasions . this will beget habits in them , which being once established , operate of themselves easily and naturally without the assistance of the memory . but here let me give two cautions , . the one is , that you keep them to the practice of what you would have grow into a habit in them , by kind words , and gentle admonitions , rather as minding them of what they forget , than by harsh rebukes and chiding , as if they were wilfully guilty . dly , another thing you are to take care of , is , not to endeavour to settle too many habits at once , least by variety you confound them , and so perfect none . when constant custom has made any one thing easy and natural to them , and they practise it with reflection , you may then go on to another . § . . manners , as they call it , about which children are so often perplexed , and have so many goodly exhortations made them , by their wise maids and governesses , i think , are rather to be learnt by example than rules ; and then children , if kept out of ill company , will take a pride , to behave themselves prettily , after the fashion of others , perceiving themselves esteemed and commended for it . but if by a little negligence in this part , the boy should not put of his hat , nor make leggs very gracefully , a dancing-master would cure that defect , and wipe of all that plainness of nature , which the alamode people call clownishness . and since nothing appears to me to give children so much becoming confidence and behaviour , and so to raise them to the conversation of those above their age , as dancing , i think , they should be taught to dance as soon as they are capable of learning it . for though this consist only in outward gracefulness of motion , yet , i know not how , it gives children manly thoughts , and carriage more than any thing . but otherwise , i would not have children much tormented about punctilio's , or niceties of breeding . never trouble your self about those faults in them , which you know age will cure . and therefore want of well-fashion'd civility in the carriage , whilst civility is not wanting in the mind ( for there you must take care to plant it early ) should be the parent 's and tutor's least care , whilst they are young . if his tender mind be fill'd with a veneration for his parents and teachers , which consists in love and esteem , and a fear to offend them ; and with respect and good will to all people , that respect will of it self teach those ways of expressing it , which he observes most acceptable . be sure to keep up in him the principles of good nature and kindness ; make them as habitual as you can by credit and commendation , and the good things accompanying that state : and when they have taken root in his mind , and are settled there by a continued practice , fear not , the ornaments of conversation , and the out-side of fashionable manners , will come in their due time . whilst they are young , any carelesness is to be born with in children , that carries not with it the marks of pride or ill nature : but those , when they appear in any action , are to be corrected immediately by the ways above-mentioned ; and what else remains like clownishness , or want ofg ood breeding , time and observation will of it self reform in them as they ripen in years , if they are bred in good company ; but if in ill , all the rules in the world , all the correction imaginable , will not be able to polish them . for you must take this for a certain truth , that let them have what instructions you will , what teachers soever you please , that , which will most influence their actions , will be the company they converse with ; children ( nay , and men too ) do most by example : we are all a sort of camelions , that still take a tincture from things about us ; nor is it to be wonder'd at in children , who better understand what they see , than what they hear . § . . i mentioned above , one great mischief that came by servants to children , when by their flatteries they take off the edge and force of the parents rebukes , and so lessen their authority . and here is another great inconvenience which children receive from the ill examples , which they meet with amongst the meaner servants . they are wholly , if possible , to be kept from such conversation : for the contagion of these ill precedents , both in civility and vertue , horribly infects children , as often as they come within reach of it . they frequently learn from unbred or debauched servants , such language , untowardly tricks and vices , as otherwise they possibly would be ignorant of all their lives . § . . 't is a hard matter wholly to prevent this mischief , you will have very good luck , if you never have a clownish or vitious servant , and if from them your children never get any infection . but yet as much must be done towards it , as can be , and the children kept as much as may be in the company of their parents , and those to whose care they are committed . to this purpose , their being in their presence , should be made easie to them ; they shall be allowed the liberties and freedom suitable to their ages , and not to be held under unnecessary restraints , when in their parent 's or governour 's sight . if it be a prison to them , 't is no wonder they should not like it . they must not be hindred from being children , or from playing , or doing as children , but from doing ill ; all other liberty is to be allowed them . next to make them in love with the company of their parents , they should receive all their good things there , and from their hands . the servants should be hindred from making court to them , by giving them strong drink , wine , fruit , play-things , and other such matters , which may make them in love with their conversation . § . . having named company , i am almost ready to throw away my pen , and trouble you no farther on this subject . for since that does more than all precepts , rules and instructions , methinks 't is almost wholly in vain , to make along discourse of other things , and to talk of that almost to no purpose ; for you will be ready to say , what shall i do with my son ? if i keep him always at home , he will be in danger to be my young master ; and if i send him abroad , how is it possible to keep him from the contagion of rudeness and vice , which is so every where in fashion ? in my house , he will perhaps be more innocent , but more ignorant too of the world , and being used constantly to the same faces , and little company , will , when he comes abroad , be a sheepish or conceited creature . i confess , both sides have their inconveniences , but whilst he is at home , use him as much to your company , and the company of men. genteel and well-bred people , that come to your house , as you can ; and keep him from the taint of your servants , and meaner people : and about his going abroad , or staying at home , it must be left to the parents conveniences and circumstances . but this is certain , breeding at home in their own sight , under a good governour , is much the best , when it can be had , and is ordered , as it should be . § . . having under consideration how great the influence of company is , and how prone we are all , especially children , to imitation , i must here take the liberty to mind parents of this one thing , viz. that he that will have his son have a respect for him and his orders , must himself have a great reverence for his son. maxima debetur pueris reverentia . you must do nothing before him , which you would not have him imitate . if any thing scape you , which you would have pass for a fault in him , he will be sure to shelter himself under your example : and how then you will be able to come at him to correct it in the right way i do not easily see : and if you will punish him for it , he cannot look on it as a thing which reason condemns , since you practise it ; but he will be apt to interpret it , the peevishness , and arbitrary imperiousness of a father , which , without any ground for it , would deny his son the liberty and pleasures he takes himself . or if you would have it thought , it is a liberty belonging to riper years , and not to a child , you add but a new temptation , since you must always remember , that children affect to be men earlier than is thought : and they love breeches , not for their cut , or ease , but because the having them is a mark of a step towards manhood . what i say of the father's carriage before his children , must extend it self to all those who have any authority over them , or for whom he would have them have any respect . § . . thus all the actions of childishness , and unfashionable carriage , and whatever time and age will of it self be sure to reform , being exempt from the discipline of the rod , there will not be so much need of beating children , as is generally made use of . to which if we add learning to read , write , dance , foreign languages , &c. as under the same privilege , there will be but very rarely any occasion for blows or force in an ingenuous education . the right way to teach them those things is , to give them a liking and inclination to what you propose to them to be learn'd ; and that will engage their industry and application . this i think no hard matter to do , if children be handled as they should be , and the rewards and punishments above-mentioned be carefully applied , and with them these few rules observed in the method of instructing them . § . . . none of the things they are to learn should ever be made a burthen to them , or imposed on them as a task : whatever is so proposed , presently becomes irksome ; the mind takes an aversion to it , though before it were a thing of delight or indifferency . let a child be but ordered to whip his top at a certain time every day , whether he has , or has not a mind to it ; let this be but required of him as a duty , wherein he must spend so many hours morning and afternoon , and see whether he will not soon be weary of any play at this rate . is it not so with grown men ? what they do chearfully of themselves , do they not presently grow sick of , and can no more endure , as soon as they find it is expected of them , as a duty ? children have as much a mind to shew that they are free , that their own good actions come from themselves , that they are absolute and independent , as any of the proudest of your grown men , think of them as you please . § . . . as a consequence of this , they should seldom be put upon doing even those things you have got an inclination in them to , but when they have a mind and disposition to it . he that loves reading , writing , musick , &c. finds yet in himself certain seasons wherein those things have no relish to him : and if at that time he forces himself to it , he only pothers and wearies himself to no purpose . so it is with children : this change of temper should be carefully observed in them , and the favourable seasons of aptitude and inclination be heedfully laid hold of , to set them upon any thing . by this means a great deal of time and tiring would be saved ; for a child will learn three times as much when he is in tune , as he will with double the time and pains , when he goes awkardly and unwillingly to it . if this were minded as it should , children might be permitted to weary themselves with play , and yet have time enough to learn what is suited to the capacity of each age. and if things were order'd right , learning any thing , they should be taught , might be made as much a recreation to their play , as their play is to their learning . the pains are equal on both sides : nor is it that which troubles them , for they love to be busie , and the change and variety is that which naturally delights them ; the only odds is , in that which we call play , they act at liberty , and employ their pains ( whereof you may observe them never sparing ) freely ; but what they are to learn , they are driven to it , called on , or compelled . this is that that at first entrance balks and cools them ; they want their liberty : get them but to ask their tutor to teach them , as they do often their play-fellows , instead of this calling upon them to learn , and they being satisfied that they act as freely in this , as they do in other things , they will go on with as much pleasure in it , and it will not differ from their other sports and play. by these ways , carefully pursued , i guess , a child may be brought to desire to be taught any thing , you have a mind he should learn. the hardest part , i confess , is with the first , or eldest ; but when once he is set right , it is easie by him to lead the rest whether one will. § . . though it be past doubt , that the fittest time for children to learn any thing , is , when their minds are in tune , and well disposed to it , when neither flagging of spirit , nor intentness of thought upon something else makes them awkard and averse ; yet two things are to be taken care of : . that these seasons either not being warily observed , and laid hold on , as often as they return ; or else , not returning as often as they should , ( as always happens in the ordinary method and discipline of education , when blows and compulsion have raised an aversion in the child to the thing he is to learn , ) the improvement of the child be not thereby neglected , and so he be let grow into an habitual idleness , and confirmed in this indisposition . . that though other things are ill learned when the mind is either indisposed , or otherwise taken up , yet it is a great matter , and worth our endeavours , to teach the mind to get the mastery over it self ; and to be able , upon choice , to take it self off from the hot pursuit of one thing , and set it self upon another with facility and delight ; or at any time to shake off its sluggishness , and vigorously employ it self about what reason , or the advice of another shall direct . this is to be done in children by trying them sometimes , when they are by laziness unbent , or by avocation bent another way , and endeavouring to make them buckle to the thing proposed . if by this means the mind can get an habitual dominion over it self , lay by idea's , or business , as occasion requires , and betake it self to new and less acceptable employments , without reluctancy or discomposure , it will be an advantage of more consequence than latin or logick , or most of those things children are usually required to learn. § . . children being more active and busie in that age than any other part of their life , and being indifferent to any thing they can do , so they may be but doing , dancing and scotch-hoppers would be the same thing to them , were the encouragements and discouragements equal . but to things we would have them learn , the great and only discouragement i can observe is , that they are called to it , 't is made their business , they are teas'd and chid about it , and do it with trembling and apprehension ; or , when they come willingly to it , are kept too long at it , till they are quite tired : all which intrenches too much on that natural freedom they extreamly affect , and 't is that liberty alone which gives the true relish and delight to their ordinary play games . turn the tables , and you will see they will soon change their application ; especially if they see the examples of others , whom they esteem and think above themselves : and if the things they see others do be ordered so , that they are persuaded it is the privilege of an age or condition above theirs , then ambition , and the desire still to get forward , and higher , and to be like those above them , will give them an inclination which will set them on work in a way wherein they will go on with vigour and pleasure , enjoying in it their dearly beloved freedom ; which , if it brings with it also the satisfaction of credit and reputation , i am apt to think , there will need no other spur to excite their application and assiduity as much as is necessary . i confess , there needs patience and skill , gentleness and attention , and a prudent conduct to attain this at first . but , why have you a tutor , if there needed no pains ? but when this is once established , all the rest will follow more easily , than in any more severe and imperious discipline ; and i think it no hard matter , to gain this point ; i am sure it will not be , where children have no ill examples set before them . the great danger therefore i apprehend , is only from servants , and other ill-ordered children , or such other vicious or foolish people , who spoil children , both by the ill pattern they set before them in their own ill manners , and by giving them together , the two things they should never have at once , i mean , vicious pleasures and commendation . § . . as children should very seldom be corrected by blows ; so , i think , frequent , and especially , passionate chiding , of almost as ill consequence . for it lessens the authority of the parents , and the respect of the child , for i bid you still remember , they distinguish early between passion and reason ; and as they cannot but have a reverence for what comes from the latter , so they quickly grow into a contempt of the former ; or if it causes a present terrour , yet it soon wears off , and natural inclination will easily learn to slight such scare-crows , which make a noise , but are not animated by reason . children being to be restrained by the parents only in vicious ( which , in their tender years , are only a few ) things , a look or nod only ought to correct them , when they do amiss : or , if words are sometimes to be used , they ought to be grave , kind and sober , representing the ill , or unbecomingness of the fault , rather than a hasty rating of the child for it , which makes him not sufficiently distinguish , whether your dislike be not more directed to him , than his fault . § . . i fore-see here it will be objected to me ; what then , will you have children never beaten nor chid for any fault ? this will be to let loose the reins to all kind of disorder . not so much , as is imagined , if a right course has been taken in the first seasoning of their minds , and implanting that awe of their parents above-mentioned . for beating , by constant observation , is found to do little good , where the smart of it is all the punishment is feared , or felt in it ; for the influence of that quickly wears out , with the memory of it . but yet there is one , and but one fault , for which , i think , children should be beaten ; and that is , obstinacy or rebellion , and in this too , i would have it ordered so , if it can be , that the shame of the whipping , and not the pain , should be the greatest part of the punishment . shame of doing amiss , and deserving chastisement , is the only true restraint belonging to vertue . the smart of the rod , if shame accompanies it not , soon ceases , and is forgotten , and will quickly , by use , lose its terrour . i have known the children of a person of quality kept in awe , by the fear of having their shooes pulled off , as much , as others by apprehensions of a rod hanging over them . some such punishment , i think , better than beating ; for , 't is shame of the fault , and the disgrace that attends it , that they should stand in fear of , rather than pain , if you would have them have a temper truly ingenuous . but stubbornness , and an obstinate disobedience , must be mastred with force and blows , for this there is no other remedy . whatever particular action you bid him do , or forbear , you must be sure to see your self obey'd , no quarter in this case , no resistance ; for when once it comes to be a trial of skill , a contest for mastery betwixt you , as it is if you command , and he refuses , you must be sure to carry it , whatever blows it costs , if a nod or words will not prevail , unless , for ever after , you intend to live in obedience to your son. a prudent and kind mother , of my acquaintance , was , on such an occasion , forced to whip her little daughter , at her first coming home from nurse , eight times successively the same morning , before she could master her stubbornness , and obtain a compliance in a very easy and indifferent matter . if she had left off sooner , and stop'd at the seventh whiping , she had spoiled the child for ever , and by her unprevailing blows , only confirmed her refractariness , very hardly afterwards to be cured : but wisely persisting , till she had bent her mind , and suppled her will , the only end of correction and chastisement , she established her authority throughly in the very first occasion , and had ever after , a very ready compliance and obedience in all things from her daughter . for as this was the first time , so i think , it was the last too she ever struck her . § . . this , if well reflected on , would make people more wary in the use of the rod and the cudgel ; and keep them from being so apt to think beating , the safe and universal remedy to be applied at random , on all occasions . this is certain however , if it does no good , it does great harm ; if it reaches not the mind , and makes not the will supple , it hardens the offender , and whatever pain he has suffered for it , it does but indear to him his beloved stubbornness , which has got him this time the victory , and prepares him to contest and hope for it for the future . this , i doubt not , but by ill order'd correction many have been taught to be obstinate and refractary , who otherwise would have been very pliant and tractable . for if you punish a child , so as if it were only to revenge the past fault , which has raised your choler , what operation can this have upon his mind , which is the part to be amended ? if there were no sturdy wilfulness of mind mixed with his fault , there was nothing in it , that needed the severity of blows : a kind or grave admonition would have been enough , to remedy the faults of frailty , forgetfullness , or inadvertency , as much as they needed . but if there were a perverseness in the will , if it were a designed , resolved disobedience , the punishment is not to be measured by the greatness or smallness of the matter , wherein it appeared , but by the opposition it carries , and stands in , to that respect and submission is due to the father's orders , and must always be rigorously exacted , and the blows , by pauses , laid on till they reach the mind , and you perceive the signs of a true sorrow , shame , and resolution of obedience . this , i confess , requires something more than setting children a task , and whipping them without any more adoe , if it be not done , and done to our phansy : this requires care , attention , observation , and a nice study of children's tempers , and weighing their faults well before we come to this sort of punishment : but is not that better , than always to have the rod in hand , as the only instrument of government ? and by frequent use of it on all occasions misapply and render inefficacious this last and usefull remedy , where there is need of it . for what else can be expected , when it is promiscuously used upon every little slip , when a mistake in concordance , or a wrong position in verse , shall have the severity of the lash , in a well-temper'd and industrious lad , as surely , as a willfull crime , in an obstinate and perverse offender ? how can such a way of correction be expected to do good on the mind , and set that right , which is the only thing to be looked after ; and when set right , brings all the rest , that you can desire , along with it ? § . . where a wrong bent of the will , wants not amendment , there can be no need of blows . all other faults , where the mind is rightly disposed , and refuses not the government and authority of the father or tutor , are but mistakes , and may often be over-looked ; or when they are taken notice of , need no other , but the gentler remedies of advice , direction and reproof , till the repeated and willfull neglect of those , shews the fault to be in the mind , and that a manifest perversness of the will , lies at the root of their disobedience : but when ever obstinacy , which is an open defiance , appears , that cannot be winked at , or neglected , but must in the first instance , be subdued and master'd ; only care must be had , that we mistake not , and we must be sure it is obstinacy and nothing else . § . . but since the occasions of punishment , especially beating , are as much to be avoided as may be , i think it should not be often brought to this point : if the awe i spoke of be once got , a look will be sufficient in most cases . nor indeed , should the same carriage , seriousness , or application be expected from young children , as from those of riper growth : they must be permitted , as i said , the foolish and childish actions suitable to their years , without taking notice of them : inadvertency , carelessness and gayety is the character of that age. i think the severity i spoke of is not to extend it self to such unseasonable restraints . keep them from vice , and vicious dispositions , and such a kind of behaviour in general will come with every degree of their age , as is suitable to that age , and the company they ordinarily converse with ; and as they grow in years , they will grow in attention and application . but that your words may always carry weight and authority with them , if it shall happen , upon any occasion , that you bid him leave off the doing of any even childish thing , you must be sure to carry the point , and not let him have the mastery . but yet , i say , i would have the father seldom interpose his authority and command in these cases , or any other , but such as have a tendency to vicious habits : i think there are better ways of prevailing with them ; and a gentle perswasion in reasoning ( when the first point of submission to your will is got ) will most times do much better . § . . it will perhaps be wondered that i mention reasoning with children , and yet i cannot but think that the true way of dealing with them . they understand it as early as they do language ; and , if i mis-observe not , they love to be treated as rational creatures sooner than is imagined . 't is a pride should be cherished in them , and , as much as can be , made the great instrument to turn them by . but when i talk of reasoning , i do not intend any other , but such as is suited to the child's capacity and apprehension . no body can think a boy of three or seven years old should be argued with , as a grown man : long discourses , and philosophical reasonings , at best , amaze and confound , but do not instruct children . when i say therefore , that they must be treated as rational creatures , i mean , that you should make them sensible by the mildness of your carriage , and the composure even in your correction of them , that what you do is reasonable in you , and useful and necessary for them : and that it is not out of caprichio , passion , or fancy , that you command or forbid them any thing . this they are capable of understanding ; and there is no vertue they should be excited to , nor fault they should be kept from , which i do not think they may be convinced of ; but it must be by such reasons as their age and understanding are capable of , and those proposed always in very few and plain words . the foundations on which several duties are built , and the fountains of right and wrong , from which they spring , are not perhaps easily to be let into the minds of grown men , not used to abstract their thoughts from common received opinions : much less are children capable of reasonings from remote principles ; they cannot conceive the force of long deductions : the reasons that move them must be obvious , and level to their thoughts , and such as may ( if i may so say ) be felt , and touched . but yet if their age , temper and inclinations be considered , there will never want such motives as may be sufficient to convince them . if there be no other more particular , yet these will always be intelligible , and of force to deterr them from any fault fit to be taken notice of in them , ( viz. ) that it will be a discredit and disgrace to them , and displease you . § . . but of all the ways whereby children are to be instructed , and their manners formed , the plainest , easiest , and most efficacious , is , to set before their eyes the examples of those things you would have them do , or avoid . which , when they are pointed out to them , in the practice of persons within their knowledge , with some reflection on their beauty , or unbecomingness are of more force to draw or deterr their imitation , than any discourses can be made to them . vertues and vices can by no words be so plainly set before their understandings , as the actions of other men will shew them , when you direct their observation , and bid them view this or that good or bad quality in their practice . and the beauty or uncomeliness of many things in good and ill breeding will be better learnt , and make deeper impressions on them , in the examples of others , than from any rules or instructions can be given about them . this is a method to be used , not only whilst they are young , but to be continued even as long as they shall be under another's tuition or conduct . nay , i know not whether it be not the best way to be used by a father , as long as he shall think fit , on any occasion , to reform any thing he wishes mended in his son : nothing sinking so gently , and so deep , into men's minds , as example . and what ill they either over-look , or indulge in them themselves , they cannot but dis-like , and be ashamed of , when it is set before them in another . § . . it may be doubted concerning whipping , when , as the last remedy , it comes to be necessary ; at what time , and by whom it should be done ; whether presently upon the committing the fault , whilst it is yet fresh and hot ; and whether parents themselves should beat their children . as to the first , i think it should not be done presently , lest passion mingle with it , and so , though it exceed the just proportion , yet it lose the authority : for even children discern when we do things in passion ; but , as i said before , that has most weight with them , that appears sedately to come from their parents reason ; and they are not without this distinction . next , if you have any discreet servant capable of it , and has the place of governing your child ( for if you have a tutor , there is no doubt ) i think it is best the smart should come more immediately from another's hand , though by the parents order , who should see it done ; whereby the parent 's authority will be preferred , and the child's aversion for the pain it suffers rather be turned on the person that immediately inflicts it . for i would have a father seldom strike his child , but upon very urgent necessity , and as the last remedy ; and then perhaps it will be fit to do it so , that the child should not quickly forget it . § . . but , as i said before , beating is the worst , and therefore the last means to be used in the correction of children ; and that only in cases of extremity , after all gentler ways have been tried , and proved unsuccessful ; which , if well observed , there will be very seldom any need of blows . for it not being to be imagined that a child will often , if ever , dispute his father's present command in any particular instance ; and the father not rigorously interposing his authority in positive rules concerning childish or indifferent actions , wherein his son is to have his liberty ; nor concerning his learning or improvement , wherein there is no compulsion to be used ; there remains only the prohibition of some vicious actions , wherein a child is capable of obstinacy , and consequently can deserve beating : and so there will be but very few occasions of that discipline to be used by any one , who considers well , and orders his child's education as it should be . for the first seven years , what vices can a child be guilty of , but lying , or some ill-natur'd tricks ; the repeated commission whereof , after his father's direct command against it , shall bring him into the condemnation of obstinacy , and the chastisement of the rod ? if any vicious inclination in him be , in the first appearance and instances of it , treated as it should , first with your wonder , and then if returning again a second time , discountenanced with the severe brow of the father , tutor , and all about him , and a treatment suitable to the state of discredit before-mentioned ; and this continued till he be made sensible , and ashamed of his fault , i imagine there will be no need of any other correction , nor ever any occasion to come to blows . the necessity of such chastisement is usually the consequence only of former indulgencies , or neglects . if vicious inclinations were watched from the beginning , and the first irregularities they caused corrected by those gentler ways , we should seldom have to do with more than one disorder at once , which would be easily set right without any stir or noise , and not require so harsh a discipline as beating . thus one by one as they appear'd , they might all be weeded out without any signs or memory that ever they had been there . but we letting their faults ( by indulging and humouring our little ones ) grow up till they are sturdy and numerous , and the deformity of them makes us asham'd and uneasy , we are fain to come to the plough and the harrow , the spade and the pick-ax must go deep to come at the roots ; and all the force , skill , and diligence we can use , is scarce enough to cleanse the vitiated seed-plat over-grown with weeds , and restore us the hopes of fruits to rewards our pains in its season . § . . this course , if observed , will spare both father and child the trouble of repeated injunctions and multiplied rules of doing and forbearing . for , i am of opinion , that of those actions which tend to vitious habits ( which are those alone that a father should interpose his authority and commands in ) none should be forbidden children till they are found guilty of them . for such untimely prohibitions , if they do nothing worse , do at least so much towards teaching and allowing them , that they suppose that children may be guilty of them ; who would possibly be safer in the ignorance of any such faults . and the best remedy to stop them , is , as i have said , to shew wonder and amazement at any such action , as hath a vitious tendency , when it is first taken notice of in a child . for example , when he is first found in a lye or any ill natur'd trick , the first remedy should be to talk to him of it as a strange , monstrous matter , that it could not be imagin'd he would have done , and so shame him out of it . § . . it will be ( 't is like ) objected , that whatever i fansie of the tractableness of children , and the prevalency of those softer ways of shame and commendation , yet there are many who will never apply themselves to their books , and to what they ought to learn , unless they are scourged to it . this i fear is nothing but the language of ordinary schools and fashion which has never suffered the other to be tried as it should be , in places where it could be taken notice of . why , else , does the learning of latin and greek need the rod , when french and italian needs it not ? children learn to dance and fence without whipping ; nay , arithmetick , drawing , &c. they apply themselves well enough to without beating , which would make one suspect , that there is something strange , unnatural and disagreeable to that age , in the things requir'd in grammar-schools , or the methods used there , that children cannot be brought to , without the severity of the lash , and hardly with that too , or else that it is a mistake , that those tongues could not be taught them without beating . § . . but let us suppose some so negligent or idle , that they will not be brought to learn by the gentler ways proposed ; for we must grant that there will be children found of all tempers , yet it does not thence follow , that the rough discipline of the cudgel is to be used to all ; nor can any one be concluded unmanagable by the milder methods of government , till they have been throughly tried upon him ; and if they will not prevail with him to use his endeavours , and do what is in his power to do , we make no excuses , for the obstinate blows are the proper remedies for those ; but blows laid on in a way different from the ordinary . he that wilfully neglects his book , and stubbornly refuses any thing he can do , required of him by his father , expressing himself in a positive serious command , should not be corrected with two or three angry lashes , for not performing his task , and the same punishment repeated again and again upon every the like default . but when it is brought to that pass , that wilfulness evidently shews it self , and makes blows necessary , i think the chastisement should be a little more sedate and a little more severe , and the whipping ( mingled with admonitions between ) so continued , till the impressions of it on the mind were found legible in the face , voice and submission of the child , not so sensible of the smart as of the fault he has been guilty of , and melting in true sorrow under it . if such a correction as this tried some few times at sit distances , and carried to the utmost severity , with the visible displeasure of the father all the while , will not work the effect , turn the mind , and produce a future compliance , what can be hoped from blows , and to what purpose should they be any more used ? beating , when you can expect no good from it , will look more like the fury of an enraged enemy , than the good will of a compassionate friend ; and such chastisements carries with it only provocation without any prospect of amendment . if it be any father's misfortune to have a son thus perverse and untractable , i know not what more he can do but pray for him . but , i imagine , if a right course be taken with children from the beginning , very few will be found to be such , and when there are any such instances , they are not to be the rule for the education of those who are better natur'd , and may be managed with better usage . § . . if a tutor can be got , that thinking himself in the father's place , charged with his care , and relishing these things , will at the beginning apply himself to put them in practice , he will afterwards find his work very easy ; and you will , i guess , have your son in a little time a greater proficient in both learning and breeding , than perhaps you imagine . but let him by no means beat him , at least without your consent and direction . he must be sure also to shew him the example of the things , he would have the child practise , and carefully to preserve him from the influence of ill precedents , especially the most dangerous of all , that of the servants , from whose company he is to be kept , not by prohibitions , for that will but give him an itch , but by other ways i have mentioned . § . . in all the whole business of education , there is nothing like to be less hearken'd to , or harder to be well observed , than what i am now going to say , and that is , that i would from their first beginning to talk , have some discreet , sober ; nay , wise person about children , whose care it should be to fashion them aright , and keep them from all ill , especially the infection of bad company . i think this province requires great sobriety , temperance , tenderness , diligence and discretion , qualities hardly to be found united in persons that are to be had for ordinary salaries , or easily to be found any where . as to the charge of it , i think it will be the money best laid out , that can be , about our children ; and therefore though it may be expensive more than is ordinary , yet it cannot be thought dear . he that at any rate procures his child a good mind , well principled , temper'd to vertue and usefulness , and adorned with civility and good breeding , makes a better purchase for him , than if he laid out the money for an addition of more earth to his former acres . spare it in toys and play-games , in silk and ribbons , laces and other useless expences , as much as you please ; but be not sparing in so necessary a part as this . 't is not good husbandry to make his fortune rich , and his mind poor . i have often with great admiration seen people lavish it profusely in tricking up their children in fine clothes ; lodging and feeding them sumptuously , allowing them more than enough of useless servants , and yet at the same time starve their minds , and not take sufficient care to cover that , which is the most shameful nakedness , viz. their natural wrong inclinations and ignorance . this i can look on as no other than a sacrificing to their own vanity ; it shewing more their pride than true care of the good of their children . whatsoever you imploy to the advantage of your son's mind will shew your true kindness , though it be to the lessening of his estate . a wise and good man can hardly want either the opinion or reality of being great and happy . but he , that is foolish or vicious , can be neither great nor happy , what estate soever you leave him : and i ask you , whether there be not men in the world , whom you had rather have your son be with l. per annum , than some other you know with l. § . . the consideration of charge ought not therefore to deterr those who are able ; the great difficulty will be where to find a proper person . for those of small age , parts and vertue , are unfit for this imployment ; and those that have greater , will hardly be got to undertake such a charge . you must therefore look out early , and enquire every where ; for the world has people of all sorts ; and i remember , montaigne says in one of his essays , that the learned castalio was fain to make trenchers at basle to keep himself from starving , when his father would have given any money for such a tutor for his son , and castalio have willingly embraced such an imployment upon very reasonable terms , but this was for want of intelligence . § . . if you find it difficult to meet with such a tutor as we desire , you are not to wonder ; i only can say , spare no care nor cost to get such an one ; all things are to be had that way , and i dare assure you , that if you get a good one , you will never repent the charge , but will always have the satisfaction to think it the money of all other the best laid out . but be sure take no body upon friends or charitable , no nor bare great commendations : nor will the reputation of a sober man with learning enough ( which is all usually that is required in a tutor ) serve the turn . in this choice be as curious as you would in that of a wife for him : for you must not think of trial or changing afterwards , that will cause great inconvenience to you , and greater to your son. when i consider the scruples and cautions i here lay in your way , methinks it looks as if i advised you to something , which i would have offer'd at , but in effect not done . but he that shall consider how much the business of a tutor rightly imployed lies out of the road , and how remote it is from the thoughts of many , even of those who propose to themselves this imployment , will perhaps be of my mind , that one sit to educate and form the mind of a young gentleman is not every where to be found ; and that more than ordinary care is to be taken in the choice of him , or else you may fail of your end. § . . but to return to our method again . tho' i have mentioned the severity of the father's brow , and the awe settled thereby in the mind of children when young , as one main foundation , whereby their education is to be managed : yet i am far from being of an opinion , that it should be continued all a long to them , whilst they are under the discipline and government of pupilage . i think it should be relaxed as fast as their age , discretion , and good behaviour could allow it , even to that degree , that a father will do well , as his son grows up , and is capable of it , to talk familiarly with him ; nay , ask his advice , and consult with him about those things , wherein he has any knowledge , or understanding . by this , the father will gain two things , both of great moment . the one is , that it will put serious considerations into his son's thoughts , better than any rules or advices he can give him . the sooner you treat him as a man , the sooner he will begin to be one : and if you admit him into serious discourses sometimes with you , you will insensibly raise his mind above the usual a musements of youth , and those trifling occupations it is commonly wasted in : for it is easie to observe , that many young men continue longer in the thoughts and conversation of school-boys , than otherwise they would , because their parents keep them at that distance , and in that low rank , by all their carriage to them . § . . another thing of greater consequence , which you will obtain by such a way of treating him , will be his friendship . many fathers , though they proportion to their sons liberal allowances , according to their age and condition ; yet they keep them as much unacquainted with their estates , and all other concernments , as if they were strangers . this if it looks not like jealousie , yet it wants those marks of kindness and intimacy , which a father should shew to his son ; and , no doubt , often hinders , or abates , that cheerfullness and satisfaction , wherewith a son should address himself to , and rely upon his father ; and i cannot but often wonder to see fathers , who love their sons very well , yet so order the matter by a constant stiffness , and a mien of authority and distance to them all their lives , as if they were never to enjoy or have any comfort from those they love best in the world , till they had lost them , by being removed into another . nothing cements and establishes friendship and good-will , so much as confident communication of concernments and affairs . other kindnesses without this , leave still some doubts ; but when your son sees you open your mind to him , that you interest him in your affairs , as things you are willing should in their turn come into his hands , he will be concerned for them , as for his own ; wait his season with patience , and love you in the mean time , who keep him not at the distance of a stranger . this will also make him see , that the enjoyment you have is not without care , which the more he is sensible of , the less will he envy you the possession , and the more think himself happy under the management of so favourable a friend , and so careful a father . there is scarce any young man of so little thought , or so void of sense , that would not be glad of a sure friend , that he might have recourse to , and freely consult on occasion . the reservedness and distance , that fathers keep , often deprives their sons of that refuge , which would be of more advantage to them , than an hundred rebukes and chidings . would your son engage in some frolick , or take a vagary , were it not much better he should do it with , than without your knowledge ? for since allowances for such things must be made to young men , the more you know of his intrigues and designs , the better will you be able to prevent great mischiefs ; and by letting him see what is like to follow , take the right way of prevailing with him to avoid less inconveniencies . would you have him open his heart to you , and ask your advice ? you must begin to do so with him first , and by your carriage beget that considence . § . . but whatever he consults you about , unless it lead to some fatal and irremediable mischief , be sure you advise only as a friend of more experience ; but with your advice mingle nothing of command or authority , no more than you wou●d to your equal , or a stranger . that would be to drive him for ever from any farther demanding or receiving advantage from your counsel . you must consider , that he is a young man , and has pleasures and fancies , which you are pass'd . you must not expect his inclinations should be just as yours , nor that at twenty he should have the same thoughts you have at fifty . all that you can wish is , that since youth must have some liberty , some out-leaps , they might be with the ingenuity of a son , and under the eye of a father , and then no very great harm can come of it . the way to obtain this , as i said before , is ( according as you find him capable ) to talk with him about your affairs , propose matters to him familiarly , and ask his advice ; and when he ever lights on the right , follow it as his , and if it succeeds well , let him have the commendation . this will not at all lessen your authority , but increase his love and esteem of you . whilst you keep your estate , the staff will still be in your own hands , and your authority the surer , the more it is strengthen'd with confidence and kindness . for you have not that power , you ought to have over him , till he comes to be more afraid of offending so good a friend , than of losing some part of his future expectation . § . . when , by making your son sensible that he depends on you , and is in your power , you have establish'd your authority ; and by being inflexibly severe in your carriage to him , when obstinately persisting in any ill natur'd trick , you have forbidden especially lying , you have imprinted on his mind that awe , which is necessary : and on the other side , when , by permitting him the full liberty due to his age , and laying no restraint in your presence to those childish actions and gaiety of carriage , which , whilst he is very young , is as necessary to him as meat or sleep , you have reconcil'd him to your company , and made him sensible of your care and love of him by indulgence and tenderness , especially , caressing him on all occasions wherein he does any thing well , and being kind to him after a thousand fashions suitable to his age , which nature teaches parents better than i can ; when , i say , by these ways of tenderness and affection , which parents never want for their children , you have also planted in him a particular affection for you , he is then in the state you could desire , and you have formed in his mind that true reverence , which is alway afterwards carefully to be increased and maintained in both the parts of it , love and fear , as the great principle , whereby you will always have hold upon him , to turn his mind to the ways of vertue of honour . § . . when this foundation is once well laid , and you find this reverence begin to work in him , the next thing to be done is carefully to consider his temper , and the particular constitution of his mind . stubbornness , lying and ill natur'd actions are not ( as has been said ) to be permitted in him from the beginning , whatever his temper be : those seeds of vices are not to be suffered to take any root , but must be suppress'd in their appearance ; and your authority is to be establish'd from the very dawning of any knowledge in him , that it may operate as a natural principle , whereof he never perceived the beginning , never knew that it was or could be otherwise . by this , if the reverence he owes you be establish'd early , it will always be sacred to him , and it will be as hard for him to resist it as the principles of his nature . § . . having thus very early established your authority , and by the gentler applications of it , shamed him out of what leads towards any immoral habit , as soon as you have observed it in him ( for i would by no means have chiding used , much less blows , till obstinacy and incorrigibleness make it absolutely necessary ) it will be fit to consider which way the natural make of his mind inclines him . some men by the unalterable frame of their constitutions are stout , others timorous some confident , others modest , tractable or obstinate , curious or careless . there are not more differences in men's faces , and the outward lineaments of their bodies , than there are in the makes and tempers of their minds , only there is this difference , that the distinguishing characters of the face , and the lineaments of the body grow more plain and visible with time and age , but the peculiar physiognomy of the mind is most discernable in children , before art and cunning hath taught them to hide their deformities and conceal their ill inclinations under a dissembled out-side . § . , begin therefore betimes nicely to observe your son's temper , and that when he is under least restraint . see what are his predominant passions and prevailing inclinations , whether he be fierce or mild , bold or bashful , compassionate or cruel , open or reserv'd , &c. for as these are different in him , so are your methods to be different , and your authority must hence take measures to apply it self different ways to him . these native propensions , these prevalencies of constitution are not to be cured by rules , or a direct contest , especially those of them that are the humbler and meaner sort , that proceed from fear and lowness of spirit ; though with art they may be much mended , and turned to good purposes . but this , be sure , after all is done , the byas will always hang on that side , that nature first placed it : and if you carefully observe the characters of this mind now in the first scenes of his life , you will ever after be able to judge , which way his thoughts lean , and what he aims at , even hereafter , when , as he grows up , the plot thickens , and he puts on several shapes to act it . § . . i told you before that children love liberty , and therefore they should be brought to do the things are fit for them , without feeling any restraint laid upon them . i now tell you , they love some thing more , and that is dominion , and this is the first original of most vicious habits , that are ordinary and natural . this love of power and dominion shews it self very early and that in these two things : § . . . we see children ( as soon almost as they are born ( i am sure long before they can speak ) cry , grow peevish , sullen , and out of humour , for nothing but to have their wills. they would have their desires submitted to by others ; they contend for a ready complyance from all about them , especially from those that stand near or beneath them in age or degree , as soon as they come to consider others with those distinctions . § . . another thing wherein they shew their love of dominion , is , their desire to have things to be theirs ; they would have propriety and possession , pleasing themselves with the power that seems to give , and the right they thereby have to dispose of them as they please . he , that has not observed these two humours working very betimes in children , has taken little notice of their actions : and he , that thinks that these two roots of almost all the injustice and contention , that so disturb humane life , are not early to be weeded out , and contrary habits introduced , neglects the proper season to lay the foundations of a good and worthy man. to do this , i imagine , these following things may somewhat conduce . § . . . that a child should never be suffered to have what he craves , or so much as speaks for , much less if he cries for it . what then , would you not have them declare their wants ? yes , that is very fit ; and 't is as fit , that with all tenderness they should be hearken'd to , and supplied , at least whilst they are very little . but 't is one thing to say , i am hungry ; another to say , i would have roast-meat . having declared their wants , their natural wants , the pain they feel from hunger , thirst , cold , or any other necessity of nature , 't is the duty of their parents , and those about them , to relieve them : but children must leave it to the choice and ordering of their parents , what they think properest for them , and how much ; and must not be permitted to chuse for themselves , and say , i would save wine , or white-bread ; the very naming of it should make them lose it . § . . this is for natural wants , which must be relieved : but for all wants of fancy and affectation , they should never , if once declar'd , be hearken'd to , or complied with . by this means they will be brought to get a mastery over their inclinations , and learn the art of stifling their desires , as soon as they rise up in them , and before they take vent , when they are easiest to be subdued , which will be of great use to them in the future course of their lives . by this i do not mean , that they should not have the things , that one perceives would delight them : 't would be inhumanity , and not prudence , to treat them so . but they should not have the liberty to carve , or crave any thing to themselves ; they should be exercised in keeping ; their desires under , till they have got the habit of it , and it be grown easie ; they should accustom themselves to be content in the want of what they wished for : and the more they practised modesty and temperance in this , the more should those about them study to reward them with what is suited and acceptable to them : which should be bestowed on them , as if it were a natural consequence of their good-behaviour , and not a bargain about it . but you will lose your labour , and what is more , their love and reverence too , if they can receive from others , what you deny them . this is to be kept very stanch , and carefully to be watched . and here the servants come again in my way . § . . if this be begun betimes , and they accustom themselves early to silence their desires , this usefull habit will settle in them ; and as they come to grow up in age and discretion , they may be allowed greater liberty , when reason comes to speak in them , and not passion . for when ever reason would speak , it should be hearken'd to . but as they should never be heard , when they speak for any thing they would have , unless it be first , proposed to them ; so they should always be heard , and fairly and kindly answered , when they ask after any thing they would know , and desire to be inform'd about . curiosity should be as carefully cherished in children , as other appetites suppressed . § . . . children who live together often strive for mastery , whose will shall carry it over the rest ; whoever begins the contest , should be sure to be crossed in it : but not only that , but they should be taught to have all the deference , complaisance , and civility one for another imaginable . this when they see it procures them respect , and that they lose no superiority by it ; but on the contrary , they grow into love , and esteem with every body , they will take more pleasure in , than in insolent domineering ; for so plainly is the other . the complaints of children one against another , which is usually but the desiring the assistance of another to revenge them , should not be favourably received , nor hearken'd to : it weakens and effeminates their minds to suffer them to complain : and if they endure sometimes crossing , or pain from others , without being permitted to think it strange or intolerable , it will do them no harm to learn sufferance , and hearden them early . but though you give no countenance to the complaints of the querulous , yet take care to suppress all insolence and ill-nature . when you observe it your self , reprove it before the injured party : but if the complaint be of something really worthy your notice , and prevention another time , then reprove the offender by himself alone , out of sight of him that complained , and make him go and ask pardon , and make reparation . which coming thus , as it were , from himself , will be the more cheerfully performed , and more kindly received , the love strengthened between them , and a custom of civility grow familiar amongst your children . § . . . as to the having and possessing of things , teach them to part with what they have easily and freely to their friends ; and let them find by experience , that the most liberal has always most plenty , with esteem and commendation to boot , and they will quickly learn to practise it . this i imagine will make brothers and sisters kinder and civiller to one another , and consequently to others , than twenty rules about good manners , with which children are ordinarily perplexed and cumbred . covetousness and the desire of having in our possession , and under our dominion , more than we have need of , being the root of all evil , should be early and carefully weeded out , and the contrary quality of a readiness to impart to others , implanted . this should be encouraged by great commendation and credit , and constantly taking care , that he loses nothing by his liberality . let all the instances he gives of such freeness be always repaid , and with interest ; and let him sensibly perceive , that the kindness he shows to others , is no ill husbandry for himself , but that it brings a return of kindness both from those that receive it , and those who look on . make this a contest among children , who shall out-do one another this way ; and by this means , by a constant practice , children having made it easie to themselves to part with what they have , good nature may be setled in them into an habit , and they may take pleasure and pique themselves in being kind , liberal , and civil to others . § . . crying is a fault that should not be tolerated in children , not only for the unpleasant and unbecoming noise it fills the house with , but for more considerable reasons in reference to the children themselves , which is to be our aim in education . their crying is of two sorts ; either stubborn and domineering , or querulous and whining . . their crying is very often a contention for mastery , and an open declaration of their insolence , or obstinacy , when they have not the power to obtain their desire , they will by their clamour and sobbing , maintain their title and right to it . this is an open justifying themselves , and a sort of remonstrance of the unjustness of the oppression , which denies them , what they have a mind to . § . . . sometimes their crying is the effect of pain , or true sorrow , and a bemoaning themselves under it . these two if carefully observed may by the mien , looks and actions , and particularly by the tone of their crying be easily distinguished , but neither of them must be suffer'd , much less incourag'd . . the obstinate or stomachful crying should by no means be permitted , because it is but another way of flattering their desires , and incouraging those passions , which 't is our main business to subdue : and if it be , as often it is , upon the receiving any correction , it quite defeats all the good effects of it : for a punishment , which leaves them in this declar'd opposition , only serves to make them worse . the restraints and punishments laid on children are all misapplied and lost , as far as they do not prevail over their wills , teach them to submit their passions , and make their minds supple and pliant , to what their parents reason advises them now , and so prepare them to obey , what their own reasons shall advise hereafter . but if , in any thing wherein they are crossed , they may be suffer'd to go away crying , they confirm themselves in their desires , and cherish the ill humour with a declaration of their right , and a resolution to satisfy their inclination the first opportunity . this therefore is another reason why you should seldom chastise your children , for , whenever you come to that extremity , 't is not enough to whipp or beat them , you must do it till you find you have subdued their minds ; till with submission and patience they yield to the correction , which you shall best discover by their crying and their ceasing from it upon your bidding . without this , the beating of children is but a passionate tyranny over them , and it is mere cruelty and not correction to put their bodies in pain , without doing their minds any good . as this gives us a reason why children should seldom be corrected , so it also prevents their being so . for if when-ever they are chastised , it were done thus without passion , soberly and yet effectually too , laying on the blows and smart not all at once , but slowly , with reasoning between , and with observation how it wrought , stopping when it had made them pliant , penitent and yielding ; they would seldom need the like punishment again , being made carefull to avoid the fault , that deserved it . besides , by this means , as the punishment would not be lost for being too little and not effectual , so it would be kept from being too much , if we gave off , as soon as we perceived , that it reach'd the mind , and that was better'd . for since the chiding or beating of children should be always the least , that possible may be ; that which is laid on in the heat of anger , seldom observes that measure , but is commonly more than it should be , though it prove less than enough . § . . . many children are apt to cry upon any little pain they suffer , and the least harm that befals them puts them into complaints and bawling . this few children avoid , for it being the first and natural way to declare their sufferings or wants , before they can speak , the compassion that is thought due to that tender age , foolishly incourages and continues it in them long after they can speak . 't is the duty , i confess , of those about children to compassionate them , when-ever they suffer any hurt ; but not to shew it in pitying them . help and ease them the best you can , but by no means bemoan them . this softens their minds , and makes the little harms , that happen to them , sink deep into that part , which alone feels ; and make larger wounds there , than otherwise they would . they should be harden'd against all sufferings , especially of the body , and have a tenderness only of shame and for reputation . the many inconveniencies this life is exposed to , require we should not be too sensible of every little hurt . what our minds yield not to , makes but a slight impression , and does us but very little harm : 't is the suffering of our spirits that gives and continues the pain . this brawniness and insensibility of mind is the best armour , we can have , against the common evils and accidents of life ; and being a temper that is to be got by exercise and custom , more than any other way , the practice of it should be begun betimes , and happy is he that is taught it early . that effeminacy of spirit , which is to be prevented or cured , as nothing , that i know , so much increases in children as crying , so nothing , on the other side , so much checks and restrains , as their being hindred from that sort of complaining . in the little harms they suffer from knocks and falls , they should not be pitied for falling , but bid do so again , which is a better way to cure their falling , than either chiding or bemoaning them . but let the hurts they receive , be what they will , stop their crying , and that will give them more quiet and ease at present , and harden them for the future . § . . the former sort of crying requires severity to silence it , and where a look or a positive command will not do it , blows must . for it proceeding from pride , obstinacy , and wilfullness , the will , where the fault lies , must be bent , and made to comply by a rigour sufficient to subdue it : but this latter being ordinarily from softness of mind , a quite contrary cause , ought to be treated with a gentler hand . persuasion , or diverting the thoughts another way , or laughing at their whining , may perhaps be at first the proper method . but for this the circumstances of the thing , and the particular temper of the child must be considered ; no certain unvariable rules can be given about it , but it must be left to the prudence of the parents or tutor . but this i think i may say in general , that there should be a constant discountenancing of this sort of crying also ; and that the father by his looks , words and authority , should always stop it , mixing a greater degree of roughness in his looks or words , proportionably as the child is of a greater age , or a sturdier temper : but always let it be enough to master the disorder . § . . one thing i have frequently observed in children , that when they have got possession of any poor creature , they are apt to use it ill : they often torment , and treat very roughly young birds , butterflies , and such other poor animals , which fall into their hands , and that with a seeming kind of pleasure . this i think should be watched in them , and if they incline to any such cruelty ; they should be taught the contrary usage . for the custom of tormenting and killing of beasts will , by degrees , harden their minds even towards men ; and they who delight in the suffering and destruction of inferiour creatures , will not be apt to be very compassionate or benigne to those of their own kind . our practice takes notice of this in the exclusion of butchers from juries of life and death . children should from the beginning be bred up in an abhorrence of killing , or tormenting any living creature ; and be taught not to spoil or destroy any thing , unless it be for the preservation or advantage of some other that is : nobler . and truly , if the preservation of all mankind , as much as in him lies , were every one's persuasion , as indeed it is every one's duty , and the true principle to regulate our religion , politicks and morality by , the world would be much quieter , and better natur'd than it is . but to return to our present business , i cannot but commend both the kindness and prudence of a mother i knew , who was wont always to indulge her daughters , when any of them desired dogs , squirils , birds or any such things , as young girls use to be delighted with . but then , when they had them , they must be sure to keep them well , and look diligently after them , that they wanted nothing , or were not ill used : for if they were negligent in their care of them , it was counted a great fault , which often forfeited their possession , or at least they fail'd not to be rebuked for it ; whereby they were early taught diligence and good nature . and indeed , i think people should be accustomed , from their cradles , to be tender to all sensible creatures , and to spoil or waste nothing at all . this delight they take in doing of mischief , whereby i mean spoiling of any thing to no purpose ; but more especially the pleasure they take to put any thing in pain , that is capable of it , i cannot persuade my self to be any other than a foreign and introduced disposition , an habit borrowed from custom and conversation . people teach children to strike , and laugh , when they hurt , or see harm come to others : and they have the examples of most about them , to confirm them in it . all the entertainments and talk of history is of nothing almost but fighting and killing : and the honour and renown , that is bestowed on conquerours ( who for the most part are but the great butchers of mankind ) farther misleads growing youth , who by this means come to think slaughter the laudable business of mankind , and the most heroick vertue . this custom plants unnatural appetites , and reconciles us to that , which it has laid in the way of honour . thus by fashion and opinion that comes to be a pleasure , which in it self neither is ; nor can be any . this ought carefully to be watched , and early remedied , so as to settle and cherish the contrary and more natural temper of benignity and compassion in the room of it : but still by the same gentle methods , which are to be applied to the other two faults before mentioned . but pray remember , that the mischiefs , or harms , that come by play , inadvertency , or ignorance , and were not known to be harms , or designed for mischief's sake , though they may perhaps be sometimes of considerable damage , yet are not at all , or but very gently to be taken notice of . for this , i think , i cannot too often inculcate , that whatever miscarriage a child be guilty of , and whatever be the consequence of it , the thing to be regarded in taking notice of it , is only , what root it springs from , and what habit it is like to establish ; and to that the correction ought to be directed , and the child not to suffer any punishment for any harm may have come by his play or inadvertency . the faults to be amended lie in the mind ; and if they are such as either age will cure , or no ill habits will follow from the present action , whatever displeasing circumstances it may have , is to be passed by without any animadversion . § . . curiosity in children ( which i had occasion just to mention § . ) is but an appetite after knowledge , and therefore ought to be encouraged in them , not only as a good sign , but as the great instrument , nature has provided , to remove that ignorance they were born with ; and which , without this busie inquisitiveness , will make them dull and useless creatures . the ways to encourage it , and keep it active and vigorous , are , i suppose , these following : . not to check or discountenance any enquiries he shall make , nor suffer them to be laugh'd at ; but to answer all his questions , and explain the matters , he desires to know , so , as to make them as much intelligible to him , as suits the capacity of his age and knowledge . but confound not his understanding with explications or notions , that are above it , or with the variety or number of things , that are not to his present purpose . mark what 't is his mind arms at in the question , and not what words he expresses it in : and when you have informed and satisfied him in that , you shall see how his thoughts will proceed on to other things , and how by fit answers to his enquiries , he may be led on farther than perhaps you could imagine : for knowledge to the understanding is acceptable , as light to the eyes ; and children are pleased and delighted with it exceedingly , especially if they see , that their enquiries are regarded , and that their desire of knowing is encouraged and commended . and i doubt not , but one great reason , why many children abandon themselves wholly to silly play , and spend all their time in trifling , is , because they have found their curiosity bauk'd , and their enquiries neglected . but had they been treated with more kindness and respect , and their questions answered , as they should , to their satisfaction , i doubt not , but they would have taken more pleasure in learning and improving their knowledge , wherein there would be still newness and variety , which is what they are delighted with , than in returning over and over to the same play and play-things . § . . . to this serious answering their questions , and informing their understandings , in what they desire , as if it were a matter that needed it , should be added some peculiar ways of commendation . let others whom they esteem , be told before their faces of the knowledge they have in such and such things ; and since we are all , even from our cradles , vain and proud creatures , let their vanity be flattered with things , that will do them good ; and let their pride set them on work on something which may turn to their advantage . upon this ground you shall find , that there cannot be a greater spur to the attaining what you would have the eldest learn , and know himself , than to set him upon teaching it his younger brothers and sisters . § . . . as children's enquiries are not to be slighted ; so also great care is to be taken that they never receive deceitful and eluding answers . they easily perceive when they are slighted , or deceived , and quickly learn the trick of neglect , dissimulation , and falshood , which they observe others to make use of . we are not to intrench upon truth in any conversation , but least of all with children ; since if we play false with them , we not only deceive their expectation , and hinder their knowledge , but corrupt their innocence , and teach them the worst of vices . they are travellers newly arrived in a strange country , of which they know nothing : we should therefore make conscience not to mis-lead them . and though their questions seem sometimes not very material , yet they should be seriously answer'd : for however they may appear to us ( to whom they are long since known ) enquiries not worth the making , they are of moment to those who are wholly ignorant . children are strangers to all we are acquainted with ; and all the things they meet with , are at first unknown to them , as they once were to us ; and happy are they who meet with civil people , that will comply with their ignorance , and help them to get out of it . if you or i now should be set down in japan , with all our prudence and knowledge about us , a conceit whereof makes us perhaps so apt to slight the thoughts and enquiries of children ; should we , i say , be set down in japan , we should , no doubt ( if we would inform our selves of what is there to be known ) ask a thousand questions , which , to a supercilious or inconsiderable japaner , would seem very idle and impertinent ; and yet to us would be natural : and we should be glad to find a man so kind and humane , as to answer them , and instruct our ignorance . when any new thing comes in their way , children usually ask , the common question of a stranger , what is it ? whereby they ordinarily mean nothing but the name ; and therefore to tell them how it is call'd , is usually the proper answer to that demand . the next question usually is , what is it for ? and to this it should be answered truly and directly ; the use of the thing should be told , and the way explained , how it serves to such a purpose , as far as their capacities can comprehend it : and so of any other circumstances they shall ask about it , not turning them going , till you have given them all the satisfaction they are capable of ; and so leading them by your answers into farther questions . and perhaps to a grown man , such conversation will not be altogether so idle and insignificant , as we are apt to imagine . the native and untaught suggestions of inquisitive children , do often offer things , that may set a considering man's thoughts on work . and i think there is frequently more to be learn'd from the unexpected questions of a child , than the discourses of men , who talk in a road according to the notions they have borrowed , and the prejudices of their education . § . . . perhaps it may not sometimes be amiss to excite their curiosity , by bringing strange and new things in their way on purpose to engage their enquiry , and give them occasion to inform themselves about them : and if by chance their curiosity leads them to ask , what they should not know , it is a great deal better to tell them plainly , that it is a thing that belongs not to them to know , than to pop them off with a falshood , or a frivolous answer . § . . pertness , that appears sometimes so early , proceeds from a principle , that seldom accompanies a strong constitution of body , or ripens into a strong judgment of mind . if it were desirable to have a child a more brisk talker , i believe there might be ways found to mak him so : but , i suppose , a wise father had rather that his son should be able and useful when a man , than pretty company , and a diversion to others , whilst a child . though if that too were to be consider'd , i think i may say there is not so much pleasure to have a child prattle agreeably , as to reason well . encourage therefore his inquisitiveness all you can , by satisfying his demands , and informing his judgment as far as it is capable . when his reasons are any way tolerable , let him find the credit and commendation of it ; and when they are quite out of the way , let him , without being laugh'd at for his mistake , be gently put into the right ; and take care as much as you can , that in this inclination , he shews to reasoning about every thing , no body bauk , or inpose upon him . for when all is done , this , as the highest and most important faculty of our minds , deserves the greatest care and attention in cultivating it ; the right improvement and exercise of our reason , being the highest perfection that a man can attain to in this life . § . . contrary to this busie inquisitive temper there is sometimes observable in children , a listless carelesness , a want of regard to any thing , and a sort of trifling even at their business . this sauntring humour i look on as one of the worst qualities can appear in a child , as well as one of the hardest to be cured where it is natural . but it being liable to be mistaken in some cases , care must be taken to make a right judgment concerning that trifling at their books or business , which may sometimes be complained of in a child . upon the first suspicion a father has , that his son is of a sauntring temper , he must carefully observe him , whether he be listless and indifferent in all his actions , or whether in some things alone he be slow and sluggish , but in others vigorous and eager . for though he find that he does loyter at his book , and let a good deal of the time he spends in his chamber or study run idly away , he must not presently conclude , that this is from a sauntring humour in his temper . it may be childishness , and a preferring something to his study which his thoughts run on ; and he dislikes his book , as is natural , because it is forced upon him as a task . to know this perfectly , you must watch him at play , when he is out of his place and time of study following his own inclinations , and see there , whether he be vigorous and active ; whether he designs any thing , and with labour and eagerness pursues it , till he has accomplished what he aimed at ; or whether he lazily and listlesly dreams away his time . if this sloth be only , when he is about his book , i think it may be easily cured . if it be in his temper it will require a tittle more pains and attention to remedy it . § . . if you are satisfied by his earnestness at play or any thing else , he sets his mind on , in the intervals between his hours of business , that he is not of himself inclin'd to laziness , but only want of relish of his book makes him negligent and sluggish in his application to it . the first step is to try by talking to him kindly of the folly and inconvenience of it , whereby he loses a good part of his time which he might have for his diversion ; but be sure to talk calmly and kindly , and not much at first , but only these plain reasons in short . if this prevails you have gain'd the point by the most desirable remedy , which is reason and kindness . if it prevails not , try to shame him out of it , by laughing at him for it , asking every day , if there be no strangers there , when he comes to table , how long he was that day about his business , and if he has not done it in the time he might be well supposed to have dispatch'd it , expose and turn him into ridicule for it , but mix no chiding , only put on a pretty cold brow towards him , and keep it till he reform and let his mother . tutor and all about him do so too . if this work not the effect you desire , then tell him , he shall be no longer troubled with a tutor , to take care of his education , you will not be at the charge to have him spend his time idly with him ; but since he preferrs this or that [ whatever play he delights in ] to his book , that only he shall do , and so in earnest set him on work on his beloved play , and keep him steadily and in earnest to it morning and afternoon , till he be fully surfeited , and would at any rate change it for some hours at his book again . but when you thus set him a task of his play , you must be sure to look after him your self , or set some-body else to do it , that may constantly see him employ'd in it , and that he be not permitted to be idle at that too . i say , your self look after him , for it is worth the father's while , whatever business he has , to bestow two or three days upon his son , to cure fo great a mischief as is sauntring at his business . § . . this is what i propose , if it be idleness not from his general temper , but a peculiar or acquir'd aversion to learning , which you must be careful to examine and distinguish , which you shall certainly know by the way above propos'd . but though you have your eyes upon him , to watch what he does , with the time he has at his own disposal , yet you must not let him perceive , that you , or any body else do so . for that may restrain him from following his own inclination , and that being the thing his head or heart is upon , and not daring to prosecute it for fear of you , he may forbear doing other things , and so seem to be idle and negligent ; when in truth it is nothing , but being intent on that , which the fear of your eye or knowledge keeps him from executing . you must therefore , when you would try him , give full liberty : but let some body , whom you can trust , observe what he does , and it will be best he should have his play-day of liberty , when you , and all , that he may suspect to have an eye upon him , are abroad , that so he may without any check follow his natural inclination . thus by his employing of such times of liberty , you will easily discern , whether in be listlesness in his temper , or aversion to his book , that makes him saunter away his time of study . § . . if listlesness and drearning be his natural disposition . this unpromising temper is one of the hardest to be dealt with , because it generally carrying with it an indifferency for future things , may be attributed to want of fore-sight and want of desire : and how to plant or increase either of these , where nature has given a cold or contrary temper , is not i think very easie . as soon as it is perceived , the first thing to be done , is to find out his most predominate passion , and carefully examine , what it is , to which the greatest bent of his mind has the most steady and earnest tendency : and when you have found that , you must set that on work to excite his industry to any thing else . if he loves praise or play or fine cloths , &c. or , on the other side , dreads shame and disgrace , your displeasure , &c. whatever it be that he loves most , except it be sloth ( for that will never set him on work ) let that be made use of to excite him to activity . for in this listless temper , you are not to fear an excess of appetite ( as in all other cases ) by cherishing it : 't is that which you want , and therefore must labour to stir up and increase . for where there is no desire , there will be no industry . § . . if you have not hold enough upon him this way to stir up vigor and activity in him , you must imploy him in some constant bodily labour , whereby he may get an habit of doing something . the keeping him hard to some study were the better way to get him an habit of exercising and applying his mind : but because this is an invisible attention , and no body can tell , when he is , or is not idle at it , you must find bodily imployments for him , which he must be constantly busied in , and kept to : and if they have some little hardship and shame in them , it may not be the worse , to make them the sooner weary him , and desire to return to his book . but be sure , when you exchange his book for his other labour , set him such a task , to be done in such a time , as may allow him no opportunity to be idle : only after you have by this way brought him to be attentive and industrious at his book , you may , upon his dispatching his study within the time set him , give him , as a reward , some respit from his other labour , which you may diminish , as you find him grow more and more steddy in his application , and at last wholly take off , when his sauntring at his book is cured . § . . we formerly observed , that variety and freedom was that , that delighted children , and recommended their plays to them : and that therefore their book , or any thing , we would have them learn , should not be enjoined them as business . this their parents , tutors , and teachers are apt to forget ; and their impatience to have them busied in what is fit for them to do , suffers them not to deceive them into it ; but by the repeated injunctions they meet with , children quickly distinguish between what is required of them , and what not . when this mistake has once made his book uneasie to him , the cure is to be applied at the other end : and since it will be then too late to endeavour to make it a play to him , you must take the contrary course ; observe what play he is most delighted with ; enjoin that , and make him play so many hours every day , not as a punishment for playing , but as if it were the business required of him . this , if i mistake not , will , in a few days , make him so weary of his most beloved sport , that he will preferr his book , or any thing to it , especially if it may redeem him from any part of the task of play is set him , and he may be suffered to imploy some part of the time , destined to his task of play , in his book , or such other exercise as is really useful to him . this i at least think a better cure , than that forbidding ( which usually increases the desire ) or any other punishment should be made use of to remedy it . for when you have once glutted his appetite ( which may safely be done in all things but eating and drinking ) and made him surfeit of what you would have him avoid , you have put into him a principle of aversion , and you need not so much fear afterwards his longing for the same thing again . § . . this i think is sufficiently evident , that children generally hate to be idle . all the care then is , that their busie humour should be constantly imploy'd in something of use to them ; which if you will attain , you must make , what you would have them do , a recreation to them , and not a business . the way to do this , so that they may not perceive you have any hand in it , is this proposed here ; viz. to make them weary of that , which you would not have them do , by enjoyning , and making them under some pretence or other do it , till they are surfeited . for example : does your son play at top , and scourge too much ? enjoin him to play so many hours every day , and look that he do it ; and you shall see he will quickly be sick of it , and willing to leave it . by this means making the recreations you dislike a business to him , he will of himself with delight betake himself to those things , you would have him do , especially if they be proposed as rewards for having performed his task in that play is commanded him . for if he be ordered every day to whip his top so long as to make him sufficiently weary , do you not think he will apply himself with eagerness to his book , and wish for it , if you promise it him as a reward of having whipped his top lustily , quite out all the time that is set him ? children , in the things they do , if they comport with their age , find little difference so they may be doing ; the esteem they have for one thing above another , they borrow from others : so that what those about them make to be a reward to them , will really be so . by this art it is in their governour 's choice , whether scotch-hoppers shall reward their dancing , or dancing their scotch-hoppers ; whether peg-top , or reading ; playing at trap , or studying the globes , shall be more acceptable and pleasing to them . all that they desire being to be busie , and busie , as they imagine , in things of their own choice , and which they receive as favours from their parents , or others , for whom they have respect , and with whom they would be in credit . a sett of children thus ordered , and kept from the ill example of others , would all of them i suppose , with as much earnestness and delight , learn to read , write , and what else one would have them , as others do their ordinary plays : and the eldest being thus entered , and this made the fashion of the place , it would be as impossible to hinder them from learning the one , as it is ordinarily to keep them from the other . § . . play-things i think children should have , and of all sorts , but still to be in the keeping of their tutors , or some body else , whereof the child should have in his power but one at once , and should not be suffered to have another , but when he restor'd that . this teaches them betimes to be carefull of not losing , or spoiling the things they have , whereas plenty and variety in their own keeping , makes them wanton and carless , and teaches them from the beginning to be squanderers and wasters . these , i confess , are little things and such as will seem beneath the care of a governour ; but nothing , that may form children's minds , is to be over-look'd and neglected , and whatsoever introduces habits , and settles customs in them , deserves the care and attention of their governours , and is not a small thing in its consequences . § . . lying is so ready and cheap a cover for any miscarriage , and so much in fashion amongst all sorts of people , that a child can hardly avoid observing the use is made of it on all occasions ; and so can scare be kept , without great care , from getting into it : but it is so ill a quality , and the mother of so many ill ones that spawn from it , and take shelter under it , that a child should be brought up in the greatest abhorrence of it imaginable . it should be always ( when occasionally it comes to be mentioned ) spoke of before him with the utmost detestation , as a quality so wholly incompetent with a gentleman , that no body of any credit can bear the imputation of a lye , that it is proper only to beggar-boys , and the abhorr'd rascality , and not tolerable in any one , who would converse with people of condition , or have any esteem or reputationin the world : and the first time he is found in a lye , it should rather be wondered at as a monstrous thing in him , than reproved as an ordinary fault . if that keeps him not from relapsing , the next time he must be sharply rebuked , and fall into the state of great displeasure of his father and mother , and all about him , who take notice of it . and if this way work not the cure , you must come to blows . for after he has been thus warned , a premeditated lye must always be looked upon as obstinacy , and never be permitted to 'scape unpunished . § . . children , afraid to have their faults seen in their naked colours , will , like the rest of the sons of adam , be apt to make excuses . this is a fault usually bordering upon , and leading to untruth , and is not to be indulged in them . but yet it ought to be cured rather with shame than roughness . if therefore when a child is questioned for any thing , his first answer be an excuse , warn him soberly to tell the truth ; and then if he persists to shuffle it off with a falshood , he must be chastised . but if he directly confess , you must commend his ingenuity , and pardon the fault , be it what it will ; and pardon it so , that you never so much as reproach him with it , or mention it to him again . for if you would have him in love with ingenuity , and by a constant practice make it habitual to him , you must take care , that it never procure him the least inconvenience ; but on the contrary , his own confession bringing always with it perfect impunity , should be besides incouraged by some marks of approbation . if his excuse be such at any time , that you cannot prove it to have any falshood in it , let it pass for true , and be sure not to shew any suspicion of it . let him keep up his reputation with you as high as is possible ; for when once he finds he has lost that , you have lost a great and your best hold upon him . therefore let him not think he has the character of a liar with you , as long as you can avoid it without flattering him in it . thus some slips in truth may be over-looked . but after he has once been corrected for a lye , you must be sure never after to pardon it in him , when ever you find , and take notice to him , that he is guilty of it . for it being a fault , which he has been forbid , and may , unless he be wilful , avoid , the repeating of it is perfect perversness , and must have the chastisement due to that offence . § . . this is what i have thought concerning the general method of educating a young gentleman , which though i am apt to suppose may have some influence on the whole course of his education , yet i am far from magining it contains all those particulars , which his growing years , or peculiar temper may require . but this being premised in general , we shall in the next place descend to a more particular consideration of the several parts of his education . § . . that which every gentleman ( that takes any care of his education ) desires for his son , besides the estate he leaves him , is contain'd , i suppose , in these four things , virtue , wisdom , breeding and learning . i will not trouble my self whether these words do not some of them sometimes stand for the same thing , or really include one another . it serves my turn here to follow the popular use of these words , which i presume , is clear enough to make me be understood , and i hope there will be no difficulty to comprehend my meaning . § . . i place vertue as the first and most necessary of those endowments , that belong to a man or a gentleman , as absolutely requisite to make him valued and beloved by others , acceptable or tolerable to himself ; without that , i think , he will neither be happy in this , nor the other world. § . . as the foundation of this , there ought very early to be imprinted on his mind a true notion of god , as of the independent supreme being , author and maker of all things , from whom we receive all our good , that loves us , and gives us all things ; and consequent to it a love and reverence of him . this is enough to begin with , without going to explain this matter any farther , for fear , least , by talking too early to him of spirits , and being unseasonably forward to make him understand the incomprehensible nature of that infinite being , his head be either fill'd with false , or perplexed with unintelligible notions of him . let him only be told upon occasion of god , that made and governs all things , hears and sees every thing , and does all manner of good to those , that love and obey him . you will find that being told of such a god , other thoughts will be apt to rise up fast enough in his mind about him , which , as you observe them to have any mistakes , you must set right ; and i think it would be better if men generally rested in such an idea of god , without being too curious in their notions about a being , which all must acknowledge incomprehensible , whereby many , who have not strength and clearness of thought , to distinguish between what they can , and what they cannot know , run themselves into superstition or atheism , making god like themselves , or ( because they cannot comprehend any thing else ) none at all . § . . having by gentle degrees , as you find him capable of it , setled such an idea of god in his mind , and taught him to pray to him , forbear any discourse of other spirits , till the mention of them coming in his way upon occasion hereafter to be set down , and his reading the scripture-history , put him upon that enquiry . § . . but even then , and always whilst he is young , be sure to preserve his tender mind from all impressions and notions of sprites and goblins , or any fearful apprehensions in the dark . it being the usual method of servants to awe children , and keep them in subjection , by telling them of raw-head and bloody-bones , and such other names , as carry with them the idea's of some hurtful terrible things , inhabiting darkness . this must be carefully prevented . for though by this foolish way , they may keep them from little faults , yet the remedy is much worse than the disease , and there is stamped upon their minds idea's , that follow them with terror and affrightment . for such bug-bear thoughts once got into the tender minds of children , sink deep there , and fasten themselves so , as not easily , if ever , to be got out again , and whilst they are there , frequently haunt them with strange visions , making children dastards when alone , and afraid of their shadows and darkness all their lives after . for it is to be taken notice , that the first impressions sink deepest into the minds of children , and the notions , they are possess'd with when young , are scarce by any industry or art ever after quite wiped out . i have had those complain to me , when men , who had been thus used when young , that though their reason corrected the wrong idea's , they had then taken in ; and though they were satisfied , that there was no cause to fear invisible beings more in the dark , than in the light ; yet that these notions were apt still upon any occasion to start up first in their preposses'd fancies , and not to be removed without some pains . and to let you see , how lasting frightful images are , that take place in the mind early , i shall here tell you a pretty remarkable but true story . there was in a town in the west , a man of a disturb'd brain , whom the boys used to teaze , when he came in their way : this fellow one day seeing in the street one of those lads , that used to vex him , step'd into a cutlers shop he was near , and there seizing on a naked sword , made after the boy , who seeing him coming so armed , betook himself to his feet , and ran for his life ; and by good luck , had strength and heels enough to reach his father's house , before the mad-man could get up to him : the door was only latch'd , and when he had the latch in his hand , he turn'd about his head to see how near his pursuer was , who was at the entrance of the porch with his sword up ready to strike , and he had just time to get in and clap to the door to avoid the blow , which though his body escaped , his mind did not . this frightning idea made so deep an impression there , that it lasted many years , if not all his life after . for , telling this story when he was a man , he said , that after that time till then , he never went in at that door ( that he could remember ) at any time , without looking back , whatever business he had in his head , or how little soever , before he came thither , he thought of this mad-man . if children were let alone , they would be no more afraid in the dark , than of the broad sun-shine : they would in their turns as much welcome the one for sleep , as the other to play in : and there should be no distinction made to them by any discourse of more danger or terrible things in the one than the other ; but if the folly of any one about them should do them this harm , to make them think there is any difference between being in the dark and winking , you must , get it out of their minds as soon as you can , and let them know , that god , who made all things good for them , made the night that they might sleep the better and the quieter ; and that they being under his protection , there is nothing in the dark to hurt them . what is to be known more of god and good spirits , is to be deferr'd till the time we shall hereafter mention , and of evil spirits , 't will be well if you can keep him from wrong francies about them , till he is ripe for that sort of knowledge . § . . having laid the foundations of vertue in a true notion of a god , such as the creed wisely teaches , as far as his age is capable , and by accustoming him to pray to him . the next thing to be taken care of , is to keep him exactly to speaking of truth , and by all the ways imaginable , inclining him to be good natur'd . let him know that twenty paul●s are sooner to be forgiven than the straining of truth to cover any one by an excuse . and to teach him betimes to love , and be good natur'd to others , is to lay early the true foundation of an honest man : all injustice generally springing from too great love of our selves , and too little of others . this is all i shall say of this matter in general , and is enough for laying the first foundations of vertue in a child . as he grows up , the tendency of his natural inclination must be observed , which , as it inclines him , more than is convenient , on one or t'other side from the right path of vertue , ought to have proper remedies applied . for few of adam's children are so happy , as not to be born with some byass in their natural temper which it is the business of education either to take off , or counter-balance ; but to enter into the particulars of this , would be beyond the design of this short treatise of education . i intend not a discourse of all the vertues and vices , and how each vertue is to be attained , and every particular vice by its peculiar remedies cured . though i have mentioned some of the most ordinary faults , and the ways to be used in correcting them . § . . wisdom , i take in the popular acceptation , for a man's managing his business ablely , and with fore-sight in this world. this is the product of a good natural temper , application of mind , and experience together , and not to be taught children . the greatest thing that in them can be done towards it , is to hinder them , as much as may be , from being cunning , which being the ape of wisdom , is the most distant from it that can be , and as an ape , for the likeness it has to a man , wanting what really should make him so , is by so much the uglier . cunning is only the want of understanding , which , because it cannot compass its ends by direct ways , would do it by a trick and circumvention ; and the mischief of it is , a cunning trick helps but once , but hinders , ever after . no cover was ever made either so big or so fine as to hide its self . no body was ever so cunning as to conceal their being so ; and when they are once discovered , every body is shie , every body distrustful of crafty men , and all the world forwardly joyn to oppose and defeat them . whilst the open , fair , wise man has every body to make way for him , and goes directly to his business . to accustom a child to have true notions of things , and not to be satisfied till he has them . to raise his mind to great and worthy thoughts , and to keep him at a distance from falshood and cunning which has always a broad mixture of falshood in it , is the fittest preparation of a child for wisdom , which being to be learn'd from time , experience , and observation , and an acquaintance with men , their tempers , and designs , are not to be expected in the ignorance and inadvertency of childhood , or the inconsiderate heats and unwariness of youth : all that can be done towards it , during this unripe age , is , as i have said , to accufrom them to truth , and submission to reason ; and , as much as may be , to reflection on their own actions . § . . the next good quality belonging to a gentleman , is good breeding . there are two sorts of ill breeding , the one a sheepish bashfulness , and the other a mis-becoming negligence and disrespect in our carriage , both which are avoided by duly observing this one rule , not to think meanly of our selves , and not to think meanly of others . § . . the first part of this rule must not be understood in opposition to humility , but to assurance : we ought not to think so well of our selves , as to stand upon our own value , or assume a preference to others , because of any advantage , we may imagine , we have over them ; but modestly to take what is offered , when it is our due . but yet we ought to think so well of our selves , as to perform those actions , which are incumbent on , and expected of us , without discomposure , or disorder , in whose presence soever we are , keeping that respect and distance , which is due to every one's rank and quality . there is often in people , especially children , a clownish shamefac'dness before strangers , or those above them : they are confounded in their thoughts , words , and looks ; and so lose themselves in that confusion , as not to be able to do any thing , or at least not to do it with that freedom and gracefulness , which pleases , and makes them acceptable . the only cure for this , as for any other miscarriage , is by use to introduce the contrary habit. but since we cannot accustom our selves to converse with strangers , and persons of quality , without being in their company , nothing can cure this part of ill-breeding , but change and variety of company , and that of persons above us . § . . as the before-mentioned consists in too great a concern , how to behave our selves towards others ; so the other part of ill-breeding , lies in the appearance of too little care of pleasing , or shewing respect to those we have to do with . to avoid these , two things are requisite : first , a disposition of the mind not to offend others ; and , secondly , the most acceptable , and agreeable way of expressing that disposition . from the one , men are called civil ; from the other well fashion'd . the latter of these is , that decency and gracefullness of looks , voice , words , motions , gestures , and of all the whole outward demeanour , which pleases in company , and makes those easie and delighted , whom we converse with . this is , as it were , the language , whereby that internal civility of the mind is expressed ; and being very much governed by the fashion and custom of every country , as other languages are , must , in the rules and practice of it , be learn'd chiefly from observation , and the carriage of those , who are allow'd to be exactly well-bred . the other part , which lies in the mind , is that general good-will and regard for all people , which makes any one have a care not to shew , in his carriage , any contempt , disrespect , of neglect o them ; but to express according to the fashion and way of that country , a respect and value far them , according to their rank and condition . § . . there is another , fault in good manners , and that is excess of ceremony , and an obstinate persisting to force upon another , what is not his due , and what he cannot take without folly or shame . this seems rather a design to expose than oblige : or at least looks like a contest for mastery , and at best is but troublesome , and so can be no part of good breeding , which has no other use nor end , but to make people easie and satisfied in their conversation with us . this is a fault few young people are apt to fall into ; but yet if they are ever guilty of it , or are suspected to encline that way , they should be told of it , or warned of this mistaken civility . the thing they should endeavour and aim at in conversation , should be to shew respect , esteem , and good-will , by paying to every one that common ceremony and regard which is in civility due to them . to do this , without a suspicion of flattery , dissimulation , or meanness , is a great skill , which good sense , reason , and good company can only teach ; but is of so much use in civil life , that it is well worth the studying . § . . though the managing our selves well , in this part of our behaviour , has the name of good-breeding , as if peculiarly the effect of education ; yet , as i have said , young children should not be much perplexed about it ; i mean about putting off their hats , and making legs modishly . teach them humility , and to be good-natur'd , if you can , and this sort of manners will not be wanting : civility being , in truth , nothing but a care not to shew any slighting , or contempt , of any one in conversation . what are the most allow'd and esteem'd ways of expressing this , we have above observed . it is as peculiar and different , in several countries of the world , as their languages ; and therefore if it be rightly confidered , rules and discourses , made to children about it , are as useless and impertinent , as it would be now and then to give a rule or two of the spanish tongue , to one that converses only with english-men . be as busie as you please with discourses of civility to your son , such as is his company , such will be his manners . a plough-man of your neighbourhood , that has never been out of his parish , read what lectures you please to him , will be as soon in his language as his carriage a courtier ; that is , neither will be more polite than of those he uses to converse with : and therefore of this , no other care can be taken . and , in good earnest , if i were to speak my mind freely , so children do nothing out of obstinacy , pride , and ill-nature , 't is no great matter how they put off their hats , or make legs . if you can teach them to love and respect other people , they will , as their age requires it , find ways to express it acceptably to every one , according to the fashions they have been used to : and as to their motions and carriage of their bodies , a dancing-master , as has been said , when it is fit , will teach them what is most becoming . in the mean time , when they are young , people expect not that children should be over-mindful of these ceremonies ; carelesness is allow'd to that age , and becomes them as well as complements do grown people : or at least , if some very nice people will think it a fault , i am sure it is a fault , that should be over-look'd and left to time and conversation only to cure . and therefore i think it not worth your while to have your son ( as i often see children are ) molested or child about it : but where there is pride or ill-nature appearing in his carriage , there he must be persuaded or shamed out of it . § . . this that i have said here , if it were well reflected on , would , perhaps , lead us a little farther , and let us see of what influence company is . 't is not the modes of civility alone , that are imprinted by conversation : the tincture of company sinks deeper than the out-side ; and possibly if a true estimate were made of the morality and religions of the world , we should find , that the far greater part of mankind received even those opinions and ceremonies they would die for , rather from the fashions of their country , and the constant practice of those about them , than from any conviction of their reasons . i mention this only to let you see of what moment , i think , company is to your son , in all the parts of his life , and therefore how much that one part is to be weighed , and provided for ; it being of greater force to work upon him , than all you can do besides . § . . you will wonder , perhaps , that i put learning last , especially if i tell you i think it the least part . this will seem strange in the mouth of a bookish man ; and this making usually the chief , if not only bustle and stir about children , this being almost that alone , which is thought on , when people talk of education , makes it the greater paradox . when i consider what a-do is made about a little latin and greek , how many years are spent in it , and what a noise and business it makes to no purpose , i can hardly forbear thinking , that the parents of children still live in fear of the schoolmasters rod , which they look on as the only instrument of education , as a language or two to be its whole business . how else is it possible that a child should be chain'd to the oar , seven , eight , or ten of the best years of his life to get a language or two , which i think , might be had at a great deal cheaper rate of pains and time , and be learn'd almost in playing . forgive me therefore , if i say , i can not with patience think , that a young gentleman should be put into the herd , and be driven with whip and scourge , as if he were to run the gantlet through the several classes , ad capiendum ingenii cultum . what then , say you , would you not have him write and read ? shall he be more ignorant than the clerk of our parish , who takes hopkins and sternhold for the best poets in the world , whom yet he makes worse , than they are , by his ill reading ? not so , not so fast , i beseech you . reading , and writing , and learning , i allow to be necessary , but yet not the chiefest business . i imagine you would think him a very foolish fellow , that should not value a vertuous or a wise man , infinitely before a great scholar : not but that i think learning a great help to both in well dispos'd minds ; but yet it must be confess'd also , that in others not so dispos'd , it helps them only to be the more foolish or worse men. i say this , that when you consider of the breeding of your son , and are looking out for a school-master , or a tutor , you would not have ( as is usual ) latin and logick only in your thoughts . learning must be had , but in the second place , as subservient only to greater qualities : seek out some-body , that may know how discreetly to frame his manners : place him in hands , where you may , as much as possible , secure his innocence cherish and nurse up the good , and gently correct and weed out any bad inclinations , and settle in him good habits . this is the main point , and this being provided for , learning , may be had into the bargain , and that , as i think , at a very easie rate , by methods that may be thought on . § . . when he can talk ; 't is time he should begin to learn to read . but as to this , give me leave here to inculcate again , what is very apt to be forgotten , viz. that a great ca●e is to be taken , that it be never made as a business to him , nor he look on it as a task . we naturally , as i said , even from our cradles , love liberty , and have therefore an aversion to many things , for no other reason , but because they are enjoyn'd us . i have always had a fancy , that learning might be made a play and recreation to children ; and that they might be brought to desire to be taught , if it were propos'd to them as a thing of honour , credit , delight and recreation , or as a reward for doing something else ; and if they were never chid or corrected for the neglect of it . that which confirms me in this opinion , is , that amongst the portugueses , 't is so much a fafhion , and emulation , amongst their children , to learn to read , and write , that they cannot hinder them from it : they will learn it one from another , and are as intent on it , as if it were forbidden them . i remember that being at a friend's house , whose younger son , a child in coats , was not easily brought to his book ( being taught to read at home by his mother ) i advised to try another way , then requiring it of him as his duty ; we therefore , in a discourse on purpose amongst our selves , in his hearing , but without taking any notice of him , declared , that it was the privilege and advantage of heirs and elder brothers , to be scholars ; that this made them fine gentlemen , and beloved by every body : and that for younger brothers , 't was a favour to admit them to breeding ; to be taught to read and write , was more than came to their share ; they might be ignorant bumpkins and clowns , if they pleased . this so wrought upon the child , that afterwards he desired to be taught ; would come himself to his mother to learn , and would not let his maid be quiet till she heard him his lesson . i doubt not but some way like this might be taken with other children ; and when their tempers are found , some thoughts be instilled into them , that might set them upon desiring of learning themselves , and make them seek it , as another sort of play or recreation . but then , as i said before , it must never be imposed as a task , nor made a trouble to them . there may be dice and play-things , with the letters on them , to teach children the alphabet by playing ; and twenty other ways may be found , suitable to their particular tempers , to make this kind of learning a sport to them . § . . thus children may be cozen'd into a knowledge of the letters ; be taught to read , without perceiving it to be any thing but a sport , and play themselves into that others are whipp'd for , children should not have any thing like work , or serious , laid on them ; neither their minds nor bodies will bear it . it injures their healths ; and their being forced and tied down to their books in an age at enmity with all such restraint , has , i doubt not , been the reason , why a great many have hated books and learning , all their lives after : 't is like a surfeit , that leaves an aversion behind not to be removed . § . . i have therefore thought , that if play-things were fitted to this purpose , as they are usually to none , contrivances might be made to teach children to read , whilst they thought they were only playing . for example , what if an ivory-ball were made like that of the royal-oak lottery , with thirty two sides , or one rather of twenty four , or twenty five sides ; and upon several of those sides pasted on an a , upon several others b , on others c , and on others d. i would have you begin with but these four letters , or perhaps only two at first ; and when he is perfect in them , then add another ; and so on till each side having one letter , there be on it the whole alphabet . this i would have others play with before him , it being as good a sort of play to lay a stake , who shall first throw an a or b , as who upon dice shall throw six or seven . this being a play amongst you , tempt him not to it , least you make it business ; for i would not have him understand 't is any thing but a play of older people , and i doubt not but he will take to it of himself . and that he may have the more reason to think it is a play , that he is sometimes in favour admitted to , when the play is done , the ball shall be laid up safe out of his reach , that so it may not , by his having it in his keeping at any time , grow stale to him . to keep up his eagerness to it , let him think it a game belonging to those above him : and when by this means he knows the letters , by changing them into syllables , he may learn to read , without knowing how he did so , and never have any chiding or trouble about it ; nor fall out with books , because of the hard usage and vexation they have caused him . children , if you observe them , take abundance of pains to learn several games , which if they should be enjoined them , they would abhorr as a task and business . i know a person of great quality ( more yet to be honoured for his learning and vertue , than for his rank and high place ) who by pasting on the six vowels ( for in our language y is one ) on the six sides of a die , and the remaining eighteen consonants on the sides of three other dice , has made this a play for his children , that he shall win , who at one cast throws most words on these four dice ; whereby his eldest son , yet in coats , has play'd himself into spelling with great eagerness , and without once having been child for it , or forced to it . § . . i have seen little girls exercise whole hours together , and take abundance of pains to be expert at dibstones , as they call it : whilst i have been looking on , i have thought , it wanted only some good contrivance , to make them employ all that industry about something that might be more useful to them ; and methinks 't is only the fault and negligence of elder people , that it is not so . children are much less apt to be idle , than men ; and men are to be blamed , if some part of that busie humour be not turned to useful things ; which might be made usually as delightful to them , as those they are employ'd in , if men would be but half so forward to lead the way , as these little apes would be to follow . i imagine some wise portuguese heretofore began this fashion amongst the children of his country , where , i have been told , as i said , it is impossible to hinder the children from learning to read and write : and in some parts of france they teach one another to sing and dance from the cradle . § . . the letters pasted upon the sides of the dice , or polygon , were best to be of the size of those of the folio bible to begin with , and none of them capital letters ; when once he can read what is printed in such letters , he will not long be ignorant of the great ones : and in the beginning , he should not be perplexed with variety ; with this die , also , you might have a play just like the royal-oak , which would be another variety , and play for cherries or apples , &c. § . . besides these , twenty other plays might be invented , depending on letters , which those , who like this way , may easily contrive and get made to this use if they will. but the four dice above-mentioned , i think so easy , and useful , that it will be hard to find any better , and there will be scarce need of any other . § . . thus much for learning to read , which let him never be driven to , nor chid for ; cheat him into it if you can , but make it not a business for him ; 't is better it be a year later before he can read , than that he should this way get an aversion to learning . if you have any contests with him , let it be in matters of moment , of truth , and good nature ; but lay no task on him about abc . use your skill to make his will supple and pliant to reason : teach him to love credit and commendation ; to abhor being thought ill or meanly of , especially by you and his mother , and then the rest will come all easily . but i think , if you will do that , you must not shackle and tie him up with rules about indifferent matters , nor rebuke him for every little fault , or perhaps some , that to others would seem great ones : but of this i have said enough already . § . . when by these gentle ways he begins to be able to read , some easy pleasant book suited to his capacity , should be put into his hands , wherein the entertainment , that he finds , might draw him on , and reward his pains in reading , and yet not such as should fill his head with perfectly useless trumpery , or lay the principles of vice and folly. to this purpose , i think , aesop's fables the best , which being stories apt to delight and entertain a child , may yet afford useful reflections to a grown man. and if his memory retain them all his life after , he will not repent to find them there amongst his manly thoughts , and serious business . if his aesop has pictures in it , it will entertain him much the better , and encourage him to read , when it carries the increase of knowledge with it . for such visible objects children hear talked of in vain and without any satisfaction , whilst they have no idea's of them ; those idea's being not to be had from sounds , but either the things themselves , or their pictures . and therefore i think , as soon as he begins to spell , as many pictures of animals should be got him , as can be found , with the printed names to them , which at the same time will invite him to read , and afford him matter of enquiry and knowledge . raynard the fox , is another book , i think , may be made use of to the same purpose . and if those about him will talk to him often about the stories he has read , and hear him tell them , it will , besides other advantages , add incouragement , and delight to his reading , when he finds there is some use and pleasure in it , which in the ordinary method , i think learners do not till late ; and so take books only for fashionable amuzements or impertinent troubles good for nothing . § . . the lord's prayer , the creeds , and ten commandments , 't is necessary he should learn perfectly by heart , but i think , not by reading them himself in his primer , but by some-body's repeating them to him , even before he can read . but learning by heart , and learning to read , should not i think be mixed , and so one made to clog the other . but his learning to read should be made as little trouble or business to him as might be . what other books there are in english of the kind of those above-mentioned , fit to engage the liking of children , and tempt them to read , i do not know : but am apt to think that children , being generally delivered over to the method of schools , where the fear of the rod is to inforce , and not any pleasure of the imployment to invite them to learn , this sort of useful books amongst the number of silly ones , that are of all sorts , have yet had the fate to be neglected ; and nothing that i know has been consider'd of this kind out of the ordinary road of the horn-book , primer , psalter , testament , and bible . § . . as for the bible , which children are usually imploy'd in , to exercise and improve their talent in reading , i think , the promiscuous reading of it through , by chapters , as they lie in order , is so far from being of any advantage to children , either for the perfecting their reading , or principling their religion , that perhaps a worse could not be found . for what pleasure or incouragement can it be to a child to exercise himself in reading those parts of a book , where he understands nothing ? and how little are the law of moses , the song of solomon , the prophecies in the old , and the epistles and apocalypse in the new testament , suited to a child's capacity ? and though the history of the evangelists , and the acts , have something easier ; yet taken altogether , it is very disproportionate to the understanding of childhood . i grant , that the principles of religion are to be drawn from thence , and in the words of the scripture : yet none should be propos'd to a child , but such , as are suired to a child's capacity and notions . but 't is far from this to read through the whole bible , and that for reading's sake . and what an odd jumble of thoughts must a child have in his head , if he have any at all such as he should have concerning religion , who in his tender age , reads all the parts of the bible indifferently , as the word of god without any other distinction . i am apt to think , that this in some men has been the very reason , why they never had clear and distinct thoughts of it all their life-time . § . . and now i am by chance fallen on this subject , give me leave to say , that there are some parts of the scripture , which may be proper to be put into the hands of a child , to ingage him to read ; such as are the story of joseph , and his brethren , of david and goliah , of david and jonathan , &c. and others , that he should be made to read for his instruction , as that , what you would have others do unto you , do you the same unto them ; and such other easy and plain-moral rules , which being fitly chosen , might often be made use of , both for reading and instruction together : but the reading of the whole scripture indifferently , is what i think very inconvenient for children , till after having been made acquainted with the plainest fundamental parts of it , they have got some kind of general view of what they ought principally to believe and practise , which yet , i think , they ought to receive in the very words of the scripture , and not in such , as men prepossess'd by systems and analogies , are apt in this case to make use of , and force upon them . dr. worthington , to avoid this , has made a catechism , which has all its answers in the precise words of the scripture . a thing of good example , and such a sound form of words , as no christian can except against , as not fit for his child to learn , of this , as soon as he can say the lord's prayer , creed , and ten commandments by heart , it may be fit for him to learn a question every day , or every week , as his understanding is able to receive , and his memory to retain them . and when he has this catechism perfectly by heart , so as readily and roundly to answer to any question in the whole book , it may be convenient to lodge in his mind the moral rules scattered up and down in the bible , as the best exercise of his memory , and that which may be always a rule to him ready at hand , in the whole conduct of his life . § . . when he can read english well , it will be seasonable to enter him in writing : and here the first thing should be taught him is , to hold his pen right ; and this he should be perfect in , before he should be suffered to put it to paper : for not only children , but any body else , that would do any thing well , should never be put upon too much of it at once , or be set to perfect themselves in two parts of an action at the same time , if they can possibly be separated . when he has learn'd to hold his pen right ( to hold it betwixt the thumo and fore-finger alone , i think best ; but in this , you should consult some good writing-master , or any other person who writes well and quick ) then next he should learn how to lay his paper , and place his arm and body to it . these practices being got over , the way to teach him to write , without much trouble , is to get a plate graved , with the characters of such an hand as you like best : but you must remember to have them a pretty deal bigger than he should ordinarily write ; for every one naturally comes by digrees to write a less hand , than he at first was taught , but never a bigger . such a plate being graved , let several sheets of good writing-paper be printed off with red ink , which he has nothing to do but to go over with a good pen fill'd with black ink , which will quickly bring his hand to the formation of those characters , being at first shewed where to begin , and how to form every letter . and when he can do that well , he must then exercise on fair paper ; and so may easily be brought to write the hand you desire . § . . when he can write well , and quick , i think it may be convenient , not only to continue the exercise of his hand in writing , but also to improve the use of it farther in drawing , a thing very useful to a gentleman in several occasions ; but especially if he travel , as that which helps a man often to express , in a few lines well put together , what a whole sheet of paper in writing , would not be able to represent , and make intelligible . how many buildings may a man see , how many machines and habits meet with , the idea's whereof would be easily retain'd and communicated , by a little skill in drawing ; which being committed to words , are in danger to be lost , or at best but ill retained in the most exact descriptions ? i do not mean , that i would have your son a perfect painter ; to be that to any tolerable degree , will require more time than a young gentleman can spare from his other improvements of greater importance : but so much insight into perspective , and skill in drawing , as will enable him to represent tolerably on paper any thing he sees , except faces , may , i think , be got in a little time , especially if he have a genius to it : but where that is wanting , unless it be in things absosutely necessary , it is better to let him pass them quietly , than to vex him about them to no purpose : and therefore in this , as in all other things not absolutely necessary , the rule holds , nihil invita minerva . § . . as soon as he can speak english , 't is time for him to learn some other language : this no body doubts of , when french is proposed . and the reason is , because people are accustomed to the right way of teaching that language : which is by talking it into children in constant conversation , and not by grammatical rules . the latin tongue would easily be taught the same way if his tutor , being constantly with him , would talk nothing else to him , and make him answer still in the same language . but because french is a living language , and to be used more in speaking , that should be first learn'd , that the yet pliant organs of speech might be accustomed to a due formation of those sounds , and he get the habit of pronouncing french well , which is the harder to be done the longer it is delay'd . § . . when he can speak and read french well , which in this method is usually in a year or two , he should proceed to latin , which 't is a wonder parents , when they have had the experiment in french , should not think ought to be learn'd the same way , by talking and reading . only care is to be taken whilst he is learning these foreign languages , by speaking and reading nothing else with his tutor , that he do not forget to read english , which may be preserv'd by his mother , or some-body else , hearing him read some chosen parts of the scripture , or other english book every day . § . . latin , i look upon as absolutely necessary to a gentleman , and indeed , custom , which prevails over every thing , has made it so much a part of education , that even those children are whipp'd to it , and made spend many hours of their precious time uneasily in latin , who , after they are once gone from school , are never to have more to do with it as long as they live . can there be any thing more ridiculous , than that a father should waste his own money , and his son's time , in setting him to learn the roman language , when at the same time he designs him for a trade , wherein he having no use of latin , fails not to forget that little , which he brought from school , and which 't is ten to one he abhorrs , for the ill usage it procur'd him ? could it be believ'd , unless we had every where amongst us examples of it , that a child should be forced to learn the rudiments of a language , which he is never to use in the course of life , he is designed to , and neglect all the while the writing a good hand , and casting account , which are of great advantage in all conditions of life , and to most trades indispensibly necessary ? but though these qualifications , requisite to trade and commerce , and the business of the world , are seldom or never to be had at grammar schools , yet thither , not only gentlemen send their younger sons , intended for trades ; but even tradesmen and farmers fail not to send their children , though they have neither intention nor ability to make them scholars . if you ask them why they do this , they think it as strange a question , as if you should ask them , why they go to church . custom serves for reason , and has to those who take it for reason , so consecrated this method , that it is almost religiously observed by them , and they stick to it as if their children had scarce an orthodox education unless they learn'd lily's grammar . § . . but how necessary soever latin be to some , and is thought to be to others , to whom it is of no manner of use or service ; yet the ordinary way of learning it in a grammar school is that , which having had thoughts about i cannot be forward to encourage . the reasons against it are so evident , and cogent , that they have prevailed with some intelligent persons , to quit the ordinary road , not without success , though the method made use of , was not exactly that which i imagine the easiest , and in short is this : to trouble the child with no grammar at all but to have latin , as english has been , without the perplexity of rules talked into him ; for if you will consider it , latin is no more unknown to a child , when he comes into the world , than english : and yet he learns english without master , rule , or grammar ; and so might he latin too , as tully did , if he had some-body always to talk to him in this language . and when we so often see a french-woman teach a young girl to speak and read french perfectly in a year or two , without any rule of grammar , or any thing else but pratling to her , i cannot but wonder , how gentlemen have over-seen this way for their sons , and thought them more dull or incapable than their daughters . if therefore a man could be got , who himself speaks good latin , who would always be about your son , and talk constantly to him , and make him read latin , that would be the true genuine , and easy way of teaching him latin , and that that i could wish , since besides teaching him a language , without pains or chiding ( which children are wont to be whipp'd for at school six or seven years together ) he might at the same time , not only form his mind and manners , but instruct him also in several sciences , such as are a good part of geography , astronomy , chronology , anatomy , besides some parts of history , and all other parts of knowledge of things , that fall under the senses , and require little more than memory : for there , if we would take the true way , our knowledge should begin , and in those things be laid the foundation ; and not in the abstract notions of logick and metaphysicks , which are fitter to amuze , than inform the understanding , in its first setting out towards knowledge : in which abstract speculations when young men have had their heads imploy'd a while without finding the success and imployment or use of it which they expected , they are apt to have mean thoughts , either of learning or themselves , to quit their studies , and throw away their books , as containing nothing but hard words , and empty sounds ; or else concluding , that if there be any real knowledge in them , they themselves have not understandings capable of it ; and that this is so , perhaps i could assure you upon my own experience . amongst other things to be learn'd by a young man in this method , whilst others of his age are wholly taken up with latin and languages , i may also set down geometry for one , having known a young gentleman , bred something after this way , able to demonstrate several propositions in eucbid before he was thirteen . § . . but if such a man can not be got , who speaks good latin , and being able to instruct your son in all these parts of knowledge , will undertake it by this method ; the next best is to have him taught as near this way as may be , which is by taking some easie and pleasant book , such as aesop's fables , and writing the english translation ( made as literal as it can be ) in one line , and the latin words which answer each of them , just over it in another . these let him read every day over and over again , till he perfectly understands the latin. ( but have a care still , whatever you are teaching him , of cloging him with too much at once ; or making any thing his business but down-right vertue ; or reproving him for any thing but vice ) and then go on to another fable till he be also perfect in that , not omitting what he is already perfect in , but sometimes reviewing that , to keep it in his memory . and when he comes to write , let these be set him for copies , which with the exercise of his hand , will also advance him in latin. this being a more imperfect way than by talking latin unto him ; the formation of the verbs first , and afterwards the declensions of the nouns , and pronouns perfectly learn'd by heart , may facilitate his acquaintance with the genius and manner of the latin tongue , which varies the signification of verbs , and nouns , not as the modern languages do by particles prefixt , but by changing the last syllables . more than this of grammar , i think he need not have till he can read himself sanctii minerva with scioppius's notes . § . . when by this way of interlining latin and english one with another , he has got a moderate knowledge of the latin tongue , he may then be advanc'd a little farther to the reading of some other easie latin book , such as justin or eutropius , and to make the reading and understanding of it the less tedious and difficult to him , let him help himself if he please with the english translation . nor let the objection , that he will then know it only by roat ( which is not when well consider'd of any moment against , but plainly for this way of learning a language ) fright any one . for languages are only to be learn'd by reat ; and a man who does not speak english or latin perfectly by roat , so that having thought of the thing he would speak of , his tongue of course without thought of rule or grammar , salls into the proper expressions and idiom of that language , does not speak it well , nor is master of it . and i would fain have any one name to me that tongue , that any one can learn , or speak as he should do by the rules of grammar . languages were made not by rules , or art , but by accident , and the common use of the people . and he that will speak them well , has no other rule but that ; nor any thing to trust to , but his memory , and the habit of speaking after the fashion learn'd from those , that are allow'd to speak properly , which in other words is only to speak by roat . § . . for the exercise of his writing , let him sometimes translate latin into english : but the learning of latin , being nothing but the learning of words , a very unpleasant business both to young and old , join as much other real knowledge with it as you can , beginning still with that which lies most obvious to the senses , such as is the knowledge of minerals , plants , and animals ; and particularly timber and fruit-trees , their parts and ways of propagation : wherein a great deal may be taught a child , which will not be useless to the man. but more especially geography , astronomy , and anatomy . § . . but if , after all , his fate be to go to school to get the latin tongue , 't is in vain to talk to you concerning the method i think best to be observed in schools ; you must submit to that you find there ; nor expect to have it changed for your son : but yet by all means obtain , if you can , that he be not employ'd in making latin themes and declamations , and least of all verses of any kind . you may insist on it if it will do any good , that you have no design to make him either a latin orator , or a poet ; but barely would have him understand perfectly a latin author ; and that you observe , that those , who teach any of the modern languages , and that with success , never amuse their scholars , to make speeches , or verses , either in french or italian , their business being language barely , and not invention . § . . but to tell you a little more fully , why i would not have him exercis'd in making of themes and verses . as to themes , they have , i confess , the pretence of something usefull , which is to teach people to speak handsomly and well , on any subject ; which if it could be attained this way , i own , would be a great advantage ; there being nothing more becoming a gentleman , nor more useful in all the occurrences of life , than to be able , on any occasion , to speak well , and to the purpose . but this i say , that the making of themes , as is usual in schools , helps not one jot toward it . for do but consider what 't is in making a theme , that a young lad is employ'd about : 't is to make a speech on some latin saying ; as , omnia vincit amor ; or , non licet in bello bis peccare , &c. and here the poor lad , who wants knowledge of these things he is to speak of , which is to be had only from time and observation , must set his invention on the rack to say something , where he knows nothing ; which is a sort of egyptian tyranny , to bid them make bricks , who have not yet any of the materials : and therefore it is usual , in such cases , for the poor children , to go to those of higher forms with this petition , pray give me a little sense ; which whether it be more reasonable , or more ridiculous , is not easie to determine . before a man can be in any capacity to speak on any subiect , 't is necessary to be acquainted with it : or else 't is as foolish to set him to discourse on it , as to set a blind man to talk of colours , or a deaf man of musick . and would you not think him a little crack'd who would require another to make an argument on a moot point , who understands nothing of our laws ? and what , i pray , do school-boys understand concerning those matters , which are used to be proposed to them in their themes , as subjects to discourse on , to whet and exercise their fancies ? § . . in the next place consider the language that their themes are made in : 't is latin , a language foreign in their country , and long since dead every-where : a language , which your son , 't is a thousand to one , shall never have an occasion once to make a speech in , as long as he lives , after he comes to be a man ; and a language , wherein the manner of expressing ones self is so far different from ours , that to be perfect in that , would very little improve the purity and facility of his english style . besides that , there is now so little room , or use , for set speeches in our own language , in any part of our english business , that i can see no pretence for this sort of exercise in our schools , unless it can be supposed , that the making of set latin speeches , should be the way , to teach men to speak well in english extempore . the way to that , i should think rather to be this : that there should be propos'd some rational and material question to young gentlemen , when they are of a fit age for such exercise , which they should extempore , or after a little meditation in the place , speak to , without penning of any thing . for , i ask , if we will examine the effects of this way of learning to speak well , who speak best in any business , when occasion calls them to it , upon any debate , either those who have accustomed themselves to compose and write down before-hand , what they would say ; or those , who thinking only of the matter , to understand that as well as they can , use themselves only to speak extempore ? and he , that shall judge by this , will be little apt to think , that the accustoming him to studied speeches , and set compositions , is the way to fit a young gentleman for business . § . . but , perhaps , we shall be told , 't is to improve and perfect them in the latin tongue . 't is true , that is their proper business at school ; but the making of themes is not the way to it : that perplexes their brains about invention of things to be said , not about the signification of words to be learn'd : and when they are making a theme , 't is thoughts they search and sweat for , and not language . but the learning and mastery of a tongue , being uneasie and unpleasant enough in it self , should not be cumbred with any other difficulties , as is done in this way of proceeding . in fine , if boys invention be to be quickn'd by such exercise , let them make themes in english ; where they have facility , and a command of words , and will better see what kind of thoughts they have , when put into their own language : and if the latin tongue be to be learn'd , let it be done the easiest way , without toiling and disguisting the mind , by so uneasie an imployment , as that of making speeches join'd to it . § . . if these may be any reasons against children's making latin themes at school , i have much more to say , and of more weight , against their making verses ; verses of any sort : for if he has no genius to poetry , 't is the most unreasonable thing in the world , to torment a child , and waste his time about that which can never succeed : and if he have a poetick vein , 't is to me the strangest thing in the world , that the father should desire , or suffer it to be cherished , or improved . methinks the parents should labour to have it stifled , and suppressed , as much as may be ; and i know not what reason a father can have , to wish his son a poet , who does not desire to have him bid defiance to all other callings , and business , which is not yet the worst of the case ; for if he proves a successful rhymer , and get once the reputation of a wit , i desire it may be consider'd what company and places he is like to spend his time in , nay , and estate too . for it is very seldom seen , that any one discovers mines of gold or silver in parnassus . 't is a pleasant air , but a barren soil ; and there are very few instances of those , who have added to their patrimony by any thing they have reaped from thence . poetry and gaming , which usually go together , are alike in this too , that they seldom bring any advantage , but to those who have nothing else to live on . men of estates almost constantly go away losers ; and 't is well if they escape at a cheaper rate than their whole estates , or the greatest part of them . if therefore you would not have your son the fiddle to every jovial company , without whom the sparks could not relish their wine , nor know how to pass an afternoon idly ; if you would not have him waste his time and estate , to divert others , and contemn the dirty acres left him by his ancestors , i do not think you will much care he should be a poet , or that his school-master should enter him in versifying . but yet , if any one will think poetry a desirable quality in his son , and that the study of it would raise his fancy and parts , he must needs yet confess , that to that end reading the excellent greek and roman poets is of more use , than making bad verses of his own , in a language that is not his own . and he , whose design it is to excell in english poetry , would not , i guess , think the way to it were to make his first essays in latin verses . § . . another thing very ordinary in the vulgar method of grammar-schools there is , of which i see no use at all , unless it be to balk young lads in the way to learning languages , which , in my opinion , should be made as easie and pleasant as may be ; and that which was painful in it , as much as possible quite removed . that which i mean , and here complain of , is , their being forced to learn by heart , great parcels of the authors which are taught them ; wherein i can discover no advantage at all , especially to the business they are upon . languages are to be learn'd only by reading , and talking , and not by scraps of authors got by heart ; which when a man's head is stuffed with , he has got the just furniture of a pedant , and 't is the ready way to make him one ; than which , there is nothing less becoming a gentleman : for what can be more ridiculous , than to mix the rich and handsome thoughts and sayings of others , with a deal of poor stuff of his own ; which is thereby the more exposed , and has no other grace in it , nor will otherwise recommend the speaker , than a thread-bare , russet coat would , that was set off with large patches of scarlet , and glittering brocard . indeed , where a passage comes in the way , whose matter is worth remembrance , and the expression of it very close and excellent ( as there are many such in the ancient authors ) it may not be amiss to lodge it in the mind of young scholars , and with such admirable stroaks of those great masters , sometimes exercise the memory of school-boys . but their learning of their lessons by heart , as they happen to fall out in their books , without choice or distinction , i know not what it serves for , but to mis-spend their time and pains , and give them a disgust and aversion to their books , wherein they find nothing but useless trouble . § . . but under whose care soever a child is put , to be taught , during the tender and flexible years of his life , this is certain , it should be one , who thinks latin and language the least part of education ; one who knowing how much vertue , and a well-temper'd soul is to be preferr'd to any sort of learning or language , makes it his chief business to form the mind of his scholars , and give that a right disposition , which if once got , though all the rest should be neglected , would , in due time , produce all the rest ; and which if it be not got , and setled , so as to keep out ill and vicious habits , languages and sciences , and all the other accomplishments of education will be to no purpose , but to make the worse , or more dangerous man. and , indeed , whatever stir there is made about getting of latin , as the great and difficult business , his mother may teach it him her self , if she will but spend two or three hours in a day with him , and make him read the evangelists in latin to her : for she need but buy a latin testament , and having got somebody to mark the last syllable but one , where it is long , in words above two syllables ( which is enough to regulate her pronunciation and accenting the words ) read daily in the gospels , and then let her avoid understanding them in latin if she can . and when she understands the evangelists in latin , let her , in the same manner , read aesop's fables , and so proceed on to eutropius , justin , and other such books . i do not mention this , as an imagination of what i fansie may do , but as of a thing i have known done , and the latin tongue with ease got this way . but to return to what i was saying : he that takes on him the charge of bringing up young men , especially young gentlemen , should have something more in him than latin , more than even a knowledge in the liberal sciences : he should be a person of eminent vertue and prudence , and with good sense , have good humour , and the skill to carry himself with gravity , ease , and kindness , in a constant conversation with his pupils . § . . at the same time that he is learning french and latin , a child , as has been said , may also be enter'd in arithmetick , geography , chronology , history , and geometry too . for if these be taught him in french or latin , when he begins once to understand either of these tongues , he will get a knowledge in these sciences , and the language to boot . geography , i think , should be begun with : for the learning of the figure of the globe , the situation and boundaries of the four parts of the world , and that of particular kingdoms and countries , being only an exercise of the eyes and memory , a child with pleasure will learn and retain them : and this is so certain , that i now live in the house with a child , whom his mother has so well instructed this way in geography , that he knew the limits of the four parts of the world , could readily point being asked , to any county upon the globe , or any country in the map of england , knew all the great rivers , promontories , straits , and bays in the world , and could find the longitude and latitude of any place , before he was six years old . these things , that he will thus learn by sight , and have by roat in his memory , is not all , i confess , that he is to learn upon the globes . but yet it is a good step and preparation to it , and will make the remainder much easier , when his judgment is grown ripe enough for it : besides , that it gets so much time now ; and by the pleasure of knowing things , leads him on insensibly to the gaining of languages . § . . when he has the natural parts of the globe well fix'd in his memory , it may then be time to begin arithmetick . by the natural parts of the globe , i mean the several positions of the parts of the earth , and sea , under different names and distinctions of countries , not coming yet to those artificial and imaginary lines , which have been invented , and are only suppos'd for the better improvement of that science . § . . arithmetick , is the easiest , and consequently the first sort of abstract reasoning , which the mind commonly bears , or accustoms it self to ; and is of so general use in all parts of life and business , that scarce any thing is to be done without it : this is certain , a man cannot have too much of it , nor too perfectly ; he should therefore begin to be exercis'd in counting , as soon , and as far , as he is capable of it ; and do something in it every day , till he is master of the art of numbers . when he understands addition and substraction , he may then be advanced farther in geography , and after he is acquainted with the poles , zones , parallel circles and meridians , be taught longitude and latitude , and the use of maps , and by that time he is perfected in these circles of the globe , with the horizon and the eclyptick , he may be taught the same thing also on the celestial globe , with the figure and position of the several constellations , which may be shewed him first upon the globe , and then in the heavens . but in this as in all other parts of instruction , great care must be taken with children , to begin with that , which is plain and simple , and to teach them as little as can be at once , and settle that well in their heads , before you proceed to the next , or any thing new in that science , whereby children 'scape being amazed and confounded ; by which way of giving them first one simple idea , and taking care that they took it right and perfectly comprehended it before you went any farther , and then adding some other simple idea ( which lay next in your way to what you aim'd at ) and no more to it , and so proceeding by gentle and insensible steps , children have had early righter apprehensions , and their thoughts extended farther , than could have been expected . and when he has learn'd any thing himself , there is no such way to fix it in his memory , and to incourage him to go on , as to set him to teach it others . § . . when he has once got such an acquaintance with the globes , he may be fit to be tried a little in geometry ; wherein i think the six first books of euelid enough for him to be taught . for i am in some doubt , whether more to a man of business be necessary or useful . at least if he have a genius and inclination to it , being enter'd so far by his tutor , he will be able to go on of himself without a teacher . the globes therefore must be studied , and that diligently , and i think , may be begun betimes , if the tutor will but be careful to distinguish , what the child is capable of knowing , and what not ; for which this may be a rule that perhaps will go a pretty way ( viz. ) that children may be taught any thing , that falls under their senses , especially their sight , as far as their memories only are exercised : and thus a child very young may learn , which is the aequator , which the meridian , &c. which europe and which england upon the globes , as soon almost as he knows the rooms of the house he lives in , if care be taken not to teach him too much at once , nor to set him upon a new part , till that , which he is upon , be perfectly learn'd and fix'd in his memory . § . . with geography , chronology ought to go hand in hand , i mean the general part of it , so that he may have in his mind a view of the whole current of time , and the several considerable epochs that are made use of in history . without these two history , which is the great mistress of prudence and civil knowledge ; and ought to be the proper study of a gentleman , or man of business in the world , without geography and chronology , i say , history will be very ill retained , and very little useful ; but be only a jumble of matters of fact , confusedly heaped together without order or instruction . 't is by these two , that the actions of mankind are ranked into their proper places of times and countries , under which circumstances , they are not only much easier kept in the memory , but in that natural order , are only capable to afford those observations , which make a man the better and the abler for reading them . § . . when i speak of chronology as a science he should be perfect in , i do not mean the little controversies , that are in it . these are endless , and most of them of so little importance to a gentleman , as not to deserve to be inquir'd into , were they capable of an easy decision . and therefore all that learned noise and dust of the chronologist is wholly to be avoided . the most useful book i have seen in that part of learning , is a small treatise of strauchius , which is printed in twelves , under the title of breviarum chronologium , out of which may be selected all that is necessary to be taught a young gentleman concerning chronology ; for all that is in that treatise a learner need not be cumbred with . he has in him the most remarkable or usual epochs reduced all to that of the julian period , which is the easiest and plainest , and surest method , that can be made use of in chronology . to this treatise of strauchius , helvicus's tables may be added as a book to be turned to on all occasions . § . . as nothing teaches , so nothing delights more than history . the first of these recommends it to the study of grown-men , the latter makes me think it the fittest for a young lad , who as soon as he is instructed in chronology , and acquainted with the several epochs in use in this part of the world , and can reduce them to the julian period , should then have some latin history put into his hand . the choice should be directed by the easiness of the stile ; for where-ever he begins , chronology will keep it from confusion ; and the pleasantness of the subject inviting him to read the language will insensibly be got , without that terrible vexation and uneasiness , which children suffer , where they are put into books beyond their capacity , such as are the roman orators and poets , only to learn the roman language . when he has by reading master'd the easier , such perhaps as justin , eutropius , quintus curtius , &c. the next degree to these , will give him no great trouble : and thus by a gradual progress from the plainest and easiest historians , he may at last come to read the most difficult and sublime of the latin authors , such as are tully , virgil , and horace . § . . the knowledge of vertue , all along from the beginning , in all the instances he is capable of , being taught him , more by practice than rules ; and the love of reputation instead of satisfying his appetite , being made habitual in him , i know not whether he should read any other discourses of morality , but what he finds in the bible ; or have any system of ethicks put into his hand , till he can read tully's offices , not as a school-boy to learn latin , but as one that would be informed in the principles and precepts of vertue , for the conduct of his life . § . . when he has pretty well digested tully's offices , it may be seasonable to set him upon grotius de jure belli & pacis , or which i think , is the better of the two , puffendorf de jure naturali & gentium ; wherein he will be instructed in the natural rights of men , and the original and foundations of society , and the duties resulting from thence . this general part of civil-law and history , are studies which a gentleman should not barely touch at , but constantly dwell upon , and never have done with . a vertuous and well behaved young man , that is well versed in the general part of the civil-law ( which concerns not the chicane of private cases , but the affairs and intercourse of civilized nations in general , grounded upon principles of reason ) understands latin well , and can write a good hand , one may turn loose into the world , with great assurance , that he will find imployment and esteem every where . § . . it would be strange to suppose an english gentleman should be ignorant of the law of his country . this , whatever station he is in , is so requisite , that from a justice of the peace , to a minister of state , i know no place he can well fill without it . i do not mean the chicane or wrangling and captious part of the law ; a gentleman , whose business it is to seek the true measures of right and wrong , and not the arts how to avoid doing the one , and secure himself in doing the other , ought to be as far from such a study of the law , as he is concerned diligently to apply himself to that , wherein he may be serviceable to his country . and to that purpose , i think the right way for a gentleman to study our law , which he does not design for his calling , is to take a view of our english constitution and government , in the ancient books of the common law ; and some more modern writers , who out of them have given an account of this government . and having got a true idea of that , then to read our history , and with it join in every king's reign the laws then made . this will give an insight in to the reason of our statutes , and shew the true ground upon which they came to be made , and what weight they ought to have . § . . rhetorick and logick being the arts that in the ordinary method usually follow immediately after grammar , it may perhaps be wondered that i have said so little of them : the reason is , because of the little advantage young people receive by them : for i have seldom or never observed any one to get the skill of reasoning well , or speaking handsomly by studying those rules , which pretend to teach it : and therefore i would have a young gentleman take a view of them in the shortest systems could be found , without dwelling long on the contemplation and study of those formalities . right reasoning is founded on something else than the predicaments and predicables , and does not consist in talking in mode and figure it self . but 't is besides my present business to enlarge upon this speculation : to come therefore to what we have in hand ; if you would have your son reason well , let him read chillingworth ; and if you would have him speak well , let him be conversant in tully , to give him the true idea of eloquence ; and let him read those things that are well writ in english , to perfect his style in the purity of our language . if the use and end of right reasoning , be to have right notions and a right judgment of things ; to distinguish betwixt truth and falshood , right and wrong , and to act accordingly ; be sure not to let your son be bred up in the art and formality of disputing , either practising it himself , or admiring it in others ; unless instead of an able man , you desire to have him an insignificant wrangler , opiniater in discourse , and priding himself in contradicting others ; or , which is worse , questioning every thing , and thinking there is no such thing as truth to be sought , but only victory in disputing . truth is to be found and maintained by a mature and due consideration of things themselves , and not by artificial terms and ways of arguing , which lead not men so much into the discovery of truth , as into a captious and fallacious use of doubtful words , which is the most useless and disingenous way of talking , and most unbecoming a gentleman or a lover of truth of any thing in the world. natural philosophy , as a speculative science , i think we have none , and perhaps , i may think i have reason to say we never shall . the works of nature are contrived by a wisdom , and operate by ways too far surpassing our faculties to discover , or capacities to conceive , for us ever to be able to reduce them into a science . natural philosophy being the knowledge of the principles , properties and operations of things , as they are in themselves , i imagine there are two parts of it , one comprehending spirits with their nature and qualities ; and the other bodies . the first of these is usually referr'd to metaphysicks , but under what title soever the consideration of spirits comes , i think it ought to go before the study of matter , and body , not as a science that can be methodized into a system , and treated of upon principles of knowledge ; but as an enlargement of our minds towards a truer and fuller comprehension of the intellectual world to which we are led both by reason and revelation and since the clearest and largest discoveries we have of other spirits besides god and our own souls is imparted to us from heaven by revelation , i think the information , that at least young people should have of them , should be taken from that revelation . to this purpose , i think , it would be well if there were made a good history of the bible for young people to read , wherein every thing , that is fit to be put into it , being laid down in its due order of time , and several things omitted , which were suited only to riper age , that confusion , which is usually produced by promiscuous reading of the scripture , as it lies now bound up in our bibles , would be avoided . and also this other good obtained , that by reading of it constantly , there would be instilled into the minds of children , a notion and belief of spirits , they having so much to do in all the transactions of that history , which will be a good preparation to the study of bodies , for without the notion and allowance of spirits , our philosophy will be lame and defective in one main part of it , when it leaves out the contemplation of the most excellent and powerful part of the creation . § . . of this history of the bible , i think too it would be well if there were a short and plain epitome made , containing the chief and most material heads , for children to be conversant in as soon as they can read . this , though it will lead them early into some notion of spirits , yet is not contrary to what i said above , that i would not have children troubled whilst young with notions of spirits , whereby my meaning was , that i think it inconvenient , that their yet tender minds should receive early impressions of goblins , spectres , and apparitions , wherewith their maids and those about them are apt to fright them into a compliance with their orders , which often proves a great inconvenience to them all their lives after , by subjecting their minds to frights , fearful apprehensions , weakness , and superstition , which , when coming abroad into the world , and conversation , they grow weary and asham'd of , it not seldom happens , that to make as they think , a through cure , and ease themselves of a load has sate so heavy on them , they throw away the thoughts of all spirits together , and so run into the other but worse extream . § . . the reason why i would have this premised to the study of bodies ; and the doctrine of the scriptures well imbibed , before young men be entered in natural philosophy , is , because matter being a thing , that all our senses are constantly conversant with , it is so apt to possess the mind , and exclude all other beings , but matter , that prejudice grounded on such principles often leaves no room for the admittance of spirits , or the allowing any such things as immaterial beings , in rerum natura , when yet it is evivent that by mere matter and motion , none of the great phoenomena of nature can be resolved , to instance but in that common one of gravity , which i think impossible to be explained by any natural operation of matter or any other law of motion , but the positive will of a superiour being , so ordering it . and therefore since the deluge cannot be well explained without admitting something out of the ordinary course of nature , i propose it to be considered whether god's altering the center of gravity in the earth for a time ( a thing as intelligible as gravity it self , which , perhaps a little variation of causes unknown to us would produce ) will not more easily account for noah's flood , than any hypothesis yet made use of to solve it . but this i mention by the by , to shew the necessity of having recourse to something beyond bare matter and its motion in the explication of nature , to which the notions of spirits and their power , to whose operation so much is attributed in the bible , may be a fit preparative reserving to a fitter opportunity , a fuller explication of this hypothesis , and the application of it to all the parts of the deluge , and any difficulties can be supposed in the history of the flood as recorded in the bible . § . . but to return to the study of natural philosophy , though the world be full of systems of it , yet i cannot say , i know any one which can be taught a young man as a science , wherein he may be sure to find truth and certainty , which is what all sciences give an expectation of . i do not hence conclude that none of them are to be read : it is necessary for a gentleman in this loarned age to look into some of them , to fit himself for conversation . but whether that of des cartes be put into his hands , as that which is most in fashion ; or it be thought fit to give him a short view of that and several other also . i think the systems of natural philosophy that have obtained in this part of the world , are to be read , more to know the hypotheses , and to understand the terms and ways of talking of the several sects , than with hopes to gain thereby a comprehensive scientifical and satisfactory knowledge of the works of nature : only this may be said , that the modern corpusoularians talk in most things more intelligibly than the peripateticks , who possessed the schools immediately before them . he that would look farther back , and acquaint himself with the several opinions of the ancients , may consult dr. cudworth's intellectual system ; wherein that very learned author hath with such accurateness and judgment collected and explained the opinions of the greek philosophers , that what principles they built on , and what were the chief hypotheses , that divided them , is better to be seen in him , than any where else that i know . but i would not deterr any one from the study of nature , because all the knowledge we have , or possibly can have of it , cannot be brought into a science . there are very many things in it , that are convenient and necessary to be known to a gentleman : and a great many other , that will abundantly reward the pains of the curious with delight and advantage . but these , i think , are rather to be found amongst such , as have imployed themselves in making rational experiments and observations , than in writting barely speculative systems . such writings therefore , as many of mr. boyles are , with others , that have writ of husbandry , planting , gardening , and the like , may be fit for a gentleman , when he has a litle acquainted himself with some of the systems of the natural philosophy in fashion . § . . though the systems of physick , that i have met with , afford little encouragement to look for certainty or science in any treatise , which shall pretend to give us a body of natural philosophy from the first principles of bodies in general , yet the incomparable mr. newton , has shewn how far mathematicks , applied to some parts of nature , may , upon principles that matter of fact justifie , carry us in the knowledge of some , as i may so call them , particular provinces of the incomprehensible universe . and if others could give us so good and clear an account of other parts of nature , as he has of this our planetary world , and the most considerable phoenomena observable in it , in his admirable book , philosophiae naturalis principia mathematica , we might in time hope to be furnished with more true and certain knowledge in several parts of this stupendious machin , than hitherto we could have expected . and though there are very few , that have mathematicks enough to understand his demonstrations , yet the most accurate mathematicians , who have examined them , allowing them to be such , his book will deserve to be read , and give no small light and pleasure to those , who willing to understand the motions , properties , and operations of the great masses of matter , in this our solar system , will but carefully mind his conclusions , which may be depended on as propositions well proved . § . . this is , in short , what i have thought concerning a young gentleman's studies ; wherein it will possibly be wondred , that i should omit greek , since amongst the grecians is to be found the original , as it were , and foundation of all that learning which we have in this part of the world. i grant it so ; and will add , that no man can pass for a scholar , that is ignorant of the greek tongue . but i am not here considering of the education of a profess'd scholar , but of a gentleman , to whom latin and french , as the world now goes , is by every one acknowledged to be necessary . when he comes to be a man , if he has a mind to carry his studies farther , and look into the greek learning , he will then easily get that tongue himself : and if he has not that inclination , his learning of it under a tutor will be but lost labour , and much of his time and pains spent in that , which will be neglected and thrown away , as soon as he is at liberty . for how many are there of an hundred , even amongst scholars themselves , who retain the greek they carried from school ; or ever improve it to a familiar reading , and perfect understanding of greek authors ? § . . besides what is to be had from study and books , there are other accomplishments necessary to a gentleman , to be got by exercise , and to which time is to be allowed , and for which masters must be had . dancing being that which gives graceful motions all the life , and above all things manliness , and a becoming confidence to young children , i think it cannot be learn'd too early , after they are once of an age and strength capable of it . but you must be sure to have a good master , that knows , and can teach , what is gracefull and becoming , and what gives a freedom and easiness to all the motions of the body . one that teaches not this , is worse than none at all , natural unfashionableness being much better , than apish , affected postures ; and i think it much more passable to put off the hat , and make a leg , like an honest country-gentleman , than like an ill-fashion'd dancing-master . for as for the jigging part and the figures of dances , i count that little or nothing farther , than as it tends to perfect graceful carriage . § . . musick is thought to have some affinity with dancing , and a good hand , upon some instruments , is by many people mightily valued ; but it wastes so much of a young man's time , to gain but a moderate skill in it , and engages often in such odd company , that many think it much better spared : and i have , amongst men of parts and business , so seldom heard any one commended , or esteemed for having an excellency in musick , that amongst all those things that ever came into the list of accomplishments , i think i may give it the last place . our short lives will not serve us for the attainment of all things ; nor can our minds be always intent on something to be learn'd : the weakness of our constitutions , both of mind and body , requires that we should be often unbent , and he , that will make a good use of any part of his life , must allow a large portion of it to recreation . at least this must not be denied to young people , unless whilst you , with too much haste , make them old , you have the displeasure to see them in their graves , or a second childhood , sooner than you could wish . and therefore , i think , that the time and pains allotted to serious improvements , should be employ'd about things of most use and consequence , and that too in the methods the most easie and short , that could be at any rate obtained : and perhaps it would be none of the least secrets in education , to make the exercises of the body and the mind , the recreation one to another . i doubt not but that something might be done in it , by a prudent man , that would well consider the temper and inclination of his pupil . for he that is wearied either with study , or dancing , does not desire presently to go to sleep ; but to do something else , which may divert and delight him . but this must be always remembred , that nothing can come into the account of recreation , that is not done with delight . § . . fencing and riding the great horse , are look'd upon as so necessary parts of breeding , that it would be thought a great omission to neglect them : the latter of the two being for the most part to be learn'd only in great towns , is one of the best exercises for health which is to be had in those places of ease and luxury ; and upon that account makes a fit part of a young gentleman's employment during his abode there . and as far as it conduces to give a man a firm and graceful seat on horseback , and to make him able to teach his horse to stop and turn quick , and to rest on his haunches , is of use to a gentleman both in peace and war. but whether it be of moment enough to be made a business of , and deserve to take up more of his time than should barely for his health be employed at due intervals in some such vigorous exercise , i shall leave to the discretion of parents and tutors , who will do well to remember , in all the parts of education , that most time and application is to be bestowed on that which is like to be of greatest consequence , and frequentest use , in the ordinary course and occurrences of that life the young man is designed for . § . . as for fencing , it seems to me a good exercise for health , but dangerous to the life . the confidence of it being apt to engage in quarrels , those that think they have some skill , and to make them more touchy than needs , on points of honour , and slight occasions . young men in their warm blood are forward to think , they have in vain learned to fence , if they never shew their skill and courage in a duel , and they seem to have reason . but how many sad tragedies that reason has been the occasion of , the tears of many a mother can witness . a man that cannot fence will be the more careful to keep out of bullies and gamesters company , and will not be half so apt to stand upon punctilio's , nor to give affronts , or fiercely justifie them when given , which is that , which usually makes the quarrel . and when a man is in the field , a moderate skill in fencing rather exposes him to the sword of his enemy , than secures him from it . and certainly a man of courage who cannot fence at all , and therefore will put all upon one thrust , and not stand parrying , has the odds against a moderate fencer , especially if he has skill in wrestling , and therefore if any provision be to be made against such accidents , and a man be to prepare his son for duels , i had much rather mine should be a good wrestler than an ordinary fencer , which is the most a gentleman can attain to in it , unless he will be constantly in the fencing-school , and every day exercising . but since fencing and riding the great horse , are so generally looked upon as necessary qualifications in the breeding of a gentleman , it will be hard wholly to deny any one of that rank these marks of distinction . i shall leave it therefore to the father , to consider , how far the temper of his son , and the station he is like to be in , will allow or incourage him to comply with fashions , which having very little to do with civil life , were yet formerly unknown to the most warlike nations , and seem to have added little of force or courage to those who have received them , unless we will think martial skill or prowess , have been improved by duelling , with which fencing came into , and with which i presume it will go out of , the world. § . . these are my present thoughts concerning learning and accomplishments . the great business of all is vertue and wisdom . nullum numen abest si sit prudentia . teach him to get a mastery over his inclinations , and submit his appetite to reason . this being obtained , and by constant practice settled into habit , the hardest part of the task is over . to bring a young man to this , i know nothing which so much contributes , as the love of praise and commendation , which should therefore be instilled into him by all arts imaginable . make his mind as sensible of credit and shame as may be : and when you have done that , you have put a principle into him , which will influence his actions , when you are not by , to which the fear of a little smart of a rod is not comparable , and which will be the proper stock , whereon afterwards to graft the true principles of morality and religion . § . . i have one thing more to add , which as soon as i mention , i shall run the danger to be suspected to have forgot what i am about , and what i have above written concerning education , which has all tended towards a gentleman's calling , with which a trade seems wholly to be inconsistent . and yet , i cannot forbear to say , i would have him learn a trade , a manual trade ; nay , two or three , but one more particularly . § . . the busy inclination of children being always to be directed to some thing , that may be useful to them . the advantage may be considered of two kinds ; . where the skill it self , that is got by exercise , is worth the having . thus skill not only in languages , and learned sciences , but in painting , turning , gardening , tempering , and working in iron , and all other useful arts is worth the having . . where the exercise it self , without any other consideration , is necessary , or useful for health . knowledge in some things is so necessary to be got by children whilst they are young , that some part of their time is to be allotted to their improvement in them , though those imployments contribute nothing at all to their health : such are reading and writing and all other sedentary studies , for the improvement of the mind , and are the unavoidable business of gentlemen quite from their cradles . other manual arts , which are both got and exercised by labour , do many of them by their exercise contribute to our health too , especially , such as imploy us in the open air. in these , then , health and improvement may be joyn'd together , and of these should some fit ones be chosen , to be made the recreations of one , whose chief business is with books and study . in this choice , the age and inclination of the person is to be considered , and constraint always to be avoided in bringing him to it . for command and force may often create , but can never cure an aversion : and whatever any one is brought to by compulsion , he will leave as soon as he can , and be little profited , and less recreated by , whilst he is at it . § . . that which of all others would please me best , would be a painter , were there not an argument or two against it not easie to be answered . first , ill painting is one of the worst things in the world ; and to attain a tolerable degree of skill in it , requires too much of a man's time. if he has a natural inclination to it , it will endanger the neglect of all other more useful studies , to give way to that , and if he have no inclination to it , all the time , pains , and money shall be employ'd in it , will be thrown away to no purpose . another reason why i am not for painting in a gentleman , is , because it is a sedentary recreation , which more employs the mind than the body . a gentleman 's more serious employment i look on to be study ; and when that demands relaxation and refreshment , it should be in some exercise of the body , which unbends the thought , and confirms the health and strength . for these two reasons i am not for painting . § . . in the next place , for a country-gentleman , i should propose one , or rather both these ; viz. gardening , and working in wood , as a carpenter , joyner , or turner , as being fit and healthy recreations for a man of study , or business . for since the mind endures not to be constantly employ'd in the same thing , or way ; and sedentary or studious men , should have some exercise , that at the same time might divert their minds , and employ their bodies ; i know none that could do it better for a country-gentleman , than these two , the one of them affording him exercise , when the weather or season keeps him from the other . besides , that by being skill'd in the one of them , he will be able to govern and teach his gardener ; by the other , contrive and make a great many things both of delight and use : though these i propose not as the chief end of his labour , but as temptations to it ; diversion from his other more serious thoughts and employments , by useful and healthy manual exercise , being what i chiefly aim at in it . § . . nor let it be thought that i mistake , when i call these or the like trades , diversions or recreations : for recreation is not being idle ( as every one may observe ) but easing the wearied part by change of business : and he that thinks diversion may not lie in hard and painful labour , forgets the early rising , hard riding , heat , cold and hunger of huntsmen , which is yet known to be the constant recreation of men of the greatest condition . delving , planting , inoculating , or any the like profitable employments , would be no less a diversion , than any of the idle sports in fashion , if men could but be brought to delight in them , which custom and skill in any trade will quickly make any one do . and i doubt not , but there are to be found those , who being frequently call'd to cards , or any other play , by those they could not refuse , have been more tired with these recreations , than with any the most serious employment of life , though the play has been such , as they have naturally had no aversion to , and with which they could willingly sometimes divert themselves . § . . though when one reflects on these and other the like pastimes , ( as they are call'd , ) one finds they leave little satisfaction behind them , when they are over ; and most commonly give more vexation than delight to people , whilst they are actually engaged in them , and neither profit the mind , nor the body . they are plain instances to me , that men cannot be perfectly idle ; they must be doing something . the skill should be so to employ their time of recreation , that it may relax and refresh the part , that has been exercised , and is tired , and yet do something , which besides the present delight and ease , may produce what will afterwards be profitable . it has been nothing but the vanity and pride of greatness and riches , that has brought unprofitable and dangerous pastimes into fashion , and persuaded people into a belief , that the learning or putting their hands to any thing , that was useful , could not be a diversion fit for a gentleman . this has been that which has given cards , dice , and drinking so much credit in the world : and a great many throw away their spare hours in them , through the prevalency of custom , and want of some better employment to pass their time , more than from any real delight is to be found in them , only because it being very irksome and uneasie to do nothing at all , they had never learn'd any laudable manual art where with to divert themselves . ; and so they betake themselves to those foolish , or ill ways in use , to help off their time , which a rational man , till corrupted by custom , could find very little pleasure in . § . . i say not this , that i would never have a young gentleman accommodate himself to the innocent diversions in fashion , amongst those of his age and condition . i am so far from having him austere and morose to that degree , that i would persuade him to more than ordinary complaisance sor all the gaieties and diversions of those he converses with , and be averse or resty in nothing , they should desire of him , that might become a gentleman and an honest man. but allowance being made for idle and jovial conversation , and all fashionable becoming recreations ; i say , a young man will have time enough , from his serious and main business , to learn almost any trade . 't is want of application , and not of time , that men are not skilful in more arts than one ; and an hour in a day , constantly employ'd in such a way of diversion , will carry a man , in a short time , a great deal farther than he can imagine : which if it were of no other use , but to drive the common , vicious , useless , and dangerous pastimes out of fashion ; and to shew there was no need of them , would deserve to be encouraged . if men from their youth were weaned from that sauntring humour , wherein some , out of custom , let a good part of their lives run uselesly away , without either business or recreation , they would find time enough to acquire dexterity and skill in hundreds of things ; which though remote from their proper callings , would not at all interfere with them . and therefore , i think , for this , as well as other reasons before-mentioned , a lazie , listless humour , that idlely dreams away the time , is of all others the least to be indulged , or permitted in young people . it is the proper state of one sick , and out of order in his health , and is tolerable in no body else , of what age or condition soever . § . . to the arts above-mentioned , may be added perfuming , varnishing , graving , and several sorts of working in iron , brass , and silver : and if , as it happens to most young gentlemen , that a considerable part of his time be spent in a great town , he may learn to cut , pollish , and set precious stones , or employ himself in grinding and pollishing optical glasses . amongst the great variety there is of ingenuous manual arts , 't will be impossible that no one should be found to please and delight him , unless he be either idle or debauch'd , which is not to be supposed in a right way of education . and since he cannot be always employ'd in study , reading , and conversation , there will be many an hour , besides what his exercises will take up , which , if not spent this way , will be spent worse : for , i conclude , a young man will seldom desire to sit perfectly still and idle ; or if he does , 't is a fault that ought to be mended . . but if his mistaken parents , frighted with the disgraceful names of mechanick and trade , shall have an aversion to any thing of this kind in their children ; yet there is one thing relating to trade , which when they consider , they will think absolutely necessary for their sons to learn. merchants accompts , though a science not likely to help a gentleman to get an estate , yet possibly there is not any thing of more use and efficacy , to make him preserve the estate he has . 't is seldom observed , that he who keeps an accompt of his income and expences , and thereby has constantly under view the course of his domestick affairs , le ts them run to ruine : and i doubt not but many a man gets behind-hand , before he is aware , or runs further on , when he is once in , for want of this care , or the skill to do it . i would therefore advice all gentlemen to learn perfectly merchants accounts , and not think it is a skill , that belongs not to them , because it has received its name , and has been chiefly practised by men of traffick . § . . when my young master has once got the skill of keeping accounts ( which is a business of reason more than arithmetick ) perhaps it will not be amiss , that his father , from thenceforth , require him to do it in all his concernments : not that i would have him set down every pint of wine , or play , that costs him money , the general name of expences will serve for such things well enough , nor would i have his father look so narrowly into these accounts , as to take occasion from thence to criticize on his expences . he must remember that he himself was once a young man , and not forget the thoughts he had then , nor the right his son has to have the same : and to have allowance made for them . if therefore , i would have the young , gentleman obliged to keep an account , it is not at all to have that way a check upon his expences ( for what the father allows him , he ought to let him be fully master of ) but only , that he might be brought early into the custom of doing it , and that that might be made familiar and habitual to him betimes , which will be so useful and necessary to be constantly practised the whole course of his life . a noble venetian , whose son wallowed in the plenty of his father's riches , finding his son's expences grow very high and extravagant , ordered his casheer to let him have for the future , no more money , than what he should count , when he received it . this one would think no great restraint to a young gentleman's expences , who could freely have as much money , as he would tell . but , yet this , to one who was used to nothing but the pursuit of his pleasure , proved a very great trouble , which at last ended in this sober and advantageous reflection . if it be so much pains to me barely to count the money , i would spend , what labour and pains did it cost my ancestors , not only to count , but get it ? this rational thought , suggested by this little pains impos'd upon him , wrought so effectually upon his mind , that it made him take up , and from that time forwards , prove a good husband . this at least every body must allow , that nothing is likelier to keep a man within compass , than the having constantly before his eyes , the state of his affairs in a regular course of accounts . § . . the last part usually in education is travel , which is commonly thought to finish the work , and compleat the gentleman . i confess travel into foreign countries has great advantages , but the time usually chosen to send young men abroad , is , i think , of all other , that which renders them least capable of reaping those advantages . those which are propos'd , as to the main of them , may be reduced to these two , first language , secondly an improvement in wisdom and prudence , by seeing men , and conversing with people of tempers , customs , and ways of living , different from one another , and especially from those of his parish and neighbourhood . but from sixteen to one and twenty , which is the ordinary time of travel , men are of all their lives , the least suited to these improvements . the first season to get foreign languages , and from their tongue to their true accents , i should think , should be from seven to fourteen or sixteen ; and then too a tutor with them is useful and necessary , who may with those languages teach them other things . but to put them out of their parents view at a great distance , under a governour , when they think themselves too much men to be governed by others , and yet have not prudence and experience enough to govern themselves , what is it , but to expose them to all the greatest dangers of their whole life , when they have the least fence and guard against them ? till that boyling boisterous part of life comes in , it may be hoped , the tutor may have some authority . neither the stubbornness of age , nor the temptation or examples of others can take him from his tutor's conduct , till fifteen or sixteen : but then , when he begins to consort himself with men , and think himself one ; when he comes to relish , and pride himself in manly vices , and thinks it a shame to be any longer under the controul and conduct of another , what can be hoped from even the most careful and discreet governour , when neither he has power to compel , nor his pupil a disposition to be perswaded ; but on the contrary , has the advice of warm blood , and prevailing fashion , to hearken to the temptations of his companions , just as wise as himself , rather than to the perswasions of his tutor , who is now looked on as the enemy to his freedom ? and when is a man so like to miscarry , as when at the same time he is both raw and unruly ? this is the season of all his life , that most requires the eye and authority of his parents , and friends to govern it . the flexibleness of the former part of a man's age , not yet grown up to be head-strong , makes it more governable and safe ; and in the after part , reason and fore-sight begin a little to take place , and mind a man of his safety and improvement . the time therefore i should think the fittest for a young gentleman to be sent abroad , would be , either when he is younger , under a tutor , whom he might be the better for : or when he was some years older , without a governour , when he was of age to govern himself , and make observations of what he found in other countries worthy his notice , and that might be of use to him after his return : and when too , being throughly acquainted with the laws and fashions , the natural and moral advantages and defects of his own country , he has something to exchange , with those abroad , from whose conversation he hoped to reap any knowledge . § . . the ordering of travel otherwise is that , i imagine , which makes so many young gentlemen come back so little improved by it . and if they do bring home with them any knowledge of the places and people , they have seen , it is often an admiration of the worst and vainest fashions they met with abroad , retaining a relish and memory of those things wherein their liberty took its first swing , rather than of what should make them better and wiser after their return . and indeed how can it be otherwise , going abroad at the age they do , under a governour , who is to provide their necessaries , and make their observations for them ? thus under the shelter and pretence of a governour , thinking themselves excused from standing upon their own legs , or being accountable for their own conduct , they very seldom trouble themselves with enquiries , or making useful observations of their own . their thoughts run after play and pleasure ; wherein , they take it as a lessening , to be controul'd ; but seldom trouble themselves to examine the designs , observe the address , and consider the arts , tempers and inclinations of men , they meet with ; that so they may know how to comport themselves towards them . here he that travels with them , is to skreen them ; get them out when they have run themselves into the briars , and in all their miscarriages be answerable for them . i confess , the knowledge of men is so great a skill , that it is not to be expected , that a young man should presently be perfect in it : but yet his going abroad is to little purpose , if travel does not somewhat open his eyes , make him cautious and wary , and accustom him to look beyond the out-side , and , under the inoffensive guard of a civil and obliging carriage , keep himself free and safe in his conversation with strangers , and all sorts of people , without forfeiting their good opinion . he that is sent out to travel at the age , and with the thoughts of a man designing to improve himself , may get into the conversation and acquaintance of persons of condition where he comes ; which though a thing of most advantage to a gentleman that travels , yet i ask amongst our young men , that go abroad under tutors , what one is there of an hundred , that ever visits any person of quality ? much less makes an acquaintance with such , from whose conversation he may learn , what is good breeding in that country , and what is worth observation in it : though from such persons it is , one may learn more in one day , than in a years rambling from one june to another . nor indeed is it to be wondred ; for men of worth and parts , will not easily admit the familiarity of boys , who yet need the care of a tutor ; though a young gentleman and a stranger , appearing like a man , and shewing a desire to inform himself in the customs , manners , laws , and government of the country he is in , will find welcome assistance and entertainment , amongst the best and most knowing persons every-where , who will be ready to receive , encourage , and countenance an ingenuous and inquisitive foreigner . § . . this , how true soever it be , will not , i fear alter the custom , which has cast the time of travel upon the worst part of a man's life ; but for reasons not taken from their improvement . the young lad must not be ventured abroad at eight or ten , for fear what may happen to the tender child , though he then runs ten times less risque than at sixteen or eighteen . nor must he stay at home till that dangerous heady age be over , because he must be back again by one and twenty to marry and propagate . the father cannot stay any longer for the portion , nor the mother for a new sett of babies to play with ; and so my young master , whatever comes on 't must have a wife look'd out for him , by that time he is of age ; though it would be no prejudice to his strength , his parts , nor his issue , if it were respited for some time , and he had leave to get , in years and knowledge , the start a little of his children , who are often found to tread too near upon the heels of their fathers , to the no great satisfaction either of son or father . but the young gentleman being got within view of matrimony , 't is time to leave him to his mistress . § . . though i am now come to a conclusion of what obvious remarks have suggested to me concerning education , i would not have it thought that i look on it as a just treatise on this subject : there are a thousand other things that may need consideration , especially if one should take in the various tempers , different inclinations , and particular defaults , that are to be found in children , and prescribe proper remedies : the variety is so great , that it would require a volume ; nor would that reach it . each man's mind has some peculiarity , as well as his face , that distinguishes him from all others ; and there are possibly scarce two children , who can be conducted by exactly the same method . besides , that i think a prince , a nobleman , and an ordinary gentleman's son , should have different ways of breeding . but having had here only some general views , in reference to the main end and aims in education , and those designed for a gentleman's son , who being then very little , i considered only as white paper , or wax , to be moulded and fashioned as one pleases ; i have touch'd little more than those heads , which i judged necessary for the breeding of a young gentleman of his condition in general ; and have now published these my occasional thoughts with this hope , that though this be far from being a compleat treatise on this subiect , or such , as that every one may find what will just fit his child in it , yet it may give some small light to those , whose concern for their dear little ones , makes them so irregularly bold , that they dare venture to consult their own reason , in the education of their children , rather than wholly to rely upon old custom . the contents of the sections . a. alteration sect. . air . awe . arithmetick . astronomy . b. bed . beating . breeding c. cloths . costiveness . craving , . childishness . company , . compulsion , . chiding . curiosity , . complaints . crying . cruelty chronology . civil-law . d. diet . drink . drink strong . dejected . dancing , . disposition . dominion . drawing . e early , . example , . excuses . ethicks . f feet . fruie . familiarity . french . fencing . g government . governour . god . goblins . geography . geometry . greek . gardening . h health . history . i. joyner . l. liberality . lying . learning . latin , . law . logick . m. meals . mind . maimers . memoriter . musick . merchants accounts . o. obstinacy . p. physick . punishment , . play-games . philosophy natural . . painting . r. rewards . reputation , . rules . reasoning . reverence . reading . rhetorick . recreation . s. swiming . sleep . self-denial . shame . sauntring . spirits . t. tenderness . task . tutor . temper . truth . themes . trade , . travel . v. vertue . verses . w. warmth . whipping . wisdom . writing . . finis . notes, typically marginal, from the original text notes for div a -e health . tenderness . warmth . feet . alterations . swiming . air. cloths . diet. meals . drink . strong drink . fruit sleep . bed. costiveness . physick . mind . early . craving . early . punishments . awe . self-denial . dejected . beating . rewards . reputation . shame . reputation . childishness . rules . manners . dancing . manners . company . example . punishment task . disposition . compulsion . chiding . obstinacy . reasoning . examples . whipping . tutor governour . familiarity . reverence . governour . temper . dominion . craving . curiosity . complaints . liberality . crying . cruelty . curiosity . sauntring . compulsion . play-games . lying . excuses . vertue . god. spirits . goblins . truth . wisdom . breeding . company . learning . reading . writing . drawing . french. latin. themes . verses . memoriter . latin. geography . arithmetick . astronomy . geometry . chronology . history . ethicks . civil-law . law. rhetorick . logick . natural philosophy . greek . dancing . musick . fencing . trade . painting . gardning . joyner . recreation . trade . merchants accompts . merchants accounts . travel . two treatises of government in the former, the false principles and foundation of sir robert filmer and his followers are detected and overthrown, the latter is an essay concerning the true original, extent, and end of civil government. two treatises of government locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) two treatises of government in the former, the false principles and foundation of sir robert filmer and his followers are detected and overthrown, the latter is an essay concerning the true original, extent, and end of civil government. two treatises of government locke, john, - . [ ], , [i.e. ] p. printed for awnsham churchill ..., london : . attributed to john locke. cf. dnb. later published as: two treatises of civil government. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng filmer, robert, -- sir, d. . -- patriarcha. political science -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - tcp staff (michigan) text and markup reviewed and edited - pfs batch review (qc) and xml conversion licensed . aug. . . i. fraser . two treatises of government : in the former , the false principles , and foundation of sir robert filmer , and his followers , are detected and overthrown . the latter is an essay concerning the true original , extent , and end of civil government . london , printed for awnsham churchill , at the black swan in ave-mary-lane , by amen - corner , . the preface . reader , thou hast here the beginning and end of a discourse , concerning government ; what fate has otherwise disposed of the papers that should have filled up the middle , and were more than all the rest , 't is not worth while to tell thee . these , which remain , i hope , are sufficient to establish the throne of our great restorer , our present king william ; to make good his title , in the consent of the people , which being the only one , of all lawful governments , he has more fully and clearly than any prince in christendom . and to justifie to the world , the people of england , whose love of their just and natural rights , with their resolution to preserve them , saved the nation , when it was on the very brink of slavery and ruine . if these papers have that evidence , i flatter my self , is to be found in them , there will be no great miss of those which are lost , and my reader may be satisfied without them . for i imagine i shall have neither the time , nor inclination to repeat my pains , and fill up the wanting part of my answer , by tracing sir robert again , through all the windings and obscurities which are to be met with in the several branches of his wonderful systeme . the king , and body of the nation , have since so throughly confuted his hypothesis , that , i suppose , no body hereafter will have either the confidence to appear against our common safety , and be again an advocate for slavery ; or the weakness to be deceived with contradictions dressed up in a popular stile , and well turned periods . for if any one will be at the pains himself , in those parts which are here untouched , to strip sir robert's discourses of the flourish of doubtful expressions , and endeavour to reduce his words to direct , positive , intelligible propositions , and then compare them one with another , he will quickly be satisfied , there was never so much glib nonsense put together in well sounding english. if he think it not worth while , to examine his works all through , let him make an experiment in that part where he treats of usurpation ; and l●t him try whether he can , with all his skill , make sir robert intelligible , and consistent with himself , or common sense . i should not speak so plainly of a gentleman , long since past answering , had not the pulpit , of late years , publickly owned his doctrine , and made it the currant divinity of the t●●es . 't is necessary those men , who , taking on them to be teachers , have so dangerously mis-led others , should be openly shewed of what authority their patriarch , whom they have followed , is , or ought to be ; that so they may either recant what , upon so ill grounds , they have vented , or justifie his opinions . for i should not have writ against sir robert , or taken the pains to shew his mistakes , inconsistencies , and want of ( what he so much boasts of , and pretends wholly to build on ) scripture-proofs , were there not men amongst us , who , by crying up his books , and espousing his doctrine , save me from the reproach or writing against a dead adversary . they have been so zealous in this point , that if i have done him any wrong , i cannot hope they should spare me . i wish , where they have done the truth and the publick wrong , ( there being scarce a greater mischief to prince and people , than the propagating wrong notions concerning government ) they would be as ready to redress it . and that all times might not have reason to complain of the drum ecclesiastick . if any one , concerned really for truth , undertake the confutation of my hypothesis , i promise him either to recant my mistake , upon fair conviction ; or to answer his difficulties . but he must remember two things : first , that cavilling here and there , at some expression , or little incident of my discourse , is not an answer to my book . secondly , that i shall not take railing for arguments , nor think either of these worth my notice . though i shall always look on my self as bound to give satisfaction to any one , who shall appear to be conscientiously scrupulous in the point , and shall shew any just grounds for his scruples . i have nothing more , but to advertise the reader , that a. stands for our authour , o. for his observations on hobbs , milton , &c. and that a bare quotation of pages always means pages of his patriarcha . the contents of book i. chap. i. the introduction p. . chap. ii. of paternal , and regal power p. . chap. iii. of adam's title to sovereignty , by creation p. . chap. iv. of adam's title to sovereignty , by donation , gen. . . p. . chap. v. of adam's title to sovereignty , by the subjection of eve p. . chap. vi. of adam's title to sovereignty , by fatherhood p. . chap. vii . of father-hood and propriety , consider'd together as fountains of sovereignty p. . chap. viii . of the conveyance of adam's sovereign , monarchical power p. . chap. ix . of monarchy , by inheritance from adam p. . chap. x. of the heir to monarchical power of adam p. . chap. xi . who heir p. . the contents of book ii. chap. i. the introduction p. . chap. ii. of the state of nature p. . chap. iii. of the state of war p. . chap. iv. of slavery p. . chap. v. of property p. . chap. vi. of paternal power p. . chap. vii . of political , or civil society p. . chap. viii . of the beginning of political societies p. . chap. ix . of the ends of political society , and government p. . chap. x. of the forms of a commonwealth p. . chap. xi . of the extent of the legislative power p. . chap. xii . of the legislative , executive , and federative power of the common-wealth p. . chap. xiii . of the subordination of the powers of the commonwealth p. . chap. xiv . of prerogative p. . chap. xv. of paternal , political , and despotical power , considered together p. . chap. xvi . of conquest p. . chap. xvii . of vsurpation p. . chap. xviii . of tyranny p. . chap. xix . of the dissolution of governments p. . the end of the contents . book i. chap. i. § . . slavery is so vile and miserable an estate of man , and so directly opposite to the generous temper and courage of our nation ; that 't is hardly to be conceived , that an englishman , much less a gentleman , should plead for 't . and truly i should have taken this as any other treatise , which would perswade all men , that they are slaves and ought to be so ; for such an other exercise of wit , as was his who writ the encomium of nero , rather than for a serious discourse meant in earnest , had not the gravity of the title and epistle , the picture in the front of sr. rbts , book , and the applause that followed it , required me to believe that the author and publisher were both in earnest , i therefore took the patriarcha of sr. r. filmer into my hands with all the expectation , and read it through with all the attention due to a treatise , that made such a noise at it's coming abroad , and cannot but confess my self mightily surprised , that in a book which was to provide chains for all mankind , i should find nothing but a rope of sand useful perhaps to such whose skill and business it is to raise a dust , and would blind the people the better to mislead them , but is not of any force to draw those into bondage , who have their eyes open and so much sense about them , as to consider that chains are but an ill wearing , how much care soever hath been taken to file and polish them . § . . if any one think i take too much liberty in speaking so freely of a man who is the great champion of absolute power , and the idol of those who worship it ; i beseech him to make this small allowance for once , to one , who even after the reading of roberts book , cannot but think himself as the laws allow him a freeman , and i know no fault it is to do so , unless any one better skill'd in the fate of it than i , should have it revealed to him , that this treatise which has lain dormant so long , was when it appeared in the world to carry by strength of its arguments , all liberty out of it , and that from thence forth our authors short model was to be the pattern in the mount and the perfect standard of politics for the future . his system lies in a little compass 't is no more but this , that all government is absolute monarchy , and the ground he builds on is this , that no man is born free ? . since there have been a generation of men sprung up in the world that would flatter princes with an opinion that they have a divine right to absolute power , let the laws by which they are constituted and are to govern , and the conditions under which they enter upon their authority , be what they will , and their engagements to observe them never so well ratified by solemn oaths and promises , they have denied mankind a right , to natural freedom , whereby they have not only as much as in them lies expos'd all subjects to the utmost misery of tyranny and oppression , but have also so unsettled the titles , and shaken the thrones of princes . ( for they too , by these men's doctrin , except only one , are all born slaves , and by divine right are subjects to adams right heir ) as if they had design'd to make war upon all government , and subvert the very foundations of human society . . however we must believe them upon their own bare words , when they tell us we are all born slaves and there is no remedy for it , we must continue so ; life and thraldom we entered into together , and can never be quit of the one , till we part with the other , though i do not find scripture or reason any where say so , however these men would perswade us that divine authority hath subjected us to the unlimited will of another . an admirable state of mankind , and that which they have not had wit enough to find out till this latter age. for however sr. rob. filmer seems to condemn the novelty of the contrary opinion , patr. p. . yet i believe it will be hard for him to find any other age or country of the world , but this which have asserted monarchy to be iure divino . and he confesses patr. p. . that heyward , blackwood , barclay and others that have bravely vindicated the right of kings in most points , never thought of this , but with one consent admitted the natural liberty and equality of mankind . by whom this doctrine came at first to be broach'd and brought in fashion amongst us , and what sad effects it gave rise to , i leave to historians to relate or the memory of those who were contemporaries with sibthorp and manwering to recolect my business at present , being only to consider what sr. r. f. who is allowed to have carried this argument farthest , and is supposed to have brought it to perfection , has said in it ; for from him every one who would be as fashionable as french was at court , has learned and runs away with this short system of politics , viz. men are not born free , and therefore could never have the liberty to choose either governors or forms of government , princes have their power absolute and by divine right , for slaves could never have a right to compact or consent ; adam was an absolute monarch , and so are all princes ever since . chap. ii. of paternal and regal power . . sir r. f's great position is , that men are not naturally free , this is the foundation on which his absolute monarchy stands , and from which it erects it self to an height that it's power is above every power , caput inter nubila , so high above all earthly and human things , that thought can scarce reach it , that promises and oaths which tye the infinite deity , cannot confine it . but if this foundation fails , all his fabric falls with it , and governments must be left again to the old way of being made by contrivance and the consent of men ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) making use of their reason to unite together into society . to prove this grand position of his , he tells us , p. . men are born in subjection to their parents , and therefore cannot be free . and this authority of parents , he calls royal authority , p. , . fatherly authority , right of fatherhood , p. , . one would have thought he would in the beginning of such a work as this , on which was to depend the authority of princes and the obedience of subjects , have told us expresly what that fatherly authority is , have defined it , though not limited it , because in some other treatises of his , he tells us 't is unlimited , and unlimitable , he should at least have given us such an account of it , * that we might have had an entire notion of this fatherhood or fatherly authority when ever it came in our way in his writings ; this i expected to have found in the first chapter of his patriarcha . but † instead there of having , . en passant made his obeysance to the arcana imperii , p. . o made his complement to the rights and liberties of this or any other nation , p. . which he is going presently to null and destroy ; and o made his leg to those learned men who did not see so far into the matter as himself , p. . he comes to fall on bellarmine , p. . and by a victory over him , establishes his fatherly authority beyond any question ; bellarmine being routed by his own confession , p. . the day is clear got , and there is no more need of any forces : for having done that , i observe not that he states the question or rallies up any arguments to make good his opinion , but rather tells us the story as he thinks fit of this strange kind of domineering phantom , called the fatherhood , which whoever could catch presently got empire and unlimited absolute power . he assures us how this fatherhood began in adam , continued it's course , and kept the world in order all the time of the patriarchs till the flood , got out of the arch with noah and his sons , made and supported all the kings of the earth till the captivity of the israelites in egypt , and then the poor fatherhood was under hatches till god by giving the israelites kings , re-established the ancient and prime right of the lineal succession in paternal government . this is his business from p. to . and then obviating an objection , and clearing a difficulty or two with one half reason , p. . to confirm the natural right of regal power , he ends the first chapter . i hope 't is no injury to call an half quotation an half reason , for god says , honour thy father and mother , but our author contents himself with half , leaves out thy mother quite , as little serviceable to his purpose , but of that more in an other place . i do not think our author so little skill'd in the way of writing discourses of this nature , nor so careless of the point in hand , that he by oversight commits the fault that he himself in his anarchy of a mix'd monarchy , p. . objects to mr. hunton in these words . where first i charge the a that he hath not given us any definition● or discription of monarchy in general , for by the rules of method , he should have first defin'd . and by the like rule of method sr. rob. should have told us , what his fatherhood or fatherly authority is before he had told us , in whom it was to be found and talked so much of it . but perhaps sr. rob. found that this fatherly authority , this power of fathers and of kings , for he makes them both the same , p. . would make a very odd and frightful figure , and very disagreeing , with what either children imagin of their parents , or subjects of their kings , if he should have given us the whole d●aught together in that gigantic form , he had painted it in his own phancy , and therefore like a wary physician , when he would have his patient swallow some harsh or corrosive liquor , he mingles it with a large quantity of that , which may delute it ; that the scatter'd parts may go down with less feeling and cause less aversion . . let us then endeavour to find what account he gives us of this fatherly authority , as it lies scatter'd in the several parts of his writings . and first as it was vested in adam , he says not only adam , but the succeeding patriarchs , had by right of fatherhood , royal authority over their children , p. . this lordship which adam by command had over the whole world , and by right descending from him , the patriarchs did injoy ; was as large and ample as the absolute dominion of any monarch , which hath been since the creation . p. . dominion of life and death ; making war and concluding peace , p. . adam and the patriarchs had absolute power of life and death , p. . kings in the right of parents , succeed to the exercise of supream jurisdiction . p. . as kingly power is by the law of god , so it hath no inferior law to limit it , adam was lord of all , p. . the father of a family governs by no other law , then by his own will , p. . the superiority of princes is above laws , p. . the unlimited jurisdiction of kings , is so amply described by samuel . p. . kings are above the laws . p. . and to this purpose see a great deal more which our a — delivers in bodins's words . it is certain that all laws , priviledges and grants of princes have no force , but during their life ; if they be not ratified by the express consent or by sufferance of the prince following especially priviledges . o. p. . the reason why laws have been also made by kings , was this ; when kings were either busied with wars , or distracted with public cares , so that every private man , could not have acc●ss to their persons , to learn their wills and pleasure , then were laws of necessity invented , that so every particular subject , might find his princes pleasure decypher'd unto him in the tables of his laws . p. . in a monarchy , the king must by necessity be above the laws , p. . a perfect kingdom is that , wherein the king rules all things according to his own will , p. . neither common nor statute laws , are or can be any diminution of that general power , which kings have over their people by right of fatherhood , p. . adam was the father , king and lord over his family , a son , a subject and a servant or slave , were one and the same thing at first . the father had power to dispose or sell his children or servants , whence we find that at the first reckoning up of goods in scripture , the man-servant and the maid-servant , are numbred among the possessions , and substance of the owner , as other goods were . o pref . god also hath given to the father a right or liberty , to alien his power over his children ; to any other whence we find the sale and gift of children , to have been much in use , in in the beginning of the world , when men had their servants for a possession and an inheritance , as well as other goods , whereupon we find the power of castrating and making eun●chs● much in use in old times . o. p. . law is nothing else but the will of him , that hath the power of the supream father , o. p. . it was gods ordinance , that supremacy should be unlimited in adam , and as large as all the acts of his will , and as in him , so in all others that have supream power . o. p. . . i have been fain to trouble by reader , with these several quotations in our a — s own words , that in them might be seen his own discription , of his fatherly authority , as it lies scatter'd up and down in his writings , which he supposes was first vested in adam , and by right , belongs to all princes ever since . this fatherly authority then or right of fatherhood , in our a — s sence is a divine unalterable right of sovereignty , whereby a father or a prince , hath an absolute arbitrary unlimited and unlimitable power , over the lives , libertys , and estates of his children or subjects , so that he may take or alienate their estates , sell , castrate , or use their persons as he pleases , they being all his slaves , and he lord and proprietor of every thing , and his unbounded will their law. . our a — having placed such a mighty power in adam , and upon that supposition , founded all government , and all power of princes , it is reasonable to expect , that he should have proved this with arguments clear and evident , suitable to the weightiness of the cause . that since men had nothing else left them ; they might in slavery had such undeniable proofs of its necessity , that heir consciences might be convinced , and oblige them to submit peaceably to that absolute dominion , which their governors had a right to exercise over them , without this ; what good could our a — do , or pretend to do , by erecting such an unlimited power , but flatter the natural vanity and ambition of men , too apt of its self to grow and increase , with the possession of any power ? and by perswading those , who by the consent of their fellow men are advanced to great , but limited degrees of it , that by that part which is given them , they have a right to all that was not so , and therefore may do what they please , because they have authority to do more then others , and so tempt them to do what is neither for their own , nor the good of those under their care , whereby great mischeifs cannot but follow . . the sovereignty of adam , being that on which as a sure basis , our a — builds his mighty absolute monarchy , i expected that in his patriarcha , this his main supposition would have been proved and established , with all that evidence of arguments , that such a fundamental tenet required , and that this on which the great stress of the business depends , would have been made out with reasons sufficient to justifie the confidence , with which it was assumed . but in all that treatise , i could find very little tending that way ; the thing is there so taken for granted without proof , that i could scarce believe my self , when upon attentive reading that treatise , i found there so mighty a structure , rais'd upon the bare supposition of this foundation ; for it is scarce credible , that in a discourse where he pretends to confute , the erroneous principle of mans natural freedom , he does it by a bare supposition of adams authority , without offering any proof for that authority . indeed he confidently says , that adam had royal authority . p. , and . absolute lordship and dominion of life and death , p. . an vniversal monarchy , p. . absolute power of life and death , p. . he is very frequent in such assertions , but what is strange in all his whole patriarcha , i find not one pretence of a reason , to establish this his great foundation of government ; not any thing that looks like an argument , but these words ; to confirm this natural right of regal power , we find in the decalogue , that the law which injoyns obedience to kings , is delivered in the terms , honour thy father , as if all power were originally in the father . and why may i not add as well , that in the decalogue , the law that injoyns obedience to queens , is delivered in the terms of honour thy mother , as if all power were originally in the mother ? the argument as sr. rob. puts it , will hold as well for one as tother , but of this more in its due place . . all that i take notice of here , is that this is all our a — says in this first , or any of the following chapters , to prove the absolute power of adam , which is his great principle , and yet as if he had there settled it upon sure demonstration , he begins his d. chapter with these words , by confering these proofs and reasons , drawn from the authority of the scripture . where those proofs and reasons for adams sovereignty , are , bateing that of honour thy father above mentioned , i confess , i cannot find unless what he says , p. . in these words we have an evident confession , viz. of belarmin , that creation made man prince of his posterity , must be taken for proofs and reasons drawn from scripture , or for any sort of proofs at all : though from thence by a new way of inference i● the words , immediately following . and indeed he concludes ) the royal authority of adam , sufficiently settled in him . . if he has in that chapter , or any where in the whole treatise , given any other proofs of adams royal authority , other then by often repeating it , which among some men goes for argument , i desire any body for him to shew me the place and page , that i may be convinced of my mistake , and acknowledge my oversight . if no such arguments are to be found , i beseech those men , who have so much cryed up this book , to consider whether they do not give the world cause to suspect , that 't is not the force of reason and argument , that makes them for absolute monarchy , but some other by interest , and therefore are resolved to applaud any author , that writes in favour of this doctrin , whether he support it with reason or no. but i hope they do not expect that rational and indifferent men should be brought over to their opinion , because this their great dr. of it , in a discourse made on purpose , to set up the absolute monarchical power of adam , in opposition to the natural freedom of mankind , has said so little to prove it , from whence it is rather naturally to be concluded that there is little to be said . . but that i might omit no care to inform my self in our a — s full sense , i consulted his observations on aristotle , hobs , &c. to see whether in disputing with others he made use of any arguments , for this his darling tenet of adam's sovereignty , since in his treatise of the natural power of kings , he had been so sparing of them : and in his observations on mr. hobs's leviathan i think he has put in short , all those arguments for it together , which in his writings i find him any where to make use of , his words are these . if god created only adam , and of a piece of him made the woman , and if by generation from them two , as parts of them all mankind be propagated : if also god gave to adam not only the dominion over the woman and the children that should issue from them , but also over the whole earth to subdue it , and over all the creatures on it , so that as long as adam lived , no man could claim or enjoy any thing but by donation , assignation or permission from him , i wonder , &c. o. . here we have the sum of all his arguments , for adams sovereignty and against natural freedom , which i find up and down in his other treatises , which are these following , gods creation of adam , the dominion he gave him over eve : and the dominion he had as father over his children , all which i shall particularly consider . chap. iii. of adams title to sovereignty by creation . . sir rob. in his preface to his observations on aristotle's politics tells us , a natural freedom of mankind cannot be supposed without the denial of the creation of adam ; but how adams being created , which was nothing but his receiving a being immediately from omnipotency , and the hand of god , gave adam a sovereignty over any thing , i cannot see , nor consequently understand how a supposition of natural freedom is a denial of adams creation , and would be glad any body else ( since our a — did not vouchsafe us the favour ) would make it out for him : for i find no difficulty to suppose the freedom of mankind , though i have always believed the creation of adam ; he was created or began to exist by gods immediate power , without the intervention of parents or the pre existence of any of the same species to beget him , when it pleased god he should , and so did the lyon , the king of beasts before him , by the same creating power of god , and if bare existence by that power , and in that way , will give dominion without any more adoe , our a — by this argument will make the lion have as good a title to it as he , and certainly the ancienter . no! for adam had his title by the appointment of god , says our a — in another place . then bare creation gave him not dominion , and one might have supposed mankind free without denying the creation of adam , since 't was gods appointment made him monarch . . but let us see how he puts his creation and this appointment together . by the appointment of god , says sir rbt. as soon as adam was created he was monarch of the world , though he had no subjects , for though there could not be actual government till there were subjects , yet by the right of nature it was due to adam to be governour of his posterity , though not in act , yet at least in habit , adam was a king from his creation , i wish he had told us here what he meant by gods appointment . for whatsoever providence orders , or the law of nature directs , or positive revelation declares , may be said to be by gods appointment , but i suppose it cannot be meant here in the first sense , i. e. by providence ; because that would be to say no more , but that as soon as adam was created he was de facto monarch , because by right of nature it was due to adam , to be governour of his posterity . but he could not de facto be by providence constituted the governour of the world at a time , when there was actually no government , no subjects to be governed , which our a — here confesses . monarch of the world is also differently used by our author , for sometimes he means by it a proprietor of all the world exclusive of the rest of mankind , and thus he does in the same page of his preface before cited , adam says he being commanded to multiply and people the earth and to subdue it , and having dominion given him over all creatures , was thereby the monarch of the whole world , none of his posterity had any right to possess any thing but by his grant or permission or by succession from him , o let us understand then by monarch proprietor of the world , and by appointment gods actual donation , and revealed positive grant made to adam , gen. . as we see sir robt. himself does in this parallel place , and then his argument will stand thus , by the positive grant of god ; as soon as adam was created , he was proprietor of the world , because by the right of nature it was due to adam to be governour of his posterity , in which way of arguing there are two manifest falsehoods . first , it is false that god made that grant to adam , as soon as he was created , since though it stands in the text immediately after his creation , yet it is plain it could not be spoken to adam till after eve was made and brought to him , and how then could he be monarch by appointment as soon as created , especially since he calls , if i mistake not , that which gods says to eve , gen. . the original grant of government , which not being till after the fall , when adam was somewhat , at least in time and very much , distant in condition , from his creation , i cannot see , how our a can say in this sense , that by gods appointment as soon as adam was created he was monarch of the world. secondly , were it true that gods actual donation appointed adam monarch of the world as soon as he was created , yet the reason here given for it would not prove it , but it would always be a false inference that god by a positive donation appointed adam monarch of the world , because by right of nature it was due to adam to be governour of his posterity ; for having given him the right of government by nature , there was no need of a positive donation , at least it will never be a proof of such a donation . . on the other side the ma●ter will not be much mended , if we understand by gods appointment the law of nature ( though it be a pretty ha●sh expression for it , in this place ) and by monarch of the world , sovereign ruler of mankind ; for then the sentence under consideration must run thus . by the law of nature , as soon as adam was created he was governour of mankind , for by right of nature it was due to adam to be governour of his posterity , which amounts to this , he was governour by right of nature , because he was governour by right of nature ; but supposing we should grant that a man is by nature governour of his children , adam could not hereby be monarch as soon as created , for this right of nature being founded in his being their father , how adam could have a natural right to be governour before he was a father , by which only he had that right , is , methinks , hard to conceive unless he will have him to be a father before he was a father , and to have a title before he had it . . to this foreseen objection , our a — answers very logically , he was governour in habit and not in act : a very pretty way of being a governour without government , a father without children , and a king without subjects . and thus sir robt. was an author before he writ his book , not in act 't is true , but in habit , for when he had once publish'd , it was due to him by the right of nature , to be an author as much as it was to adam to be governour of his children when he had begot them ; and if to be such a monarch of the world , an absolute monarch in habit but not in act will serve the turn : i should not much envy it to any of sir robts . friends that he thought fit graciously to bestow it upon , though even this of act and habit , if it signified any thing but our a — 's skill in destinctions , be not to his purpose in this place ; for the question is not here about adams actual exercise of government , but actually having a title to be governour , government says our a — was due to adam by the right of nature , what is this right of nature , a right fathers have over their children by begetting them , generatione jus acquiritur parentibus in liberos , says our a — out of grotius , o. . the right then follows the begetting as arising from it , so that according to this way of reasoning or distinguishing of our a — , adam as soon as he was created , had a title only in habit and not in act , which in plain english is he had actually no title at all . . to speak less learnedly and more intelligibly , one may say of adam he was in a possibility of being governour , since it was possible he might beget children and thereby acquire that right of nature , be it what it will to govern them that accrues from thence , but what connection this has with adams creation to make him say , that as soon as he was created he was monarch of the world ; for it may be as well said of noah , that as soon as he was born he was monarch of the world , since he was in possibility ; which in our a — s sense is enough to make a monarch , a monarch in habit , to out live all mankind but his own posterity , i say what such necessary connection there is betwixt adams creation and his right to government ; so that a natural freedom of mankind cannot be suppos'd without the denial of the creation of adam , i confess for my part i do not see . nor how those words by the appointment , &c. o. . however explain'd , can be put together to make any tollerable sense at least to establish this position , with which they end , viz. adam was a king from his creation , a king says our a — not in act but in habit , i. e. actually no king at all . . i fear i have tired my readers patience by dwelling longer on this passage then the weightiness of any argument in it , seems to require : but i have unavoidably been ingag'd in it by our a — s way of writing , who hudling several suppositions together , and that in doubtful and general terms makes such a medly and confusion , that it is impossible to shew his mistakes without examining the several senses , wherein his words may be taken , and without seeing how in any of these various meanings , they will consist together , and have any truth in them ; for in this present passage before us , how can any one argue against this position of his , that adam was a king from his creation , unless one examin whether the words from his creation , be to be taken as they may for the time of the commencement of his government as the foregoing words import , as soon as he was created he was monarch , or for the cause of it , as he says , p. . creation made man prince of his posterity . how farther can one judge of the truth of his being thus king , till one has examined whether king be to be taken , as the words in the beginning of this passage would perswade , on supposition of his private dominion , which was by gods positive grant , monarch of the world by appointment ; or king on supposition of his fatherly power over his off spring which was by nature , due by the right of nature , whether i say king be to be taken in both , or one only of these two senses or in neither of them , but only this , that creation made him prince in a way different from both the other ; for though this assertion , that adam was king from his creation be true , in no sense yet it stands here as an evident conclusion drawn from the preceding words , though in truth it be but a bare assertion joyn'd to other assertions of the same kind , which confidently put together in words of undetermined and dubious meaning , look like a sort of arguing , when there is indeed neither proof nor connection : a way very familiar with our a — of which having given the reader a taste , here , i shall as much as the argument will permit me , avoid touching on hereafter , and should not have done it here , were it not to let the world see how incoherences in matter and suppositions , without proofs put handsomly together in good words and a plausible stile , are apt to pass for strong reason and good sense , till they come to be look'd into with attention . chap. iv. of adams title to sovereignty by donation , gen. . . having at last got through the foregoing passage , where we have been so long detain'd , not by the force of arguments and opposition , but the intricacy of the words , and the doubtfulness of the meaning ; let us go on to his next argument , for adams sovereignty our a — tells us in the words of mr. selden , that adam by donation from god , gen. . was made the general lord of all things , not without s●ch a private dominion to himself , as without his grant did exclude his children . this determination of mr. selden , sa●s our a — , is consonant to the history of the bible , and natural reason . o. . and in his pref. to hi● ob. on arist. he says thus ; the first government in the world was monarchical in the father of all flesh , adam being commanded to multiply and people the earth , and to subdue it , and having dominion given him over all creatures , was thereby the monarch of the whole world , none of his posterity had any right to possess any thing , but by his grant or permission , or by succession from him , the earth , saith the psalmist , hath he given to the children of men , which shew the title comes from fatherhood . . before i examin this argument , and the text on which it is founded , it is necessary to desire the reader to observe , that our a — according to his usual method , begins in one sense , and concludes in another , he begins here with adams propriety , or private dominion , by donation , and his conclusion is , which shew the title comes from fatherhood . . but let us see the argument , the words of the text are these ; and god blessed them , and god said unto them , be fruitful and multiply and replenish the earth end subdue it , and have dominion over the fish of the sea , and over the fowl of the air , and over every living thing that moveth upon the earth , gen. . from whence our a — concludes , that adam having here dominion given him over all creatures , was thereby the monarch of the whole world ; whereby must be meant , that either this grant of god , gave adam property , or as our a — calls it , private dominion over the earth , and all inferior or irrational creatures , and so consequently , that he was thereby monarch , or o that it gave him rule and dominion over all earthly creatures whatsoever , and thereby over his children , and so he was monarch ; for as mr. selden has properly worded it , adam was made general lord of all things , one may very clearly understand him , that he means nothing to be granted to adam , here but property , and therefore he says not one word of adams monarchy . but our a — says , adam was hereby monarch of the world , which properly speaking , signifies sovereign ruler of all the men in the world , and so adam by this grant , must be constituted such a ruler . if our a — means otherwise , he might with much clearness , have said , that adam was hereby proprietor of the whole world. but he begs your pardon in that point , clear , destinct speaking , not serving every where to his purpose , you must not expect it in him , as in mr. selden , or other such writers . . in opposition therefore to our a — s doctrin , that adam was monarch of the whole world , founded on this place , i shall shew . o. that by this grant , gen. . god gave no immediate power to adam over men , over his children , over those of his own species , and so he was not made ruler , or monarch by this charter . o. that by this grant , god gave him not private dominion , over the inferior creatures , but right in common with all mankind , so neither was he monarch , upon the account of the property here given him . . o. that this donation , gen. . gave adam no power over men , will appear if we consider the words of it . for since all positive grants , convey no more then the express words , they are made in , will carry , let us see which of them here will comprehend mankind , or adams posterity , and those i imagin , if any , must be these , every living thing that moveth , the words in the hebrew are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. bestiam reptantem , of which words , the scripture it self , is the best interpreter , god having created the fishes and fowls the th day , the beginning of the th , he creates the irrational inhabitants of the dry land , which ver. th are described in these words , let the earth bring forth the living creature after his kind ; cattel and creeping things , and beasts of the earth , after his kind , and ver . . and god made the beasts of the earth after his kind , and cattel after their kind , and every thing that creepeth on the earth , after his kind ; here in the creation of the brute inhabitants of the earth , he first speaks of them all under one general name , of living creatures , and then afterwards , divides them into three ranks , o. cattel , or such creatures as were or might be tame , and so be the private possession of particular men o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ver . and in our bible , is translated beasts , and by the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wild beasts , and is the same word , that here in our text , ver . . where we have this great charter to adam , is translated living thing , and is also the same word used , gen. . . where this grant is renew'd to noah , and there likewise translated beast , o. the third rank were the creeping animals , which ver . and are comprised under the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same that is used here ver . . and is translated , moving but in the former verses creeping , and by the septuagint in all these places , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or reptils ; from whence it appears that the words , which we translate here in gods donation , ver . . living creatures moving , are the same which in the history of the creation , ver . , . signifie two ranks of terrestrial creatures , viz. wild beasts and reptils , and are so understood by the septuagint . . when god had made the irrational animals of the world , divided into three kinds , from the places of their habitation , viz. fishes of the sea , fowls of the air , and living creatures of the earth , and these again into cattel , wild beasts and reptils , he considers of making man , and the dominion he should have over the terrestrial world , ver . . and then he reckons up the inhabitants of these three kingdoms ; but in the terrestrial , leaves out the second rank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or wild beasts , but here ver . . where he actually executes this design , and gives him this dominion the text mentions ; the fishes of the sea , and fowls of the air , and the terrestial creatures in the words that signifie the wild beasts and reptils , though translated living thing , that moveth , leaving out cattel . in both which places though the word that signifies wild beasts , be omitted in one , and that which signifies cattel in the other , yet since god certainly executed in one place what he declares he designed in the other , we cannot but understand the same in both places , and have here only an account , how the terrestrial irrational animals , which were already created and reckon'd up at their creation , in three distinct ranks of cattel , wild beasts and reptils were here , ver . . actually put under the dominion of man , as they were designed o. . nor do these words contain in them , the least appearance of any thing that can be wrested , to signifie god's giving one man dominion over another , adam over his posterity . and this further appears from gen. . . where god renewing this charter to noah and his sons , he gives them dominion over the fowls of the air , and the fishes of the sea , and the terrestrial creatures , expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beasts and reptils , the same words that in the text before us gen. . are translated every moving thing , that moveth on the earth , which by no means can comprehend man , the grant being made to noah and his sons , all the men then living , and not to one part of men over another , which is yet more evident from the very next words ver . . where god gives every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every moving thing , the very words used ch. . . to them for food . by all which it is plain , that gods donation to adam , cha. . . and his designation , v. . and his grant again to noah and his sons , refer to , and contain in them , neither more nor less , then the works of the creation the th day , and the beginning of the th , as they are set down from th , to th , ver . inclusively of the st . ch. and so comprehend all the species of irrational animals of the teraqueous globe , though all the words whereby they are expressed in the history of their creation , are no where used in any of the following grants , but some of them omitted in one , and some in another , from whence i think it is past all doubt , that man cannot be comprehended in this grant , nor any dominion over those of his own species be convey'd to adam . all the terrestrial irrational creatures are enumerated at their creation , ver . . under the names , beasts of the earth , cattel and creeping things , but man being not then created , was not contain'd under any of those names , and therefore whether we understand the hebrew words right or no , they cannot be supposed to comprehend man in the very same history , and the very next verses following , especially since that hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if any in this donation to adam , cha. . . must comprehend man , is so plainly used in contradistinction to him , as gen. . . . . . . gen. . , . and if god made all mankind slaves to adam and his heirs , by giving adam dominion over every living thing , that moveth on the earth , chap. . . as our a — would have it , me thinks sr. rob. should have carried his monarchical power one step higher , and satisfied the world , that princes might have eat their subjects too , since god gave as full power to noah and his heirs , cha. . . to eat every living thing that moveth , as he did to adam , to have dominion over them , the hebrew words in both place being the same . . david , who might be supposed to understand the donation of god in this text , and the right of kings too , as well as our a — in his comment on this place , as the learned and judicious ainsworth calls it , in the th psalm , finds here no such charter of monarchical power , his words are , thou hast made him , i. e. man the son of man , a little lower then the angels , thou madest him to have dominion over the works of thy hands , thou hast put all things under his feet , all sheep and oxen and the beasts of the field , and the fowl of the air , and fish of the sea , and whatsoever passeth through the paths of the sea. in which words , if any one can find out that there is meant any monarchical power of one man over another , but only the dominion of the whole species of mankind , over the inferior species of creatures , he may for ought i know , deserve to be one of sr. rob. monarchs in habit , for the rareness of the discovery . and by this time , i hope it is evident , that he that gave dominion over every living thing , that moveth on the earth , gave adam no monarchical power over those of his own species , which will yet appear more fully in the next thing i am to shew . . o. whatever god gave by the words of this grant , gen. . it was not to adam in particular , exclusive of all other men , whatever dominion he had thereby , it was not a private dominion , but a dominion in common , with the rest of mankind . that this donation was not made in particular to adam , appears evidently from the words of the text , it being made to more then one , for it was spoken in the plural number , god blessed them , and said unto them , have dominion , god says unto adam and eve , have dominion , thereby says our a — adam was monarch of the world , but the grant being to them , i. e. spoke to eve also , as many interpreters think with reason , that these words were not spoken till adam had his wife , must not she thereby be lady , as well as he lord of the world ? if it be said that eve was subjected to adam , it seems she was not so to him , as to hinder her dominion over the creatures , or property in them , for shall we say that god ever made a joynt grant to two , and one only was to have the benefit of it . . but perhaps 't will be said eve was not made till afterward ; grant it so , what advantage will our a — get by it the text will be only the more directly against him , and shew that god in this donation , gave the world to mankind in common , and not to adam in particular . the word them in the text must include the species of man , for 't is certain them can by no means signify adam alone . in the th verse where god declares his intention to give this dominion , it is plain he meant , that he would make a species of creatures , that should have dominion over the other species of this terrestrial globe , the words are , and god said let us make man in our image after our likeness , and let them have dominion over the fish , &c. they then were to have dominion . who ? even those who were to have the image of god , the individuals of that species of man that he was going to make , for that them should signifie adam singly , exclusive of the rest , that should be in the world with him , is against both scripture and all reason : and it cannot possibly be made sense , if man in the former part of the verse do not signifie the same with them in the latter , only man there , as is usual , is taken for the species , and them the individuals of that spceies , and we have a reason in the very text ; for god makes him in his own image after his own likeness , makes him an intellectual creature and so capable of dominion ; for wherein soever else the image of god consisted , the intellectual nature was certainly a part of it , and belong'd to the whole species , and enabled them to have dominion over the inferior creatures , and therefore david says in the th psalm above cited , thou hast made him little lower then the angels , thou hast made him to have dominion , 't is not of adam king david speaks here , for verse . 't is plain , 't is of man and the son of man , of the species of mankind . . and that this grant spoken to adam was made to him , and the whole species of man , is clear from our a ●● own proof out of the psalmist● the earth , saith the psalmist , hath he given to the children of men , which shews the title comes from fatherhood , these are sir robts . words in the preface before cited , and a strange inference it is he makes , god hath given the earth to the children of men , ergo the title comes from fatherhood . 't is pitty the propriety of the hebrew tongue had not used fathers of men instead of children of men , to express mankind , then indeed our a — might have had the countenance of the sound of the words , to have placed the title in the fatherhood ; but to conclude that the fatherhood had the right to the earth , because god gave it to the children of men is a way of arguing peculiar to our a — and a man must have a great mind to go contrary to the sound as well as sense of the words , before he could light on it ; but the sense is yet harder and more remote from our a — s purpose : for as it stands in his preface , it is to prove adams being monarch , and his reasoning is thus , god gave the earth to the children of men , ergo adam was monarch of the world , i defie any man to make a more pleasant conclusion then this , which cannot be excused from the most obvious absurdity , till it can be shewn that by children of men , he who had no father adam alone is signified , but whatever our a — does the scripture speaks not nonsense . . to maintain this property and private dominion of adam , our a — labours in the following page to destroy the community granted to noah and his sons , in that parallel place , gen. , , . and he endeavours to do it two ways . o. sir robt. would perswade us against the express words of the scripture , that what was here granted to noah was not granted to his sons in common with him ; his words are . as for the general community between noah and his sons , which mr. selden will have to be granted to them , gen. . the text doth not warrant it , what warrant our a — would have when the plain express words of scripture , not capable of another meaning , will not satisfie him , who pretends to build wholly on scripture is not easy to imagine . the text says , god blessed noah and his sons , & said unto them , i e. as our a — would have it unto him , for saith he , although the sons are there mentioned with noah in the blessing , yet it may best be understood , with a subordination or benediction in succession , o. . that indeed is best , for our a — to be understood , which best serves to his purpose , but that truly may best be understood by any body else , which best agrees with the plain construction of the words , and arises from the obvious meaning of the place , and then with subordination and in succession , will not be best understood , in a grant of god , where he himself put them not , nor mentions any such limitation . but yet , our a — has reasons , why it may best be understood so . the blessing , says he , in the following words , might truly be fulfilled , if the sons either under or after their father , enjoy'd a private dominion , o. . which is to say , that a grant whose express words give a joynt title in present ; for the text says into your hands they are delivered , may best be understood with a subordination or in succession , because 't is possible , that in subordination , or succession it may be enjoy'd , which is all one as to say , that a grant of any thing in present possession , may best be understood of reversion ; because 't is possible one may live to enjoy it in reversion . if the grant be indeed to a father and his sons , who is so kind as to let his children enjoy it presently in common with him , one may truly say as to the event , one will be as good as the other ; but it can never be true , that what the express words grants in possession and in common , may best be understood , to be in reversion . the summ of all his reasoning amounts to this . god did not give to the sons of noah , the world in common with their father , because 't was possible they might enjoy it under , or after him , a very good sort of argument , against an express text of scripture ; but god must not be believed , though he speaks it himself , when he says he does any thing , which will not confist with sr. robt's . hypothesis . . for 't is plain , however he would exclude them , that part of this benediction , as he would have it in succession , must needs be meant to the sons , and not to noah himself at all , be fruitful and multiply and replenish the earth , says god , in this blessing , this part of the benediction as appears by the sequel concerned not noah himself at all ; for we read not of any children he had after the flood , and in the following chapter , where his posterity is reckon'd up , there is no mention of any , and so this benediction in succession , was not to take place , till years after , and to save our a — s imaginary monarchy , the peopleing of the world , must be defer'd years ; for this part of the benediction cannot be understood with subordination , unless our a — will say , that they must ask leave of their father noah , to lye with their wives . but in this one point our a — is constant to himself in all his discourses , he takes only care there should be monarchs in the world , but very little that there should be people , and indeed his way of government is not the way to people the world ; for how much absolute monarchy helps to fulfil this great and primary blessing of god almighty , be fruitful and multiply and replenish the earth , which contains in it the improvement too of arts and siences , and the conveniences of life , may be seen in those large and rich countries , which are happy under the turkish govermnent , where are not now to be found / , nay in many , if not most parts of them / , perhaps i might say not / of the people , that were formerly , as will easily appear to any one , who will compare the accounts we have of it at this time , with ancient history , but this by the by . . the other parts of this benediction of grant , are so expressed that they must needs be understood , to belong to noahs sons , not with a subordination or in succession , but as far forth and equally as to noah himself . the fear of you , and the dread of you , says god , shall be upon every beast , &c. will any body , but our a — say , that the creatures feared and stood in awe of noah only , and not of his sons without his leave , or till after his death ; and the following words into your hands they are delivered , are they to be understood as our a — says , if your father please , or they shall be deliver'd into your hands hereafter . if this be to argue from scripture , i know not what may not be proved by it , and i can scarce see how much this differs from that fiction and phansy , or how much a surer foundation it will prove then the opinions of philosophers and poets , which our a — so much condemns in his preface . . but our a — goes on to prove that it may best be understood with a subordination or a benediction in succession , for , says he , it is not probable that the private dominion ' which god gave to adam , and by his donation , assignation or cession to his children , was abrogated , and a community of all things instituted between noah and his sons . — noah was left the sole heir of the world , why should it be thought that god would disinherit him of his birth-right , and make him of all men in the world the only tenant in common with his children , o. . . . the prejudices of our own ill grounded opinions , however by us called probable , cannot authorize us to understand scripture contrary to the direct and plain meaning of the words ; i grant , 't is not probable that adams private dominion was here abrogated , because it is more then improbable , for it will ever be proved that ever adam had any such private dominion : and since parallel places of scripture are most probable to make us know , how they may be best understood , there needs but the comparing this blessing here to noah and his sons after the floud , with that to adam after the creation , gen. . to assure any one that god gave adam no such private dominion . 't is probable , i confess , that noah should have the same title , the same property and dominion after the floud , that adam had before it . but since private dominion cannot consist with the blessing and grant god gave to him and his sons in common , 't is a sufficient reason to conclude that adam had none , especially since in the donation made to him , there is no words that express it , or do in the least favour it ; and then let my reader judge whether it may best be understood , when in the one place there is not one word for it , not to say , what has been above proved , that the text it self proves the contrary , and in the other , the words and sense are directly against it . . but our a — says , noah was the sole heir of the world , why should it be thought that god would disinherit him of his birth-right-heir , indeed in england signifies the eldest son , who is by the law of england to have all his fathers land , but where god ever appointed any such heir of the world , our a — would have done well to have shewed us , and how god disinherited him of his birth-right , or what harm was done him if god gave his sons a right to make use of a part of the earth for the support of themselves and families , when the whole was not only more then noah himself , but infinitely more then they all could make use of , and the possessions o● one could not at all prejudice , or as to any use straighten that of the other . . our a — probably foreseeing he might not be very successful in perswading people out of their senses , and say what he could , men would be apt to believe the plain words of scripture , and think as they saw , that the grant was spoken to noah and his sons joyntly . he comes , ● to insinuate as if this grant to noah , conveyed no property , no dominion ; because subduing the earth and dominion over the creatures are therein omitted , nor the earth once named . and therefore , says he , there is a considerable difference between these two texts , the first blessing gave adam a dominion over the earth and all creatures , the latter allows noah liberty to use the living creatures for food , here is no alteration or diminishing of his title , to a property of all things , but an enlargment only of his commons , o. . so that in our a — s sense , all that was said here to noah and his sons , gave them no dominion , no property , but only enlarged the commons ; their commons , i should say since , god says , to you are they given , though our a — says his , for as for noahs sons , they it seems by sr. robt's . appointment during their fathers life time , were to keep fasting days . . any one but our a — would be mightily suspected , to be blinded with prejudice , that in all this blessing to noah and his sons , could see nothing but only an enlargment of commons . for as to dominion which our a — thinks omitted , the fear of you and the dread of you , says god , shall be upon every beast , which i suppose , expresses the dominion , or superiority was designed man over the living creatures , as fully as may be , for in that fear and dread , seems cheifly to consist what was given to adam , over the inferior animals , who as absolute a monarch as he was , could not make bold with a lark or a rabbit to satisfie his hunger , and had the herbs but in common with the beasts , as is plain from gen. . . and . in the next place , 't is manifest that in this blessing to noah and his sons , property is not only given in clear words , but in a larger extent then it was to adam . into your hands they are given , says god , to noah and his sons , which words if they give not property , nay property in possession , 't will be hard to find words that can , since there is not a way to express a mans being possessed of any thing more natural , nor more certain then to say , it is delivered into his hands . and verse d to shew that they had then given them the utmost property man is capable of , which is to have a right to destroy any thing by using it , every moving thing that liveth , saith god , shall be meat for you , which was not allowed to adam in his charter . this our a — calls a liberty of using them for food , and only an enlargment of commons , but no alteration of property , o. . what other property man can have in the creatures , but the liberty of using them , is hard to be understood . so that if the first blessing as our a — says , gave adam dominion over the creatures , and the blessing to noah and his sons gave them such a liberty to use them , as adam had not ; it must needs give them something that adam with all his sovereignty , wanted something that one would be apt to take for a greater property ; for certainly he has no absolute dominion over even the brutal part of the creatures , and the property he has in them , is very narrow and scanty , who cannot make that use of them , which is permitted to another ; should any one , who is absolute lord of a country , have bidden our a — subdue the earth , and given him dominion over the creatures in it , but not have permitted him to have taken a kid or a lamb out of the flock , to satisfie his hunger , i guess , he would scarce have thought himself lord or proprietor of that land , or the cattel on it , but would have found the difference between having dominion , which a shepherd may have , and having full property as an owner , so that had it been his own case , sr. rob. i believe would have thought here was an alteration , nay an enlarging of property , and that noah and his children had by this grant , not only property given them , but such a property given them in the creatures , as adam had not , for however in respect of one another , men may be allowed to have propriety in their distinct portions of the creatures , yet in respect of god the maker of heaven and earth , who is sole lord and proprietor of the whole world , mans propriety in the creatures , is nothing but that liberty to use them , which god has permitted , and so mans property may be altered and enlarged as we see it was here , after the flood , when other uses of them are allowed , which before were not ; from all which i suppose , it is clear that neither adam nor noah , had any private dominion , any property in the creatures , exclusive of his posterity , as they should successively grow up into need of them , and come to be able to make use of them . . thus we have examined our a — s argument for adams monarchy , founded on the blessing pronounced , gen. . wherein i think 't is impossible for any sober reader , to find any else but the setting of mankind above the other kinds of creatures , in this habitable earth of ours . 't is nothing but the giving to man , the whole species of man , as the chief inhabitant , who i● the image of his maker , the dominion over the other creatures . this lies so obvious in the plain words , that any one but our a — , would have thought it necessary to have shewn , how these words that seem'd to say the quite contrary , gave adam monarchical absolute power over other men , or the sole propriety in all the creatures , and me thinks in a business of this moment , and that whereon he builds all that follows , he should have done something more then barely cite words which apparently make against him , for , i confess , i cannot see any thing in them , tending to adams monarchy , or private dominion , but quite the contrary . and i the less deplore the dulness of my apprehension herein , since i find the apostle seems to have as little notion of any such private dominion of adam as i , when he says , god gives us all things richly to enjoy , which he could not do , if it were all given away already , to monarch adam , and the monarchs his heirs and successors . to conclude , this text is so far from proving adam sole proprietor , that on the contrary , it is a confirmation of the original community of all things amongst the sons of men , which appearing from this donation of ●od , as well as other places of scripture , the sovereignty of adam , built upon his private dominion , must fall , not having any foundation to support it . . but yet if after all , any one will needs have it so , that by this donation of god adam was made sole proprietor of the whole earth , what will this be to his sovereignty , and how will it appear that propriety in land gives a man power over the life of another , or how will the poffession even of the whole earth give any one a sovereign arbitrary authority over the persons of men ; the most specious thing to be said , is , that he that is proprietor of the whole world may deny all the rest of mankind food , and so at his pleasure starve them , if they will not acknowledge his sovereignty and obey his will. if this were true , it would be a good argument to prove that there was never any such property , that god never gave any such private dominion , since it is more reasonable to think that god who bid mankind increase and multiply , should rather himself give them all a right to make use of the food and raiment and other conveniences of life , the materials whereof he had so plentifully provided for them , then to make them depend upon the will of a man for their subsistance , who should have power to destroy them all when he pleased , and who being no better then other men , was in succession likelyer by want and the dependance of a scanty fortune , to tye them to hard service then by liberal allowance of the conveniences of life promote the great design of god , increase and multiply , he that doubts this , let him look into the absolute monarchies of the world , and see what becomes of the conveniences of life and the multitudes of people . . but we know god hath not left one man so to the mercy of another , that he may starve him if he please , god the lord and father of all has given no one of his children such a property in his peculiar portion of the things of this world , but that he has given his needy brother a right in the surplussage of his goods , so that it cannot justly be denyed him when his pre●●ing wants call for it . and therefore no man could ever have a just power over the life of another by right of property in land or possessions , since 't would always be a sin in any man of estate to let his brother perish for want of affording him relief out of his plenty ; for as iustice gives every man a title to the product of his honest industry , and the fair acquisitions of his ancestors descended to him , so charity gives every man a title to so much out of anothers plenty as will keep him from extream want , where he has no means to subsist otherwise ; and a man can no more justly make use of anothers necessity , to force him to become his vassal by withholding that relief , god requires him to afford to the wants of his brother , then he that has more strength can seize upon a weaker , master him to his obedience , and with a dagger at his throat offer him death or slavery . . should any one make so perverse an use of gods blessings powred on him with a liberal hand , should any one be cruel and uncharitable to that extremity , yet all this would not prove that propriety in land , even in this case , gave any authority over the persons of men , but only that compact might ; since the authority of the rich proprietor and the subjection of the needy beggar began not from the possession of the lord , but the consent of the poor man who prefer'd being his subject to starving . and the man he thus submits to , can pretend to no more power over him then he has consented to , upon compact , upon this ground a mans having his stores filled in a time of scarcity , having money in his pocket , being in a vessel at sea , being able to swim , &c. may as well be the foundation of rule and dominion , as being possessor of all the land in the world , any of these being sufficient to enable me to save a mans life who would perish if such assistance were denyed him ; and any thing by this rule that may be an occasion of working upon anothers necessity to save his life or any thing dear to him , at the rate of his freedom may be made a foundation of sovereignty as well as property ; from all which it is clear that tho god should have given adam private dominion , yet that private dominion could give him no sovereignty ; but we have already sufficiently proved that god gave him no private dominion . chap. v. of adams title to sovereignty by the subjection of eve. . the next place of scripture we find our a — build his monarchy of adam on is . gen. . and thy desire shall be to thy husband , and he shall rule over thee . here we have ( says he ) the original grant of government , from whence he concludes , in the following part of the page o. . that the supream power is setled in the fatherhood , and limited to one kind of government , that is to monarchy ; for let his premises be what they will , this is always the conclusion , let but rule in any text , be but once named , and presently absolute monarchy is by divine right establish'd , if any one will but carefully read our a — s own reasoning from these words , o. . and consider among other things , the line and posterity of adam , as he there brings them in , he will find some difficulty , to make sense of what he says ; but we will allow this at present , to his peculiar way of writing , and consider the force of the text in hand . the words are the curse of god upon the woman , for having been the first and forwardest in the disobedience , and if we will consider the occasion of what god says here to our first parents , that he was denouncing judgment , and declaring his wrath against them both , for their disobedience , we cannot suppose that this was the time , wherein god was granting adam prerogatives and priviledges , investing him with dignity and authority , elevating him to dominion and monarchy ; for though as a helper in the temptation , as well as a partner in the transgression , eve was laid below him , and so he had accidentally a superiority over her , for her greater punishment , yet he too had his share in the fall , as well as the sin , and was laid lower , as may be seen in the following verses , and 't would be hard to imagin that god in the same breath , should make him universal monarch over all mankind , and a day labourer for his life . turn him out of paradice , to till the ground ver . . and at the same time , advance him to a throne , and all the priviledges and ease of absolute power . . this was not a time , when adam could expect any favours , any grant of priviledges from his offended maker . if this be the original grant of government , as our a — tells us , and adam was now made monarch , whatever sr. rob. would have him , 't is plain , god made him but a very poor monarch , such an one , as our a — himself would have counted it no great priviledge to be , god sets him to work for his living , and seems rather to give him a spade into his hand , to subdue the earth , then a scepter to rule over its inhabitants . in the sweat of thy face , thou shalt eat thy bread , says god to him ver . . this was unavoidable , may it perhaps be answered , because he was yet without subjects , and had no body to work for him , but afterwards living as he did above years , he might have people enough , whom he might command to work for him ; no says god , not only whilst thou art without other help , save thy wife , but as long as thou livest , shalt thou live by thy labour . in the sweat of thy face , shalt thou eat thy bread , till thou return unto the ground , for out of it wast thou taken , for dust thou art , and unto dust shalt thou return , v. . it will perhaps be answered again , in favour of our a — , that these words are not spoken personally to adam , but in him , as their representative to all mankind , this being a curse upon mankind , because of the fall . . god , i believe , speaks differently from men , because he speaks with more truth , more certainty , but when he vouchsafes , to speak to men ; i do not think , he speaks differently from them , in crossing the rules of language , in use amongst them , this would not be to condescend to their capacities , when he humbles himself to speak to them , but to loose his design in speaking , what thus spoken , they could not understand . and yet thus must we think of god , if the interpretations of scripture , necessary to maintain our a — s doctrin , must be received for good ; for by the ordinary rules of language , it will be very hard to understand what god says ; if what he speaks here , in the singular number to adam must be understood to be spoken to all mankind , and what he says in the plural number , gen. . and . must be understood of adam alone , exclusive of all others , and what he says to noah and hi● sons joyntly , must be understood to be meant to noah alone , gen . . farther it is to be noted , that these words here of gen. . which our a — calls the original grant of government were not spoken to adam , neither indeed was there any grant in them made to adam , but a punishment laid upon eve , and if we will take them as they were directed in particular to her , or in her , as a representative to all other women , they will at most concern the female sex only , and import no more but that subjection they should ordinarily be in to their husbands , but there is here no more law to oblige a woman to such a subjection , if the circumstances either of her condition or contract with her husband should exempt her from it , then there is that she should bring forth her children in sorrow and pain , if there could be found a remedy for it , which is also a part of the same curse upon her , for the whole verse runs thus , unto the woman he said , i will greatly multiply thy sorrow and thy conception ; in sorrow thou shall bring forth children , and thy desire shall be to thy husband , and he shall rule over thee . 't would i think have been a hard matter for any body , but our a — to have found out a grant of monarchical government to adam in these words , which were neither spoke to , nor of him , neither will any one , i suppose , by these words , think the weaker sex , as by a law so subjected to the curse contained in them , that 't is their duty , not to endeavour to avoid it . and will any one say that eve , or any other woman , sin'd , if she were brought to bed , without those multiplyed pains , god threatens her here with , or that either of our queens mary or elizabeth , had they married any of their subjects had been by this text , put into a political subjection to him , or that he thereby should have had monarchical rule over her , god in this text , gives not that i see any authority to adam over eve , or men over their wives , but only foretels what should be the womans lot , how by his providence he would order it so , that she should be subject to her husband , as we see that generally the laws of mankind and customs of nations , have ordered it so , and there is , i grant , a foundation in nature for it . . thus when god says of iacob and esau that the elder should serve the younger , gen. . no body supposes that god hereby made iacob essaus sovereign , but foretold what should de facto come to pass . but if these words here spoke to eve must needs be understood as a law to bind her and all other women to subjection , it can be no other subjection then what every wife owes her husband , and then if this be the original grant of government and the foundation of monarchial power , there will be as many monarchs as there are husbands : if therefore these words give any power to adam , it can be only a conjugal power , not political , the power that every husband hath to order the things of private concernment in his family , as proprietor of the goods and land there , and to have his will take place in all things of their common concernment before that of his wife ; but not a political power of life and death over her , much less over any body else . . this i am sure : if our a — will have this text to be a grant , the original grant of government , political government , he ought to have proved it by some better arguments then by barely saying , that thy desire shall be unto thy husband , was a law whereby eve and all that should come of her , were subjected to the absolute monarchical power of adam and his heirs . thy desire shall be to thy husband , is too doubtful an expression , of whose signification interpreters are not agreed , to build so confidently on , and in a matter of such moment and so great and general concernment ; but our a — according to his way of writing , having once named the text , concludes presently without any more ado , that the meaning is , as he would have it , let the words rule and subject be but found in the text or margent , and it immediately signifies the duty of a subject to his prince , and the relation is changed , and though god says husband , sr. robt. will have it king , adam has presently absolute monarchial power over eve , and not only eve but all that should come of her , though the scripture says not a word of it , nor our a — a word to prove it . but adam must for all that be an absolute monarch , and so to the end of the chapter quite down to ch. . and here i leave my reader to consider whether my bare saying , without offering any reasons to evince it , that this text gave not adam that absolute monarchial power , our a — supposes , be not as sufficient to destroy that power as his bare assertion is to establish it , since the text mentions neither prince nor people , speaks nothing of absolute or monarchial power , but the subjection of eve , a wife to her husband . and he that would treat our a — so , although he would make a short and sufficient answer to the greatest part of the grounds he proceeds on , and abundantly confute them by barely denying ; it being a sufficient answer to assertions without proof to deny them without giving a reason , and therefore should i have said nothing but barely deny'd that by this text the supream power was setled and founded by god himself , in the fatherhood , limited to monarchy , and that to adams person and heirs , all which our a — notably concludes from these words , as may be seen in the same page o. . and desired any sober man , to have read the text , and considered to whom and on what occasion it was spoken , he would no doubt have wondered how our a — found out monarchical absolute power in it , had he not had an exceeding good faculty to find it himself , where he could not shew it others ; and thus we have examined the two places of scripture , all that i remember our a — brings to prove adams sovereignty , that supremacy , which he says , it was gods ordinance should be unlimitted in adam , and as large as all the acts of his will. o. , viz. gen. . and . gen. . one whereof signifies only the subjection of the inferior ranks of creatures to mankind , and the other the subjection that is due from a wife to her husband , both far enough from that which subjects owe the governors of political societies . chap. vi. of adams title to sovereignty by fatherhood . . there is one thing more and then i think i have given you all that our a — brings for proof of adams sovereignty , and that is a supposition of a natural right of dominion over his children , by being their father , and this title of fatherhood he is pleased with , that you will find it brought in almost in every page , particularly , he says , not only adam but the succeeding patriarchs had by right of fatherhood royal authority over their children , p. . and in the same page . this subjection of children being the fountain of all regal authority , &c. this being as one would think by his so frequent mentioning it the main basis of all his frame , we may well expect clear and evident reason for it , since he lays it down as a position necessary to his purpose , that every man that is born is so far from being free , that by his very birth he becomes a subject of him that begets him , o. . so that adam being the only man created , and all ever since being begotten , no body has been born free : if we ask how adam comes by this power over his children , he tells us here 't is by begetting them : and so again , o. . this natural dominion of adam , says he , may be proved out of grotius himself , who teacheth that generatione jus acquiritur parentibus i● liberos . and indeed the act of beget●ing being that which makes a man a father , his right of father over his children can naturally arise from nothing else . . grotius tells us not here how far this jus in liberos , this power of parents over their children extends , but our a — always very clear in the point assures us , 't is supreme power , and like that of absolute monarchs over their slaves , absolute power of life and death : he that should demand of him how , or for what reason , it is , that begetting a child gives the father such an absolute power over him , will find him answer nothing , we are to take his word for this as well as several other things , and by that the laws of nature and the constitutions of government must stand and fall ; had he been an absolute monarch , this way of talking might have suited well enough , pro ratione voluntas , may there be allowed : but 't is but an ill way of pleading for absolute monarchy , and sr. robts . bare sayings will scarce establish it , one slaves opinion without proof is not of weight enough to dispose of the liberty and fortunes of all mankind ; if all men are not as i think they are naturally equal , i 'm sure all slaves are , and then i may without presumption oppose my single opinion to his , and be as confident that my saying , that begetting of children makes them not slaves to their fathers , sets all mankind free , as his affirming the contrary makes them all slaves . but that this position , which is the foundation of all their doctrin , who would have monarchy to be iure divino , may have all fair play , let us hear what reasons others give for it , since our a — offers none . . the argument , i have heard others make use of , to prove that fathers by begetting them , come by an absolute power over their children is this ; that fathers have a power over the lives of their children , because they give them life and being , which is the only proof it is capable of , since there can be no reason , why naturally one man should have any claim or pretence of right over that in another , which was never his , which he bestowed not , but was received from the bounty of another . o. i answer that every one who gives an other any thing , has not always thereby a right to take it away again ; but o. they who say the father gives life to his children , are so dazled with the thoughts of monarchy that they do not , as they ought , remember god who is the author and giver of life , 't is in him alone we live , move and have our being . how can he be thought to give life to another that knows not wherein his own life consists , philosophers are at a loss about it after their most diligent enquiries ; and anatomists after their whole lives and studies spent in dissections and diligent examining the bodies of men , confess their ignorance in the structure and use of many parts of mans body , and in that operation wherein life consists in the whole ; and doth the rude plough man or the more ignorant voluptuary frame or fashion such an admirable engine as this is , and then put life and sense into it ; can any mansay , he formed the parts that are necessary to the life of his child , or can he suppose himself to give the life , and yet not know what subject is fit to receive it , nor what actions or organs are necessary for its reception or preservation ? . to give life to that which has yet no being is to frame and make a living creature , fashion the parts and mould and suit them to their uses , and having proportion'd and fitted them together to put into them a living soul. he that could do this might indeed have some pretence to destroy his own workmanship . but is there any one so bold , that dares thus far arrogate to himself the incomprehensible works of the almighty ? who alone did at first and continues still to make a live soul , he alone can breath in the breath of life . if any one thinks himself an artist at this , let him number up the parts of his childs body which he hath made , tell me their uses and operations , and when the living and rational soul began to inhabit , this curious structure when sense began , and how this engine he has framed thinks and reasons ; if he made it , let him when it is out of order mend it , at least tell wherein the defects lie ? shall he that made the eye not see , says the psalmist , psalm . . . see these mens vanities : the structure of one part is sufficient to convince us of an all wise contriver , and he has so visible a claim to us as his workmanship , that one of the ordinary apellations of god in scripture is , god our maker and the lord our maker . and therefore though our a — for the magnifying his fatherhood be pleased to say , o. . that even the power which god himself exerciseth over mankind is by right of fatherhood , yet this fatherhood is such an one as utterly excludes all pretence of title in earthly parents ; for he is king because he is indeed maker of us all , which no parents can pretend to be of their children . . but had men skill and power to make their children , 't is not so slight a piece of wormanship , that it can be imagined they could make them without designing it , what father of a thousand when he begets a child thinks farther then the satisfying his present appetite , god in his infinite wisdom has put strong desires of copulation into the constitution of men , thereby to continue the race of mankind , which he doth most commonly without the intention , and often against the consent and will of the begetter . and indeed those who desire and design children , are but the occasions of their being , and when they design and wish to beget them , do little more towards their making then deucalion and his wife in the fable did towards the making of mankind , by throwing pebles over their heads . . but grant that the parents made their children , gave them life and being , and that hence there followed an absolute power . this would give the father but a joynt dominion with the mother over them ; for no body can deny but that the woman hath an equal share , if not the greater , as nourishing the child a long time in her own body out of her own substance . there it is fashion'd , and from her it receives the materials and principles of its constitution ; and it is so hard to imagin the rational soul should presently inhabit the yet unformed embrio , as soon as the father has done his part in the act of generation , that if it must be supposed to derive any thing from the parents , it must certainly owe most to the mother : but be that as it will , the mother cannot be denied an equal share in begetting of the child , and so the absolute authority of the father will not arise from hence , our a — indeed is of another mind ; for he says , we know that god at the creation gave the sovereignty to the man over the woman , as being the nobler and principal agent in generation , o. . i remember not this in my bible , and when the place is brought where god at the creation gave the sovereignty to man over the woman , and that for this reason , because he is the nobler and principal agent in generation , it will be time enough to consider and answer it : but it is no new thing for our a — to tell us his own phancies for certain and divine truths , though there be often a great deal of difference between his and divine revelations ; for god in the scripture says , his father and his mother that begot him . . they who alledge the practice of mankind , for exposing or selling their children , as a proof of their power over them , are with sr. robt. happy arguers and cannot but recommend their opinion by founding it on the most shameful action and most unnatural murder , humane nature is capable of . the dens of lions and nurseries of wolves know no such cruelty as this ; these savage inhabitants of the desart obey god and nature , in being tender and careful of their off-spring ; they will hunt , watch , fight and almost starve for the preservation of their young , never part with them , never forsake them till they are able to shift for themselves ; and is it the priviledge of man alone to act more contrary to nature then the wild and most untamed part of the creation ? doth god forbid us under the severest penalty , that of death , to take away the life of any man , a stranger , and upon provocation ? and does he permit us to destroy those he has given us the charge and care of , and by the dictates of nature and reason as well as his reveal'd command , requires us to preserve ? he has in all the parts of the creation taken a peculiar care to propagate and continue the several species of creatures , and makes the individuals act so strongly to this end , that they sometimes neglect their own private good for it , and seem to forget that general rule which nature teaches all things of self preservation and the preservation of their young , as the strongest principle in them over rules the constitution of their particular natures ; thus we see when their young stand in need of it , the timerous come valiant , the feirce and savage kind , and the ravenous tender and liberal . . but if the examples of what hath been done , be the rule of what ought to be , history would have furnish'd our a — with instances , of this absolute fatherly power in its heigth and perfection , and he might have shew'd us in peru , people that begot children on purpose to fatten and eat them . the story is so remarkable , that i cannot but set it down in the a — s words . in some provinces , says he , they were so liquorish after mans flesh , that they would not have the patience to stay still the breath was out of the body , but would suck the blood as it ran from the wounds of the dying man ; they had public shambles of mans flesh , and their madness herein was to that degree that they spared not their own children which they had begot on strangers , taken in war : for they made their captives their mistrisses and choisly nourished the children they had by them , till about thirteen years old they butcher'd and eat them , and they served the mothers after the same fashion , when they grew past child-bearing and ceased to bring them any more roasters , garcilasso de la vega hist. des yncas de peru , l. . c. . . thus far can the busie mind of man , carry him to a brutality below the level of beasts ; when he quits his reason , which places him almost equal to angels , nor can it be otherwise in a creature , whose thoughts are more then the sands , and wider then the ocean , where fancy and passion must needs run him into strange courses , if reason , which is the only star and compass , be not that he steers by ; the imagination is always restless and suggests variety of thoughts , and the will , reason being laid aside , is ready for every extravagant project ; and in this state , he that goes farthest out of the way , is thought fittest to lead , and is sure of most followers ; and when fashion hath once established , what folly or craft began , custom makes it sacred , and 't will be thought impudence or madness , to contradict or question it . he that will impartially survey the world , will find so much of the religion , government and manners of the nations of the world , brought in , and continued by these means , that he will have but little reverence for the practices , which are in fashion amongst men , and will have reason to think , that the woods and forests , where the irrational untaught inhabitants keep right by following nature , are fitter to give us rules , then cities and palaces , where those that call themselves civil and rational , go out of their way , by the authority of example . . be it then as sr. rob. says , that anciently , it was usual for men , to sell and castrate their children , o. . let it be , that they expose them , add to it , if you please , for this is still greater power , that they begat them for their tables to fat and eat them , if this proves a right to do so , we may by the same argument , justifie adultery , incest and sodomy , for there are examples of these too , both ancient and modern ; sins , which i suppose , have their principal aggravation from this , that they cross the main intention of nature , which willeth the increase of mankind , and the continuation of the species in the highest perfection and the distinction of families , with the security of the marriage bed , as necessary thereunto . . in confirmation of this natural authority of the father , our a — brings a lame proof , from the positive command of god in scripture ; his words are , to confirm the natural right of regal power , we find in the decalogue , that the law which injoyns obedience to kings , is delivered in the term , honour thy father , p. . whereas many confefs , that government only in the abstract , is the ordinance of god , they are not able to prove any such ordinance in the scripture , but only in the fatherly power , and therefore we find the commandment that injoyns obedience , to superiors , given in the terms , honour thy father ; so that not only the power and right of government , but the form of the power governing , and the person having the power , are all the ordinances of god. the first father had not only simply power , but power monarchical , as he was father immediately from god , o. . to the same purpose , the same law is cited by our a — in several other places , and just after the same fashion , that is , and mother , as apocriphal words , are always left out ; a great argument of our a — s ingenuity , and the goodness of his cause , which required in its defender , zeal to a degree of warmth , able to warp the sacred rule of the word of god , to make it comply with his present occasion , a way of proceeding , not unusual to those , who imbrace not truths , because reason and revelation offers them , but espouse tenets and parties , for ends different from truth , and then resolve at any rate to defend them ; and so do with the words and sense of authors , they would fit to their purpose , just as procustes did with his guests , top or stretch them , as may best fit them to the size of their notions , and they always prove like those , so served , deformed and useless . . for had our a — set down this command without garbling , as god gave it , and joyned mother to father , every reader would have seen , that it had made directly against him , and that it was so far from establishing the monarchical power of the father , that it set up the mother equal with him , and injoyn'd nothing but what was due in common , to both father and mother ; for that is the constant tenor of the scripture , honour thy father and thy mother , exod. . he that smiteth his father or mother , shall surely be put to death , . . he that curseth his father or his mother , shall surely be put to death , ver . . repeated lev. . . and by our saviour , math. . . ye shall fear every man his mother and his father , lev. . . if a man have a rebellious son , which will not obey the voice of his fath●r or the voice of his mother , then shall his father and his mother lay hold on him , and say this our son is stuborn and rebellious , he will not obey our voice , deut. . , , , . cursed be he that setteth light by his father or his mother , . . my son , hear the instructions of thy eather , and forsake not the law of thy mother , are the words of solomon a king , who was not ignorant of what belonged to him , as a father or a king , and yet he joyns father and mother together , in all the instructions he gives children quite through his book of proverbs , woe unto him , that sayeth unto his father , what begettest thou , or to the woman , what hast thou brought forth , isa. . v. . in thee have they set light by father or mother , ezek. . . and it shall come to pass , that when any shall yet prophesy , then his father and his mother that begat him , shall say unto him , thou shalt not live , and his father and his mother that begat him shall thrust him through when he prophesieth , zech. . . here not the father only , but father and mother joyntly , had power in this case of life and death . thus ran the law of the old testament , and in the new they are likewise joyn'd , in the obedience of their children , eph. . . the rule is , children obey your parents , and i do not remember , that i any where read , children obey your father and no more , the scripture joyns mother too in that homage , which is due from children , and had there been any text , where the honour or obedience of children , had been directed to the father alone , 't is not likely that our a — , who pretends to build all upon scripture , would have omitted it , nay the scripture makes the authority of father and mother , in respect of those they have begot , so equal that in some places it neglects , even the priority of order , which is thought due to the father , and the mother is put first , as lev. . . from which so constantly joyning father and mother together , as is found quite through the scripture , we may conclude that the honour they have a title to from their children , is one common right belonging so equally to them both , that neither can claim it wholly , neither can be excluded . . one would wonder then how our a — infers from the th commandment , that all power was originally in the father . how he finds monarchical power of government , settled and fixed by the commandment , honour thy father and thy mother ; if all the honour due by the commandments , be it what it will , be the only right of the father , because he , as our a — says , has the sovereignty over the woman , as being the nobler and principal agent in generation , why did god afterwards all along joyn the mother with him , to share in this honour , can the father by this sovereignty of his discharge the child from paying this honour to his mother . the scripture gave no such license to the jews , and yet there were often breaches wide enough betwixt husband and wife , even to divorce and seperation , and i think no body will say , a child may withhold honour from his mother , or as the scripture terms it , set light by her , though his father should command him to do so , no more then the mother could dispense with him , for neglecting to honour his father , whereby 't is plain , that this command of god , gives the father no sovereignty , no supremacy . . i agree with our a — , that the title to this honour , is vested in the parents by nature , and is a right which accrews to them , by their having begotten their children , and god by many positive declarations has confirm'd it to them , i also allow our a — s rule , that in grants and gifts , that have their original from god and nature , as the power of the father , let me add and mother , for whom god hath joyned together , let no man put a sunder , no inferior power of men can limit , nor make any law of prescription against them , o. . so that the mother having by this law of god , a right to honour from her children , which is not subject to the will of her husband , we see this absolute monarchical power of the father , can neither be founded on it , nor consist with it ; and he has a power very far from monarchical , very far from that absoluteness our a — contends for , when another has over his subjects the same power he hath , and by the same title , and therefore he cannot forebear saying himself , that he cannot see how any mans children can be free from subjection to their parents , p. . which in common speech , i think signifies mother as well as father , or if parents here signifies only father , 't is the first time i ever yet knew it to do so , and by such an use of words , one may say any thing . . by our a — s doctrin , the father having absolute jurisdiction over his children , has also the same over their issue , and the consequence is good , were it true , that the father had such a power , and yet i ask our a — whether the grand-father by his sovereignty , could discharge the grand-child from paying to his father , the honour due to him by the th commandment ; if the grand-father , hath by right of fatherhood , sole sovereign power in him , and by honour thy father be commanded , that obedience which is due to the sovereign , 't is certain the grand-father might dispence with the grand-sons honouring his father , which since 't is evident in common sense , he cannot 't is evident honour thy father and mother , cannot mean an absolute subjection to a sovereign power , but something else . the right therefore which parents have by nature , and which is confirmed to them by the th commandment , cannot be that political dominion , which our a — would derive from it , for that being in every civil society , supream somewhere , can discharge any subject , from any political obedience , to any one of his fellow subjects . but what law of the magistrate , can give a child liberty , not to honour his father and mother ; 't is an eternal law , annex'd purely to the relation of parents and children , and so contains nothing of the magistrates power in it , nor is subjected to it . . our a — says , god hath given to a father , a right or liberty to alien his power over his children to any other , o : . i doubt whether he can alien , wholly the right of honour that is due from them ; but be that as it will , this i am sure , he cannot alien , and retain the same power , if therefore the magistrates sovereignty , be as our a — would have it , nothing but the authority of a supream father , p. . 't is unavoidable , that if the magistrate hath all this paternal right as he must have , if fatherhood be the fountain of all authority , then the subjects though fathers , can have no power over their children , no right to honour from them ; for it cannot be all in anothers hands , and a part remain with them , so that according to our a — s own doctrin , honour thy father and mother , cannot possibly be understood of political subjection and obedience , since the laws both in the old and new testament , that commanded children to honour and obey their parents , were given to such , whose fathers were under such government , and fellow subjects with them in political societies , and to have bid them honour and obey their parents in our a — s sense , had been to bid them be subjects to those , who had no title to it , the right to obedience from subjects , being all vested in another , and instead of teaching obedience , this had been to foment sedition , by setting up powers that were not ; if therefore this command , honour thy father and mother , concern political dominion , it directly overthrows our a — s monarchy , since it being to be paid by every child to his father , even in society , every father must necessarily have political dominion , and there will be as many sovereigns , as there are fathers , besides that the mother too hath her title , which destroys the sovereignty of one supream monarch . but if honour thy father and mother , mean something distinct from political power , as necessarily it must , it is besides our a — s business , and serves nothing to his purpose . . the law that enjoyns obedience to kings is delivered , says our a — , in the terms , honour thy father , as if all power were originally in the father , o. . and that law is also delivered , say i , in the terms , honour thy mother , as if all power were originally in the mother , i appeal whether the argument be not as good on one side as the other , father and mother being joyned all along in the old and new testament , where honour or obedience is injoyn'd children , again our a — tell us , o. . that this command honour thy father gives the right to govern , and makes the form of government monarchical . to which i answer , that , if by honour thy father , be meant obedience to the political power of the magistrate , it concerns not any duty we owe to our natural fathers who are subjects , because they by our a — s doctrin , are divested of all that power , it being placed wholly in the prince , and so being equally subjects and slaves with their children , can have no right by that title , to any such honour or obedience as contains in it political subjection ; if honour thy father and mother signifies the duty we owe our natural parents , as by our saviours interpretation , math. . . and all the other mention'd places , 't is plain it does , then it cannot concern political obedience , but a duty that is owing to persons , who have no title to sovereignty , nor any political authority , as magistrates over subjects , for the person of a private father , and a title to obedience , due to the supream magistrate , are things inconsistent , and therefore this command , which must necessarily comprehend the persons of our natural fathers , must mean a duty we owe them distinct from our obedience to the magistrate , and from which the most absolute power of princes cannot absolve us , what this duty is , we shall in its due place examin . . and thus we have at last got through all that in our a — looks like an argument for that absolute unlimited sovereginty described , sect. . which he supposes in adam so that mankind ever since have all been born slaves , without any title to freedom ; but if creation which gave nothing but a being , made not adam prince of his posterity ; if adam , gen. . . was not constituted lord of mankind , nor had a private dominion given him exclusive of his children , but only a right and power over the earth , and inferiour creatures in common with the children of men ; if also gen. . . god gave not any political power to adam over his wife and children , but only subjected eve to adam , as a punishment , or foretold the subjection of the weaker sex , in the ordering the common concernments of their families , but gave not thereby to adam , as to the husband power of life and death , which necessarily belongs to the magistrate ; if fathers by begetting their children acquire no such power over them , and if the command honour thy father and mother , give it not but only enjoyns a duty owing to parents equally , whether subjects or not , and to the mother as well as the father ; if all this be so as i think , by what has been said , is very evident , then man hás a natural freedom , notwithstanding all our a — confidently says to the contrary , since all that share in the same common nature , faculties and powers are in nature equal , and ought to partake in the same common rights and priviledges , till the manifest appointment of god , who is lord over all blessed for ever , can be produced to shew any particular persons supremacy , or a man 's own consent subjects him to a superior . this is so plain that our a — confesses , that sr. iohn heyward , blacwood and barclay the great vindicators of the right of kings , could not deny it , but admit with one consent the natural liberty and equality of mankind , for a truth unquestionable . and our a — hath been so far from producing any thing , that may make good his great position , that adam was absolute monarch , and so men are not naturally free , that even his own proofs make against him , so that to use is own way of arguing . this first erroneous principle failing , the whole fabrick of this vast engine of absolute power and tyranny , drops down of it self , and there needs no more to be said in answer to all that he builds upon , so false and frail a foundation . . but to save others the pains , were there any need , he is not sparing himself to shew by his own contradictions , the weakness of his own doctrins , adams absolute and sole dominion is that which he is every where full of , and all along builds on , and yet he tells us , p. . that as adam was lord of his children , so his children under him had a command and power over their own children . the unlimited and undivided sovereginty of adams fatherhood , by our a — s computation , stood but a little while , only during the first generation , but as soon as he had grand-children , sr. rob. could give but a very ill account of it , adam as father of hi● children saith he , hath an absolute , unlimited royal power over th●m , and by vertue thereof over those that they begot , and so to all generations , and yet his children , viz. cain and seth have a paternal power over their children at the same time , so that they are at the same time absolute lords , and yet subjects and slaves ; adam has all the authority , as grand-father of his people , and they have a part as fathers ; he is absolute over them and their posterity , by having begotten them , and yet they are absolute over their children by the same title , no says our a — , adams children under him , had power over their own children , but still with subordination to the the first parent . a good distinction that sounds well , and 't is pitty it signifies nothing , nor can be reconciled with our a — s words , i readily grant that supposing adams absolute power over his posterity , any of his children might have from him a delegated , and so a subordinate power , over a part or all the rest ; but that cannot be the power our a — speaks of here , it is not a power by grant and commission , but the natural paternal power , he supposes a father to have over his children ; for o , he says as adam was lord of his children , so his children under him , had a power over their own children ; they were then lords over their own children after the same manner , and by the same title that adam was , i. e. by right of generation , by right of fatherhood ; o , 't is plain he means the natural power of fathers , because he limits it to be only over their own children , a delegated power , has no such limitation , as only over their own children , it might be over others , as well as their own children ; o , if it were a delegated power , it must appear in scripture , but there is no ground in scripture to affirm that adam's children , had any other power over theirs , then what they naturally had as fathers . . but that he means here paternal power , and no other , is past doubt from the inference he makes in those words immediately following , i see not then how the children of adam or of any man else can be free from subjection to their parents , whereby it appears that the power on one side and the subjection on the other , our a — here speaks of , is that natural power and subjection between parents and children ; for that which every mans children owed could be no other , and that our a — always affirms to be absolute and unlimited . this natural power of parents over their children , adam had over his posterity , says our a — , and this power of parents over their children , his children had over theirs in his life time , says our a — also ; so that adam by a natural right of father , had an absolute , unlimited power over all his posterity , and at the same time his children had by the same right absolute unlimited power over theirs , here then are two absolute unlimited powers existing together , which i would have any body reconcile one to another , or to common sense ; for the salvo , he has put in of subordination , makes it more absurd : to have one absolute , vnlimited , nay vnlimitable power in subordination to another , is so manifest a contradiction , that nothing can be more , adam is absolute prince with the vnlimited authority of fatherhood over all his posterity ; all his posterity are then absolutely his subjects , and , as our a — says , his slaves , children and grand children are equally in this state of subjection and slavery , and yet says our a — , the children of adam have paternal , i. e. absolute , unlimited power over their own children , which in plain english is , they are slaves and absolute princes at the same time , and in the same government , and one part of the subjects have an absolute unlimited power over the other by the natural right of parentage . . if any one will suppose in favour of our a — that he here meant that parents who are in subjection themselves to the absolute authority of their father , have yet some power over their children : i confess he is something nearer the truth , but he will not at all hereby help our a — ; for he no where speaking of the paternal power , but as an absolute unlimited authority , cannot be suppos'd to understand any thing else here , unless he himself had limited it and shewed how far it reach'd : and that he means here paternal authority in that large extent is plain from the immediate following words ; this subjection of children being , says he , the fountain of all regal authority , p. . the subjection , then that in the former line , he says , every man is in to his parents , and consequently what adam's grand children were in to their parents , was that which was the fountain of all regal authority , i. e. according to our a — s absolute , vnlimitable authority , and thus adams ● children had regal authority over their children , whilst they themselves were subjects to their father , and fellow subjects with their children ; but let him mean as he pleases , 't is plain he allows adams children to have paternal power , p. . as all other fathers to have paternal power over their children , o. . from whence one of these two things will necessarily follow , that , either adams children even in his life time , had , and so all other fathers have , as he phrases it , p. . by right of fatherhood royal authority over their children , or else , that adam by right of fatherhood had not royal authority : for it must be that paternal power does , or does not , give royal authority to them that have it : if it does not , then adam could not be sovereign by this title , nor any body else , and then there is an end of all our a's politics at once ; if it does give royal authority , then every one that has paternal power has royal authority , and then by our a — s patriarchal government , there will be as many kings as there are fathers . . and thus what a monarchy he hath set up , let him and his disciples consider , princes certainly will have great reason to thank him for these new politics , which set up as many absolute kings in every country as there are fathers of children , and yet who can blame our a — for it , it lying unavoidably in the way of one discoursing upon our a — s principles ; for having placed an absolute power in fathers by right of begetting , he could not easily resolve how much of this power belong'd to a son over the children he had begotten ; and so it fell out to be a very hard matter to give all the power , as he does , to adam , and yet allow a part in his life time to his children , when they were parents , and which he knew not well how to deny them , this makes him so doubtful in his expressions , and so uncertain where to place this absolute natural power , which he calls fatherhood ; sometimes , adam alone has it all , as p. . o. , . & pref . sometimes parents have it , which word scarce signifies the father alone , p. , . sometimes children during their fathers life time , as p. . sometimes fathers of families , as p. , and . sometimes fathers indefinitely , o. . sometimes the heir to adam , o. . sometimes the posterity of adam , . . sometimes prime fathers , all sons or grand children of noah , o. . sometimes the eldest parents , p. . sometimes all kings , p. . sometimes all that have supream power , o. . sometimes heirs to those first progenitors , who were at first the natural parents of the whole people , p. . sometimes an elective king , p. . sometimes those whether a few or a multitude that govern the commonwealth , p. . sometimes he that can catch it , an vsurper , p. . o. . . thus this new nothing , that is to carry with it all power , authority and government ; this fatherhood which is to design the person and establish the throne of monarchs , whom the people are to obey , may , according to sir robt. come into any hands , any how , and so by his politics give to democracy royal authority , and make an usurper a lawful prince . and if it will do all these fine feats , much good do our author and all his followers with their omnipotent fatherhood , which can serve for nothing but to unsettle and destroy all the lawful governments in the world , and to establish in their room disorder , tyranny and u●urpation . chap. vii . of fatherhood and propriety considered together as fountains of sovereignty . . in the foregoing chapters we have seen what adams monarchy was , in our a — s opinion , and upon what titles he founded it : and the foundations which he lays the chief stress on , as those from which he thinks he may best derive monarchical power to future princes , are two , viz. fatherhood and property , and therefore the way he proposes to remove the absurdities and inconveniences of the doctrine of natural freedom , is , to maintain the natural and private dominion of adam , o. . conformable hereunto he tells us the grounds and principles of government , necessarily depend upon the original of property , o. . the s●bjection of children to their parents is the fountain of all regal authority , p. . and all power on earth is either derived or usurped from the fatherly power , there being no other original to be found of any power whatsoever , o. . i will not stand here to examine how it can be said without a contradiction , that the first ground and principles of government necessarily depend upon the original of property , and yet , that there is no other original of any power whatsoever , but that of the father : it being hard to understand how there can be no other original but fatherhood , and yet that the grounds and principles of government depend upon the original of property ; property and fatherhood being as far different as lord of a mannor and father of children , nor do i see how they will either of them agree with what our a — says , o. . of gods sentence against eve , gen. . . that it is the original grant of government , so that if that were the original , government had not its orignal by our a — s own confession , either from property or fatherhood , and this text which he brings as a proof of adam's power over eve necessarily contradicts what he says of the fatherhood , that it is the sole fountain of all power ; for if adam had any such regal power over eve , as our a — contends for ; it must be by some other title then that of begetting . . but i leave him to reconcile these contradictions as well as many others , which may plentifully be found in him by any one , who will but read him with a little attention , and shall come now to consider how these two originals of government , adam's natural and private dominion will consist and serve to make out and establish the titles of succeeding monarchs , who , as our a — obliges them , must all derive their power from these fountains . let us then suppose adam made by gods donation lord and sole proprietor of the whole earth , in as large and ample a manner , as sir robt. could wish , let us suppose him also by right of fatherhood absolute ruler over his children with an unlimited supremacy , i ask them upon adam's d●ath what becomes of his natural and private dominion , and i doubt not , 't will be answered , that they descended to his next heir , as our a — tells us in sever●l places , but that cannot possibly convey both his natural and private dominion to the same person ; for should we allow that all the propriety , all the estate of the father ought to descend to the eldest son , which will need some proof to establish it , and so he have by that title all the private dominion of the father , yet the fathers natural dominion , the paternal power cannot descend to him by inheritance ; for being a right that accrews to a man only by begetting , no man can have this natural dominion over any one , he does not beget , unless it can be suppos'd that a man can have a right to any thing , without doing that upon which that right is solely founded . for if a father by begetting , and no other title has natural dominion over his children , he that does not b●get them cannot have this natural dominion over them , and therefore be it true or false , that our a — says , o. . that every man that is born by his very birth becomes a subject to him that begets him , this necessarily follows , viz. that a man by his birth cannot become a subject to his brother who did not beget him , unless it can be suppos'd that a man by the very same title can come to be under the natural and absolute dominion of two different men at once , or it be sense to say , that a man by birth is under the natural dominion of his father only , because he begat him , and a man by birth also is under the natural dominion of his eldest brother , though he did not beget him . . if then the private dominion of adam , his property in the creatures descended at his death all entirely to his eldest son , his heir ; ( for if it did not there is presently an end of all sir robt's . monarchy and his natural dominion ) the dominion a father has over his children by begetting them , belong'd equally to all his sons who had children by the same title their father had , it immediately upon adams decease ; the sovereignty founded upon property , and the sovereignty founded upon fatherhood , come to be divided , since cain as heir had that of property alone , seth and the other sons that of fatherhood equally with him . this is the best can be made of our a — s doctrine and of the two titles of sovereignty he sets up in adam , one of them will either signifie nothing , or if they both must stand they can serve only to confound the rights of princes , and disorder government in his posterity ; for by building upon two titles to dominion , which cannot descend together , and which he allows may be separated , for he yields that adams children had their destinct territories by right of private dominion , o . p. . he makes it perpetually a doubt upon his principles where the sovereignty is , or to whom we owe our obedience , since fatherhood and property are distinct titles , and began presently upon adams death to be in distinct persons , and which then was to give way to the other ? . let us take the account of it , as he himself gives it us . he tells us out of grotius , that adams children by donation , assignation or some kind of cession before he was dead had their distinct territories by right of private dominion , abel had his flocks and pastures for them , cain had his fields for corn and the land of nod where he built him a city , o. . here 't is obvious to demand which of these two after adams death was sovereign , cain says our a — , p. . by what title ? as heir for heirs to progenitors , who were natural parents of their people , are not only lords of their own children , but also of their brethren , says our a — , p. . what was cain heir to ? not the entire possessions , not all that which adam had private dominion in , for our a — allows that abel by a title derived from his father , had his distinct territory for pasture by right of private dominion , what then abel had by private dominion , was exempt from cains dominion , for he could not have private dominion over that , which was under the private dominion of another , and therefore his sovereignty over his brother is gone with this private dominion , and so there are presently two sovereigns and his imaginary title of fatherhood is out of doors , and cain is no prince over his brother , or else if cain retain his sovereignty over abel notwithstanding his private dominion , it will follow that the first grounds and principles of government have nothing to do with property whatever our a — says to the contrary ; 't is true , abel did not out-live his father adam , but that makes nothing to the argument which will hold good against sir robt. in abels issue , or in seth , or any of the posterity of adam , not descended from cain . . the same inconvenience he runs into about the three sons of noah , who as he says , p. . had the whole world divided amongst them by their father , i a●k then in which of the three shall we find the establishment of regal power after noahs death ; if in all three as our a — there seems to say : then it will follow that regal power is founded in property of land and follows private dominion , and not in paternal power or natural dominion , and so there is an end of paternal power as the fountain of regal authority , and the so much magnified fatherhood quite vanishes . if the regal power descended to shem as eldest and heir to his father , then noahs division of the world by lot to his sons or his years sayling about the mediterranean to appoint each son his part , which our a — tells of , p. . was labour lost , his division of the world to them , was to ill or to no purpose , for his grant to cham and iaphet was little worth if shem notwithstanding this grant , as soon as noah was dead , was to be lord over them . or , if this grant of private dominion to them over their assigned territories were good , here were set up two distinct sorts of power , not subordinate one to the other with all those inconveniences which he musters up against the power of the people . o. . and which i shall set down in his own words only changing property for people . all power on earth is either derived or us●rped from the fatherly power , there being no other original to be found of any power whatsoever , for if there should be granted two sorts of power without any subordination of one to the other , they would be in perpetual strife , which should be supream , for two supreams cannot agree : if the fatherly power be supream , then the power grounded on private dominion must be subordinate and depend on it , and if the power grounded on property be supream , then the fatherly power must submit to it , and cannot be exercised without the licence of the proprietors , which must quite destroy the frame and course of natu●e . this is his own arguing against two distinct independent powers , which i have set down in his own words , only putting power rising from property , for power of the people , and when he has answered what he himself has urged here against two distinct powers , we shall be better able to see how with any tolerable sense , he can derive all regal authority from the natural and private dominion of adam , from fatherhood and property together , which are distinct titles that do not always meet in the same person , and 't is plain by his own confession , presently seperated as soon both as adams and noahs death made way for succession ; though our a — frequently in his writings jumbles them together , and omits not to make use of either , where he thinks it will sound best to his purpose , but the absurdities of this will more fully appear in the next chapter , where we shall examine the ways of conveyance of the soveriegnty of adam , to princes that were to reign after him . chap. viii . of the conveyance of adams sovereign monarchical power . . sr . rob. having not been very happy in any proofs , he brings for the sovereignty of adam , is not much more fortunate in conveying it to future princes , who if his politics be true , must all derive their titles from him ; the ways he has assigned , as they lye scatter'd up and down in his writings , i will set down in his own words ; in his preface he tells us , that adam being monarch of the whole world , none of his posterity had any right to possess any thing , but by his grant or permission , or by succession from him , here he makes two ways of conveyance of any thing , adam stood possessed of , and those are grant or succession . all kings either are , or are to be , reputed the next heirs to those first proginetors , who were at first the natural parents of the whole people , p. . there cannot be any multitude of men whatsoever , but that in it , consider'd by it self , there is one man amongst them , that in nature hath a right to be the king of all the rest , as being the next heir to adam , o. . here in these places inheritance is the only way he allows of , conveying monarchical power to princes , o. . all power on earth is either derived or usurped from the fatherly power , o. . all kings that now are , or ever were , are or were either fathers of their people , or the heirs of such fathers or usurpers of the right of such fathers , o. . and here he makes inheritance or vsurpation , the only ways whereby kings come by this original power ; but yet he tells us , this fatherly empire , as it was of its self hereditary , so it was alienable by patent , and seizable by an vsurper , o. . so then here inheritance , grant or usurpation will convey it ; and last of all , which is most admirable he he tells us , p. . it skils not which way kings come by their power , whether by election , donation , succession , or by any other means , for it is still the manner of the government by s●pream power , that makes them properly kings , and not the means of obtaining their crowns , which i think is a full answer to all his whole hypothesis , and discourse about adams royal authority , as the fountain from which all princes were to derive theirs ; and he might have spared the trouble of speaking so much , as he does , up and down of heirs and inheritance , if to make any one properly a king , needs no more but governing by supream power , and it matters not by what means he came by it . . by this notable way , our a — may make oliver as properly king , as any one else he could think of ; and had he had the happiness , to live under massanellos government , he could not by this his own rule , have forborn to have done homage to him , with o king live for ever , since the manner of his government by supream power , made him properly king , who was but the day before , properly a fisher-man ; and if don quixot , had taught his squire to govern with supream authority , our a — no doubt could have made a most loyal subject , in sancho pancha's island , and he must have deserved some preferment in such governments , since i think he is the first politician , who pretending to settle government upon its true basis , and to establish the thrones of lawful princes ever tould the world , that he was properly a king , whose manner of government was by sapream power , by what means soever he obtained it , which in plain english , is to say , that regal and supream power , is properly and truly his , who can by any means seize upon it , and if this be , to be properly a king , i wonder how he came to think of , or where he will find , an vsurper . . this is so strange a doctrin , that the surpize of it , hath made me pass by , without their due reflection , the contradictions he runs into , by making sometimes inheritance alone , sometimes only grant or inheritance , sometimes only inheritance or vsurpation , sometimes all these three , and at last election or any other means , added to them , the ways whereby adams royal authority , that is , his right to supream rule , could be convey'd down to future kings and governors , so as to give them a title to the obedience and subjection of the people , but these contradictions lye so open , that the very reading of our a — s own words , will discover them to any ordinary understanding ; and though what i have quoted out of him , with abundance more of the same strain and coherence which might be found in him , might well excuse me from any farther trouble in this argument , yet having proposed to my self , to examin the main parts of his doctrin , i shall a little more particularly consider how inheritanee , grant , vsurpation , or ele●tion , can any way make out government in the world upon his principles , or derive any lawful title to any ones obedience , from this regal authority of adam , had it been never so well proved , that he had been absolute monarch , and lord of the whole world. chap. ix . of monarchy , by inheritance from adam . . though it be never so plain , that there ought to be government in the world , nay should all men be of our a — s mind , that divine appointment had ordained it to be monarchical , yet since men cannot obey any thing , that cannot command , and ideas of government in the phansy , though never so perfect , never so right , cannot give laws , nor prescribe rules to the actions of men ; it would be of no behoof for the setling of order , and establishment of government in its exercise and use amongst men , unless there were a way also taught how to know the person , to whom it belonged to have this power , and exercise this dominion over others . 't is in vain then to talk of subjection and obedience , without telling us whom we are to obey ; for were i never so fully perswaded , that there ought to be magistracy and rule in the world , yet i am never the less at liberty still , till it appears who is the person , that hath right to my obedience , since if there be no marks to know him by , and distinguish him , that hath right to rule from other men , it may be my self , as well as any other ; and therefore though submission to government be every ones duty , yet since that signifies nothing , but submitting to the direction and laws of such men , as have authority to command , 't is not enough to make a man a subject , to convince him that there is regal power in the world , but there must be ways of designing , and knowing the person to whom this regal power of right belongs , and a man can never be obliged in conscience to submit to any power , unless he can be satisfied who is the person , who has a right to exercise that power over him . if this were not so , there would be no distinction between pirates and lawful princes , he that has force is without any more ado to be obey'd , and crowns and scepters would become the inheritance only of violence and rapin , men too might as often and as innocently change their governors , as they do their physitians , if the person cannot be known , who has a right to direct me , and whose prescriptions , i am bound to follow ; to settle therefore mens consciences under an obligation to obedience , 't is necessary that they know not only that there is a power somewhere in the world , but the person who by right is vested with this power over them . . how successful our a — has been in his attempts , to set up a monarchical absolute power in adam , the reader may judge by what has been already said , but were that absolute monarchy as clear as our a — would desire it , as i presume it is the contrary , yet it could be of no use to the govrenment of mankind now in the world , unless he also make out these two things . first , that this power of adam was not to end with him , but was upon his decease conveyed entire to some other person , and so on to posterity . secondly , that the princes and rulers now on earth , are possessed of this power of adam , by a right way of conveyance derived to them . . if the first of these fail , the power of adam , were it never so great , never so certain , will signifie nothing to the present government and societies in the world , but we must seek out some other original of power for the government of polity's then this of adam , or else there will be none at all in the world. if the latter fail , it will destroy the authority of the present governors , and absolve the people from subjection to them , since they having no better a claim then others to that power , which is alone the fountain of all authority , can have no title to rule over them . . our a — having phansied an absolute sovereignty in adam , mentions several ways of its conveyance to princes , that were to be his successors , but that which he cheifly insists on , is , that of inheritance , which occurs so often in his several discourses , and i having in the foregoing chapter quoted several of these passages , i shall not need here again to repeat them , this sovereignty he erects , as had been said upon a double foundation , viz. that of property , and that of fatherhood , one was the right he was supposed to have in all creatures , a right to possess the earth with the beasts , and other inferior ranks of things in it for his private use , exclusive of all other men. the other was the right he was supposed to have , to rule and govern men , all the rest of mankind . . in both these rights , there being supposed an exclusion of all other men , it must be upon some reason peculiar to adam , that they must both be founded . that of his property our a — supposes , to arise from gods immediate donation , gen. . . and that of fatherhood , from the act of begetting now in all inheritance , if the heir succeed not to the reason , upon which his fathers right was founded , he cannot succeed to the right which followed from it ; for example , adam had a right of property in the creatures , upon the donation and grant of god almighty , who was lord and proprietor of them all , let this be so as our a — tells us , yet upon his death , his heir can have no title to them , no such right of property in them , unless the same reason , viz. gods donation , vested a right in the heir too ; for if adam could have had no property in , nor use of , the creatures without this positive donation from god , and this donation , were only personally to adam , his heir could have no right by it , but upon his death , it must revert to god the lord and owner again ; for positive grants give no title farther then the express words convey it , and by which only it is held , and thus , if as our a — himself contends , that donation , gen. . . were made only to adam , personally his heir could not succeed to his property in the creatures , and if it were a donation to any but adam , let it be shewn , that it was to his heir in our a — s sense , i.e. to one of his children exclusive of all the rest . . but not to follow our a — too far out of the way , the plain of the case is this , god having made man , and planted in him , as in all other animals , a strong desire of self preservation , and furnished the world with things fit for food and rayment , and other necessaries of life , subservient to his design , that man should live and abide for some time upon the the face of the earth , and not that so curious and wonderful a piece of workmanship by its own negligence , or want of necessaries , should perish again , presently after a few moments continuance : god , i say , having made man and the world , thus spoke to him , ( that is ) directed him by his senses and reason , as he did the inferior animals by their sense , and instinct which he had placed in them to that purpose , to the use of those things , which were serviceable for his subsistence , and gave him the means of his preservation , and therefore i doubt not , but before these words were pronounced , gen. . . if they must be understood litterally to have been spoken , or without any such verbal donation , man had a right to a use of the creatures , by the will and grant of god , for the desire , strong desire of preserving his life and being , having been planted in him , as a principle of action by god himself , reason , which was the voice of god in him , could not but teach him and assure him , that pursuing that natural inclination he had to preserve his being , he followed the will of his maker , and therefore had a right to make use of those creatures , which by his reason or senses he could discover , would be serviceable thereunto , and thus mans property in the creatures , was founded upon the right he had , to make use of those things that were necessary , or useful to his being . . this being the reason and foundation of adams property , gave the same title , on the same ground , to all his children , not only after his death , but in his life time , so that here was no priviledge of his heir above his other children , which could exclude them from an equal right , to the use of the inferior creatures , for the comfortable preservation of their beings . which is all the property man hath in them , and so adams sovereignty built on property , or as our a — calls it , private dominion comes to nothing . every man had a right to the creatures , by the same title adam had , viz. by the right every one had to take care of , and provide for , their subsistance , and thus men had a right in common , adams children in common with him . but if any one had began , and made himself a property in any particular thing , ( which how he , or any one else , could do , shall be shewn in another place ) that thing , that possession , if he dispos'd not otherwise of it by his positive grant , desc●nded naturally to his children , and they had a right to succeed to it , and possess it . . it might reasonably be asked here , how come children by this right of possessing , before any other , the properties of their parents upon their decease , for it being personally the parents , when they dye , without actually transferring their right to another , why does it not return again to the commmon stock of mankind ? 't will perhaps be answered , that common consent hath disposed of it to the children common practice , we see indeed does so dispose of it , but we cannot say , that it is the common consent of mankind ; for that hath never been asked , nor actually given , and if common tacit consent had establish'd it , it would make but a positive and not natural right of children , to inherit the goods of their parents : but where the practice is universal , 't is reasonable to think the cause is natural . the ground then i think to be this ; the first and strongest desire god planted in men , and wrought into the very principle of their nature , being that of self preservation , is the foundation of a right to the creatures for their particular support , and use of each individual person himself . but next to this , god planted in men a strong desire also of propagating their kind , and continuing themselves in their posterity , and this gives children a title , to share in the property of their parents , and a right to inherit their possessions , men are not proprietors of what they have meerly for themselves , their children have a title to part of it , and have their kind of right joyn'd with their parent 's , in the possession which comes to be wholly theirs , when death having put an end to their parents use of it , hath taken them from their possessions , and this we call inheritance : men being by a like obligation , bound to preserve what they have begotten , as to preserve themselves , their issue come to have a right in the goods they are possessed of . and that children have such a right is plain from the laws of god , and that men are convinced , that children have such a right , is evident from the law of the land , both which laws require parents to provide for their children . . for children being by the course of nature , born weak , and unable to provide for themselves , they have by the appointment of god himself , who hath thus ordered the course of nature , a right to be nourish'd and maintained by their parents , nay a right not only to a bare subsistance , but to the conveniences and comforts of life , as far as the conditions of their parents can afford it ; and hence it comes , that when their parents leave the world , and so the care due to their children ceases , the effects of it are to extend as far as possibly they can , and the provisions they have made in their life time , are understood to be intended as nature requires they should , for their children , whom after themselves , they are bound to provide for , though the dying parents , by express words , declare nothing about them , nature appoints the the descent of their property to their children , who thus come to have a title , and natural right of ●nheritance to their fathers goods , which the rest of mankind cannot pretend to . . were it not for this right of being nourished , and maintained by their parents , which god and nature has given to children and obliged parents to , as a duty , it would , be reasonable , that the father should inherit the estate of his son , and be prefer'd in the inheritance before his grand child , for to the grand father , there is due a long score of care and expences laid out upon the breeding and education of his son , which one would think in justice ought to be paid , but that having been done in obedience to the same law , whereby he received nourishment and education from his own parents , this score of education received from a mans father , is paid by taking care and providing for his own children ( is paid i say , as much as is requir'd of payment by alteration of property , unless present necessity of the parents require a return of goods for their necessary support and subsistance , for we are not now speaking of that reverence , acknowledgment , respect and honour that is always due from children to their parents , but of possessions and commodities of life valuable by money ; ) but yet this debt to the children , does not quite cancel the score due to the father , but only is made by nature preferable to it ; for the debt a man owes his father , takes place and gives the father a right to inherit the sons goods , where for want of issue , the right of children doth not exclude that ●itle . and therefore a man having a right to be maintain'd by his children where he needs it , and to injoy also the comforts of life from them , when the necessary provision due to them and their children will afford it , if his son dye without issue , the father has a right in nature to possess his goods , and inherit his estate ( whatever the municipal laws of some countries may absurdly direct otherwise , ) and so again his children and their issue from him , or for want of such his father and his issue ; but where no such are to be found , i. e. no kindred there we see the possessions of a private man , revert to the community , and so in politic societies come into the hands of the public magistrate , but in the state of nature become again perfectly common , no body having a right to inherit them , nor can any one have a property in them , otherwise then in other things common by nature , of which i shall speak in its due place . . i have been the larger , in shewing upon what ground children have a right to succeed to the possession of their fathers properties , not only because by it , it will appear , that if adam had a property ( a titular insignificant useless property ; for it could be no better , for he was bound to nourish and maintain his children and posterity out of it ) in the whole earth and its product , yet all his children coming to have by the law of nature and right of inheritance a joynt title , and right of property in it after his death , it could convey no right of sovereignty to any one of his posterity over the rest , since every one having a right of inheritance to his portion , they might enjoy their inheritance , or any part of it in common , or share it , or some parts of it , by division , as it best liked them , but no one could pretend to the whole inheritance , or any sovereignty supposed to accompany it , since a right of inheritance gave every one of the rest , as well as any one , a title to share in the goods of his father . not only upon this account , i say , have i been so particular in examining the reason of childrens inheriting the property of their fathers , but also because it will give us farther light in the inheritance of rule and power , which in countries where their particular municipal laws give the whole possession of land entirely to the first born , and descent of power has gone so to men by this custom , some have been apt to be deceived into an opinion , that there was a natural or divine right of primogeniture to both estate and power , and that the inheritance of both rule over men and property in things , sprang from the same original , and were to descend by the same rules . . property , whose original is from the right a man has to use any of the inferior creatures , for the subsistance and comfort of his life , is for the benefit and sole advantage of the proprietor , so that he may even destroy the thing , that he has property in by his use of it , where need requires ; but government being for the preservation of every mans right and property , by preserving him from the violence or injury of others , is for the good of the governed ; for the magistrate sword , being for a terror to evil doers , and by that terror to inforce men to observe the positive laws of the society , made conformable to the laws of nature , for the public good , i. e. the good of every particular member of that society , as far as by common rules , it can be provided for ; the sword is not given the magistrate for his own good alone . . children therefore , as has been shew'd , by the dependance they have on their parents for subsistance , have a right of inheritance to their fathers property , as that which belongs to them for their proper good and behoof , and therefore are fitly termed goods , wherein the first born has not a sole or peculiar right by any law of god and nature . his , and his brethrens , being equally founded on that right they had to maintenance , support and comfort from their parents , and on nothing else ; but government being for the benefit of the governed , and not the sole advantage of the governors ( but only for theirs with the rest , as they make a part of that politic body , each of whose parts and members are taken care of , and directed in their peculiar function for the good of the whole , by the laws of the society , ) cannot be inherited by the same title , that children have to the goods of their fathers . the right a son has to be maintained and provided with the necessaries and conveniences of life out of his fathers stock , gives him a right to succeed to his fathers property for his own good , but this can give him no right to succeed also to the rule , which his father had over other men ; all that a child has right to claim from his fathers is nourishment and education , and the things nature furnishes for the support of life , but he has no right to demand rule or dominion from him : he can subsist and receive from him the portion of good things , aud advantages of education naturally due to him , without empire and dominion ; that ( if his father hath any ) was vested in him , for the good and behoof of others , and therefore the son cannot claim or inherit it by a title , which is founded wholy on his own private good and advantage . . we must know how the first ruler , from whom any one claims came by his authority , upon what ground any one has empire , what his title is to it , before we can know who has a right to succeed him in it , and inherit it from him ; if the agreement and consent of men first gave a scepter into any ones hand , or put a crown on his head , that also must direct its descent and conveyance ; for the same authority , that made the first a lawful ruler , must make the second too , and so give right of succession ; and in this case inheritance or primogeniture , can in its self have no right , no pretence , to it , any farther then that consent , which established the form of the government , hath so settled the succession ; and thus we see the succession of crowns , in several countries places it on different heads , and he comes by right of succession , to be a prince in one place , who would be a subject in another . . if god , by his positive grant and revealed declaration , fi●st gave rule and dominion to any man , he that will claim by that title , must have the same positive grant of god for his succession ; for if that has not directed the course of its descent and conveyance down to others , no body can succeed to this title of the first ruler , and hereto children have no right of inheritance ; and primogeniture can lay no claim , unless god the author of this constitution hath so ordained it . thus we see the pretensions of sauls family , who received his crown from the immediate appointment of god , ended with his reign ; and david by the same title that saul reignd , viz. gods appointment , succeeded in his throne , to the exclusion of ionathan , and all pretensions of paternal inheritance . and if solomon had a right to succ●ed his father , it must be by some other title , then that of primogeniture . a cadet or sisters son , must have the preference in succession , if he has the same title the first lawful prince had . and in dominion that has its foundation only in the positive appointment of god himself , benjamin the youngest , must have the inheritance of the crown , if god so direct as well as one of that tribe had the first possession . . if paternal right , the act of begetting , give a man rule and dominion , inheritance or primogeniture can give no title ; for he that cannot succeed to his fathers title , which was begetting , cannot succeed to that power over his brethren , which his father had by paternal right over them , but i shall have more to say on this by and by . this is plain in the mean time , that any government whether supposed to be , at first founded in paternal right , consent of the people , or the positive appointment of god himself , which can supersede either of the other , and so begin a new government upon a new foundation , i say , any government began upon either of these , can by right of succession come to those only , who have the title of him , they succeed to . power founded on contract , can descend only to him , who has right by that contract , power founded on begetting , he only can have that begets , and power founded on the positive grant or donation of god , he only can have by right of succession , to whom that grant directs it . . from what i have said , i think this is clear , that a right to the use of the creatures , being founded originally in the right a man has to subsist and enjoy the conveniences of life , and the natural right children have to inherit the goods of their parents , being founded in the right they have to the same subsistance and commodities of life , out of the stock of their parents , who are therefore taught by natural love and tenderness to provide for them , as a part of themselves , and all this being only for the good of the proprietor or heir ; it can be no reason for childrens inheriting of rule and dominion , which has another original and a different end , nor can primogeniture have any pretence to a right of solely inheriting either property or power , as we shall in , its due place , see more fully , 't is enough to have shew'd here , that adams property or private dominion , could not convey any sovereignty or rule to his heir , who not having a right to inherit all his fathers possessions , could not thereby come to have any sovereignty over his brethren , and therefore if any sovereignty , on account of his property , had been vested in adam , which in truth there was not ; yet it would have died with him . . as adam's sovereignty , if he had by vertue of being proprietor of the whole world , had any authority over men , could not have been inherited by any of his children over the rest , because they had all title to divide the inheritance , and every one had a right to a portion of his fathers possessions , so neither could adam's sovereignty by right of fatherhood , if any such he had , descend to any one of his children ; for it being , in our a — s account , a right acquired by begetting to rule over those he had begotten , it was not a power possible to be inherited , because the right being consequent to , and built on , an act perfectly personal , made that power so too , and impossible to be inherited for paternal power , being a natural right , arising only from the relation of father and son , is as impossible to be inherited as the relation it self , and a man may pretend as well to inherit the conjugal power , the husband , whose heir he is , had over his wife , as he can to inherit the paternal power of a father over his children ; for the power of the husband being founded on contract , and the power of the father on begetting , he may as well inherit the power obtained by the conjugal contract , which was only personal , as he may the power obtained by begetting , which could reach no farther then the person of the begetter , unless begetting can be a title to power in him , that does not beget . . which makes it a reasonable question to ask , whether adam dying before eve his heir , suppose cain or seth should have had by right of inheriting adam's fatherhood , sovereign power over eve his mother ; for adams fatherhood , being nothing but a right he had to govern his children , because he begot them , he that inherits adam's fatherhood , inherits nothing even in our a — s sense , but the the right adam had to govern his children , because he begot them , so that the monarchy of the heir would not have taken in eve , or if it did , it being nothing but the fatherhood of adam , descended by inheritance , the heir must have right to govern eve , because adam begot her ; for fatherhood is nothing else . . perhaps it will be said with our a — , that a man can alien his power over his child , and what may be transfer'd by compact , may be possessed by inheritance , i answer , a father cannot alien the power he has over his child , he may perhaps to some degrees forfeit it , but cannot transfer it , and if any other man acquire it , 't is not by the fathers grant , but some act of his own ; for example , a father , unnaturally careless of his child , sells or gives him to another man ; and he again exposes him ; a third man finding him , breeds up cherishes and provides for him as his own : i think in this case , no body will doubt but that the greatest part of filial duty and subjection was here owing , and to be paid to , this foster father , and if any thing could be demanded from him , by either of the other , it could be only due to his natural father , who perhaps might have forfeited his right to much of that duty comprehended in the command , honour your parents , but could transfer none of it to another , he that purchased , and neglected the child got by his purchase and grant of the father , no title to duty or honour from the child , but only he acquired it , who by his own authority , performing the office and care of a father , to the forlorn and perishing infant , made himself by paternal care , a title to proportionable degrees of paternal power . this will be more easily admitted upon consideration of the nature of paternal power , for which i refer my reader to the d book . . to return to the argument in hand , this is evident ; that paternal power arising only from begetting , for in that our a — places it alone , can neither be transfer'd , nor inherited ; and he that does not beget , can no more have paternal power which arises from thence , then he can have a right to any thing who performs not the condition , to which only it is annexed ; if one should ask by what law , has a father power over his children , it will be answered no doubt by the law of nature , which gives such a power over them , to him that begets them ; if one should ask likewise by what law does our a — s heir come by a right to inherit , i think it would be answer'd by the law of nature too , for i find not that our a — brings one word of scripture to prove the right of such an heir he speaks of , why then the law of nature , gives fathers paternal power over their children , because they did beget them , and the same law of nature gives the same paternal power to the heir over his brethren , who did not beget them whence it follows , that either the father has not his paternal power by begetting , or else that the heir has it not at all ; for 't is hard to understand how the law of nature which is the law of reason , can give the paternal power to the father over his children , for the only reason of begetting , and to the first born over his brethren without this only reason , i. e. for no reason at all , and if the eldest by the law of nature can inherit thi● paternal power , without the only reason that gives a title to it , so may the youngest as well as he , and a stranger as well as either , for where there is no reason for any one , as there is not , but for him that begets , all have an equal title am sure our a — offers no reason , and when any body does , we shall see whether it will hold or no. . in the mean time 't is as good sense to say , that by the law of nature , a man has right to inherit the property of another , because he is of kin to him , and is known to be of his blood , and therefore by the same law of nature , an utter stranger to his blood , has right to inherit his estate ; as to say that by the law of nature he that begets them , has p●ternal power over his children , and therefore by the law of nature , the h●●r that begets them not , has this paternal power over them ; or supposing the law of the land gave absolute power over their children , to such only who nursed them , and fed their children themselves , could any body pretend , that this law gave any one who did no such thing , absolute power over those , who were not his children . . when therefore it can be shew'd , that conjugal power can belong to him that is not an husband , it will also i believe be proved , that our a — s paternal power acquired by begetting , may be inherited by a son , and that a brother as heir to his fathers power , may have paternal power over his brethren , and by the same rule conjugal power to , but till then , i think we may rest satisfied , that the paternal power of adam , this sovereign authority of fatherhood , were there any such , could not descend to , nor be inherited by , his next heir . fatherly power i easily grant our a — if it will do him any good , can never be lost , because it will be as long in the world as there are fathers , but none of them will have adams paternal power , or derive theirs from him , but every one will have his own , by the same title adam had his , viz. by begetting , but not by inheritance or succession , no more then husbands have their conjugal power by inheritance from adam ; and thus we see as adam had no such property , no such paternal power as gave him sovereign jurisdiction over mankind ; so likewise his sovereignty built upon either of these titles , if he had any such , could not have descended to his heir , but must have ended with him , adam therefore , as has been proved , being neither monarch , nor his imaginary monarchy , hereditable , the power which is now in the world , is not that which was adams , since all that adam could have upon our a — s grounds , either of property or fatherhood , necessarily dyed with him , and could not be convey'd to posterity by inheritance ; in the next place , we will consider whether adam had any such heir , to inherit his power as our a — talks of . chap. x. of the heir to monarchical power of adam . . our a — tells us , o. . that it is a truth undeniable , that there cannot be any multitude of men whatsoever , either great or small , though gathered together from the several corners and remotest regions of the world , but that in the same multitude considered by its self , there is one man amongst them , that in nature hath a right to be king of all the rest , as being the next heir to adam and all the other subject to him , every man by nature is a king or a subject , and again , p. . if adam himself were still living , and now ready to dye , it is certain that there is one man , and but one in the world who is next heir , let this multitude of men be , if our a — pleases , all the princes upon the earth , there will then be by our a — s rule , one amongst them , that in nature hath a right to be king of all the rest , as being the right heir to adam ; an excellent way to establish the titles of princes , and settle the obedience of their subjects , by setting up an hundred or perhaps , a thousand titles , if there be so many princes in the world , against any king now reigning upon our a — s grounds , as good as his own . if this right of heir carry any weight with it , if it be the ordinance of god as our a — seems to tell us , o. . must not all be subject to it , from the highest to the lowest , can those who wear the name of princes , without having the right of being heirs to adam , demand obedience from their subjects by this title , and not be bound to pay it by the same law ? either governments in the world are not to be claim'd and held by this title of adams heir , and then the starting of it is to no purpose , the being or not being adams . heir signifies nothing as to the title of dominion ; or if it really be , as our a — says , the true title to government and sovereignty , the first thing to be done , is to find out this true heir of adam , seat him in his ●hrone , and then all the kings and princes of the world come and resign up their crowns and scepters to him , as things that belong no more to them , then to any of their subjects . . for either this right in nature , of adams heir , to be king over all the race of men , ( for altogether they make one multitude ) is a right not necessary to the making of a lawful king , and so there may be lawful kings without it , and then kings titles and power depend not on it , or else all the kings in the world but one are not lawful kings , and so have no right to obedience , either this title of heir to adam is that whereby kings hold their crown , and have a right to subjection from their subjects , and then one only can have it , and the rest being subjects can require no obedience from other men , who are but their fellow subjects , or else it is not the title whereby kings rule , and have a right to obedience from their subjects , and then kings are kings without it . and this dream of the natural sovereignty of adams heir is of no use to obedience and government ; for if kings have a right to dominion , and the obedience of their subjects who are not , nor can possibly be , heirs to adam , what use is there of such a title , when we are obliged to obey without it ? if they have not , we are discharged of our obedience to them , for he that has no right to command , i am under no obligation to ob●y , and we are all free till our a — or any body for him , will shew us adams right heir ; if there be but on● heir of adam , there can be but one lawful king in the world , and no body in conscience can be obliged to obedience , till it be resolved who that is ; for it may be any one who is not known to be of a younger house , and all others have equal titles . if there be more then one heir of adam , every one is his heir , and so every one has regal power ; for if two sons can be heirs together , then all the sons are equally heirs , and so all are heirs , being all sons , or sons sons of adam , betwixt these two the right of heir cannot stand ; for by it either but one only man , or all men are kings , and take which you please , it dissolves the bonds of government and obedience , since if all men are heirs , they can owe obedience to no body ; if only one , no body can be obliged to pay obedience to him , till he be known and his title made out . chap. xi . who heir ? . the great question which in all ages has disturbed mankind , and brought on them the greatest part of those mischiefs which have ruin'd cities , depopulated countries , and disordered the peace of the world , has been not whether there be power in the world , nor whence it came , but who should have it ; the se●tling of this therefore being of no smaller moment then the security of princes , and the peace and welfare of their estates and kingdoms , a writer of politics , one would think , should take great care in setling this point , and be very clear in it ; for if this remain disputable , all the rest will be to very little purpose . and by dressing up power with all the splendor and temptation absoluteness can add to it , without shewing who has a right to have it , is only to give a greater edg to mans natural ambition , which of it self , is but too apt to be intemperate , and to set men on the more eagerly to scramble , and so lay a sure and lasting foundation of endless contention and disorder instead of that peace and tranquillity , which is the business of government , and the end of human society . . this our a — is more then ordinarily obliged to do , because he affirming that the assignment of civil power , is by divine institution , hath made the conveyance as well as the power it self sacred , so that no power , no consideration can divert it from that person , to whom by this divine right , it is assigned , no necessity or contrivance can substitute another person in his room . for if the assignment of civil power be by divine institution and adams heir , he to whom it is thus assigned , as we see in the foregoing chapter , our a — tells us , it would be as much sacriledge for any one to be king , who was not adams heir , as it would have been amongst the iews , for any one to have been priest , who had not been of aarons posterity ; for not only the priesthood in general being by divine institution , but the assignment of it to the sole line and posterity of aaron , made it impossible to be injoy'd or exercised by any one , but those persons who are the off-spring of aaron , whose succession therefore was carefully observed , and by that the persons who had a right to the priesthood certainly known . . let us see then what care our a — has taken , to make us know who is this heir , who by divine institution , has a right to be king over all men. the first account of him we meet with is , p. . in these words ; this subjection of children , being the fountain of all regal authority , by the ordination of god himself ; it follows , that civil power not only in general , is by divine institution , but even the assignment of it specifically to the eldest parents : matters of such consequence as this is , should be in plain words , as little liable as might be , to doubt or equivocation , and i think if language be capable of expressing any thing destinctly and clearly , that of kindred , and the several degrees of nearness of blood , is one ; it were therefore to be wish'd , that our a — had used a little more intelligible expressions here , that we might have better known who it is , to whom the assignment of civil power , is made by divine institution , or at least would have told us what he meant by eldest parent ; for i believe if land had been assigned or granted to him , and the eldest parents of his family , he would have thought it had needed an interpreter , and 't would scarce have been known to whom next it belong'd . . in propriety of speech , and certainly propriety of speech is necessary in a discourse of this nature , eldest parents signifies either the eldest men and women that have had children , or those who have longest had issue , and then our a — s assertion will be , that those fathers and mothers who have been longest in the world , or longest fruitful , have by divine institution , a right to civil power ; if there be any absurdity in this , our a — must answer for it , and if hi● meaning be different from my explication be is to be blam'd . that he would not speak it plainly ; this i am sure , parents cannot signify heirs male nor eld●st parents , an infant child , who yet may sometimes be the true heir ; if there can be but one . and we are hereby still as much at a loss , who civil power belongs to , notwithstanding this assignment by divine institution , as if there had been no such assignment at all , or our a — had said nothing of it . this of eldest parents leaving us more in the dark , who by divine institution , has a right to civil power , then those who never heard any thing at all of heir , or descent , of which our a — is so full , and though the cheif matter of his writings be to teach obedience to those who have a right to it , which he tells us is conveyed by descent , yet who those are to whom this right by descent belongs , he leaves like the philosophers stone in politics , out of the reach of any one to discover from his writings . . this obscurity cannot be imputed to want of language in so great a master of stile as sr. robt. is , when he is resolved with himself what he would say , and therefore i fear finding how hard it would be to settle rules of descent by divine institution , and how little it would be to his purpose , or conduce to the clearing and establishing the tit●es of princes , if such rules of descent were settled , he chose rather to content himself with doubtful and general terms , which might make no ill sound in mens ears , who were willing to be pleas'd with them , rather then offer any clear rules of descent of this fatherhood of adam , by which mens consciences might be satisfyed to whom it descended and know the persons who had a right to regal power and with it to their obedience . . how else is it possible that laying so much stress as he does upon descent , and adams heir , next heir , true heir , he should never tell us what heir means , nor the way to know who the next or true heir is : this i do not remember he does any where expresly handle , but where it comes in his way very warily and doubtfully touch , though it be so necessary that without it all discourses of government and obedience upon his principles would be to no purpose , and fatherly power , never so well made out , will be of no use to any body ; hence , he tells us , o. . that not only the constitution of power in general , but the limitation of it to one kind ( i. e. ) monarchy and the determination of it to the individual person and line of adam are all three ordinances of god , neither eve , nor her children could either limit adams power or joyn others with him , and what was given unto adam was given in his person to his posterity ; here again our a — informs us , that the divine ordinance hath limited the descent of adams monarchical power , to whom ? to adams line and posterity , says our a — , a notable limitation , a limitation to all mankind ; for if our a — can find any one amongst mankind that is not of the line and posterity of adam , he may perhaps tell him who this next heir of adam is , but for us i despair , how this limitation of adams empire to his line and posterity will help us to sind out one heir ; this limitation indeed of our a — will save those the labour who would look for him amongst the race of bruits , if any su●h there were : but will very little contribute to the discovery of one next heir amongst men , though it make a short and easy determination of the question about the descent of adams regal power , by telling us , that the line and posterity of adam is to have it , that is in plain english , any one may have it , since there is no person living that hath not the title of being of the line and posterity of adam , and while it keeps there , it keeps within our a — s limitation by gods ordinance . indeed , p. . he tells us that such heirs are not only lords of their own children , but of their brethren , whereby , and by the words following , which we shall consider anon , he seems to insinuate that the eldest son is heir , but he no where , that i know , says it in direct words , but by the instances of cain and iacob that there follow , we may allow this to be so far his opinion concerning heirs , that where there are diverse children , the eldest son has the right to be heir ; that primogeniture cannot give any title to paternal power we have already shew'd ; that a father may have a natural right to some kind of power over his children , is easily granted , but that an elder brother has so over his brethren remains to be proved , god or nature has not any where , that ; i know , placed such jurisdiction in the first born , nor can reason find any such natural superiority amongst brethren . the law of moses gave a double portion of the goods and poss●ssions to the eldest , but we find not any where that naturally , or by gods institution , superiority or dominion belong'd to him , and the instances there brought by our a — , are but slender proofs of a right to civil power and dominion in the first born , and do rather shew the contrary . . his words are in the forecited place : and therefore we find god told cain of his brother abel ; his desire shall be subject unto thee , and thou shalt rule over him . to which i answer o these words of god to cain , are by many interpreters with great reason understood in a quite different sense then what our a — uses them in ; o , whatever was meant by them it could not be , that cain , as elder , had a natural dominion over abel ; for the words are conditional : if thou doest well and so personal to cain , and whatever was signified by them , did depend on his carriage and not follow his birth-right , and therefore could by no means be an establishment of dominion in the first born in general ; for before this abel had his distinct territories by right of private dominion , as our a — himself confesses , o. . which he could not have had to the prejudice of the heirs title , if by divine institution , cain as heir were to inherit all his fathers dominion . o if this were intended by god as the charter of primogeniture , and the grant of dominion to elder brothers in general , as such by right of inheritance , we might expect it should have included all his brethren ; for we may well suppose , adam from whom the world was to be peopled by this time , that these were grown up to be men , had more sons , then these two , whereas abel himself is not so much as named , and the words in the original , can scarce with any good construction , be apply'd to him ; o , it is too much to build a doctrin of so mighty consequence upon so doubtful and obscure a place of scripture , which may be well , nay better , understood in a quite different sense , and so can be but an ill proof , being as doubtful as the thing to be proved by it , especially when there is nothing else in scripture or reason , to be found that favours or supports it . . it follows , p. . accordingly when iacob bought his brothers birth-right , isaac blessed him thus ; be lord over thy brethren , and let the sons of thy mother bow before thee , another instance i take it , brought by our . a — to evince dominion due to birth-right , and an admirable one it is ; for it must be no ordinary way of reasoning in a man , that is pleading for the natural power of kings , and against all compact to bring for proof of it , an example where his own account of it , founds all the right upon compact , and settles empire in the younger brother , unless buying and selling be no compact ; for he tells us , when iacob bought his brothers birth-right ; but passing by that , let us consider the history it self , with what ufe our a — makes of it , and we shall find these following mistakes about it . o. that our a — reports this , as if isaac had given iacob this blessing , immediately upon his purchasing the birth-right ; for he says , when iacob bought , isaac blessed him , which is plainly otherwise in the scripture , for it appears there was a distance of time between , and if we will take the story in the order it lies , it must be no small distance ; all isaacs sojourning in gerar , and transactions with abimelech , gen. . coming between , rebeka being then beautiful and consequently young , but isaac when he blessed iacob , was old and decrepit ; and esau also complains of iacob , gen. . . that two times he had supplanted him , he took away my birth-right , says he , and behold now he hath taken away my blessing ; words , that i think , signifies distance of time , and difference of action . o. another mistake of our a — s , is , that he supposes isaac gave iacob the blessing , and bid him be lord over his brethren , because he had the birth right , for our a — brings this example to prove , that he that has the birth-right , has thereby a right to be lord over his brethren ; but it is also manifest by the text , that isaac had no consideration of iacobs having bought the birth right , for when he blessed him , he considered him not as iacob , but took him for esau , nor did esau understand any such connexion between birth-right and the blessing , for he says , he hath supplanted me these two times , he took away my birth-right , and behold now he hath taken away my blessing , whereas had the blessing , which was to be lord over his brethren , belong'd to the birth-right , esau could not have complain'd of this second as a cheat , iacob having got nothing but what esau had sould him , when he sould him his birth-right , so that it is plain , dominion if these words signifie it , was not understood to belong to the birth-right . . and that in those days of the patriarchs dominion was not understood to be the right of the heir , but only a greater portion of goods , is plain from gen. . . for sarah taking isaac to be heir , says , cast out this bond-woman and her son , for the son of this bond-woman , shall not be heir with my son , whereby could be meant nothing , but that he should not have a pretence to an equal share of his fathers estate after his death , but should have his portion presently , and be gone . accordingly , we read , gen. . , . that abraham gave all that he had unto isaac , but unto the sons of the concubines which abraham had , abraham gave gifts , and sent them away from isaac his son , while he yet lived ; that is , abraham having given portions to all his other sons and sent them away , that which he had reserved , being the greatest part of his substance , isaac as heir possessed after his death , but by being heir , he had no right to be lord over his brethren ; for if he had , why should sarah desire to rob him of one of his subjects , his slaves , by desiring to have him sent away . . thus as under the law , the priviledge of birth-right , was nothing but a double portion , so we see that before moses in the patriarchs time , from whence our a — pretends to take his model , there was no knowledge , no thought that birth-right gave rule or empire , paternal or kingly authority , to any one over his brethren , which if it be not plain enough in the story of isaac and ishmael , let them look into chron. . . and there he may read these words , ruben was the first born , but for as much as he desiled his fathers bed , his birth-right was given unto the sons of ioseph , the son of israeel , and the geneology is not to be reckon'd after the birth-right ; for iudah , prevailed above his brethren , and of him came the cheif ruler , but the birth-right was iosephs , and what this birth-right was , iacob blessing ioseph , gen. . . telleth us in these words , moreover i have given thee one portion above thy brethren , which i took out of the hand of the amorite , with my sword and with my bow , whereby it is not only plain , that the birth-right was nothing but a double portion , but the text in chron. is express against our a — s doctrin , shews that dominion was no part of the birth-right ; for it tells us that ioseph had the birth-right , but iudah the dominion ; but one would think our a — were very fond of the very name of birth-right , when he brings this instance of iacob and esau , to prove that dominion belongs to the heir over his brethren . . o. because it will be but an ill example to prove , that dominion by gods ordination , belonged to the eldest son , because iacob the youngest here had it , let him come by it how he would ; for if it prove any thing , it can only prove against our a — , that the assignment of dominion to the eldest , is not by divine institution , which would then be unalterable ; for if by the law of god , or nature , absolute power and empire belongs to the eldest son and his heirs , so that they are supream monarchs , and all the rest of their brethren slaves , our a — gives us reason to doubt , whether the eldest son has a power to part with it , to the prejudice of his posterity , since he tells us , o. . that in grants and gifts that have their original from god or nature , no inferior power of man can limit , or make any law of prescription against them . . o. because this place , gen. . . brought by our a — concerns not at all , the dominion of one brother over the other , nor the subjection of esau to iacob ; for 't is plain in the history , that esau was never subject to iacob , but lived a part in mount seir , where he founded a distinct people and government , and was himself prince over them , as much as iacob was in his own family . the words if one consider thy brethren , and thy mothers sons in them , can never be understood literally of esau , or the personal dominion of iacob over him ; for the words , sons and brethren , could not be used litterally by isaac , who knew iacob had only one brother ; and these words are so far from being true in a litteral sense , or establishing any dominion in iacob over esau , that in the story we find the quite contrary , for gen. . iacob several times calls esau lord , and himself his servant , and gen. . he bowed himself seven times to the ground to esau , whether esau then were a subject and vassal , ( nay as our a — tells us , all subjects are slaves ) to iacob , and iacob his sovereign prince by birth right ; i leave the reader to judge and believe if he can , that these words of isaac be lord over thy brethren , and let thy mothers sons bow down to thee , confirm'd iacob in a sovereignty over esau , upon the account of the birth-right he had got from him . . he that reads the story of iacob and esau , will find there was never any jurisdicton or authority , that either of them had over the other after their fathers death , they lived with the friendship and equallity of brethren , neither lord , neither slave to his brother , but independent each of other , were both heads of their distinct families , where they received no laws from one another , but lived seperately , and were the roots out of which sprang two distinct people , under two distinct governments . this blessing then of isaac , whereon our a — would build the dominion of the elder brother , signifies no more but what rebeca had been told from god , gen. . . two nations are in thy womb , and two manner of people , shall be seperated from thy bowels , and the one people shall be stronger then the other people , and the elder shall serve the younger ; and so iacob blessed iudah , gen. . and gave him the scepter and dominion , from whence our a — might have argued as well , that jurisdiction and dominion belongs to the third son over his brethren , as well as from this blessing of isaac , that it belonged to iacob ; they being both predictions of what should long after happen to their posterities , and not the declaring the right of inheritance to dominion in either ; and thus we have our a — s two great and only arguments to prove , that heirs are lords of their brethren , o. because god tells cain , gen. . that however sin might set upon him , he ought or might be master of it ; for the most learned interpreters understand the words of sin , and not of abel , and give so strong reasons for it , that nothing can convincingly be infer'd from so doubtful a text to our a — s purpose , o. because in this of gen. . isaac foretells that the israelites , the posterity of iacob , should have dominion over the edomites , the posterity of esau ; therefore says our a — heirs are lords of their brethren , i leave any one to judge of the conclusion . . and now we see how our a — has provided for the descending , and conveyance down of adams monarchical power , or paternal dominion to posterity , by the inheritance of his heir , succeeding to all his fathers authority , and becoming upon his death as much lord as his father was , not only over his own children , but over his brethren , and all descended from his father , and so in infinitum ; but yet who this heir is , he does not once tell us , and all the light we have from him in this so fundamental a point , is only that in his instance of iacob , by using the word birth-right , as that which passed from esau to iacob , he leaves us to guess that by heir , he means the eldest son , though i do not remember he any where mentions expresly the title of the first born , but all along keeps himself under the shelter of the indefinite term heir ; but taking it to be his meaning , that the eldest son is heir ( for if the eldest be not , there will be no pretence , why the sons should not be all heirs alike ) and so by right of pimogeniture has dominion over his brethren , this is but one step towards the settelment of succession , and the difficulties remain still as much as ever , till he can shew us who is meant by right heir , in all those cases which may happen where the present possessor hath no son ; but this he silently passes over , and perhaps wisely too ; for what can be wiser after one has affirm'd , that the person having that power , as well as the power and form of government is the ordinance of god , and by divine institution , vid. o. . p. . then to be careful , not to start any question concerning the person , the resolution whereof will certainly lead him into a a confession , that god and nature hath determined nothing about him ; and if our a — cannot shew who by right of nature , or a clear positive law of god , has the next right to inherit the dominion of this natural monarch , he has been at such pains about , when he dyed without a son , he might have spared his pains in all the rest , it being more necessary to settle mens consciences , and determin their subjection and allegiance , to shew them who by original right , superior and antecedent to the will , or any act of men , hath a title to this paternal iurisdiction , than it is to shew that by nature , there was such a iurisdiction ; it being to no purpose for me to know , there is such a paternal power , which i ought , and am , disposed to obey , unless where there are many pretenders , i also know the person that is rightfully invested and endow'd with it . . for the main matter in question being concerning the duty of my obedience , and the obligation of conscience i am under to pay it to him that is of right , my lord and ruler , i must know the person , that this right of paternal power resides in , and so impowers him to claim obedience from me ; for let it be true , what he says , p. . that civil power not only in general is by● divine institution , but even the assignment of it specifically to the eldest parents , o. . that not only the power or right of government , but the form of the power of governing , and the person having that power , are all the ordinance of god , yet unless he shews us in all cases who is this person , ordain'd by god , who is this eldest parent , all his abstract notions of monarchical power will signifie just nothing , when they are to be reduced to practice , and men are conscientiously to pay their obedience ; for paternal iurisdiction being not the thing to be obeyed , because it cannot command , but is only that which gives one man a right , which another hath not , and if it come by inheritance , another man cannot have , to command and be obey'd : it is ridiculous to say , i pay obedience to the paternal power , when i obey him , to whom paternal power gives no right to my obedience ; for he can have no divine right to my obedience , who cannot shew his divine right to the power of ruling over me , as well as that by divine right , there is such a power in the world. . and hence not being able to make out any princes title to government , as heir to adam , which therefore is of no use , and had been better let alone , he is fain to resolve all into present possession , and makes civil obedience as due to an vsurper as to a lawful king , and thereby the vsurpers title as good ; his words are , o. . and they deserve to be remembred : if an vsurper dispossess the true heir , the subjects obedience to the fatherly power must go along and wait upon gods providence . but i shall leave his title of usurpers to be examin'd in its due place , and desire my sober reader to consider what thanks princes owe such politics as this , which can suppose paternal power ( i. e. ) a right to government into the hands of a cade , or a cromwell , and so all obedience being due to paternal power , the obedience of subjects will be due to them by the same right , and upon as good grounds as it is to lawful princes , and yet this , as dangerous a doctrine as it is , must necessarily follow from making all political power to be nothing else but adams paternal power by right and divine institution , descending from him without being able to shew to whom it descended , or who is heir to it . . for , i say , to settle government in the world , and to lay obligations to obedience on any mans conscience , it is as necessary ( supposing with our a — that all power be nothing but the being possessed of adams fatherhood ) to satisfie him who has a right to this power , this fatherhood when the possessor dyes without sons to succeed immediately to it , as it was to tell him that upon the death of the father , the eldest son had a right to it ; for it is still to be remembr'd , that the great question is , and that which our a — would be thought to contend for , if he did not sometimes forget it , what persons have a right to be obeyed , and not whether there be a power in the world , which is to be called paternal , without knowing in whom it resides , for so it be a power , i. e. right to govern , it matters not whether it be called paternal , regal , natural or acquired supream fatherhood , or supream brotherhood , provided we know who has it . . i go on then to ask whether in the inheriting of this paternal power , this supream fatherhood ; the grand-son by a daughter , hath a right before a nephew by a brother ? whether the grand-son by the eldest son , being an infant before the younger son a man and able ? whether the daughter before the uncle ? or any other man , descended by a male line ? whether a grand-son by a younger daughter , before a grand-daughter by an elder daughter ? whether the elder son by a concubine , before a younger son by a wife ? from whence also will arise many questions of legitimation , and what in nature is the difference betwixt a wife and a concubine ? for as to the municipal or positive laws of men , they can signifie nothing here . it may farther be asked , whether the eldest son being a fool , shall inherit this paternal power , before the younger a wise man ? and what degree of folly it must be that shall exclude him ? and who shall be judge of it ? whether the son of a fool excluded for his folly , before the son of his wise brother who reign'd ? who has the paternal power , whilst the widdow queen is with child by the deceased king , and no body knows whether it will be a son or a daughter ? which shall be heir of two male twins , who by the dissection of the mother , were laid open to the world ? whether a sister by the half blood , before a brothers daughter by the whole blood ? . these , and many more such doubts , might be proposed about the titles of succession , and the right of inheritance , and that not as idle speculations , but such as in history we shall find , have concerned the inheritance of crowns and kingdoms , and if ours want them , we need not go farther for famous examples of it , then the other kingdom in this very island , which having been fully related by the ingenious and learned author of patriarchanon monarcha , i need say no more of ; and till our a — hath resolved all the doubts , that may arise about the next heir , and shewed that they are plainly determin'd by the law of nature , or the revealed law of god , all his suppositions of a monarchical , absolute , supream , paternal power in adam , and the descent of that power to his heir , and so on ; if i say , all these his suppositions were as much demonstrations , as they are the contrary , yet they would not be of the least use to establish the authority , or make out the title of any one prince now on earth , but would rather unsettle and b●ing all into question ; for let our a — tell us as long as he please , and let all men believe it too , that adam had a paternal , and thereby a monarchical power , that this ( the only power in the world ) descended to his heirs , and that there is no other power in the world but this ; yet , if it be not past doubt , to whom this paternal power descends , and whose now it is , no body can be under any obligation of obedience , unless any one will say , that i am bound to pay obedience to paternal power in a man , who has no more paternal power then i my self , which is all one as to say , i obey a man , because he has a right to govern , and if i be asked how i know , he has a right to govern , i should answer it cannot be known , that he has any at all ; for that cannot be the reason of my obedience , which i know not to be , so much less can that be a reason of my obedience , which no body at all can know . . and therefore all this ado about adams fatherhood , the greatness of its power , and the necessity of its supposal , helps nothing to the establishing the power of those that govern , or determin the obedience of subjects , who are to obey , if they cannot tell whom they are to obey , or it cannot be known who are to govern , and who to obey ; and this fatherhood , this monarchical power of adam descending to his heirs , would be of no more use to the government of mankind , then it would be to the quieting of mens consciences● or securing their healths , if our a — had assured them , that adam had a power to forgive sins or cure ! diseases , which by divine institution descended to his heir , whilst ●his heir is impossible to be known . and should not be do as rationally , who upon this assurance of our a — , went and confessed his sins , and expected a good absolution , or took physic with expectation of health from any one who had taken on himself the name of priest or physician , or thrist himself into those imployments , saying , i acquiess in the absolving power descending from adam , or i shall be cured by the medicinal power descending from adam , as he who says , i submit to , and obey the paternal power descending from adam , when 't is confessed all these powers descend only to his single hei● , and that heir is unknown . . 't is true , the civil lawyers ha●e pretended to determine some of these cases concerning the succession of princes , but by our a — s , principles , they have medled in a matter that belongs not to them ; for if all political power he derived only from adam , and be 〈…〉 only to his successive heirs , by the ordinenee of god and divine institution , this is a right antecede●t and paramount to all government , and therefore the positive laws of men , cannot determine that which is it self , the foundation of all law and government , and is to receive its rule only from the law of god and nature . and that being silent in the case , i am apt to think there is no such right to be conveyed this way , i am fure it would be to no purpose if there were , and men would be more at a loss concerning government and obedience to governors , then if there were no such right , since by positive laws and compact , which divine institution ( if there be any ) shuts out , all these endless inextricable doubts , can be safely provided against , but it can never be understood , how a divine natural right , and that of such moment as is all order and peace in the world , should be convey'd down to posterity , without any plain natural or divine rule concerning it . and these would be an end of all civil government , if the assignment of civil power were by divine institution to the heir , and yet by that divine institution , the person of the heir , could not be known . this paternal regal power , being by divine right only his , it leaves no room for human prudence , or confent to place it any where else ; for if only one man hath a divine right to the obedience of mankind , no body can claim that obedience , but he that can shew that right ; nor can mens consciences by any other pretence be obliged to it ; and thus this doctrine cuts up all government by the roots . . thus we see how our a — laying it for a sure foundation , that the very person that is to rule , is the ordinance of god , and by divine institution , tells us at large , only that this person is the heir , but who this heir is , he leaves us to guess ; and so this divine institution which assigns it to a person , whom we have no rule to know , is just as good as an assignment to no body at all . but whatever our a — does , divine institution makes no such ridiculous assignments , nor can god be supposed to make it a sacred law , that one certain person should have a right to something , and yet not give rules to mark out , and know that person by , or give an heir a divine right to power , and yet not point out who that heir is . t' is rather to be thought , that an heir had no such right by divine institution , then that god should give such a right to the heir , but yet leave it doubtful , and undeterminable who such heir is . . if god had given the land of canaan to abraham , and in general terms to some body after him , without naming his seed , whereby it might be known , who that some-body was , it would have been as good and useful an assignment , to determin the right to the land of canaan , as it would to the determining the right of crowns , to give empire to adam and his successive heirs after him , without telling who his heir is ; for the word heir , without a rule to know who it is , signifies no more then somebody , i know not whom . god making it a divine institution , that men should not marry those who were near of kin , thinks it not enough to say , none of you shall approach to any that is near of kin to him , to uncover their nakedness ; but moreover , gives rules to know who are those near of kin , forbiden by divine institution , or else that law would have been of no use , it being to no purpose to lay restraint , or give priviledges to men , in such general terms , as the particular person concern'd cannot be known by ; but god not having any where said , the next heir shall inherit all his fathers estate or dominion , we are not to wonder that he hath no where appointed who that heir should be , for never having intended any such thing , never designed any heir in that sense , we cannot expect he should any where nominate , or appoint any person to it , as we might , had it been otherwise , and therefore in scripture , though the word heir occur , yet there is no such thing as heir in our a — s sence , one that was by right of nature to inherit all that his father had , exclusive of his brethren , hence sarah suppose , that if ishmael staid in the house , to share in abrahams estate after his death , this son of a bond-woman , might be heir with isaac and therefore say , she cast out this bond-woman and her son , for the son of this bond-woman shall not be heir with my son ; but this cannot excuse our a — , who telling us there is in every number of men , one who is right and next heir to adam , ought to have told us what the laws of descent are , but h●ving been so sparing to instruct us by rules , how to know who is heir , let us see in the next place , what his history out of scripture , on which he pretends wholly to build his government , gives us in this necessary and fundamental point . . our a — to make good the title of his book , p. . begins his history of the descent of adams regal power , p. . in these words : this lordship , which adam by command had over the whole world , and by right descending from him , the patriarchs did enjoy was as large , &c. how does he prove that the patriarchs by descent did enjoy it ? for dominion of life and death , says he , we find judah the father pronounced sentence of death against thamer his daughter-in law for playing the harlot , p. . how does this prove that iudah had absolute and sovereign authority , he pronounced sentence of death ? the pronouncing of sentence of death is not a certain mark of sovereignty , but usually the office of inferior magistrates . the power of making laws of life and death is indeed a mark of sovereignty , but pronouncing the sentence according to those laws may be done by others , and therefore this will but ill prove that he had sovereign authority , as if one should say , iudge iefferies , pronounced sentence of death in the late times , therefore iudge iefferies , had sovereign authority : but it will be said , iudah did it not by commission from another , and therefore did it in his own right . who knows whether he had any right at all , heat of passion might carry him to do that which he had no authority to do . iudah had dominion of life and death , how does that appear ? he exercised it , he pronounced sentence of death a●ainst thamer , our a — thinks it very good proof , that because he did it , therefore he had a right to do-it ; he lay with her also : by the same way of proof , he had a right to do that too , if the consequence be good from doing to a right of doing , absalon too may be reckon'd amongst our a - s sovereigns , for he pronounced such a sentence of death against his brother amnon , and much upon a like occasion , and had it executed too ; if that be sufficient to prove a dominion of life and death . but allowing this all to be clear demonstration of sovereign power , who was it that had this lordship by right descending to him from adam , as large and ample as the absolutest dominion of any monarch ? judah , says our a — , iudah a younger son of iacob , his father and elder brethren living , so that if our a — s own proof be to be taken , a younger brother may in the life of his father and elder brothers , by right of descent , enjoy adams monarchical power , and if one so qualified may be monarch by descent , i know not why every man may not , and if iudah , his father and elder brother living were one of adams heirs , i know not who can be excluded from this inheritance , all men by inheritance may be monarchs as well as iudah . . touching war , we see that abraham commanded an army of . souldiers of his own family , and esau met his brother iacob with men at armes ; for matter of peace ; abraham made a league with abinéelech , &c. p. . is it not possible for a man to have . men in his family , without being heir to adam ? a planter in the west-indies has more and might if he pleased ( who doubts ) muster them up and lead them out against the indians , to seek reparation upon any injury received from them , and all this without the absolute dominion of a monarch , descending to him from adam . would it not be an admirable argument to prove , that all power by gods institution descended from adam by inheritance , and that the very person and power of this planter were the ordinance of god , because he had power in his family over servants , born in his house , and bought with his money ; for this was just abrahams case : those who were rich in the patriarchs days , as in the west-indies now , bought men and maid servants , and by their increase as well as purchasing of new , came to have large and numerous families , which though they made use of in war or peace , can it be thought the power they had over them was an inheritance descended from adam , when 't was the purchase of their money ? a mans riding in an expedition against an enemy , his horse bought in a fair would be as good a proof that the owner enjoy'd the lordship which adam by command had over the whole world , by right des●ending to him , as abrahams leading out the servants of his family , is that the patriarchs enjoy'd this lordship by descent from adam since the title to the power , the master had in both cases , whether over slaves or horses , was only from his purchase ; and the getting a dominion over any thing by bargain , and money is a new way of proving one had it by descent and inheritance . . but making war and peace are marks of sovereignty ; let it be so in politic societies , may not therefore a man in the west-indies who hath with him sons of his own friends , or companions , souldiers under pay , or slaves bought with money , or perhaps a band made up of all these , make war and peace , if there should be occasion , and ratifie the ●rticles too with an oath , without being a sovereign , an absolute king over those who went with him ; he that says he cannot , must then allow many masters of ships , many private planters to be absolute monarchs , for as much as this they have done , war and peace cannot be made for politic societies , but by the supream power of such societies , because war or peace , giving a different motion to the force of such a politic body , none can make war or peace , but that which has the direction of the force of the whole body , and that in politic societies is only the supream power . in voluntary societies for the time , he that has such a power by consent , may make war and peace , and so may a single man for himself , the state of war not consisting in the number of partysans , but the enmity of the parties where they have no superior to appeal to . . the actual making of war or peace is no proof of any other power , but only of disposing those to exercise or cease acts of enmity for whom he makes it , and this power in many cases any one may have without any politic supremacy ; and therefore the making of war or peace will not prove that every one that does so is a politic ruler , much less a king , for then commonwealths must be kings too , for they do as certainly make war and peace as monarchical governments . . but grant this a mark of sovereignty in abraham , is it a proof of the descent to him , of adams sovereignty over the whole world ? if it be , it will surely be as good a proof of the descent of adams lordship to others too . and then common-wealths , as well as abraham will be heirs to adam , for they make war and peace , as well as he ; if you say that the lordship of adam , doth not by right descend to common-wealths , though they make war and peace , the same say i of abraham , and then there is an end of your argument ; if you stand to your argument , and say those that do make war and peace , as common-wealths do without doubt , do inherit adams lordship , there is an end of your monarchy , unless you will say , that common-wealths by descent enjoying adams lordship are monarchies , and that indeed would be a new way , of making all the government in the world monarchical . . to give our a — the honour of this new invention , for i confess it is not i have first found it out by tracing his principles , and so charged it on him , 't is fit my readers know that ( as absur'd as it may seem ) he teaches it himself , p. . where he ingeniously says , in all kingdoms and common-wealths in the world , whether the prince be the supream father of the people , or but the true heir to such a father , or come to the crown by vsurpation or election , or whether some few or a multitude govern the common-wealth , yet still the authority that is in any one , or in m●ny or i● all these is the only right , and nat●r●l authority of supream father , which right of fatherhood he often tells us , is regal and royal authority ; as particularly , p. . the page immediately preceding this instance of abraham . this regal authority , he says , those that govern common-wealths have , and if it be true , ●hat regal and royal authority be in those that govern common-wealths it is as true , that common-wealths are govern'd by kings , for if regal authority be in him that governs , he that governs must needs be a king , and so all common-wealths are nothing but down right monarchies , and then what need any more ado about the matter , the governments of the world , are as they should be , there is nothing but monarchy in it . this without doubt , was the surest way our a — could have found , to turn all other governments , but monarchical out of the world. . but all this scarce proves abraham , to have been a king as heir to adam ; if by inheritance he had been king , lot , who was of the same family , must needs have been his subject , by that title before the servants in his family , but we see they lived as friends and equals , and when their herd● men could not agree , there was no pretence of jurisdiction or superiority between them , but they parted by consent , gen. . hence he is called both by abraham , and by the text abrahams brother , the name of friendship and equality , and not of jurisdiction and authority , though he were really but his nephew . and if our a — knows that abraham was adams heir , and a king , 't was more it seems then abraham himself , knew , or his servant whom he sent a woing for his son , for when he sets out the advantages of the match , . gen. . thereby to prevail with the young-woman and her friends . he says , i am abrahams servant , and the lord hath blessed my master greatly , and he is become great , and he hath given him flocks and herds and silver and gold , and men-servants and maid-servants , and camels and asses , and sarah my masters wife , bare a son to my master all he hath . can one think that a discreet servant , that was thus particular to set out his masters greatness , would have omitted the crown isaac was to have , if he had known of any such ? can it be imagin'd he should have neglected to have tould them on such an occasion as this , that abraham was a king , a name well known at that time , for he had nine of them his neighbours , if he or his master had thought any such thing , the likeliest matter of all the rest , to make his errand successful ? . but this discovery it seems was reserved for our a — to make or years after , and let him injoy the credit of it , only he should have taken care that some of adams land should have descended to this his heir , as well as all adams lordship , for though this lordship which abraham , if we may believe our a as well as the other patriarchs , by right descending to him did injoy , was as large and ample as the absolutest dominion of any monarch which hath been since the creation . yet his estate , his territories , his dominions were very narrow and scanty , for he had not the possession of a foot of land , till he bought a field and a cave of the sons of heth to bury sarah in . . the instance of esau joyn'd with this of abraham , to prove that the lordship which adam had over the whole world by right descending from him the patriarchs did injoy , is yet more pleasant then the former : esau met his brother jacob with men at arms ; he therefore was a king by right of heir to adam , arm'd men then however got together are enough to prove him that leads them to be a king and adams heir . there have been tories in ireland , ( whatever there are other in countries ) who would have thankt our a ● for so honourable an opinion of them , especially if there had been no body near with a better title of armed men , to question their royal authority of : 't is a shame for men to trifle so , to say no worse of it , in so serious an argument : here esau is brought as a proof that adams lordship , adams absolute dominion , as large as that of any monarch descended by right to the patriarchs , and in this very chap. p. . iacob is brought as an instance of one , that by birthright was lord over his brethren ; so we have here two brothers absolute monarchs by the same title , and at the same time heirs to adam ; the eldest heir to adam , because he met his brother with men , and the youngest heir to adam by birthright , esau injoy'd the lordship which adam had over the whole world by right descending to him , in as large and ample manner , as the absolutest dominion of any monarch , and at the same time , iacob lord over him , by th● right heirs have to be lords over their brethren . rifum teneatis , i never , i confess , met with any man of parts so dexterous as sir robt. at this way of arguing ; but 't was his misfortune to light upon principles that could not be accommodated to the nature of things and human affairs , nor could be made to agree with that constitution and order which god had settled in the world , and therefore must needs often clash with common sense and experience . . in the next section , he tells us : this patriarchal power continued not only till the flood , but after it as the name patriarch doth in part prove . the word patriarch doth more then in part prove , that● patriarchal power continued in the world as long as there were patriarchs , for 't is necessary that patriarchal power should be whilst there are patriarchs , as it is necessary there should be paternal or conjugal power whilst there are fathers or husbands ; but this is but playing with names . that which he would fallaciously insinuate is the thing in question to be proved , and that is that the lordship which adam had over the world , the supposed absolute universal dominion of adam by right deseending from him , the patriarchs did injoy : if he affirms such an absolute monarchy continued to the flood , in the world , i would be glad to know what records he has it from ; for i confess i cannot find a word of it in my bible ; if by patriarchal power , he means any thing else , it is nothing to the matter in hand : and how the name patriarch in some part proves , that those who are called by that name , had absolute monarchical power , i confess , i do not see , and therefore i think needs no answer , till the argument from it be made out a little clearer . . the three sons of noah had the world , says our a — , divided amongst them by their father , for of them was the whole world overspread , p. . the world might be overspread by the off spring of noahs sons , though he never divided the world amongst them ; for the earth might be replenished without being divided , all our as argument here , therefore , proves no such division . however i allow it to him , and then ask , the world being divided amongst them , which of the three was adams heir ? if adams lordship , adams monarchy , by right descended only to the eldest , then the other two could be but his subjects , his slaves ; if by ri●ht it descended to all three brothers , by the same right , it will descend to all mankind , and then it will be impossible what he says , p. . that heirs are lords of their brethren should be true , but all brothers , and consequently all men will be equal and independent , all heirs to adams monarchy , and consequently all monarchs too , one as much as another . but 't will be said noah their father divided the world amongst them , so that our a — will allow more to noah , then he will to god almighty , for o. . he thought it hard , that god himself should give the world to noah and his sons , to the prejudice of noah's birth-right , his words are , noah was left sole heir to the world , why should it be thought that god would disinherit , him of his birth-right , and make him of all men in the world , the only tenant in common with his children , and yet here he thinks it fit , that noah should disinherit shem of his birth-right , and divide the world betwixt him and his brethren , so that this birth-right , when our a — pleases , must , and when he pleases must not , be sacred and inviolable . . if noah did divide the world between his sons , and his assignment of dominions to them were good , there is an end of divine institution , and all our a — s discourse of adams heir , with whatsoever he builds on it , is quite out of doors . the natural power of kings falls to the ground ; and then the form of the power governing , and the person having that power , will be all ordinances of man and not of god , as our a — says , o. for if the right of the heir be the ordinance of god , a divine right , no man , father , or not father , can alter it : if it be not a divine right , it is only humane depending on the will of man , and so where humane institution gives it not , the first born has no right at all above his brethren ; and men may put government into what hands , and under what form , they please . . he goes on most of the civillest nations of the earth , labour to fetch their original from some of the sons or nephews of noah , p. . how many do most of the civillest nations amount to , and who are they , i fear the chineses , a very great and civil people , as well as several other people of the east , west , north and south , trouble not themselves much about this matter . all that believe the bible , which i believe are our a — s most of the civillest nation , must necessarily derive themselves from noah , but for the rest of the world , they think little of his sons or nephews . but if the heralds and antiquaries of all nations ; for 't is these men generally that labour to find out the originals of nations , or all the nations themselves should labour to fetch their original from some of the sons or nephews of noah , what would this be to prove , that the lordship which adam had over the whole world , by right descended to the patriarchs , who ever , nations , or races of men , labour to fetch their original from , may be concluded to be thought by them , men of renown , famous to posterity , for the greatness of their vertues and actions ; but beyond these they look not , nor consider who they were heirs to , but look on them as such as raised themselves by their own vertue to a degree , that would give a lustre to those , who in future ages , could pretend to derive themselves from them . but if it were ogygis , hercules , brama , tamberlain , pharamond , nay iupiter and saturn be names , from whence divers races of men , both ancient and modern , have labour'd to derive their original , will that prove , that those men enjoyed the lordship of adam , by right descending to them ; if not , this is but a flourish of our a — s to mislead his reader that in it self signifies nothing . . and therefore to as much purpose , is , what he tells us , p. . concerning this division of the world , that some say it was by lot , and others that noah sail'd round the mediterranean in ten years , and divided the world into asia , africk and europe , portions for his three sons . america then , it seems , was left to be his that could catch it , why our a — takes such pains to prove the division of the world by noah to his sons , and will not leave out an imagination , though no better then a dream , that he can find any where to favour it , is hard to guess , since such a division , if it prove any thing , must necessarily take away the title of adams heir , unless three brothers can altogether be heirs of adam ; and therefore the following words . howsoever the manner of this division be uncertain , yet it is most certain the division it self , was by families from noah and his children , over which the parents were heads and princes , p. . if allow'd him to be true , and of any force to prove , that all the power in the world is nothing but the lordship of adams , descending by right , they will only prove , that the fathers of the children , are all heirs to this lordship of adam ; for if in those days cham and iaphet , and other parents besides the eldest son were heads and princes over their families , and had a right to divide the earth by families , what hinders younger brothers , being fath●rs of families from having the same right , how cham or iaphet were princes by right descending to him , notwithstanding any title of heir in his eldest brother , younger brothers by the same right descending to them are princes now , and so all our a — s natural power of kings will reach no farther then their own children , and no kingdom by this natural right , can be bigger then a family ; for either this lordship of adam over the whole world , by right descends only to the eldest son , and then there can be but one heir , as our a — says , p. . or else ; it by right descends to all the sons equally , and then every father of a family will have it , as well as the three sons of noah , take which you will , it destroys the present governments and kingdoms that are now in the world , since whoever ha● this natural power of a king , by right descending to him , must have it either , as our a — tells us , cain had it , and be lord over his brethren , and so be alone king of the whole world , or else as he tells us here , shem , cham and iaphet had it , three brothers , and so be only prince of his own family , and all families independent one of another ; all the world must be only one empire by the right of the next heir , or else every family be a distinct government of it self , by the lordship of adams descending to parents of families . and to this only tends all the proofs , he here gives us of the descent of adams lordship ; for continuing his story of this descent he says ; . in the dispersion of babel , we must certainly find the establishment of royal power , throughout the kingdoms of the world , p. . if you must find it , pray do , and you will help us to a new piece of history ; but you must shew it us before we shall be bound to believe , that regal power was established in the world upon your principles ; for , that regal power was established in the kingdoms of the world , i think no body will dispute , but that there should be kingdoms in the world , whose several kings enjoy'd their crowns , by right descending to them from adam , that we think not only apocrypha , but also utterly impossible , and if our a - has no better foundation , for his monarchy then a supposition of what was done at the dispersion of babel : the monarchy he erects thereon , whose top is to reach to heaven to unite mankind , will serve only to divide and scatter them as that tower did , will produce nothing but confusion . . for he tells us , the nations they were divided into , were distinct families , which had fathers for rulers over them , whereby it appears that even in the confusion , god was careful to preserve the fatherly authority , by distributing the diversity of languages , according to the diversity of families , p. . it would have been a hard matter , for any one but our a - to have found out so plainly in the text , he here brings , that all the nations in that dispersion were governed by fathers , and that god was careful to preserve the fatherly authority . the words of the text are : these are the sons of shem after their families after their tongues in their lands , after their nations , and the same thing is said of cham and iaphet after an enumeration of their posterities , in all which there is not one word said of their governors , or forms of government● of fathers , or fatherly authority . but our a — ● who is very quick sighted , to spye out fatherhood , where no body else could see any the least glimpses of it , tells us positiv●ly their ruler were fathers , and god was car●f●l to preserve the fatherly authority , and why ? because those of the same family spoke the same language , and so of necessity in the division kept together , just as if one should argue thus , hanibal in his army , consisting of divers nations , kept those of the same language togegether , therefore fathers were captains of each band , and hanibal was careful of the fatherly authority , or in peopling of carolina , the english , french , scotch and wel●h that are there , plant themselves together , and by them , the country is divided in their lands after their tongues , after their families , after their nations , that therefore care was taken of the fatherly authority , or because in many parts of america , every little tribe , was a distinct people , with a different language , one should infer , that therefore god was careful to preserve the fatherly authority , or that therefore their rulers enjoy'd adams lordship by right descending to them , though we know not who were their governors , nor what their form of government , but only that they were divided into little independent societies , speaking different languages . . the scripture says not a word of their rulers or forms of government , but only gives an account , how mankind came to be divided into distinct languages and nations ; and therefore 't is not to argue from the authority of scripture , to tell us positively , fathers were their rulers , when the scripture says no such thing , but to set up phansies of ones own brain , when we confidently aver matter of fact , where records are utterly silent : and therefore the same ground has the rest that he says , that they were not confused multitudes without heads and governors , and at liberty to choose what governors or governments they pleased . . for i demand when mankind were all yet of one language , all congregated in the plain of shinar , were they then all under one monarch , who enjoyed the lordship of adam by right descending to him ? if they were not , there was then no thoughts , 't is plain , of adams heir , no right to government known then upon that title , no care taken by god or man , of adams fatherly authority : if when mankind were but one people , dwelt altogether , and were of one language , and were upon building a city together , and when 't was plain , they could not but know the right heir , for shem lived till isaacs time , a long while after the division at babel ; if then , i say , they were not under the monarchical government of adams fatherhood , by right descending to the heir , 't is plain there was no regard had to the fatherhood , no monarchy acknowledg'd due to adams heir , no empire of shems in asia , and consequently no such division of the world by noah , as our a — has talked of . and as far as we can conclude any thing from scripture in this matter , it seems from this place , that if they had any government , it was rather a common wealth , then an absolute monarchy ; for the scripture tells us , gen. . they said , 't was not a prince commanded , the building of this city and tower 't was not by the command of one monarch , but by the consultation of many , a free people , let us build us a city ; they built it for themselves as free-men , not as slaves for their lord and master , that we be not scattered abroad , and for having a city once built , fixed habitations to settle their bodies and families . this was the consultation and design of a people , that were at liberty to part asunder , but desired to keep in one body , and could not have been either necessary or likely in men tyed together under the government of one monarch , who if they had been , as our a — tells us , all slaves under the absolute dominion of a monarch , needed not have taken such care to hinder themselves , from wandering out of the reach of his dominion , i demand whether this be not plainer in scripture then any thing of adams heir or fatherly authority . . but if being , as god says , gen. . . one people , they had one ruler , one king by natural right , absolute and supream over them , what care had god to preserve the paternal authority of the supream fatherhood , if on a suddain , he suffers ( for so many , our a — talks of , ) distinct nations , to be erected out of it , under distinct governors , and at once to withdraw themselves , from the obedidience of their soveriegn . this is to entitle gods care , how , and to what , we please , can it be sense to say , that god was careful to preserve fatherly authority in those who had it not ? for if these were subjects under a supream prince , what authority had they , when at the same time he takes away the true supream fatherhood of the natural monarch ? can it be reason to say , that god for the preservation of fatherly authority , lets several new goverments with their governors start up , who could not all have fatherly authority , and is it not as much reason to say , that god is careful to destroy fatherly authority when he suffers one who is in possession of it , to have his government torn in pieces , and shared by several of his subjects ? and would it not be an argument just like this , for monarchical government to say , when any monarchy was shatter'd to pieces , and divided amongst revolted subjects , that god was careful to preserve monarchical power , by rending a settled empire into a multitude of little governments ? if any one will say that what happens in providence to be preserved god is careful to preserve as a thing , therefore to be esteemed by men as necessary or ufeful , 't is a peculiar propriety of speech , which every one will not think fit to imitate ; but this i am sure is impossible to be either proper , or true speaking , that shem for example ( for he was then alive , ) should have fatherly authority , or sovereignty by right of fatherhood over that one people at babel , and that the next moment shem yet living , others should have fatherly authority , or sovereignty by right of fatherhood over the same people , divided into so many distinct governments ; either these fathers actually were rulers , just before the confusion , and then they were not one people , but that god himself says , they were a commonwealth , and then where was monarchy ? or else these fathers , had fatherly authority but knew it not . strange ! that fatherly authority should be the only original of government amongst men , and yet all mankind not know it , and stranger yet , that the confusion of tongues should reveal it to them all of a suddain , that in an instant these should know , that they had fatherly power , and all others know that they were to obey it in them , and every one know that particular fatherly authority to which he was a subject , he that can think this arguing from scripture , may from thence make out what model of an eutopia will best suit with his phansy or interest , and this fatherhood thus disposed of , will justifie both a prince who claims an universal monarchy , and his subjects , who being fathers of families , shall quit all subjection to him and canton his empire into less governments for themselves ; for it will always remain a doubt in which of these , the fatherly authority resided , till our a - r●solv●s us , whether shem , who was then alive , or these new princes , beginning so many new empires in his dominions , and over his subject , had right to govern , since our a — tells us , that both one an tother had fatherly , which is supream , authority , and are brought in by him as instances of those , who did enjoy the lordships of adam by right descending to them , which was as large and ample as the absolutest dominion of any monarch . this at least is unavoidable , that if god was careful to preserve the fatherly authority , in the new erected nations , it necessarily follows , that he was as careful to destroy all pretences of adams heir , since he took care , and therefore did preserve the fatherly authority in so many , at least , that could not possibly be adams heirs , when the right heir ( if god had ever ordained any such inheritance ) could not but be known , shem then living , and they being all one people . . nimrod is his next instance of enjoying this patriarchal power , p. . but i know not for what reason our a — seems a little unkind to him , and says , that he against right enlarged his empire , by seizing violently on the rights of other lords of families ; these lords of families here were called fathers of families , in his account of the dispersion at babel , but it matters not how they are call'd , so we know who they are ; for this fatherly authority must be in them , either as heirs to adam , and so there could not be , nor above one at once , or else as natural parents over their children , and so every father will have paternal authority over his children by the same right , and in as large extent as those had , and so be independent princes over their own off-spring , and his lords of families , thus understood ; he gives us a very pretty account of the original of monarchy , in the following words ; and in this sense he may be said to be the author and founder of monarchy , viz. as against right seizing violently on the rights of fathers over their children , which paternal authority , if it be in them , by right of nature ; ( for else how could those come by it ) no body can take from them without their own consents , and then i desire our a — and his friends to consider how far this will concern other princes , and whether it will not according to his conclusion of that paragraph , resolve all regal power of those , whose dominions extend beyond their families , either into tyranny and usurpation , or election and consent of fathers of families , which will differ very little from consent of the people . . all his instances , in the next section , p. . of the dukes of edom , the kings in a little corner of asia in abrahams days , the kings in canaan destroyed by ioshua , and the care he takes to prove that these were all sovereign princes , and that every town in those days had a king , are so many direct proofs against him , that it was not the lordship of adam by right descending to them that made kings ; for if they had held their royalties by that title , either there must have been but one sovereign over them all , or else every father of a family had been as good a prince , and had as good a claim to royalty as these ; for if all the sons of esau , had each of them , the younger as well as the eldest , the right of fatherhood , and so were sovereign princes after their fathers death , the same right had their sons after them , and so on to all posterity , which will limit all the natural power of fatherhood , only to be over the issue of their own bodies , and their descendants which power of fatherhood dies with the head of each family , and makes way for the like power of fatherhood to take place , in each of his sons over their respective posterities , whereby the power of fatherhood will be preserv'd indeed , and is intelligible , but will not be at all to our a — s purpose , nor are any of the instances he brings proofs of any power they had by title of fatherhood as heirs of adam's paternal authority , nor by vertue of their own : for adams fatherhood being over all mankind , it could descend but to one at once , and from him to his right heir only , and so there could by that title be but one king in the world at a time ; and by right of fatherhood , not descending from adam , it must be only as they themselves were fathers , and so could be over none but their own posterity ; so that if those dukes of edom , of abraham ; and kings his neighbours : if iacob and esau and kings in canaan , the kings mutilated by adonibeseck , the kings that came to benaded , the kings of greece making war at troy , were as our a — contends all of them sovereign princes . ' ●is evident that kings derived their power from some other original then fatherhood , since some of these had power over more then their own posterity , and 't is demonstration , they could not be all heirs to adam : for i challenge any man to make any pretence to power by right of fatherhood , either intelligible or possible in any one , otherwise , then either as adams heir , or as prog●nitor over his own descendants , naturally sprung from him . and if our a — could shew that any one of these princes , of which he gives us here so large a catalogue , had his authority by either of these titles , i think i might yield him the cause , though 't is manif●st they are all impertinent and directly contrary to what he brings them to prove , viz. that the lordship which adam had over the world by right descended to the patriarchs . . having told us , p. . that the patriarchal government continued in abraham , isaac and jacob , until the egyptian bondage , p. . he tells us , by manifest footsteps we may trace this paternal government unto the israelites coming into egypt , where the exercise of supream patriarchal government was intermitted , because they were in subjection to a stronger prince , what these footsteps are of paternal government , in our a — sense , i. e. of absolute monarchical power descending from adam , and exercised by right of fatherhood we have seen , that is for years no footsteps at all , since in all that time he cannot produce any one example of any person who claim'd or exercised regal authority by right of fatherhood , or shew any one who being a king was adams heir ; all that his proofs amount to , is only this , that there were fathers , patriarchs and kings in that age of the world , but that the fathers and patriarchs had any asolute arbitrary power , or by what titles those kings had theirs , and of what extent it was , the scripture is wholly silent ; 't is manifest by right of fatherhood they neither did , nor could claim any title to dominion and empire . . to say , that the exercise of supream patriarchal government was intermitted , because they were in subjection to a stronger prince , proves nothing but what i before suspected , viz. that patriarchal iurisdiction or government was a fallacious expression , and does not in our a — signifie what he would yet insinuate by it , paternal and regal power , such an absolute sovereignty as he supposes was in adam . . for how can he say that patriarchical iurisdiction was intermitted in egypt , where there was a king , under whose regal government the israelites were ? if patriarchal were absolute monarchical iurisdiction , and if it were not , but something else , why does he make such a do about a power not in question , and nothing to the purpose ? the exercise of patriarchal jurisdiction , if patriarchal be regal , was not intermitted whilst the israelites were in egypt . 't is true , the exercise of regal power was not then in the hands of any of the promised seed of abraham , nor before neither that i know , but what is that to the intermission of regal authority , as descending from adam , unless our a — will have it , that this chosen line of abraham , had the right of inheritance to adams lordship , and then to what purpose are his instances of the rulers , in whom the fatherly authority was preserved in the confusion at babel of esau , and the dukes of edom , why are these brought as examples , of the exercise of true patriarchal government , and joyn'd with those of abraham and iudah ? if the exercise of patriarchical iurisdiction were intermitted in the world , when ever the posterity of of iacob had not supream power . i imagined monarchical government , would have served his turn in the hands of pharoh or any body . but one cannot easily discover in all places what his discourse tends to , as particularly in this place , it is not obvious to guess what he drives at , when he says , the exercise of supream patriarchal iurisdiction in egypt , or how this serves to make out the descent of adams lordship to the patriarchs or any body else . . for i thought he had been giving us out of scripture , proofs and examples of monarchical government , founded on paternal authority , descending from adam , and not an history of the iew , amongst whom yet we find no kings , till many years after they were a people , and no mention of their being heir to adam , or kings by paternal authority when they had them ; i expected , talking so much as he does of scripture , that he would have produced thence a series of monarchs , whose titles were clear to adams fatherhood , and who , as heirs to him , own'd and exercised paternal jurisdiction over their subjects , and that this was the true patriarchical government , whereas he neither proves that the patriarchs were kings , nor that either kings or patriarchs were heirs to adam , or so much as pretended to it ; and one may as well prove , that the patriarchs were all absolute monarchs , that the power both of patriarchs , and kings was only paternal , and that this power descended to them from adam , i say all these propositions may be as well proved by a confused account of a multitude of little kings in the west-indies , out of ferdinando soto , or any of our late histories of the northern america , or by our a — s kings of greece , out of homer , as by any thing he brings out of scripture , in that multitude of kings he has reckon'd up . . and methinks he should have let homer and his wars of troy alone , since his great zeal to truth or monarchy carried him , to such a pitch of transport against philosophers and poets , that he tells us in his preface , that there are too many in these days , who please themselves in runing after the opinions of philosophers and poets , to find out such an original of government , as might promise them some title to liberty , to the great scandal of christianity , and bringing in of atheism . and yet these heathen philosophers , aristotle and poet homer , are not rejected by our zealous christian politician when ever they offer any thing , that seems to serve his turn . but to return to his scripture history , our a — farther tells us , p. . that after the return of the israelites out of bondage , god out of a special care of them , chose moses and joshua successively to govern as princes in the place and stead of the s●pream fathers . if it be true , that they returned out of bondage , it must be into a state of freedom and must imply , that both before and after this bondage they were free , unless our a — will say , that changing of masters , is returning out of bondage , or that a slave returns out of bondage , when he is removed from one gally to another : if then they returned out of bondage , 't is plain that in those days , whatever our a — in his preface says to the contrary , there was difference between a son , a subject and a slave , and that neither the patriarchs before , nor their rulers after this egyptian bondage , numbered their sons or subjects amongst their p●ssessions , and disposed of them with as absolute a dominion , as they did their other goods . . this is evident in iacob , to whom reuben offered his two sons as pledges , and iudah was at last surety for benjamins safe return out of egypt , which all had been vain , superfluous , and but a sort of mockery ; if iacob had had the same power over every one of his family as he had over his ox or his ass , as an owner over his substance , and the offers that reuben or iudah made , had been such a security for returning of benjamin , as if a man should take two lambs out of his lords flock , and offer one as security , that he will safely restore the other . . when they were out of this bondage , what then , god out of a special care of them , the israelites . 't is well that once in his book , he will allow god to have any care of the people , for in other places he speaks of mankind , as if god had no care of any part of them , but only of their monarchs , and that the rest of the people , the societies of men , were made as so many herds of cattle , only for the service , use and pleasure of their princes . . chose moses and ioshuah successively to govern as princes , a shreud argument our a — has found out to prove gods care of the fatherly authority , and adams heirs , that here as an expression of his care of his own people , he chooses those for princes over them , that had not the least pret●nce to either moses of the tribe of levy , and ioshuah of the tribe of ephraim , neither of which had any title of fatherhood : but says our a — they were in the place and stead of the supream fathers : if god had any where , as plainly declared his choise of such fathers to be rulers , as he did of moses and ioshuah , we might believe moses and ioshuah were in their place and stead , but that being the question in debate , till that be better proved , moses being chosen by god to be ruler of his people , will no more prove that government belong'd to adams heir or to the fatherhood , then gods choosing aaron of the ●ribe of levy to be priest , will prove that the priesthood belonged to adams heir or the prime-fathers , since god could choose aaron to be priest , and moses ruler in israel , though neither of those offices , were setled on adams heir or the fatherhood . . our a — goes on , and after them likewise for a time he raised up iudges , to desend his people in time , of peril , p. . this proves fatherly authority to be the original of government , and that it descended from adam to his heirs , just as w●ll as what went before , only here our a — seems to confess that these iudges , who were all the governors they then had , were only men of valour , whom they made their generals to defend them in time of peril , and cannot god raise up such men , unless fatherhood have a title to government ? . but says our a — , when god gave the israelites kings , he re-established the ancient and prime right of lineal succession to paternal government , p. . . how did god re-establish it by a law , a positive command ? we find no such thing . our a means then , that when god gave them a king , in giving them a king , he re-established the right , &c. to re-establish de facto the right of lineal succession to paternal government , is to put a man in possession of that government which his fathers did enjoy , and he by lineal succession had a right to ; for first , if it were another government then what his ancestors had , it was not succeeding to an ancient right , but beginning a new one ; for if a prince should give a man , besides his ancient patrimony , which for some ages his family had been dis-seized o● , an additional estate , never before in the possession of his ancestors , he could not be said to re-establish the right of lineal succession , to any more then what had been formerly enjoy'd by his ancestors ; if therefore the power the kings of israel had , were any thing more th●n isaac or iacob had● it was not the re-establishing in them the right of succession to a power , but giving them a new power , however you please to call it paternal or not , and whether isaac and iacob had the ●ame power , that the kings of israel had ; i desire any one , by what has been above said , to consider , and i do not think they will find that either abraham , isaac or iacob , had any regal power at all . . next , there can be no re-establishment of the prime and ancient right of lineal succession to any thing , unless he that is put in possession of it , has the right to succeed , and be the true and next heir to him he succeeds to ; can that be a re-establishment , which begins in a new family , or that the re-establishment of an ancient right of lienal succession , when a crown is given to one , who has no right of succession to it , and who if the lineal succession had gone on , had been out of all possibility of pretence to it ? saul the first king , god gave the israelites , was of the tribe of benjamin , was the ancient and prime right of lineal succession re-established in him ? the next was david the youngest son of iesse , of the posterity of iudah , iacobs d son , was the ancient and prime right of lineal succession to paternal government re-establish'd in him ? or in solomon his younger son and successor in the throne ? or in ieroboham over the ten ●ribes ? or in athaliah ? who reigned six years an utter stranger to the royal blood. if the ancient and prime right of lineal succession to paternal government , were re-establish'd in any of these or their posterity . the ancient and prime right of lineal succession to paternal government , belongs to younger brothers , as well as elder , and may be re-establish'd in any man living , for whatever younger brothers by ancient and prime right of lineal succession , may have as well as the elder , that every man living may have a right to , by lineal succession , and sr. robt. as well as any other . and so what a brave right of lineal succession to his paternal or regal government , our a — has re-establish'd , for the securing the rights and inheritance of crowns , where every one may have it , let the world consider . . but says our a — however , p. . whensoever god made choice of any special person to be king , he intended that the issue also should have benefit thereof , as being comprehended sufficiently in the person of the father , although the father was only named in the grant. this yet will not help out succession , for if as our a — says , the benefit of the grant be intended to the issue of the grantee , this will not direct the succession , since , if god give any thing to a man and his issue in general , the claim cannot be to any one of that issue in particular , every one that is of his race , will have an equal right ; if it be said our a — meant heir , i believe our a — was as willing as any body to have used that word , if it would have served his turn , but solomon who succeded david in the throne , being no more his heir then ieroboam , who succeeded him in the government of the ten tribes was his issue , our a — had reason to avoid saying , that god intended it to the heirs , when that would not hold in a succession , which our a — could not except against , and so he has left his succession as undetermin'd , as if he had said nothing about it , for if the regal power be given by god to a man and his issue , as the land of canaan was to abraham and his seed , must they not all have a title to it , all share in it ? and one may as well say , that by gods grant to abr●ham and his seed , the land of canaan was to belong only to one of his se●d exclusive of all others , as by gods grant of do●inion to a man and his iss●e , this dominion was to belong all to one of his issue exclusive of all others . . but how will our a — prove that whensoever god made choice of any special person to be a king , he intended that the ( i suppose he means his ) issue , also should have benefit thereof : has he so soon forgot moses and ioshua whom in this very section , he says , god out of a special care chose to govern as princes , and the judges that god raised up . had not these princes , having the authority of the supream fatherhood , the same power that the kings had , and being specially chosen by god himself , should not their issue have the benefit of that choice as well as david or solomon ? if these had the paternal authority put into their hands immediately by god , why had not their issue the ben●fit of this grant in a succession to this power ? or if they had it as adams heirs , why did not their heirs enjoy it after them by right descending to them , for they could not be heirs to one another ? was the power the same , and from the same original in moses , ioshua and the iudges , as it was in david and the kings , and was it inheritable in one and not in the other ? if it was not paternal authority , then gods own people were govern'd by those that had not paternal authority , and those governours did well enough without it : if it were paternal authority and god chose the persons that were to exercise it , our a — s rule fails , that whensoever god makes choice of any person to be supream ruler ( for i suppose the name king has no spell in it 't is not the title , but the power makes the difference ) he intends that the issue also should have the benefit of it , since from their coming out of egypt to davids time years , the issue was never so sufficiently comprended in the person of the father , as that any son after the death of his father , succeeded to the government amongst all those judges that judged israel ; if to avoid this , it be said , god always chose the person of the successor , and so transferring the fatherly authority to him , excluded his issue from succeeding to it , that is manifestly , not so in the story of iephtha , where he articled with the people , and they made him judge over them , as is plain . iudg. . . 't is in vain then to say , that whensoever god chooses any special person to have the exercise of paternal authority ( for if that be not to be king , i desire to know the difference between a king and one having the exercise of paternal authority ) he intends the issue also should have the benefit of it , since we find the authority , the judges had , ended with them , and descended not to their issue , and if the judges had not paternal authority , i fear it will trouble our a — , or any of the friends to his principles , to tell who had then the paternal authority , that is , the government and supream power amongst the israelites , and i suspect they must confess that the chosen people of god continued a people several hundreds of years , without any knowledge or thought of this paternal authority , or any appearance of monarchical government at all . . to be satisfied of this , he need but read the story of the levit● , and the war thereupon with the benjami●es , in the . last chap. of iud. and when he finds that the levite appeals to the people for justice , that it was the tribes and the congregation that debated , resolved and directed all that was done on that occasion : he must conclude either that god was not careful to preserve the fatherly authority amongst his own chosen people , or else that the fatherly authority may be preserved where there is no monarchical government ; if the latter , then it will follow that though fatherly authority be never so well proved , yet it will not infer a necessity of monarchical government ; if the former , it will seem very strange and improbable that god should ordain fatherly authority to be so sacred amongst the sons of men , that there could be no power nor government without it , and yet that amongst his own people , even whilst he is providing a government for them , and therein prescribes rules to the several states and relations of men , this great and fundamental one , this most material and necessary of all the rest should be concealed , and lye neglected for years after . . before i leave this , i must ask how our a — knows that whensoever god makes choice of any special person to be king , he intends that the issue should have the benefit thereof , does god by the law of nature or revelation say so ? by the same law also he must say , which of his issue must enjoy the crown in succession , and so point out the heir , or else leave his issue to divide or scramble for the government : both alike absurd , and such as will destroy the benefit of such grant to the issue . when any such declaration of gods intention is produced , it will be our duty to believe god intends it so , but till that be done , our a — must shew us some better warrant before we shall be obliged to receive him as the authentic reveler of gods intentions . . the issue , says our a — , is comprehended sufficiently in the person of the father , although the father only was named in the grant : and yet god when he gave the land of canaan to abraham , gen. . . thought fit to put his seed into the grant too , so the priesthood was given to aaron and his seed ; and the crown god gave not only to david , but his seed also : and however our a — assures us that god intends , that the issue should have the benefit of it , when he chooses any person to be king , yet we see that the kingdom he gave to saul , without mentioning his seed after him never came to any of his issue , and why when god chose a person to be king , he should intend that his issue should have the benefit of it , more then when he chose one to be judg in israel ; i would fain know a reason ; or why does a grant of fatherly authority to a king more comprehend the issue , then when a like grant is made to a judge ? is paternal authority by right to descend to the issue of one and not of the other ? there will need some reason to be shewn of this difference , more then the name , when the thing given is the same fatherly authority , and the manner of giving it gods choice of the person , for i suppose our a — when he says , god raised up iudges , will by no means allow they were chosen by the people . . but since our a — has so confidently assured us of the care of god to preserve the fatherhood , and pretends to build all , he says , upon the authority of the scripture , we may well expect that that people whose law , constitution and history is chiefly contain'd in the scripture , should furnish him with the clearest instances of gods care of preserving of the fatherly authority , in that people who 't is agreed he had a most peculiar care of , let us see then what state this paternal authority or government was in amongst the iews , from their beginning to be a people . it was omitted by our a : s confession , from their coming into egypt , till their return out of that bondage : above years . from thence till god gave the israelites a king about years more , our a — gives but a very slender account of it , nor indeed all that time are there the least footsteps of paternal or regal government amongst them . but then says our a — , god re-establish'd the ancient and prime right of lineal succession to paternal government . . what a lineal succession to paternal government was then establish'd , we have already seen . i only now consider how long this lasted , and that was to their captivity about years : from whence to their destruction by the romans , above years after , the ancient and prime right of lineal succession to paternal government was again lost , and they continued a people in the promised land without it ; so that of years that they were gods peculiar people , they had hereditary kingly government amongst them , not one third of the time , and of that time there is not the leaft footsteps of one moment of paternal government , nor the re-establishment of the ancient and prime right of lineal succession to it , whether we suppose it to be derived as from its fountain , from david , saul , abraham , or which upon our a — s principles is the only true ; from adam . **** an essay concerning the true oringinal , extent and end of civil government . book . ii. chap. i. . it having been shewn in the foregoing discourse . o. that adam had not either by natural right of fatherhood , or by positive donation from god , any such authority over his children , nor dominion over the world as is pretended . o. that if he had his heirs , yet , had no right to it . o. that if his heirs had , there being no law of nature nor positive law of god that determins , which is the right heir in all cases that may arise , the right of succession , and consequently of bearing rule , could not have been certainly determined . o. that if even that had been determined , yet the knowledge of which is the eldest line of adams posterity , being so long since utterly lost that in the races of mankind and families of the world , there remains not to one above another , the least pretence to be the eldest house , and to have the right of inheritance . all these premises having , as i think , been clearly made out , it is impossible that the rulers now on earth , should make any benefit , or derive any the least shadow of authority from that , which is held to be the fountain of all power , adams private dominion and paternal iurisdiction , so that , he that will not give just occasion , to think that all government in the world , is the product only of force and violence , and that men live together by no other rules but that of beasts , where the strongest carries it , and so lay a foundation for perpetual disorder and mischeif , tumult , sedition and rebellion , ( things that the followers of that hipothesis so loudly cry out against ) must of necessity find out another rise of government , another original of political power , and another way of designing and knowing the persons that have it , then what sr. robt. e. hath taught us . . to this purpose , i think it may not be amiss , to set down what i take to be political power . that the power of a magistrate over a subject , may be distinguished from that of a father over his children , a master over his servant , a husband over his wife , and a lord over his slave . all which distinct powers happening sometimes together in the same man , if he be considered under these different relations , it may help us to distinguish these powers one from another , and shew the difference betwixt a ruler of a common-wealth , a father of a family , and a captain of a gally . . political power , then i take to be a right of making laws with penalties of death , and consequently all less penalties , for the regulating and preserving of property , and of employing the force of the community , in the execution of such laws , and in the defence of the common-wealth from foreign injury , and all this only for the public good. chap. ii. of the state of nature . . to understand political power a right , and derive it from its original , we must consider what estate all men are naturally in , and that is , a state of perfect freedom to order their actions , and dispose of their possessions , and persons as they think fit , within the bounds of the law of nature , without asking leave , or depending upon the will of any other man. a state also of equality , wherein all the power and jurisdiction is reciprocal , no one having more then another , there being nothing more evident , then that creatures of the same species and rank promiscuously born to all the same advantages of nature , and the use of the same faculties , should also be equal one amongst another without subordination or subjection , unless the lord and master of them all , should by any manifest declaration of his will set one above another , and confer on him by an evident and clear appointment an undoubted right to dominion and sovereignty . . this equality of men by nature , the judicious hooker looks upon as so evident in it self , and beyond all question , that he makes it the foundation of that obligation to mutual love amongst men , on which he builds the duties they owe one another , and from whence he derives the great maxims of iustice and charity . his words are ; the like natural inducement , hath brought men to know that it is no less their duty , to love others then themselves , for seeing those things which are equal , must needs all have one measure ; if i cannot but wish to receive good , even as much at every mans hands , as any man can wish unto his own soul , how should i look to have any part of my desire herein satisfied , unless my self be careful to satisfie the like desire , which is undoubtedly in other men weak , being of one and the same nature ; to have any thing offered them repugnant to this desire , must needs in all respects grieve them as much as me , so that if i do harm , i must look to suffer , there being no reason that others should shew greater measure of love to me , then they have , by me , shewed unto them ; my desire therefore to be loved of my equals in nature , as much as possible may be , imposeth upon me a natural duty of bearing to themward , fully the like affection ; from which relation of equality between our selves and them , that are as our selves , what several rules and canons , natural reason hath drawn for direction of life , no man is ignorant . eccl. pol. li. . . but though this be a state of liberty , yet it is not a state of licence , though man in that state have an uncontroleable liberty , to dispose of his person or possessions , yet he has not liberty to destroy himself , or so much as any creature in his possession , but where some nobler use , then its bare preservation calls for it . the state of nature , has a law of nature to govern it , which obliges every one , and reason , which is that law , teaches all mankind , who will but consult it ; that being all equal and independent , no one ought to harm another in his life , health , liberty or possessions ; for men being all the workmanship of one omnipotent , and infinitely wise maker : all the servants of one sovereign master , sent into the world by his order and about his business . they are his property , whose workmanship they are made to last during his , not one anothers pleasure . and being furnished with like faculties , sharing all in one community of nature , there cannot be supposed any such subordination among us , that may authorize us to destroy one another , as if we were made for one anothers uses , as the inferior ranks of creatures are for ours , every one as he is bound to preserve himself , and not to quit his station willfully , so by the like reason when his own preservation comes not in competition , ought he as much as he can to preserve the rest of mankind , and not unless it be to do justice on an offender , take a way , or impair the the life , or what tends to the preservation of the life , the liberty , health , limb or goods of another . . and that all men may be restrained from invading others rights , and from doing hurt to one another , and the law of nature be observed , which willeth the peace and preservation of all mankind , the execution of the law of nature is in that state , put into every mans hands , whereby every one has a right to punish the transgressors of that law to such a degree , as may hinder its violation . for the law of nature would , as all other laws that concern men in this world , be in vain , if there were no body that in the state of nature , had a power to execute that law , and thereby preserve the innocent and restrain offenders , and if any one in the state of nature may punish another , for any evil he has done , every one may do so . for in that state of perfect equality , where naturally there is no superiority or jurisdiction of one over another , what any may do in prosecution of that law , every one must needs have a right to do . . and thus in the state of nature , one man comes by a power over another ; but yet no absolute or arbitrary power , to use a criminal when he has got him in his hands , according to the passionate heats , or boundless extravagancy of his own will , but only to retribute to him , so far as calm reason and conscience dictates , what is proportionate to his transgression , which is so much as may serve for reparation and restraint . for these two are the only reasons , why one man may lawfully do harm to another , which is that we call punishment . in trangressing the law of nature , the offender declares himself to live by another rule , then that of reason and common equity , which is that measure god has set to the actions of men , for their mutual security , and so he becomes dangerous to mankind , the tye , which is to secure them from injury and violence , being slighted and broken by him , which being a trespass against the whole species , and the peace and safety of it , provided for by the law of nature , every man upon this score , by the right he hath to preserve mankind in general , may restrain , or where it is necessary , destroy things noxious to them , and so may bring such evil on any one , who hath transgressed that law , as may make him repent the doing of it , and thereby deter him , and by his example others , from doing the like mischief . and in this case , and upon this ground , every man hath a right to punish the offender , and be executioner of the law of nature . . i doubt not but this will seem a very strange doctrin to some men , but before they condemn it , i desire them to resolve me by what right any prince or state can put to death , or punish an alien , for any crime he commits in their country . 't is certain their laws by vertue of any sanction , they receive from the promulgated will of the legislative , reach not a stranger . they speak not to him , nor if they did , is he bound to hearken to them . the legislative authority , by which they are in force over the subjects of that common-wealth , hath no power over him . those who have the supream power of making laws in england , france or holland , are to an indian , but like the rest of the world , men without authority : and therefore if by the law of nature , every man hath not a power to punish offences against it , as he soberly judges the case to require , i see not how the magistrates of any community , can punish an alien of another country , since in reference to him , they can have no more power , then what every man naturally may have over another . . besides the crime which consists in violating the laws , and varying from the right rule of reason , whereby a man so far becomes degenerate , and declares himself to quit the principles of human nature , and to be a noxious creature , there is commonly injury done , and some person or other , some other man , receives damage by his transgression , in which case he who hath received any damage , has besides the right of punishment common to him , with other men , a particular right , to seek reparation from him that has done it . and any other person who finds it just , may also joyn with him that is injur'd , and assist him in recovering from the offender , so much as may make satisfaction for the harm he has suffer'd . . from these two distinct rights , the one of punishing the crime for restraint , and preventing the like offence , which right of punishing is in every body ; the other of taking reparation , which belongs only to the injured party , comes it to pass that the magistrate , who by being magistrate , hath the common right of punishing put into his hands , can often where the public good demands not the execution of the law , remit the punishment of criminal offences by his own authority , but yet cannot remit the satisfaction due to any private man , for the damage he has received . that , he who has suffered the damage has a right to demand in his own name , and he alone can remit ; the damnified person has this power of appropriating to himself , the goods or service of the offender , by right of self preservation , as every man has a power to punish the crime , to prevent its being committed again , by the right he has of preserving all mankind , and doing all reasonable things , he can in order to that end : and thus it is , that every man in the state of nature , has a power to kill a muderer , both to deter others from doing the like injury , which no reparation can compensate , by the example of the punishment that attends it from every body , and also to secure men from the attempts of a criminal , who having renounced reason , the common rule and measure god hath given to mankind , hath by the unjust violence and slaughter , he hath committed upon one , declared war against all mankind , and therefore may be destroyed as a lion or a tiger , one of those wild savage beasts , with whom men can have no society nor security : and upon this is grounded that great law of nature , who so sheddeth mans blood , by man shall his blood be shed . and cain was so fully convinced , that every one had a right to destroy such a criminal , that after the murther of his brother , he cries out , every one that findeth me , shall slay me , so plain was it writ in the hearts of all mankind . . by the same reason , may a man in the state of nature punish the lesser breaches of that law ; it will perhaps be demanded with death ? i answer each transgression , may be punished to that degree , and with so much severity as will suffice to make it an ill bargain to the offender , give him cause to repent , and terrifie others from doing the like : every offence that can be committed in the state of nature , may in the state of nature , be also punished , equally , and as far forth , as it may , in a common-wealth ; for though it would be besides my present purpose , to enter here into the particulars of the law of nature , or its measures of punishment● ; yet , it is certain there is such a law and that too , as intelligible and plain to a rational creature , and a studier of that law , as the positive laws of common-wealths , nay possibly plainer ; as much as reason is easier to be understood , then the phansies and intricate contrivances of men , following contrary and hidden interests put into words ; for truly , so are a great part of the municipal laws of countries , which are only so far right , as they are founded on the law of nature , by which they are to be regulated and interpreted . . to this strange doctrine , viz. that in the state of nature , every one has the executive power of the law of nature , i doubt not but it will be objected ; that it is unreasonable for men to be judges in their own cases , that self love will make men partial to themselves and their friends . and on the other side ill nature , passion and revenge will carry them too far in punishing others . and hence nothing but confusion and disorder will follow , and that therefore god hath certainly appointed government to restrain the partiality and violence of men , i easily grant , that civil government is the proper remedy for the inconveniences of the state of nature , which must certainly be great , where men may be judges in their own case , since 't is easiy to be imagined , that he who was so unjust as to do his brother an injury , will scarce be so just as to condemn himself for it : but i shall desire those who make this objection , to remember that absolute monarchs are but men , and if government is to be the remedy of those evils , which necessarily follow from mens being judges in their own cases , and the state of nature is therefore not to be endured , i desire to know what kind of government that is , and how much better it is then the state of nature , where one man commanding a multitude , has the liberty to be judge in his own case , and may do to all his subjects whatever he pleases , without the least question or controle of those , who execute his pleasure ? and in whatsoever he doth , whether lead by reason , mistake or passion , must be submitted to ? which men in the state of nature are not bound to do one to another . and if he that judges , judges amiss in his own , or any other case , he is answerable for it , to the rest of mankind . . 't is often asked as a mighty objection , where are , or ever were , there any men in such a state of nature ? to which it may suffice as an answer at present ; that since all princes and rulers of independant governments all through the world , are in a state of nature , 't is plain the world never was , nor never will be , without numbers of men in that state , i have named all governors of independent communities whether they are , or are not , in league with others ; for 't is not every compact , that puts an end to the state of nature between men , but only this one of agreeing together mutually to enter into one community , and make one body politic , other promises and compacts , men may make one with another , and yet still be in the state of nature . the promises and bargains for truck , &c. between the two men , in soldania , in or between , a swiss and an indian , in the woods of america are binding to them , though they are perfectly in a state of nature , in reference to one another for truth , and keeping of faith belongs to men , as men , and not as members of society . . to those that say , there were never any men in the state of nature , i will not only oppose the authority of the judicious hooker , eccl. pol. li. sect. . where he says ; the laws which have been hitherto mentioned , i. e. the laws of nature , do bind men absolutely , even as they are men , although they have never any settled fellowship , never any solemn agreement amongst themselves what to do or not to do , but for as much as we are not by our selves sufficient to furnish our selves with competent store of things , needful for such a life , as our nature doth desire ; a life , fit for the dignity of man , therefore to supply those defects and imperfections which are in us , as living single and solely by our selves , we are naturally induced to seek communion and fellowship with others , this was the cause of mens uniting themselves , at first in politic societies . but i moreover affirm , that all men are naturally in that state , and remain so till by their own consents , they make themselves members of some politic society , and i doubt not in the sequel of this discourse , to make it very clear . chap. iii. of the state of war. . the state of war is a state of enmity and destruction ; and therefore declaring by word or action , not a passionate and hasty , but sedate setled design , upon another mans life , puts him in a state of war with him against whom he has declared such an intention , and so has exposed his life to the others power to be taken away by him , or any one that joyns with him in his defence , and espouses his quarrel , it being reasonable and just i should have a right to destroy that which threatens me with destruction ; for by the fundamental law of nature , man being to be preserved , as much as possible , when all cannot be preserved , the safety of the innocent is to be preferred : and one may destroy a man who makes war upon him , or has discovered an enmity to his being for the same reason , that he may kill a wolf or a lion , because they are not under the ties of the common law of reason , have no other rule , but that of force and violence , and so may be treated as a beast of prey , those dangerous and noxious creatures that will be sure to destroy him , whenever he falls into their power . . and hence it is that he who attempts to get an other man into his absolute power , does thereby put himself into a state of war with him ; it being to be understood as a declaration of a design upon his life . for i have reason to conclude , that he who would get me into his power without my consent , would use me as he pleased when he had got me there , and destroy me too when he had a phansy to it ; for no body can desire to have me in his absolute power , unless it be to compel me by force to that which is against the right of my freedom , i. e. make me a slave . to be free from such force , is the only security of my preservation , and reason bids me look on him , as an enemy to my preservation , who would take away that freedom , which is the fence to it , so that he who makes an attempt to enslave me , thereby puts himself into a state of war with me . he that in the state of nature , would take away the freedom that belongs to any one in that state , must necessarily be supposed to have a design to take away every thing else , that freedom being the foundation of all the rest : as he that in the state of society , would take away the freedom belonging to those of that society or common-wealth , must be supposed to design to take away from them every thing else , and so be looked on as in a state of war. . this makes it lawful for a man to kill a theif , who has not in the least hurt him , nor declared any design upon his life , any farther then by the use of force , so to get him in his power , as to take away his money , or what he pleases from him , because using force , where he has no right to get me into his power , let his pretence be what it will , i have no reason to suppose , that he , who would take away my liberty , would not when he had me in his power , take away every thing else . and therefore it is lawful for me to treat him , as one who has put himself into a state of war with me , i. e. kill him if i can ; for to that hazard does he justly expose himself , whoever introduces a state of war , and is aggresser in it . . and here we have the plain difference between the state of nature , and the state of war , which however some men have confounded , are as far distant as a state of peace , goodwill , mutual assistance , and preservation ; and a state of enmity , malice , violence and mutual destruction are one from another . men living together according to reason without a common superior on earth , with authority to judge between them , is properly the state of nature . but force , or a declared design of force upon the person of another , where there is no common superior on earth to appeal to for relief , is the state of war : and 't is the want of such an appeal gives a man the right of war even against an aggressor , though he be in society and a fellow subject . thus a theif whom i cannot harm , but by appeal to the law , for having stolen all that i am worth , i may kill when he sets on me to rob me , but of my horse or coat , because the law which was made for my preservation , where it cannot interpose to secure my life from present force , which if lost , is capeable of no reparation , permits me my own defence , and the right of war , a liberty to kill the aggressor , because the aggressor allows not time to appeal to our common judge , nor the decision of the law , for remedy in a case where the mischief may be irreparable . want of a common judge with authority , puts all men in a state of nature ; force without right , upon a mans person , makes a state of war both where there is , and is not , a common judge . . but when the actual force is over , the state of war ceases between those that are in society , and are equally on both sides subject to the judge : and therefore in such controversies , where the question is put , who shall be iudge ? it cannot be meant , who shall decide the controversie : every one knows what iephtha here tells us , that the lord the iudge , shall judge . where there is no judge on earth , the appeal lies to god in heaven . that question then cannot mean who shall judge , whether another hath put himself in a state of war with me , and whether i may as iephtha did appeal to heaven in it ? of that i my self can only be judge in my own conscience , as i will answer it at the great day , to the supream judge of all men. chap. iv. of slavery . . the natural liberty of man is to be free from any superiour power on earth , and not to be under the will or legislative authority of man , but to have only the law of nature for his rule . the liberty of man , in society , is to be under no other legislative power , but that established , by consent , in the commonwealth ; nor under the dominion of any will , or restraint of any law , but what that legislative shall enact , according to the trust put in it . freedom then is not what sr. r. f. tells us , o. a. . a liberty for every one to do what he lists , to live as he pleases , and not to be tyed by any laws : but freedom of men , under government , is , to have a standing rule to live by , common to every one of that society , and made by the legislative power erected in it . a liberty to follow my own will in all things , where that rule prescribes not ; not to be subject to the inconstant , uncertain , unknown , arbitrary will of another man. as freedom of nature is to be under no other restraint but the law of nature . . this freedom from absolute , arbitrary power , is so necessary to , and closely joyned with a man's preservation , that he cannot part with it , but by what forfeits his preservation and life together . for a man , not having the power of his own life , cannot , by compact , or his own consent , enslave himself to any one , nor put himself under the absolute , arbitrary power of another , to take away his life , when he pleases . no body can give more power than he has himself ; and he that cannot take away his own life , cannot give another power over it . indeed having , by his fault , forfeited his own life , by some act that deserves death ; he , to whom he has forfeited it , may ( when he has him in his power ) delay to take it , and make use of him to his own service ; and he does him no injury by it . for , when-ever he finds the hardship of his slavery out-weigh the value of his life , 't is in his power , by resisting the will of his master , to draw on himself the death he desires . . this is the perfect condition of slavery , which is nothing else , but the state of war continued , between a lawful conquerour , and a captive . for , if once compact enter between them , and make an agreement for a limited power on the one side , and obedience , on the other ; the state of war and slavery ceases , as long as the compact endures . for , as has been said , no man can , by agreement , pass over to another that which he hath not in himself , a power over his own life . i confess , we find among the iews , as well as other nations , that men did sell themselves ; but , 't is plain , this was only to drudgery , not to slavery . for , it is evident , the person sold was not under an absolute , arbitrary , despotical power . for the master could not have power to kill him , at any time , whom , at a certain time , he was obliged to let go free out of his service : and the master of such a servant was so far from having an arbitrary power over his life , that he could not , at pleasure , so much as maim him , but the loss of an eye , or tooth , set him free , exod. xxi . chap. v. of property . . whether we consider natural reason , which tells us , that men , being once born , have a right to their preservation , and consequently to meat and drink , and such other things , as nature affords for their subsistence : or revelation , which gives us an account of those grants god made of the world to adam , and to noah , and his sons ; 't is very clear , that god , as k. david says , psal. cxv . xvj . has given the earth to the children of men , given it to mankind in common . but this being supposed , it seems to some a very great difficulty how any one should ever come to have a property in any thing ; i will not content my self to answer , that if it be difficult to make out property , upon a supposition , that god gave the world to adam and his posterity in common ; it is impossible that any man , but one universal monarch , should have any property upon a supposition , that god gave the world to adam , and his heirs in succession , exclusive of all the rest of his posterity . but i shall endeavour to shew , how men might come to have a property in several parts of that which god gave to mankind in common , and that without any express compact of all the commoners . . god , who hath given the world to men in common , hath also given them reason to make use of it to the best advantage of life , and convenience . the earth , and all that is therein , is given to men for the support and comfort of their being . and though all the fruits it naturally produces , and beasts it feeds , belong to mankind in common , as they are produced by the spontaneous hand of nature : and no body has originally a private dominion , exclusive of the rest of mankind , in any of them , as they are thus in their natural state : yet being given for the use of men , there must , of necessity , be a means to appropriate them some way or other before they can be of any use , or at all beneficial to any particular men. the fruit , or venison which nourishes the wild indian , who knows no inclosure , and is still a tenant in common , must be his , and so his , i.e. a part of him , that another can no longer have any right to it , before it can do him any good for the support of his life . . though the earth , and all inferior creatures be common to all men , yet every man has a property in his own person . this no body has any right to but himself . the labour of his body , and the work of his hands , we may say , are properly his . whatsoever then he removes out of the state that nature hath provided , and left it in , he hath mixed his labour with it , and joined to it something that is his own , and thereby makes it his property . it being by him removed from the common state nature placed it in , it hath by this labour something annexed to it , that excludes the common right of other men. for this labour being the unquestionable property of the labourer , no man but he can have a right to what that is once joined to , at least where there is enough , and as good left in common for others . . he that is nourished by the acorns he pickt up under an oak , or the apples he gathered from the trees in the wood ; has certainly appropriated them to himself . no body can deny but the nourishment is his . i ask then , when did they begin to be his ? when he digested ? or when he eat ? or when he boiled ? or when he brought them home ? or when he pickt them up ? and 't is plain , if the first gathering made them not his , nothing else could . that labour put a distinction between them and common . that added something to them more than nature , the common mother of all , had done ; and so they became his private right . and will any one say he had no right to those acorns or apples he thus appropriated , because he had not the consent of all mankind to make them his ? was it a robbery thus to assume to himself what belonged to all in common ? if such a consent as that was necessary , man had starved , notwithstanding the plenty god had given him . we see in commons , which remain so by compact , that 't is the taking any part of what is common , and removing it out of the state nature leaves it in , which begins the property ; without which the common is of no use . and the taking of this or that part , does not depend on the express consent of all the commoners . thus the grass my horse has bit ; the turfs my servant has cut ; and the ore i have dig'd in any place where i have a right to them in common with others , become my property , without the assignation or consent of any body . the labour that was mine , removing them out of that common state they were in , hath fixed my property in them . . by making an explicit consent of every commoner , necessary to any ones appropriating to himself any part of what is given in common . children or servants could not cut the meat which their father or master had provided for them in common , without assigning to every one his peculiar part . though the water running in the fountain be every ones ; yet who can doubt but that in the pitcher is his only who drew it out ? his labour hath taken it out of the hands of nature where it was common , and belong'd equally to all her children , and hath thereby appropriated it to himself . . thus this law of reason makes the deer , that indian's who hath killed it ; 't is allowed to be his goods who hath bestowed his labour upon it , though before , it was the common right of every one . and amongst those who are counted the civiliz'd part of mankind , who have made and multiplied positive laws to determine property , this original law of nature for the beginning of property , in what was before common , still takes places ; and by vertue thereof , what fish any one catches in the ocean , that great and still remaining common of mankind ; or what ambergriese any one takes up here , is by the labour that removes it out of that common state nature left it in , made his property who takes that pains about it . and even amongst us the hare that any one is hunting , is thought his who pursues her during the chase. for being a beast that is still looked upon as common , and no man's private possession ; who-ever has imploy'd so much labour about any of that kind , as to find and pursue her , has thereby removed her from the state of nature wherein she was common , and hath began a property . . it will perhaps be objected to this , that if gathering the acorns , or other fruits of the earth , &c. makes a right to them , then any one may ingross as much as he will. to which i answer , not so . the same law of nature that does by this means give us property , does also bound that property too . god has given us all things richly , tim. vi . . is the voice of reason confirmed by inspiration . but how far has he given it us , to enjoy ? as much as any one can make use of to any advantage of life before it spoils ; so much he may by his labour fix a property in . whatever is beyond this , is more than his share , and belongs to others . nothing was made by god for man to spoil or destroy . and thus considering the plenty of natural provisions there was a long time in the world , and the few spenders , and to how small a part of that provision the industry of one man could extend it self , and ingross it to the prejudice of others ; especially keeping within the bounds set by reason of what might serve for his use ; there could be then little room for quarrels or contentions about property so establish'd . . but the chief matter of property being now not the fruits of the earth , and the beasts that subsist on it , but the earth it self ; as that which takes in and carries with it all the rest : i think it is plain , that property in that too is acquired as the former . as much land as a man tills , plants , improves , cultivates , and can use the product of ; so much is his property . he by his labour does as it were inclose it from the common . nor will it invalidate his right to say , every body else has an equal title to it ; and therefore he cannot appropriate , he cannot inclose , without the consent of all his fellow-commoners , all mankind . god when he gave the world in common to all mankind , commanded man also to labour , and the penury of his condition required it of him . god and his reason commanded him to subdue the earth , i. e● improve it for the benefit of life , and therein lay out something upon it that was his own , his labour . he that in obedience to this command of god , subdued , tilled and sowed any part of it , thereby annexed to it something that was his property , which another had no title to , nor could without injury take from him . . nor was this appropriation of any parcel of land , by improving it , any prejudice to any other man , since there was still enough , and as good left ; and more than the yet unprovided could use . so that in effect , there was never the less left for others because of his inclosure for himself . for he that leaves as much as another can make use of , does as good as take nothing at all . no body could think himself injur'd by the drinking of another man , though he took a good draught , who had a whole river of the same water left him to quench his thirst . and the case of land and water , where there is enough of both , is perfectly the same . . god gave the world to men in common , but since he gave it them for their benefit , and the greatest conveniencies of life they were capable to draw from it ; it cannot be supposed he meant it should always remain common and uncultivated . he gave it to the use of the industrious and rational , ( and labour was to be his title to it ; ) not to the phancy or covetousness of the quarrelsome and contentious . he that had as good left for his improvement , as was already taken up , needed not complain , ought not to meddle with what was already improved by another's labour : if he did , 't is plain he desired the benefit of anothers pains which he had no right to , and not the ground which god had given him in common with others to labour on , and whereof there was as good left as that already possessed ; and more than he knew what to do with , or his industry could reach to . . 't is true , in land that is common in england , or any other country , where there is plenty of people under government , who have money and commerce , no one can inclose or appropriate any part , without the consent of all his fellow-commoners : because this is left common by compact , i. e. by the law of the land , which is not to be violated . and though it be common , in respect of some men , it is not so to all mankind ; but is the joint propriety of this country , or this parish . besides , the remainder , after such inclosure , would not be as good to the rest of the commoners as the whole was , when they could all make use of the whole ; whereas in the beginning and first peopling of the great common of the world , it was quite otherwise . the law man was under was rather for appropriating . god commanded , and his wants forced him to labour . that was his property which could not be taken from him where-ever he had fixed it . and hence subduing or cultivating the earth , and having dominion , we see , are join'd together . the one gave title to the other . so that god , by commanding to subdue , gave authority so far to appropriate . and the condition of humane life , which requires labour and materials to work on , necessarily introduce private possessions . . the measure of property , nature well set , by the extent of mens labour , and the conveniency of life : no man's labour could subdue , or appropriate all ; nor could his enjoyment consume more than a small part ; so that it was impossible for any man , this way , to intrench upon the right of another , or acquire , to himself , a property , to the prejudice of his neighbour , who would still have room , for as good , and as large a possession ( after the other had taken out his ) as before it was appropriated ; which measure did confine every man's possession , to a very moderate proportion , and such as he might appropriate to himself , without injury to any body , in the first ages of the world , when men were more in danger to be lost , by wandering from their company , in the then vast wilderness of the earth , than to be striatned for want of room to plant in . and the same measure may be allowed still , without prejudice to any body , as full as the world seems . for supposing a man , or family , in the state they were at first , peopling of the world by the children of adam , or noah ; let him plant in some in-land , vacant places of america , we shall find that the possessions , he could make himself , upon the measures we have given , would not be very large , nor , even to this day , prejudice the rest of mankind , or give them reason to complain , or think themselves injured by this man's incroachment , though the race of men have now spread themselves to all the corners of the world , and do infinitely exceed the small number was at the beginning . nay the extent of ground is of so little value , without labour , that i have heard it affirmed , that , in spain it self , a man may be permitted to plough , sow , and reap , without being disturbed , upon land he has no other title to , but only his making use of it . but , on the contrary , the inhabitants think themselvs beholden to him , who , by his industry , on neglected , and consequently waste land , has increased the stock of corn , which they wanted . but be this as it will , which i lay no stress on ; this i dare boldly affirm , that the same rule of propriety , ( viz. ) that every man should have as much as he could make use of , would hold still in the world , without straitning any body , since there is land enough in the world , to suffice double the inhabitants , had not the invention of money , and the tacit agreement of men , to put a value on it , introduced ( by consent ) larger possessions , and a right to them ; which , how it has done , i shall , by and by , shew more at large . . this is certain , that in the beginning , before the desire of having more than men needed , had altered the intrinsick value of things , which depends only on their usefulness to the life of man ; or had agreed , that a little piece of yellow metal , which would keep without wasting or decay , should be worth a great piece of flesh , or a whole heap of corn ; though men had a right to appropriate , by their labour , each one to himself , as much of the things of nature , as he could use : yet this could not be much , nor to the prejudice of others , where the same plenty was still left , to those who would use the same industry . before the appropriation of land , he who gathered as much of the wild fruit , killed , caught , or tamed as many of the beasts as he could ; he that so employed his pains about any of the spontaneous products of nature , as any way to alter them , from the state nature put them in , by placing any of his labour on them , did thereby acquire a propriety in them : but if they perished , in his possession , without their due use ; if the fruits rotted , or the venison putrified , before he could spend it , he offended against the common law of nature , and was liable to be punished ; he invaded his neighbour's share , for he had no right , farther than his use called for any of them , and they might serve to afford him conveniencies of life . . the same measures governed the possession of land too : whatsoever he tilled and reaped , laid up and made use of , before it spoiled , that was his peculiar right ; whatsoever he enclosed , and could feed , and make use of , the cattle and product was also his . but if either the grass of his inclosure rotted on the ground , or the fruit of his planting perished without gathering , and laying up , this part of the earth , notwithstanding his inclosure , was still to be looked on as waste , and might be the possession of any other . thus , at the beginning , cain might take as much ground as he could till , and make it his own land , and yet leave enough to abel's sheep to feed on ; a few acres would serve for both their possessions . but as families increased , and industry inlarged their stocks , their possessions inlarged with the need of them ; but yet it was commonly without any fixed property in the ground they made use of , till they incorporated , setled themselves together , and built cities , and then , by consent , they came in time , so set out the bounds of their distinct territories , and agree on limits between them and their neighbours ; and by laws within themselves , setled the properties of those of the same society . for we see , that in that part of the world which was first inhabited , and therefore like to be best peopled , even as low down as abraham's time , they wandered with their flocks , and their herds , which was their substance , freely up and down ; and this abraham did , in a country where he was a stranger . whence it is plain , that , at least , a great part of the land lay in common . that the inhabitants valued it not , nor claimed property in any more than they made use of . but when there was not room enough in the same place , for their herds to feed together , they , by consent , as abraham and lot did , gen. xiii . . separated and inlarged their pasture , where it best liked them . and for the same reason esau went from his father , and his brother , and planted in mount seir , gen. xxxvi . . . and thus , without supposing any private dominion , and property in adam , over all the world , exclusive of all other men , which can no way be proved , nor any ones property be made out from it ; but supposing the world given as it was to the children of men in common , we see how labour could make men distinct titles to several parcels of it , for their private uses ; wherein there could be no doubt of right , no room for quarrel . . nor is it so strange as perhaps before consideration it may appear , that the property of labour should be able to over-ballance the community of land. for 't is labour indeed that puts the difference of value on every thing ; and let any one consider , what the difference is between an acre of land planted with tabaco , ●r sugar , sown with wheat or barley ; and an acre of the same land lying in common , without any husbandry upon it ; and he will find , that the improvement of labour makes the far greater part of the value . i think it will be but a very modest computation to say , that of the products of the earth useful to the life of man / are the eff●cts of labour : nay , if we will rightly estimate things as they come to our use , and cast up the several expences about them , what in them is purely owing to nature , and what to labour , we shall find , that in most of them / are wholly to be put on the account of labour . . there cannot be a clearer demonstration of any thing , than several nations of the americans are of this , who are rich in land , and poor in all the comforts of life ; whom nature having furnished as liberally as any other people , with the materials of plenty , i. e. a fruitful soil , apt to produce in abundance , what might serve for food , rayment , and delight ; yet for want of improving it by labour , have not / part of the conveniencies we enjoy . and a king of a large and fruitful territory there , feeds , lodges , and is clad worse than a day labourer in england . . to make this a little clearer , let us but trace some of the ordinary provisions of life , through their several progresses , before they come to our use , and see how much they receive of their value from human industry . bread , wine and cloth are things of daily use and great plenty , yet notwithstanding acorns , water , and leaves , or skins , must be our bread , drink and cloathing , did not labour furnish us with these more useful commodities . for whatever bread is more worth than acorns , wine than water , and cloth or silk than leaves , skins or moss , that is wholly owing to labour and industry . the one of these being the food and rayment which unassisted nature furnishes us with ; the other provisions which our industry and pains prepare for us , which how much they exceed the other in value , when any one hath computed , he will then see how much labour makes the far greatest part of the value of things we enjoy in this world : and the ground which produces the materials , is scarce to be reckon'd in as any , or at most , but a very small part of it : so little , that even amongst us , land that is left wholly to nature , that hath no improvement of pasturage , tillage , or planting , is called , as indeed it is , wast ; and we shall find the benefit of it amount to little more than nothing . . an acre of land that bears here twenty bushels of wheat , and another in america , which , with the same husbandry , would do the like , are , without doubt , of the same natural , intrinsick value . but yet the benefit mankind receives from one in a year is worth l. and the other possibly not worth a penny ; if all the profit an indian received from it were to be valued , and sold here ; at least , i may truly say , not / ● . 't is labour then which puts the greatest part of value upon land , without which it would scarcely be worth any thing ; 't is to that we owe the greatest part of all its useful products ; for all that the straw , bran , bread , of that acre of wheat , is more worth than the product of an acre of as good land , which lies waste , is all the effect of labour . for 't is not barely the plough-man's pains , the reaper's and thresher's toil , and the baker's sweat , is to be counted into the bread we eat ; the labour of those who broke the oxen , who digged and wrought the iron and stones , who felled and framed the timber imployed about the plough , mill , oven , or any other utensils , which are a vast number , requisite to this corn , from its sowing to its being made bread , must all be charged on the account of labour , and received as an effect of that : nature and the earth furnished only the almost worthless materials , as in themselves . 't would be a strange catalogue of things , that industry provided and made use of , about every loaf of bread before it came to our use , if we could trace them ; iron , wood , leather , bark , timber , stone , bricks , coals , lime , cloth , dying● drugs , pitch , tar , masts , ropes , and all the materials made use of in the ship , that brought any of the commodities , made use of by any of the work-men , to any part of the work , all which , 't would be almost impossible , at least too long , to reckon up . . from all which it is evident , that tho' the things of nature are given in common : man ( by being master of himself , and proprietor of his own person , and the actions or labour of it ) had still in himself the great foundation of property : and that which made up the great part of what he applyed to the support or comfort of his being , when invention and arts had improved the conveniencies of life , was perfectly his own , and did not belong in common to others . . thus labour , in the beginning , gave a right of property , where ever any one was pleased to imploy it , upon what was common , which remained , a long while , the far greater part , and is yet more than mankind makes use of . men , at first , for the most part , contented themselves with what un-assisted nature offered to their necessities ; and though afterwards , in some parts of the world , where the increase of people and stock , with the use of money , had made land scarce , and so of some value , the several communities setled the bounds of their distinct territories , and , by laws , within themselves , regulated the properties of the private men of their society , and so , by compact and agreement , setled the property which labour and industry began . and the leagues , that have been made between several states and kingdoms , either expresly or tacitly dis-owning all claim and right to the land in the others possession , have , by common consent , given up their pretences to their natural common right , which originally they had to those countries : and so have , by positive agreement , settled a property amongst themselves , in distinct parts of the world ; yet there are still great tracts of ground to be found , which the inhabitants thereof , not having joyned with the rest of mankind , in the consent of the use of their common money , lye waste , and are more than the people , who dwell on it , do , or can make use of , and so still lye in common . though this can scarce happen amongst that part of mankind that have consented to the use of money . . the greatest part of things really useful to the life of man , and such as the necessity of subsisting made the first commoners of the world look after , as it doth the americans now , are generally things of short duration , such as , if they are not consumed by use , will decay and perish of themselves . gold , silver , and diamonds , are things , that phancy , or agreement hath put the value on , more than real use , and the necessary support of life : now of those good things which nature hath provided in common , every one hath a right ( as hath been said ) to as much as he could use , and had a property in all he could effect with his labour : all that his industry could extend to , to alter from the state nature had put it in , was his . he that gathered a hundred bushels of acorns or apples , had thereby a property in them ; they were his goods , as soon as gathered . he was only to look that he used them before they spoiled ; else he took more than his share , and robb'd others . and indeed it was a foolish thing , as well as dishonest , to hoard up more than he could make use of . if he gave away a part to any body else , so that it perished not uselesly in his possession , these he also made use of . and if he also bartered away plumbs , that would have rotted in a week ' , for nuts that would last good for his eating a whole year , he did no injury ; he wasted not the common stock ; destroyed no part of the portion of goods that belonged to others , so long as nothing perished uselesly in his hands . again , if he would give his nuts for a piece of metal , pleased with its colour ; or exchange his sheep for shells , or wooll for a sparkling pebble or a diamond , and keep those by him all his life , he invaded not the right of others ; he might heap up as much of these durable things as he pleased : the exceeding of the bounds of his just property not lying in the largeness of his possession , but the perishing of any thing uselesly in it . . and thus came in the use of money , some lasting thing that men might keep without spoiling , and that , by mutual consent , men would take in exchange for the truly useful , but perishable supports of life . . and as different degrees of industry were apt to give men possessions in different proportions , so this invention of money gave them the opportunity to continue and enlarge them . for supposing an island , separate from all possible commerce with the rest of the world , wherein there were but a hundred families , but there were sheep , horses and cowes , with other useful animals , wholesome fruits , and land enough for corn , for a hundred thousand times as many , but nothing in the island , either because of its commonness , or perishableness , fit to supply the place of money : what reason could any one have there to enlarge his possessions , beyond the use of his family , and a plentiful supply to its consumption , either in what their own industry produced , or they could barter for like perishable , useful commodities , with others ? where there is not something both lasting and scarce , and so valuable to be hoarded up , there men will not be apt to enlarge their possessions of land , were it never so rich , never so free for them to take . for i ask , what would a man value ten thousand , or an hundred thousand acres of excellent land , ready cultivated , and well stocked too with cattle , in the middle of the in-land parts of america , where he had no hopes of commerce with other parts of the world , to draw money to him , by the sale of the product . it would not be worth the inclosing , and we should see him give up again to the wild common of nature what-ever was more than would supply the conveniencies of life , to be had there , for him and his family . . thus in the beginning all the world was america , and more so than that is now ; for no such thing as money was any where known . find out something that hath the use and value of money amongst his neighbours , you shall see the same man will begin presently to enlarge his possessions . . but since gold and silver , being little useful to the life of man , in proportion to food , rayment , and carriage , has its value only from the consent of men , whereof labour yet makes in great part the measure , it is plain , that the consent of men have agreed to a disproportionate and unequal possession of the earth ; i mean out of the bounds of society and compact : for in governments the laws regulate it , they having by consent , found out and agreed in a way how a man may rightfully , and without injury , possess more than he himself can make use of by receiving gold and silver , which may continue long in a mans possession , without decaying for the overplus , and agreeing those metals should have a value . . and thus , i think , it is very easy to conceive , without any difficulty , how labour could at first begin a title of property in the common things of nature , and how the spending it upon our uses bounded it . so that there could then be no reason of quarrelling about title , nor any doubt about the largeness of possession it gave . right and conveniency went together . for as a man had a right to all he could imploy his labour upon , so he had no temptation to labour for more than he could make use of . this left no room for controversie about the title , nor for incroachment on the right of others ; what portion a man carved to himself , was easily seen ; and it was useless as well as dishonest , to carve himself too much , or take more than he needed . chap. vi. of paternal power . . it may perhaps be censured an impertinent criticism in a discourse of this nature , to find fault with words and names that have obtained in the world : and yet possibly it may not be amiss to offer new ones when the old are apt to lead men into mistakes , as this of paternal power probably has done , which seems so to place the power of parents over their children wholly in the father , as if the mother had no share in it ; whereas if we consult reason or revelation , we shall find she hath an equal title ; which may give one reason to ask , whether this might not be more properly called parental power ? for whatever obligation nature and the right of generation lays on children ; it must certainly bind them equal to both the concurrent causes of it . and accordingly we see the positive law of god every where joins them together , without distinction , when it commands the obedience of children , honour thy father and thy mother , exod. . . whosoever curseth his father or his mother , lev. . . ye shall fear every man his mother and his father , lev. . . children obey your parents , &c. eph. . . is the stile of the old and new testament . . had but this one thing been well consider'd , without looking any deeper into the matter , it might perhaps have kept men from running into those gross mistakes they have made about this power of parents , which however it might , without any great harshness , bear the name of absolute dominion , and regal authority , when under the title of paternal power , it seem'd appropriated to the father ; would yet have sounded but odly , and in the very name shewn the absurdity , if this supposed absolute power over children had been called parental , and thereby discover'd that it belong'd to the mother too : for it will but very ill serve the turn of those men who contend so much for the absolute power and authority of the fatherhood , as they call it , that the mother should have any share in it . and it would have but ill supported the monarchy they contend for , when by the very name it appeared , that that fundamental authority from whence they would derive their government of a single person only , was not plac'd in one , but two persons jointly . but to let this of names pass . . though i have said above ( . ) that all men by nature are equal ; i cannot be supposed to understand all sorts of equality : age or virtue may give men a just precedency : excellency of parts and merit may place others above the common level : birth may subject some , and alliance or benefits others to pay an observance to those , to whom nature , gratitude or other respects may have made it due ; and yet all this consists with the equality which all men are in , in respect of jurisdiction or dominion one over another : which was the equality i there spoke of , as proper to the business in hand , being that equal right that every man hath to his natural freedom , without being subjected to the will or authority of any other man. . children , i confess , are not born in this full state of equality , though they are born to it . their parents have a sort of rule and jurisdiction over them when they come into the world , and for some time after , but 't is but a temporary one . the bonds of this subjection are like the swadling cloths they are wrapt up in , and supported by , in the weakness of their infancy . age and reason as they grow up , loosen them till atlength they drop quite off , and leave a man at his own free disposal . . adam was created a perfect man , his body and mind in full possession of their strength and reason , and so was capable , from the first instance of his being , to provide for his own support and preservation , and govern his actions according to the dictates of the law of reason god had implanted in him . from him the world is peopled with his descendants , who are all born infants , weak and helpless , without knowledge or understanding . but to supply the defects of this imperfect state , till the improvement of growth and age had removed them , adam and eve , and after them all parents were , by the law of nature , under an obligation to preserve , nourish , and educate the children they had begotten , not as their own workmanship , but the workmanship of their own maker , the almighty , to whom they were to be accountable for them . . the law that was to govern adam , was the same that was to govern all his posterity , the law of reason . but his off-spring having another way of entrance into the world , different from him , by a natural birth , that produced them ignorant , and without the use of reason , they were not presently under that law : for no body can be under a law that is not promulgated to him ; and this law being promulgated or made known by reason only , he that is not come to the use of his reason , cannot be said to be under this law : and adam's children being not presently as soon as born , under this law of reason , were not presently free . for law , in its true notion , is not so much the limitation as the direction of a free and intelligent agent to his proper interest , and prescribes no farther , than is for the general good of those under that law. could they be happier without it , the law , as an useless thing , would of it self vanish ; and that ill deserves the name of confinement , which hedges us in only from bogs and precipices . so that however it may be mistaken , the end of law , is not to abolish or restrain , but to preserve and enlarge freedom . for in all the states of created beings , capable of laws , where there is no law there is no freedom . for , liberty is , to be free from restraint and violence from others , which cannot be where there is no law , and is not , as we are told , a liberty for every man to do what he lists : for who could be free , when every other man's humour might domineer over him ? but a liberty to dispose and order freely as he lists his person , actions , possessions , and his whole property within the allowance of those laws , under which he is , and therein not to be subject to the the arbitrary will of another ; but freely follow his own . . the power , then , that parents have over their children , arises from that duty which is incumbent on them , to take care of their off-spring , during the imperfect state of childhood . to inform the mind , and govern the actions of their yet ignorant nonage , till reason shall take its place , and ease them of that trouble , is what the children want , and the parents are bound to . for god haing given man an understanding to direct his actions , has allowed him a freedom of will , and liberty of acting , as properly belonging thereunto , within the bounds of that law he is under . but whilst he is in an estate , wherein he has no understanding of his own to direct his will , he is not to have any will of his own to follow : he that understands for him , must will for him too ; he must prescribe to his will , and regulate his actions ; but when he comes to the estate that made his father a free-man , the son is a free-man too . . this holds in all the laws a man is under , whether natural or civil . is a man under the law of nature ? what made him free of that law ? what gave him a free disposing of his property , according to his own will , within the compass of that law ? i answer , an estate wherein he might be suppos'd capable to know that law , that so he might keep his actions within the bounds of it . when he has acquired that state , he is presumed to know how far that law is to be his guide , and how far he may make use of his freedom , and so comes to have it ; till then , some body else must guide him , who is presumed to know how far the law allows a liberty . if such a state of reason , such an age of discretion made him free , the same shall make his son free too . is a man under the law of england ? what made him free of that law ? that is , to have the liberty to dispose of his actions and possessions , according to his own will , within the permission of that law ? a capacity of knowing that law. which is supposed , by that law , at the age of twenty one , and in some cases sooner . if this made the father free , it shall make the son free too . till then , we see , the law allows the son to have no will , but he is to be guided by the will of his father or guardian , who is to understand for him . and if the father die , and fail to substitute a deputy in this trust , if he hath not provided a tutor to govern his son , during his minority , during his want of understanding , the law takes care to do it ; some other must govern him , and be a will to him , till he hath attained to a state of freedom , and his understanding be fit to take the government of his will. but after that , the father and son are equally free , as much as tutor and pupil , after nonage ; equally subjects of the same law together , without any dominion left in the father , over the life , liberty , or estate of his son , whether they be only in the state , and under the law of nature , or under the positive laws of an establish'd government . . but if , through defects , that may happen , out of the ordinary course of nature , any one comes not to such a degree of reason , wherein he might be supposed capable of knowing the law , and so living within the rules of it , he is never capable of being a free man ; he is never let loose to the disposure of his own will , because he knows no bounds to it , has not understanding , its proper guide ; but is continued under the tuition and government of others , all the time his own understanding is uncapable of that charge . and so lunaticks and ideots are never set free from the government of their parents ; children , who are not as yet come unto those years whereat they may have ; and innocents , which are excluded , by a natural defect , from ever having . thirdly , madmen , which , for the present , cannot possibly have the use of right reason to guide themselves , have , for their guide , the reason that guideth other men , which are tutors over them , to seek and procure their good for them , says hooker eccl. pol. lib. . § . . all which seems no more than that duty which god and nature has laid on man , as well as other creatures , to preserve their off-spring till they can be able to shift for themselves , and will scarce amount to an instance or proof of parents regal authority . . thus we are born free , as we are born rational ; not that we have actually the exercise of either : age that brings one , brings with it the other too . and thus we see how natural freedom and subjection to parents may consist together , and are both founded on the same principle . a child is free by his father's title , by his father's understanding , which is to govern him , till he hath it of his own . the freedom of a man , at years of discretion , and the subjection of a child to his parents , whilst yet short of it , are so consistent , and so distinguishable , that the most blinded contenders for monarchy , by right of fatherhood , cannot miss of it ; the most obstinate cannot but allow of it . for were their doctrine all true , were the right heir of adam now known , and , by that title , setled a monarch in his throne ; invested with all the absolute , unlimited power sr. r. f. talks of ; if he should dye as soon as his heir were born , must not the child , notwithstanding he were never so free , never so much sovereign , be in subjection to his mother and nurse , to tutors and gonours , till age and education brought him reason and ability to govern himself , and others ? the necessities of his life , the health of his body , and the information of his mind would require him to be directed by the will of others and not his own : and yet will any one think , that this restraint and subjection were inconsistent with , or spoiled him of that liberty or sovereignty he had a right to : or gave away his empire to those who had the government of his nonage ? this government over him only prepared him the better , and sooner for it . if any body should ask me , when my son is of age to be free ; i shall answer , just when his monarch is of age to govern . but at what time , says the judicious hooker , eccl. pol. l. . § . . a man may be said to have attain'd so far forth the use of reason , as sufficeth to make him capable of those laws whereby he is then bound to guide his actions : this is a great deal more easie for sense to discern , than for any one , by skill and learning , to determine . . commonwealths themselves take notice of , and allow , that there is a time when men are to begin to act like free men , and therefore , till that time , require not oaths of fealty or allegiance , or other publick owning of , or submission to the government of their countreys . . the freedom then of man , and liberty of acting , according to his own will , is grounded on his having reason , which is able to instruct him in that law he is to govern himself by , and make him know how far he is left to the freedom of his own will. to turn him loose to an unrestrain'd liberty , before he has reason to guide him , is not the allowing him the priviledge of his nature , to be free ; but to thrust him out amongst brutes , and abandon him to a state as wretched , and as much beneath that of a man , as theirs . this is that which puts the authority into the parents hands to govern the minority of their children . god hath made it their business to imploy this care on their off-spring , and hath placed in them suitable inclinations of tenderness and concern to temper this power , to apply it as his wisdom designed it , to the childrens good , as long as they should need to be under it . . but what reason can hence advance this care , of the parents , due to their off-spring , into an absolute , arbitrary dominion of the father , whose power reaches no farther , than by such a discipline , as he finds most effectual , to give such strength and health to their bodies , such vigour and rectitude to their minds , as may best fit his children to be most useful to themselves and others ; and , if it be necessary to his condition , to make them work , when they are able , for their own subsistence . but , in this power , the mother too has her share with the father . . nay this power so little belongs to the father , by any peculiar right of nature , but only as he is guardian of his children , that when he quits his care of them , he loses his power over them , which goes along with their nourishment and education , to which it is inseparably annexed , and belongs as much to the foster-father of an exposed child , as to the natural father of another . so little power does the bare act of begetting give a man over his issue : if all his care ends there , and this be all the title he hath to the name and authority of a father : and what will become of this paternal power in that part of the world where one woman hath more than one husband at a time ? or in those parts of america , where , when the husband and wife part , which happens frequently , the children are all left to the mother , follow her , and are wholly under her care and provision ? and if the father die whilst the children are young , do they not naturally every where owe the same obedience to their mother , during their minority , as to their father , were he alive ? and will any one say , that the mother hath a legislative power over her children ; that she can make standing rules , which shall be of perpetual obligation , by which they ought to regulate all the concerns of their property , and bound their liberty all the course of their lives , and inforce the observation of them with capital punishments ? for this is the proper power of the magistrate , of which the father hath not so much as the shadow . his command over his children , is but temporary , and reaches not their life or property . it is but a help to the weakness and imperfection of their non-age ; a discipline necessary to their education : and though a father may dispose of his own possessions , as he pleases , when his children are out of danger of perishing for want ; yet his power extends not to the lives or goods , which either their own industry , or anothers bounty , has made theirs ; nor to their liberty neither , when they are once arrived to the infranchisement of the years of discretion . the father's empire then ceases , and he can from thence forwards no more dispose of the liberty of his son than that of any other man. and it must be far from an absolute , or perpetual jurisdiction , from which a man may withdraw himself , having licence from divine authority , to leave father and mother , and cleave to his wife . . but though there be a time when a child comes to be as free from subjection to the will and command of his father , as he himself is free from subjection to the will of any body else , and they are both under no other restraint , but that which is common to them both , whether it be the law of nature , or municipal law of their country ; yet this freedom exempts not a son from that honour which he ought , by the law of god and nature , to pay his parents . god having made the parents instruments in his great design of continuing the race of mankind , and the occasions of life to their children , as he hath laid on them an obligation to nourish , preserve , and bring up their off-spring : so he has laid on the children a perpetual obligation of honouring their parents , which containing in it an inward esteem and reverence to be shewn by all outward expressions , ties up the child from any thing that may ever injure or affront , disturb , or endanger the happiness , or life of those from whom he received his : and engages him in all actions of defence , relief , assistance and comfort of those by whose means he entred into being , and has been made capable of any enjoyments of life . from this obligation no state , no freedom , can absolve children . but this is very far from giving parents a power of command over their children , or an authority to make laws , and dispose as they please of their lives or liberties . 't is one thing to owe honour , respect , gratitude and assistance ; another to require an absolute obedience and submission . the honour due to parents , a monarch in his throne owes his mother , and yet this lessens not his authority , nor subjects him to her government . . the subjection of a minor places in the father a temporary government , which terminates with the minority of the child . and the honour due from a child , places in the parents a perpetual right to respect , reverence , support and compliance to more , or less , as the father's care , cost and kindness , in his education , has been more or less . and this ends not with minority , but holds in all parts and conditions of a man's life . the want of distinguishing these two powers which the father hath in the right of tuition , during minority , and the right of honour all his life , may perhaps have caused a great part of the mistakes about this matter . for to speak properly of them , the first of these is rather the priviledge of children , and duty of parents , than any prerogative of paternal power . the nourishment and education of their children , is a charge so incumbent on parents for their childrens good , that nothing can absolve them from taking care of it . and though the power of commanding and chastising them go along with it , yet god hath woven into the principles of humane nature , such a tenderness for their off-spring , that there is little fear that parents should use their power with too much rigour ; the excess is seldom on the severe side , the strong biass of nature drawing the other way . and therefore god almighty , when he would express his gentle dealing with the israelites , he tells them , that though he chasten'd them , he chasten'd them as a man chastens his son , deut. . . i. e. with tenderness and affection , and kept them under no severer discipline than what was absolutely best for them ; and had been less kindness to have slacken'd . this is that power to which children are commanded obedience , that the pains and care of their parents may not be increased , or ill rewarded . . on the other side , honour and support all that which gratitude requires to return ; for the benefits received by and from them is the indispensible duty of the child , and the proper priviledge of the parents . this is intended for the parents advantage , as the other is for the childs ; though education , the parents duty , seems to have most power , because the ignorance and infirmities of childhood , stand in need of restraint and correction ; which is a visible exercise of rule , and a kind of dominion . and that duty which is comprehended in the word honour , requires less obedience , though the obligation be stronger on grown than younger children . for who can think the command , children obey your parents , requires in a man that has children of his own , the same submission to his father , as it does in his yet young children to him ; and that by this precept , he were bound to obey all his father's commands , if out of a conceit of authority he should have the indiscretion to treat him still as a boy . . the first part then of paternal power , or rather duty , which is education , belongs so to the father , that it terminates at a certain season ; when the business of education is over it ceases of it self ; and is also alienable before . for a man may put the tuition of his son in other hands ; and he that has made his son an apprentice to another , has discharged him , during that time , of a great part of his obedience , both to himself and to his mother . but all the duty of honour , the other part , remains never the less entire to them ; nothing can cancel that . it is so inseparable from them both , that the father's authority cannot dispossess the mother of this right , nor can any man discharge his son from honouring her that bore him . but both these are very far from a power to make laws , and inforceing them with penalties , that may reach estate , liberty , limbs and life . the power of commanding ends with non-age ; and though after that , honour and respect , support and defence , and whatsoever gratitude can oblige a man to , for the highest benefits he is naturally capable of , be always due from a son to his parents ; yet all this puts no scepter into the father's hand , no soveraign power of commanding . he has no dominion over his sons property or actions , nor any right that his will should prescribe to his sons in all things ; however it may become his son in many things , not very inconvenient to him and his family , to pay a deference to it . . a man may owe honour and respect to an ancient or wise man ; defence to his child or friend ; relief and support to the distressed ; and gratitude to a benefactor ; to such a degree , that all he has , all he can do , cannot sufficiently pay it . but all these give no authority , no right of making laws to any one over him from whom they are owing . and 't is plain , all this is due , not to the bare title of father ; not only because , as has been said , it is owing to the mother too : but because these obligations to parents , and the degrees of what is required of children , may be varied by the different care and kindness , trouble and expence , is often imployed upon one child more than another . . this shews the reason how it comes to pass , that parents in societies , where they themselves are subjects , retain a power over their children , and have as much right to their subjection , as those who are in the state of nature , which could not possibly be , if all political power were only paternal , and that , in truth , they were one and the same thing : for then , all paternal power being in the prince , the subject could naturally have none of it ; but these two powers , political and paternal , are so perfectly distinct and separate , and built upon so different foundations , and given to so different ends , that every subject , that is a father , has as much a paternal power over his children , as the prince has over his . and every prince that has parents , owes them as much filial duty and obedience , as the meanest of his subjects do to theirs ; and can therefore contain , not any part or degree of that kind of dominion , which a prince , or magistrate has over his subject . . though the obligation on the parents to bring up their children , and the obligation on children to honour their parents , contain all the power on the one hand , and submission on the other , which are proper to this relation ; yet there is another power , ordinarily , in the father , whereby he has a tye on the obedience of his children , which , though it be common to him with other men , yet the occasions of shewing it , almost constantly happening to fathers in their private families , and in instances of it else-where being rare , and less taken notice of , it passes in the world for a part of paternal iurisdiction . and this is the power men generally have , to bestow their estates on those who please them best . the possession of the father , being the expectation and inheritance of the children ordinarily , in certain proportions , according to the law and custom of each country ; yet it is commonly in the father's power to bestow it with a more sparing or liberal hand , according as the behaviour of this or that child hath comported with his will and humour . . this is no small tye to the obedience of children : and there being always annexed to the enjoyment of land , a submission to the government of the country , of which that land is a part . it has been commonly suppos'd , that , a father could oblige his posterity to that government , of which he himself was a subject , that his compact held them , whereas , it being only a necessary condition annex'd to the land , which is under that government , reaches only those who will take it on that condition , and so is no natural tye or engagement , but a voluntary submission . for every man's children being , by nature , as free as himself , or any of his ancestours ever were , may , whilst they are in that freedom , choose what society they will join themselves to , what commonwealth they will put themselves under . but if they will enjoy the inheritance of their ancestours , they must take it on the same terms their ancestours had it , and submit to all the conditions , annex'd to such a possession . by this power indeed , fathers oblige their children to obedience to themselves , even when they are past minority , and most commonly too , subject them to this or that political power . but neither of these by any peculiar right of father-hood , but by the reward they have in their hands to inforce and recompence such a compliance ; and is no more power than what a french-man has over an english-man , who by the hopes of an estate he will leave him , will certainly have a strong tye on his obedience : and if when it is left him , he will enjoy it , he must certainly take it upon the conditions annex'd to the possession of land , in that country where it lies , whether it be france or england . . to conclude then , though the father's power of commanding , extends no farther than the minority of his children , and to a degree only fit for the discipline , and government of that age. and though that honour and respect , and all that which the latins called piety , which they indispensibly owe to their parents all their life times , and in all estates , with all that support and defence , is due to them , gives the father no power of governing , i. e. making laws and exacting penalties on his children . though by this he has no dominion over the property or actions of his son ; yet 't is obvious to conceive , how easie it was , in the first ages of the world , and in places still where the thinness of people gives families leave to separate into unpossessed quarters , and they have room to remove and plant themselves in yet vacant habitations , for the father of the family to become the prince of it ; he had been a ruler from the beginning of the infancy of his children , and when they were grown up : since without some government it would be hard for them to live together , it was likelyest it should , by the express or tacit consent of the children , be in the father , where it seemed , without any change , barely to continue . and when indeed nothing more was required to it , than the permitting the father to exercise alone , in his family , that executive power of the law of nature , which every free-man naturally hath , and by that permission resigning up to him a monarchical power , whilst they remained in it . but that this was not by any paternal right , but only by the consent of his children , is evident from hence , that no body doubts but if a stranger , whom chance or business had brought to his family , had there kill'd any of his children , or committed any other fact , he might condemn and put him to death , or otherwise have punished him as well as any of his children , which was impossible he should do by virtue of any paternal authority , over one who was not his child ; but by virtue of that executive power of the law of nature , which , as a man , he had a right to : and he alone could punish him in his family , where the respect of his children had laid by the exercise of such a power , to give way to the dignity and authority they were willing should remain in him above the rest of his family . . thus 't was easie and almost natural for children by a tacit and almost natural consent , to make way for the father's authority and government . they had been accustomed in their child-hood , to follow his direction , and to refer their little differences to him , and when they were men , who fitter to rule them ? their little properties , and less covetousness , seldom afforded greater controversies ; and when any should arise , where could they have a fitter umpire , than he , by whose care they had every one been sustain'd and brought up , and who had a tenderness for them all ? 't is no wonder that they made no distinction betwixt minority and full age , nor looked after one and twenty , or any other age , that might make them the free disposers of themselves and fortunes , when they could have no desire to be out of their pupilage . the government they had been under , during it , continued still to be more their protection than restraint : and they could no where find a greater security to their peace , liberties , and fortunes , than in the rule of a father . . thus the natural fathers of families , by an insensible change , became the politick monarchs of them too ; and as they chanced to live long , and leave able and worthy heirs , for several successions , or otherwise : so they laid the foundations of hereditary , or elective kingdoms under several constitutions , and manors , according as chance , contrivance , or occasions happen'd to mould them . but if princes have their titles in the fathers right , and it be a sufficient proof of the natural right of fathers to political authority ; because , they commonly were those , in whose hands , we find , de facto , the exercise of government : i say , if this argument be good , it will as strongly prove that all princes , nay princes only , ought to be priests , since 't is as certain that in the beginning , the father of the family was priest , as that he was ruler in his own houshold . chap. vii . of political or civil society . . god having made man such a creature , that , in his own judgment , it was not good for him to be alone , put him under strong obligations of necessity , convenience , and inclination , to drive him into society , as well as fitted him with understanding and language to continue and enjoy it . the first society was betwen man and wife , which gave beginning to that between parents and children ; to which , in time , that between master and servant came to be added : and though all these might , and commonly did meet together , and make up but one family , wherein , the master or mistriss of it had some sort of rule , proper to a family ; each of these , or all together came short of political society , as we shall see if we consider the different ends , ties , and bounds of each of these . . conjugal society is made by a voluntary compact between man and woman , and though it consist chiefly in such a communion and right in one anothers bodies , as is necessary to its chief end , procreation ; yet it draws with it mutual support and assistance ; and a communion of interests too , as necessary , not only to unite their care and affection , but also necessary to their common off-spring , who have a right to be nourished and maintained by them , till they are able to provide for themselves . . for the end of conjunction between male and female , being not barely procreation , but the continuation of the species . this conjunction betwixt male and female ought to last , even after procreation , so long as is necessary to the nourishment and support of the young ones , who are to be sustained by those that got them , till they are able to shift and provide for themselves . this rule , which the infinite wise maker hath set to the works of his hands , we find , the inferiour creatures steadily obey . in those viviparous animals , which feed on grass , the conjunction between male and female lasts no longer than the very act of copulation ; because the teat of the dam being sufficient to nourish the young , till it be able to feed on grass : the male only begets , but concerns not himself for the female or young , to whose sustenance he can contribute nothing . but in beasts of prey the conjunction lasts longer ; because the dam not being able well to subsist her self , and nourish her numerous off-spring , by her own prey alone , a more laborious , as well as more dangerous way of living , than by feeding on grass : the assistance of the male is necessary to the maintenance of their common family , which cannot subsist , till they are able to prey for themselves , but by the joint care of male and female . the same is to be observed in all birds ( except some domestick ones , where plenty of food excuses the cock from feeding , and taking care of the young brood ) whose young needing food in the nest , the cock and hen continue mates till the young are able to use their wing , and provide for themselves . . and herein , i think , lies the chief , if not the only reason , why the male and female , in mankind , are tyed to a longer conjunction , than other creatures ; viz. because the female is capable of conceiving , and de facto is commonly with child again , and brings forth too a new birth , long before the former is out of a dependency for support on his parents help , and able to shift for himself , and has all the assistance is due to him from his parents , whereby the father , who is bound to take care for those he hath begot , is under an obligation to continue in conjugal society , with the same woman , longer than other creatures , whose young being able to subsist of themselves , before the time of procreation returns again , the conjugal bond dissolves of it self , and they are at liberty ; till hymen , at his usual anniversary season , summons them again to chuse new mates . wherein one cannot but admire the wisdom of the great creator , who , having given to man an ability , to lay up for the future , as well as supply the present necessity , hath made it necessary , that society of man and wife should be more lasting , than of male and female amongst other creatures : that so their industry might be encouraged , and their interest better united , to make provision , and lay up goods for their common issue ; which uncertain mixture , or easie , and frequent solutions of conjugal society would mightily disturb . . but though these are ties upon mankind , which make the conjugal bonds more firm and lasting , in a man , than the other species of animals ; yet it would give one reason to enquire , why this compact , where procreation and education are secured , and inheritance taken care for , may not be made determinable , either by consent , or at a certain time , or upon certain conditions , as well as any other voluntary compacts ; there being no necessity , in the nature of the thing , nor to the ends of it , that it should always be for life ; i mean , to such as are under no restraint of any positive law , which ordains all such contracts to be perpetual . . but the husband and wife , though they have but one common concern , yet having different understandings , will , unavoidably sometimes , have different wills too : it therefore being necessary , that the last determination , i. e. the rule , should be placed somewhere ; it naturally falls to the man's share , as the abler and the stronger . but this , reaching but to the things of their common interest and property , leaves the wife in the full and true possession of what , by contract , is her peculiar right ; and at least gives the husband no more power over her than she has over his life . the power of the husband being so far from that of an absolute monarch , that the wife has , in many cases , a liberty to separate from him ; where natural right , or their contract allows it ; whether that contract be made by themselves , in the state of nature , or by the customs or laws of the countrey they live in , and the children , upon such separation , fall to the father or mother's lot , as such contract does determine . . for all the ends of marriage being to be obtained , under politick government , as well as in the state of nature , the civil magistrate doth not abridge the right or power of either , naturally necessary to those ends , viz. procreation , and mutual support , and assistance , whilst they are together ; but only decides any controversie that may arise , between man and wife , about them . if it were otherwise , and that absolute soveraignty and power of life and death naturally belong'd to the husband , and were necessary to the society between man and wife , there could be no matrimony in any of these countries , where the husband is allowed no such absolute authority ; but the ends of matrimony requiring no such power in the husband , it was not at all necessary to it : the condition of conjugal society put it not in him , but whatsoever might consist with procreation and support of the children , till they could shift for themselves : mutual assistance , comfort , and maintenance might be varied , and regulated , by that contract which first united them in that society ; nothing being necessary to any society , that is not necessary to the ends for which it is made . . the society betwixt parents and children , and the distinct rights and powers , belonging respectively to them , i have treated of so largely , in the foregoing chapter , that i shall not here need to say any thing of it . and i think it is plain , that it is far different from a politick society . . master and servant are names as old as history , but given to those of far different condition ; for a free-man makes himself a servant to another , by selling him , for a certain time , the service , he undertakes to do , in exchange , for wages he is to receive : and though this commonly puts him into the family of his master , and under the ordinary discipline thereof ; yet it gives the master but a temporary power over him , and no greater than what is contained in the contract between them . but there is another sort of servants , which , by a peculiar name , we call slaves , who , being captives , taken in a just war , are , by the right of nature , subjected to the absolute dominion , and arbitrary power of their masters . these men having , as i say , forfeited their lives , and , with it , their liberties , and lost their estates ; and being in the state of slavery , not capable of any property , cannot , in that state , be considered as any part of civil society ; the chief end whereof is the preservation of property . . let us therefore consider a master of a family with all these subordinate relations of wife , children , servants and slaves , united under the domestick rule of a family ; which what resemblance soever it may have in its order , offices , and number too , with a little commonwealth ; yet is very far from it , both in its constitution , power and end : or if it must be thought a monarchy , and the paterfamilias , the absolute monarch in it , absolute monarchy will have but a very shattered and short power , when 't is plain , by what has been said before , that the master of the family has a very distinct and differently limited power , both as to time and extent , over those several persons that are in it ; for excepting the slave ( and the family is as much a family , and his power as paterfamilias as great , whether there be any slaves in his family or no ) he has no legislative power of life and death over any of them , and none too but what a mistress of a family may have as well as he . and he certainly can have no absolute power over the whole family , who has but a very limited one over every individual in it . but how a family , or any other society of men differ from that which is properly political society , we shall best see , by considering wherein political society it self consists . . man being born , as has been proved , with a title to perfect freedom , and an uncontrouled enjoyment of all the rights and priviledges of the law of nature , equally with any other man , or number of men in the world , hath by nature a power , not only to preserve his property , that is , his life , liberty and estate , against the injuries and attempts of other men ; but to judge of and punish the breaches of that law in others , as he is perswaded the offence deserves , even with death it self , in crimes where the heinousness of the fact , in his opinion , requires it . but because no political society can be , nor subsist without having in it self the power to preserve the property , and in order thereunto , punish the offences of all those of that society ; there , and there only is political society , where every one of the members hath quitted this natural power , refign'd it up into the hands of the community in all cases that exclude him not from appealing for protection to the law established by it . and thus all private judgment of every particular member being excluded , the community comes to be umpire ; and by understanding indiff●●ent rules and men authorised by the community for their execution , decides all the differences that may happen between any members of that society , concerning any matter of right , and punishes those offences which any member hath committed against the society with such penalties as the law has established ; whereby it is easy to discern who are , and are not , in political society together . those who are united into one body , and have a common establish'd law and judicature to appeal to , with authority to decide controversies between them , and punish offenders , are in civil society one with another ; but those who have no such common appeal , i mean on earth , are still in the state of nature , each being where there is no other , judge for himself , and executioner ; which is , as i have before shew'd it , the perfect state of nature . . and thus the commonwealth comes by a power to set down what punishment shall belong to the several transgressions they think worthy of it , committed amongst the members of that society ( which is the power of making laws ) as well as it has the power to punish any injury done unto any of its members , by any one that is not of it , ( which is the power of war and peace ; ) and all this for the preservation of the property of all the members of that society , as far as is possible . but though every man enter'd into society , has quitted his power to punish offences against the law of nature , in prosecution of his own private judgment ; yet with the judgment of offences which he has given up to the legislative , in all cases where he can appeal to the magistrate , he has given up a right to the commonwealth , to imploy his force for the execution of the judgments of the commonwealth , whenever he shall be called to it , which indeed are his own judgments , they being made by himself or his representative . and herein we have the original of the legislative and executive power of civil society , which is to judge by standing laws how far offences are to be punished when committed within the commonwealth ; and also by occasional judgments founded on the present circumstances of the fact , how far injuries from without are to be vindicated , and in both these to imploy all the force of all the members when there shall be need . . whereever therefore any number of men so unite into one society , as to quit every one his executive power of the law of nature , and to resign it to the publick , there and there only is a political , or civil society . and this is done whereever any number of men , in the state of nature , enter into society to make one people , one body politick under one supream government ; or else when any one joins himself to , and incorporates with any government already made . for hereby he authorizes the society , or which is all one , the legislative thereof to make laws for him as the publick good of the society shall require ; to the execution whereof , his own assistance ( as to his own decrees ) is due . and this puts men out of a state of nature into that of a commonwealth , by setting up a judge on earth , with authority to determine all the controversies , and redress the injuries that may happen to any member of the commonwealth ; which judge is the legislative or magistrates appointed by it . and whereever there are any number of men , however associated , that have no such decisive power to appeal to , there they are still in the state of nature . . and hence it is evident , that absolute monarchy which by some men is counted for the only government in the world , is indeed inconsistent with civil society , and so can be no form of civil government at all : for the end of civil society , being to avoid and remedy those inconveniencies of the state of nature which necessarily follow from every man 's being judge in his own case , by setting up a known authority , to which every one of that society may appeal upon any injury received , or controversy that may arise , and which every one of the society ought to obey . where-ever any persons are who have not such an authority to appeal to , and decide any difference between them there , those persons are still in the state of nature . and so is every absolute prince in respect of those who are under his dominion . . for he being suppos'd to have all , both legislative and executive power in himself alone , there is no judge to be found , no appeal lies open to any one , who may fairly and indifferently , and with authority decide , and from whence relief and redress may be expected of any injury or inconveniency that may be suffered from him , or by his order . so that such a man , however intitled czar , or grand signior , or how you please , is as much in the state of nature , with all under his dominion , as he is with the rest of mankind . for wherever any two men are , who have no standing rule , and common judge to appeal to on earth , for the determination of controversies of right , betwixt them , there they are still in the state of nature , and under all the inconveniencies of it , with only this woful difference to the subject , or rather slave of an absolute prince ; that whereas , in the ordinary state of nature , he has a liberty to judge of his right , and according to the best of his power , to maintain it : but whenever his property is invaded by the will and order of his monarch ; he has not only no appeal , as those in society ought to have , but , as if he were degraded from the common state of rational creatures , is denied a liberty to judge of , or defend his right , and so is exposed to all the misery and inconveniencies that a man can fear from one , who being in the unrestrained state of nature , is yet corrupted with flattery , and armed with power . . for he that thinks absolute power purifies mens bloods , and corrects the baseness of humane nature , need read but the history of this , or any other age , to be convinced of the contrary . he that would have been insolent and injurious in the woods of america , would not probably be much better in a throne , where perhaps learning and religion shall be found out to justifie all that he shall do to his subjects ; and the sword presently silence all those that dare question it . for what the protection of absolute monarchy is ; what kind of fathers of their countries it makes princes to be ; and to what a degree of happiness , and security it carries civil society , where this sort of government is grown to perfection , he that will look into the late relation of ceylon may easily see . . in absolute monarchies indeed , as well as other governments of the world , the subjects have an appeal to the law , and judges to decide any controversies , and restrain any violence that may happen betwixt the subjects themselves , one amongst another . this every one thinks necessary , and believes , he deserves to be thought a declared enemy to society and mankind , who should go about to take it away . but whether this be from a true love of mankind and society , & such a charity as we owe all one to another , there is reason to doubt . for this is no more than what every man , who loves his own power , profit , or greatness , may , and naturally must do ; keep those animals from hurting , or destroying one another , who labour and drudge only for his pleasure and advantage ; and so are taken care of , not out of any love the master has for them , but love of himself , and the profit they bring him . for if it be asked what security , what fence is there , in such a state , against the violence and oppression of this absolute ruler ? the very question can scarce be born . they are ready to tell you , that it deserves death only to ask after safety . betwixt subject and subject , they will grant , there must be measures , laws , and judges for their mutual peace and security . but as for the ruler , he ought to be absolute , and is above all such circumstancés ; because he has a power to do more hurt and wrong , 't is right when he does it . to ask how you may be guarded from harm , or injury , on that side , where the strongest hand is to do it , is presently the voice of faction and rebellion . as if when men , quitting the state of nature , entered into society , they agreed that all of them , but one , should be under the restraint of laws ; but that he should still retain all the liberty of the state of nature , increased with power , and made licentious by impunity . this is to think that men are so foolish , that they take care to avoid what mischiefs may be done them by pole-cats , or foxes , but are content , nay think it safety , to be devoured by lions . . but , whatever flatterers may talk , to amuze peoples understandings , it never hinders men from feeling ; and when they perceive that any man , in what station soever , is out of the bounds of the civil society they are of , and that they have no appeal , on earth , against any harm they may receive from him , they are apt to think themselves in the state of nature , in respect of him , whom they find to be so ; and to take care , as soon as they can , to have that safety and security , in civil society , for which it was first instituted , and for which only they entered into it . and therefore , though perhaps at first , as shall be shewed more at large hereafter , in the following part of this discourse , some one good and excellent man having got a preheminency , amongst the rest , had this deference paid to his goodness and vertue , as to a kind of natural authority , that the chief rule , with arbitration of their differences , by a tacit consent , devolved into his hands , without any other caution , but the assurance they had of his uprightness and wisdom ; yet when time giving authority , and , as some men would perswade us , sacredness to customs , which the negligent , and unforeseeing innocence of the first ages began , had brought in successors of another stamp , the people finding their properties not secure under the government as then it was . ( whereas government has no other end but the preservation of property ) could never be safe , nor at rest , nor think themselves in civil society , till the legislative was so placed in collective bodies of men , call them senate , parliament , or what you please , by which means every single person became subject equally , with other the meanest men , to those laws , which he himself , as part of the legislative , had established ; nor could any one , by his own authority , avoid the force of the law , when once made , nor by any pretence of superiority plead exemption , thereby to license his own , or the miscarriages of any of his dependants : no man in civil society can be exempted from the laws of it . for if any man may do what he thinks fit , and there be no appeal on earth , for redress or security against any harm he shall do ; i ask , whether he be not perfectly still in the state of nature , and so can be no part or member of that civil society , unless any one will say , the state of nature and civil society , are one and the same thing , which i have never yet found any one so great a patron of anarchy as to affirm . chap. viii . of the beginning of political societies . . men being , as has been said , by nature , all free , equal and independent ; no one can be put out of this estate , and subjected to the political power of another , without his own consent , which is done by agreeing , with other men , to join and unite into a community , for their comfortable , safe , and peaceable living , one amongst another , in a secure enjoyment of their properties , and a greater security against any that are not of it . this any number of men may do , because it injures not the freedom of the rest ; they are left , as they were , in the liberty of the state of nature . when any number of men have so consented to make one community or government , they are thereby presently incorporated , and make one body politick , wherein the majority have a right , to act and conclude the rest . . for when any number of men , have by the consent of every individual , made a community , they have thereby made that community one body , with a power to act as one body , which is only by the will and determination of the majority . for that which acts any community , being only the consent of the individuals of it , and it being one body must move one way ; it is necessary the body should move that way whither the greater force carries it , which is the consent of the majority : or else it is impossible it should act or continue one body , one community , which the consent of every individual that united into it , agreed that it should ; and so every one is bound by that consent to be concluded by the majority . and therefore we see , that in assemblies impowred to act by positive laws where no number is set , by that positive law which impowers them , the act of the majority passes for the act of the whole , and of course determines , as having by the law of nature and reason , the power of the whole . . and thus every man by consenting with others to make one body politick , under one government , puts himself under an obligation to every one of that society , to submit to the determination of the majority , and to be concluded by it ; or else this original compact , whereby he with others incorporates into one society , would signifie nothing , and be no compact if he be left free , and under no other ties than he was in before in the state of nature . for what appearance would there be of any compact ? what new engagement , if he were no farther tied by any decrees of the society , than he himself thought fit , and did actually consent to ? this would be still as great a liberty as he himself had before his compact , or any one else in the state of nature , who may submit himself and consent to any acts of it if he thinks fit . . for if the consent of the majority shall not in reason be received as the act of the whole , and conclude every individual ; nothing but the consent of every individual can make any thing to be the act of the whole , which , considering the infirmities of health , and avocations of business , which in a number , though much less than that of a commonwealth , will necessarily keep many away from the publick assembly ; and the variety of opinions and contrariety of interests which unavoidably happen in all collections of men , 't is next impossible ever to be had . and therefore if coming into society be upon such terms , it will be only like cato's coming into the theatre , tantum at exiret . such a constitution as this would make the mighty leviathan of a shorter duration than the feeblest creatures ; and not let it outlast the day it was born in , which cannot be suppos'd till we can think that rational creatures should desire and constitute societies only to be dissolved . for where the majority cannot conclude the rest , there they cannot act as one body ; and consequently , will be immediately dissolved again . . whosoever therefore , out of a state of nature , unite into a community , must be understood to give up all the power necessary to the ends for which they unite into society , to the majority of the community , unless they expresly agreed in any number greater than the majority . and this is done by barely agreeing to unite into one political society , which is all the compact that is , or needs be , between the individuals that enter into or make up a commonwealth . and thus that which begins and actually constitutes any political society , is nothing but the consent of any number of freemen capable of majority , to unite and incorporate into such a society . and this is that , and that only , which did or could give beginning to any lawful government in the world. . to this i find two objections made . . that there are no instances to be found in story , of a company of men independant and equal one amongst another , that met together , and in this way began and set up a government . . 't is impossible of right that men should do so ; because all men being born under government , they are to submit to that , and are not at liberty to begin a new one . . to the first , there is this to answer , that it is not at all to be wonder'd that history gives us but a very little account of men that lived together in the state of nature . the inconveniencies of that condition , and the love and want of society , no sooner brought any number of them together , but they presently united and incorporated , if they designed to continue together . and if we may not suppose men ever to have been in the state of nature , because we hear not much of them in such a state ; we may as well suppose the armies of salmanasser , or xerxes , were never children , because we hear little of them till they were men , and imbodied in armies . government is every where antecedent to records , and letters seldom come in amongst a people till a long continuation of civil society , has by other more necessary arts , provided for their safety , ease and plenty . and then they begin to look after the history of their founders , and search into their original when they have outlived the memory of it . for 't is with commonwealths as with particular persons , they are commonly ignorant of their own births and infancies : and if they know any thing of it , they are beholding for it to the accidental records that others have kept of it . and those that we have of the beginning of any polities in the world , excepting that of the jews , where god himself immediately interpos'd , and which favours not at all paternal dominion ; are all either plain instances of such a beginning as i have mentioned , or at least have manifest footsteps of it . . he must shew a strange inclination to deny evident matter of fact when it agrees not with his hypothesis ; who will not allow , that the beginning of rome and venice were by the uniting together of several men free and independent one of another , amongst whom there was no natural superiority or subjection . and if iosephus acosta's word may be taken , he tells us , that in many parts of america there was no government at all . there are great and apparent conjectures , says he , that these men , speaking of those of peru , for a long time had neither kings nor commonwealths , but lived in troops , as they do this day in florida , the cheriquanas , those of bresil , and many other nations , which have no certain kings , but as occasion is offered in peace or war , they choose their captains as they please . l. . c. . if it be said , that every man there was born subject to his father , or the head of his family . that the subjection due from a child to a father , took not away his freedom of uniting into what political society he thought fit , has been already proved . but be that as it will , these men , 't is evident , were actually free ; and whatever superiority some politicians now would place in any of them , they themselves claimed it not ; but by consent were all equal , till by the same consent they set rulers over themselves . so that their politick societies all began from a voluntary union , and the mutual agreement of men freely acting in the choice of their governours , and forms of government . . and i hope those who went away from sparta , with palantus , mentioned by iustin l. will be allowed to have been freemen independent one of another , and to have set up a government over themselves , by their own consent . thus i have given several examples out of history , of people free and in the state of nature , that being met together incorporated and began a commonwealth . and if the want of such instances be an argument to prove , that government were not , nor could not be so begun , i suppose the contenders for paternal empire were better let it alone , than urge it against natural liberty . for if they can give so many instances out of history , of governments began upon paternal right , i think ( though at least an argument from what has been , to what should of right , be of no great force ) one might , without any great danger , yield them the cause . but if i might advise them in the case , they would do well not to search too much into the original of governments , as they have begun de facto , lest they should find at the foundation of most of them , something very little favourable to the design they promote , and such a power as they contend for . . but , to conclude , reason being plain on our side , that men are naturally free ; and the examples of history shewing that the governments of the world , that were begun in peace , had their beginning laid on that foundation , and were made by the consent of the people : there can be little room for doubt , either where the right is , or what has been the opinion , or practice of mankind about the first erecting of governments . . i will not deny , that if we look back , as far as history will direct us , towards the original of commonwealths , we shall generally find them under the government and administration of one man. and i am also apt to believe , that where a family was numerous enough to subsist by it self , and continued entire together , without mixing with others , as it often happens ; where there is much land , and few people , the government commonly began in the father . for the father having , by the law of nature , the same power , with every man else , to punish , as he thought fit , any offences against that law , might thereby punish his transgressing children , even when they were men , and out of their pupilage ; and they were very likely to submit to his punishment , and all join with him against the offender in their turns , giving him thereby power to execute his sentence against any transgression , and so in effect make him the law-maker and governour over all that remained in conjunction with his family . he was fittest to be trusted ; paternal affection secured their property and interest under his care , and the custom of obeying him in their childhood , made it easier to submit to him rather than any other . if therefore they must have one to rule them , as government is hardly to be avoided amongst men that live together ; who so likely to be the man as he that was their common father , unless negligence , cruelty , or any other defect of mind or body , made him unfit for it . but when either the father died , and left his next heir for want of age , wisdom , courage , or any other qualities less fit for rule , or where several families met and consented to continue together : there , 't is not to be doubted , but they used their natural freedom to set up him whom they judged the ablest and most likely to rule well over them . conformable hereunto we find the people of america , who living out of the reach of the conquering swords and spreading domination of the two great empires of peru and mexico , enjoy'd their own natural freedom ; though , caeteris paribus , they commonly prefer the heir of their deceased king ; yet if they find him any way weak or uncapable , they pass him by , and set up the stoutest and bravest man for their ruler . . thus , though looking back as far as records give us any account of peopling the world , and the history of nations , we commonly find the government to be in one hand , yet it destroys not that which i affirm ( viz. ) that the beginning of politick society depends upon the consent of the individuals to join into and make one society ; who when they are thus incorporated , might set up what form of government they thought fit . but this having given occasion to men to mistake and think , that by nature government was monarchical , and belong'd to the father , it may not be amiss , here to consider , why people , in the beginning , generally pitch'd upon this form , which though perhaps the father's preheminency might , in the first institution of some commonwealths , give a rise to , and place in the beginning , the power in one hand : yet it is plain that the reason that continued the form of government in a single person , was not any regard or respect to paternal authority ; since all petty monarchies , that is , almost all monarchies , near their original , have been commonly , at least upon occasion , elective . . first then , in the beginning of things , the father's government of the childhood of those sprung from him , having accustomed them to the rule of one man , and taught them , that where it was exercised with care and skill , with affection and love to those under it , it was sufficient to procure and preserve men ( all the political happiness they sought for , in society . ) it was no wonder that they should pitch upon , and naturally run into that form of government , which , from their infancy , they had been all accustomed to ; and which , by experience , they had found both easie and safe . to which , if we add , that monarchy being simple , and most obvious to men , whom neither experience had instructed in forms of government , nor the ambition or insolence of empire had taught to beware of the encroachments of prerogative , or the inconveniencies of absolute power ; which monarchy , in succession , was apt to lay claim to , and bring upon them . it was not at all strange , that they should not much trouble themselves to think of methods of restraining any exorbitances of those , to whom they had given the authority over them ; and of ballancing the power of government , by placing several parts of it in different hands . they had neither felt the oppression of tyrannical dominion , nor did the fashion of the age , nor their possessions , or way of living , which afforded little matter for covetousness or ambition ; give them any reason to apprehend or provide against it ; and therefore 't is no wonder they put themselves into such a frame of government , as was , not only , as i said , most obvious and simple , but also best suited to their present state and condition ; which stood more in need of defence against foreign invasions and injuries , than of multiplicity of laws , where there was but very little property : and wanted not variety of rulers and abundance of officers to direct and look after their execution , where there were but few trespasses , and few offenders . since then , those who liked one another so well as to join into society , cannot but be supposed to have some acquaintance and friendship together , and some trust one in another . they could not but have greater apprehensions of others , than of one another ; and therefore their first care and thought cannot but be supposed to be how to secure themselves against foreign force . 't was natural for them to put themselves under a frame of government , which might best serve to that end ; and chuse the wisest and bravest man to conduct them in their wars , and lead them out against their enemies , and in this chiefly be their ruler . . thus we see that the kings of the indians , in america , which is still a pattern of the first ages in asia and europe , whilst the inhabitants were too few for the countrey , and want of people and money gave men no temptation to enlarge their possessions of land , or contest for wider extent of ground ; are little more than generals of their armies : and though they command absolutely in war , yet at home , and in time of peace , they exercise very little dominion , and have but a very moderate sovereignty ; the resolutions of peace and war , being ordinarily either in the people , or in a council . though the war it self , which admits not of pluralities of governours , naturally devolves the command into the king's sole authority . . and thus in israel it self , the chief business of their judges , and first kings , seems to have been to be captains in war , and leaders of their armies ; which , ( besides what is signified by , going out and in before the people , which was , to march forth to war , and home again in the heads of their forces ) appears plainly in the story of iephtha . the ammonites making war upon israel , the gileadites , in fear , send to iephtha , a bastard of their family , whom they had cast off , and article with him , if he will assist them against the ammonites , to make him their ruler ; which they do in these words , and the people made him head and captain over them , iudg. . . which was , as it seems , all one as to be judge . and he judged israel , iudg. . . that is , was their captain-general , six years . so when iotham upbraids the shechemites with the obligation they had to gideon , who had been their judge and ruler , he tells them , he fought for you , and adventured his life far , and delivered you out of the hands of midian , iudg. . . nothing mentioned of him , but what he did as a general , and indeed , that is all is found in his history , or in any of the rest of the judges . and abimelech particularly is called king , though at most he was but their general . and when , being weary of the ill conduct of samuel's sons , the children of israel desired a king , like all the nations to judge them , and to go out before them , and to fight their battels , sam. . . god granting their desire , says to samuel , i will send thee a man , and thou shalt anoint him to be captain over my people israel that he may save my peole out of the hands of the philistines , c. . v. . as if the only business of a king had been to lead out their armies , and fight in their defence ; and , accordingly , at his inauguration , pouring a vial of oyl upon him , declares to saul , that , the lord had anointed him to be captain over his inheritance , c. . v. . and therefore those , who after saul's being solemnly chosen , and saluted king by the tribes , at mispah , were unwilling to have him their king , make no other objection but this , how shall this man save us ? v. . as if they should have said , this man is unfit to be our king , not having skill and conduct enough in war , to be able to defend us . and when god resolved to transfer the government to david , it is in these words , but now thy kingdom shall not continue : the lord hath sought him a man after his own heart , and the lord hath commanded him to be captain over his people , c. . v. . as if the whole kingly authority were nothing else but to be their general : and therefore the tribes who had stuck to saul's family , and opposed david's reign , when they came to hebron with terms of submission to him , they tell him , amongst other arguments they had to submit to him as to their king , that he was , in effect , their king in saul's time , and therefore , they had no reason but to receive him as their king now . also ( say they ) in time past , when saul was king over us , thou wast he that leddest out and broughtest in israel , and the lord said unto thee , thou shalt feed my people israel , and thou shalt be a captain over israel . . thus , whether a family , by degrees , grew up into a commonwealth , and the fatherly authority being continued on to the elder son , every one in his turn growing up under it , tacitly submitted to it , and the easiness and equality of it not offending any one , every one acquiesced , till time seemed to have confirmed it , and setled a right of succession , by prescription : or whether several families , or the descendants of several families , whom chance , neighbourhood , or business brought together , united into society ; the need of a general , whose conduct might defend them against their enemies in war , and the great confidence the innocence and sincerity of that poor but vertuous age , such as are almost all those which begin governments that ever come to last in the world , gave men one of another , made the first beginners of commonwealths generally put the rule into one man's hand , without any other express limitation or restraint , but what the nature of the thing , and the end of government required . it was given them for the publick good and safety , and to those ends in the infancies of common-wealths , they commonly used it , and unless they had done so , young societies could not have subsisted ; without such nursing fathers : without this care of the governours , all governments would have sunk under the weakness and infirmities of their infancy , the prince and the people had soon perished together . . but the golden age ( tho' before vain ambition , and amor sceleratus habendi , evil concupiscence had corrupted mens minds into a mistake of true power and honour ) had more virtue , and consequently , better governours , as well as less vicious subjects ; and there was then no stretching prerogative on the one side to oppress the people ; nor , consequently , on the other , any dispute about priviledge , to lessen or restrain the power of the magistrate : and so no contest betwixt rulers and people , about governours or government . yet , when ambition , and luxury , in future ages , would retain , and increase the power , without doing the business , for which it was given , and aided by flattery , taught princes to have distinct and separate interests , from their people ; men found it necessary to examine , more carefully , the original and rights of government ; and to find out ways to restrain the exorbitances , and prevent the abuses of that power , which they having intrusted in another's hands , only for their own good , they found , was made use of to hurt them . . thus we may see how probable it is , that people , that were naturally free , and , by their own consent , either submitted to the government of their father , or united together , out of different families , to make a government ; should generally put the rule into one man's hands , and chuse to be under the conduct of a single person ; without so much , as by express conditions , limiting or regulating his power , which they thought safe enough in his honesty and prudence . though they never dream'd of monarchy being iure divino , which we never heard of among mankind , till it was revealed to us by the divinity of this last age ; nor ever allowed paternal power to have a right to dominion , or to be the foundation of all government . and thus much may suffice to shew , that , as far as we have any light from history , we have reason to conclude , that all peaceful beginnings of government have been laid in the consent of the people . i say peaceful , because i shall have occasion , in another place , to speak of conquest , which some esteem a way of beginning of governments . the other objection , i find , urged against the beginning of polities , in the way i have mentioned , is this , viz. . that all men being born under government , some or other , it is impossible any of them should ever be free , and at liberty , to unite together , and begin a new one , or ever be able to erect a lawful government . if this argument be good ; i ask , how came so many lawful monarchies into the world ? for if any body , upon this supposition , can shew me any one man , in any age of the world , free to begin a lawful monarchy ; i will be bound to shew him ten other free men at liberty , at the same time , to unite and begin a new government under a regal , or any other form. it being demonstration , that if any one , born under the dominion of another , may be so free , as to have a right to command others , in a new and distinct empire ; every one that is born under the dominion of another may be so free too , and may become a ruler , or subject , of a distinct separate government . and so by this their own principle , either all men however born are free , or else there is but one lawful prince , one lawful government in the world. and then they have nothing to do but barely to shew us which that is . which when they have done , i doubt not but all mankind will easily agree to pay obedience to him . . though it be a sufficient answer to their objection to shew , that it involves them in the same difficulties that it doth those they use it against ; yet i shall endeavour to discover the weakness of this argument a little farther . all men , say they , are born under government , and therefore they cannot be at liberty to begin a new one . every one is born a subject to his father , or his prince , and is therefore under the perpetual tie of subjection and allegiance . 't is plain , mankind never owned nor considered any such natural subjection that they were born in , to one or to the other , that tied them , without their own consents , to a subjection to them and their heirs . . for there are no examples so frequent in history , both sacred and prophane , as those of men withdrawing themselves , and their obedience , from the jurisdiction they were born under , and the family or community they were bred up in , and setting up new governments in other places , from whence sprang all that number of petty commonwealths in the beginning of ages , and which always multiplied as long as there was room enough , till the stronger , or more fortunate swallow'd the weaker ; and those great ones again breaking to pieces , dissolved into lesser dominions . all which are so many testimonies against paternal soveraignty , and plainly prove , that it was not the natural right of the father descending to his heirs , that made governments in the beginning ; since it was impossible , upon that ground , there should have been so many little kingdoms , but only one universal monarchy , if men had not been at liberty to separate themselves from their families and their government , be it what it will that was set up in it , and go and make distinct commonwealths and other governments as they thought fit . . this has been the practice of the world from its first beginning to this day : nor is it now any more hindrance to the freedom of mankind , that they are born under constituted and ancient polities , that have established laws and set forms of government , than if they were born in the woods , amongst the unconfined inhabitants that run loose in them . for those who would perswade us , that by being born under any government , we are naturally subjects to it , and have no more any title or pretence to the freedom of the state of nature , have no other reason ( bating that of paternal power , which we have already answer'd ) to produce for it , but only because our fathers or progenitors passed away their natural liberty , and thereby bound up themselves and their posterity to a perpetual subjection to the government , which they themselves submitted to . 't is true , that whatever engagements or promises any one made for himself , he is under the obligation of them , but cannot by any compact whatsoever , bind his children or posterity . for his son , when a man , being altogether as free as the father , any act of the father can no more give away the liberty of the son , than it can of any body else . he may indeed annex such conditions to the land he enjoyed , as a subject of any commonwealth , as may oblige his son to be of that community , if he will enjoy those possessions which were his fathers ; because that estate being his fathers property , he may dispose or settle it as he pleases . . and this has generally given the occasion to the mistake in this matter ; because commonwealths not permitting any part of their dominions to be dismembred , nor to be enjoyed by any but those of their community , the son cannot ordinarily enjoy the possessions of his father , but under the same terms his father did ; by becoming a member of the society ; whereby he puts himself presently under the government , he finds there established , as much as any other subject of that commonweal . and thus the consent of free-men , born under government , which only makes them members of it , being given separately in their turns , as each comes to be of age , and not in a multitude together ; people take no notice of it , and thinking it not done at all , or not necessary , conclude they are naturally subjects as they are men. . but , 't is plain , governments themselves understand it otherwise ; they claim no power over the son , because of that they had over the father ; nor look on children as being their subjects , by their fathers being so . if a subject of england have a child , by an english woman , in france , whose subject is he ? not the king of england's ; for he must have leave to be admitted to the priviledges of it . nor the king of france's ; for how then has his father a liberty to bring him away , and breed him as he pleases : and who ever was judged as a traytor or deserter , if he left , or warr'd against a countrey , for being barely born in it of parents that were aliens there ? 't is plain then , by the practice of governments themselves , as well as by the law of right reason , that a child is born a subject of no country nor government . he is under his father's tuition and authority , till he come to age of discretion ; and then he is a free-man , at liberty what government he will put himself under ; what body politick he will unite himself to . for if an english-man's son , born in france , be at liberty , and may do so , 't is evident there is no tye upon him , by his father's being a subject of that kingdom ; nor is he bound up , by any compact of his ancestors : and why then hath not his son , by the same reason , the same liberty , though he be born any where else ! since the power that a father hath naturally , over his children , is the same , where-ever they be born ; and the ties of natural obligations , are not bounded by the positive limits of kingdoms and commonwealths . . every man being , as has been shewed , naturally free , and nothing being able to put him into subjection to any earthly power , but only his own consent : it is to be considered , what shall be understood to be a sufficient declaration of a man's consent , to make him subject to the laws of any government . there is a common distinction of an express , and a tacit consent ; which will concern our present case . no body doubts but an express consent , of any man , entering into any society , makes him a perfect member of that society , a subject of that government . the difficulty is , what ought to be look'd upon as a tacit consent , and how far it binds , i. e. how far any one shall be looked on to have consented , and thereby submitted to any government , where he has made no expressions of it at all . and to this i say , that every man , that hath any possession , or enjoyment , of any part of the dominions of any government , doth thereby give his tacit consent , and is as far forth obliged to obedience to the laws of that government , during such enjoyment , as any one under it ; whether this his possession be of land , to him and his heirs for ever , or a lodging only for a week ; or whether it be barely travelling freely on the high-way ; and , in effect , it reaches as far as the very being of any one within the territories of that government . . to understand this the better , it is fit to consider , that every man , when he , at first , incorporates himself into any commonwealth , he , by his uniting himself thereunto , annexed also , and submits to the community those possessions , which he has , or shall acquire , that do not already belong to any other government . for it would be a direct contradiction , for any one , to enter into society with others for the securing and regulating of property : and yet to suppose his land , whose property is to be regulated by the laws of the society , should be exempt from the jurisdiction of that government , to which he himself , and the property of the land , is a subject . by the same act therefore , whereby any one unites his person , which was before free , to any commonwealth ; by the same he unites his possessions , which were before free , to it also ; and they become , both of them , person and possession , subject to the government and dominion of that commonwealth , as long as it hath a being . who-ever therefore , from thenceforth , by inheritance , purchases permission , or otherwise enjoys any part of the land , so annext to , and under the government of that commonweal , must take it with the condition it is under ; that is , of submitting to the government of the commonwealth , under whose jurisdiction it is , as far forth , as any subject of it . . but since the government has a direct jurisdiction only over the land , and reaches the possessor of it , ( before he has actually incorporated himself in the society ) only as he dwells upon , and enjoys that : the obligation any one is under , by virtue of such enjoyment , to submit to the government , begins and ends with the enjoyment ; so that when-ever the owner , who has given nothing but such a tacit consent , to the government , will , by donation , sale , or otherwise , quit the said possession : he is at liberty to go and incorporate himself into any other commonwealth , or agree with others to begin a new one , in vacuis locis , in any part of the world they can find free and unpossessed : whereas he that has once , by actual agreement , and any express declaration , given his consent to be of any commonweal , is perpetually and indispensably obliged to be , and remain unalterably a subject to it , and can never be again in the liberty of the state of nature ; unless , by any calamity , the government , he was under , comes to be dissolved . . but submitting to the laws of any countrey ; living quietly , and enjoying priviledges and protection under them , makes not a man a member of that society ; 't is only a local protection and homage due to , and from all those , who , not being in a state of war , come within the territories belonging to any government , to all parts whereof the force of its law extends . but this no more makes a man a member of that society , a perpetual subject of that commonwealth ; than it would make a man a subject to another in whose family he found it convenient to abide for some time ; though , whilst he continued in it , he were obliged to comply with the laws , and submit to the government he found there . and thus we see , that foreigners , by living all their lives under another government , and enjoying the priviledges and protection of it , though they are bound , even in conscience , to submit to its administration , as far forth as any denison ; yet do not thereby come to be subjects or members of that commonwealth . nothing can make any man so , but his actually entering into it by positive engagement , and express promise and compact . this is that , which i think , concerning the beginning of political societies , and that consent which makes any one a member of any commonwealth . chap. ix . of the ends of political society and government . . if man in the state of nature be so free as has been said ; if he be absolute lord of his own person and possessions , equal to the greatest , and subject to no body , why will he part with his freedom , this empire , and subject himself to the dominion and controul of any other power ? to which 't is obvious to answer , that though in the state of nature he hath such a right , yet the enjoyment of it is very uncertain , and constantly exposed to the invasion of others ; for all being kings as much as he , every man his equal , and the greater part no strict observers of equity and justice ; the enjoyment of the property he has in this state is very unsafe , very unsecure . this makes him willing to quit this condition , which however free , is full of fears and continual dangers : and 't is not without reason , that he seeks out , and is willing to join in society with others who are already united , or have a mind to unite for the mutual preservation of their lives , liberties and estates , which i call by the general name , property . . the great and chief end therefore , of mens uniting into commonwealths , and putting themselves under government , is the preservation of their property . to which in the state of nature there are many things wanting . first , there wants an establish'd , setled , known law , received and allowed by common consent to be the standard of right and wrong , and the common measure to decide all controversies between them . for though the law of nature be plain and intelligible to all rational creatures ; yet men being biassed by their interest , as well as ignorant for want of study of it , are not apt to allow of it as a law binding to them in the application of it to their particular cases . . secondly , in the state of nature there wants a known and indifferent judge , with authority to determine all differences according to the established law. for every one in that state being both judge and executioner of the law of nature , men being partial to themselves , passion and revenge is very apt to carry them too far , and with too much heat in their own cases , as well as negligence and unconcernedness , make them too remiss in other mens . . thirdly , in the state of nature there often wants power to back and support the sentence when right , and to give it due execution . they who by any injustice offended , will seldom fail , where they are able , by force to make good their injustice ; such resistance many times makes the punishment dangerous , and frequently destructive to those who attempt it . . thus mankind , notwithstanding all the priviledges of the state of nature , being but in an ill condition while they remain in it , are quickly driven into society . hence it comes to pass , that we seldom find any number of men live any time together in this state. the inconveniencies that they are therein exposed to , by the irregular and uncertain exercise of the power every man has of punishing the transgressions of others , make them take sanctuary under the establish'd laws of government , and therein seek the preservation of their property . 't is this makes them so willingly give up every one his single power of punishing to be exercised by such alone as shall be appointed to it amongst them ; and by such rules as the community , or those authorised by them , to that purpose shall agree on . and in this we have the original right and rise of both the legislative and executive power , as well as of the governments and societies themselves . . for in the state of nature , to omit the liberty he has of innocent delights , a man has two powers . the first is to do whatsoever he thinks fit for the preservation of himself and others within the permission of the law of nature ; by which law , common to them all , he and all the rest of mankind , are one community , make up one society distinct from all other creatures , and were it not for the corruption and vitiousness of degenerate men , there would be no need of any other , no necessity that men should separate from this great and natural community , and associate into lesser combinations . the other power a man has in the state of nature , is the power to punish the crimes committed against that law. both these he gives up when he joins in a private , if i may so call it , or particular political society , and incorporates into any commonwealth , separate from the rest of mankind . . the first power , viz. of doing whatsoever he thought fit for the preservation of himself , and the rest of mankind , he gives up to be regulated by laws made by the society , so far forth as the preservation of himself and the rest of that society shall require ; which laws of the society in many things confine the liberty he had by the law of nature . . secondly , the power of punishing he wholly gives up , and engages his natural force , which he might before imploy in the execution of the law of nature , by his own single authority , as he thought fit , to assist the executive power of the society , as the law thereof shall require . for being now in a new state , wherein he is to enjoy many conveniencies from the labour , assistance and society of others in the same community , as well as protection from its whole strength ; he is to part also with as much of his natural liberty , in providing for himself , as the good , prosperity and safety of the society shall require ; which is not only necessary but just , since the other members of the society do the like . . but though men when they enter into society , give up the equality , liberty , and executive power they had in the state of nature , into the hands of the society , to be so far disposed of by the legislative , as the good of the society shall require ; yet it being only with an intention in every one , the better to preserve himself , his liberty and property . ( for no rational creature can be supposed to change his condition with an intention to be worse ) the power of the society , or legislative , constituted by them , can never be suppos'd to extend farther than the common good ; but is obliged to secure every ones property by providing against those three defects above-mentioned , that made the state of nature so unsafe and uneasy . and so whoever has the legislative or supream power of any common-wealth , is bound to govern by establish'd standing laws , promulgated and known to the people , and not by extemporary decrees ; by indifferent and upright judges , who are to decide controversies by those laws . and to imploy the force of the community at home , only in the execution of such laws , or abroad to prevent or redress foreign injuries , and secure the community from inroads and invasion . and all this to be directed to no other end , but the peace , safety , and publick good of the people . chap. x. of the forms of a commonwealth . . the majority having , as has been shew'd , upon mens first uniting into society , the whole power of the community , naturally in them , may imploy all that power in making laws for the community from time to time , and executing those laws by officers of their own appointing ; and then the form of the government is a perfect democracy : or else may put the power of making laws into the hands of a few select men , and their heirs or successors ; and then it is an oligarchy : or else into the hands of one man , and then it is a monarchy : if to him and his heirs , it is an hereditary monarchy : if to him only for life , but upon his death the power only of nominating a successor , to return to them ; an elective monarchy . and so accordingly of these make compounded and mixed forms of government , as they think good . and if the legislative power be at first given by the majority to one or more persons only for their lives , or any limited time , and then the supream power to revert to them again ; when it is so reverted , the community may dispose of it again anew into what hands they please , and so constitute a new form of government . for the form of government depending upon the placing the supream power , which is the legislative , it being impossible to conceive , that an inferiour power should prescribe to a superiour , or any but the supream make laws , according as the power of making laws is placed , such is the form of the commonwealth . . by commonwealth , i must be understood all along to mean , not a democracy , or any form of government , but any independent community which the latins signified by the word civitas , to which the word which best answers in our language , is commonwealth , and most properly expresses such a society of men , which community does not , for there may be subordinate communities in a government ; and city much less ; and therefore to avoid ambiguity , i crave leave to use the word commonwealth in that sence ; in which sense i find the word used by k. iames himself , which i think to be its genuine signification ; which if any body dislike , i consent with him to change it for a better . chap. xi . of the extent of the legislative power . . the great end of mens entering into society , being the enjoyment of their properties in peace and safety , and the great instrument and means of that being the laws establish'd in that society : the first and fundamental positive law of all commonwealths , is the establishing of the legislative power , as the first and fundamental natural law which is to govern even the legislative : it self is the preservation of the society , and ( as far as will consist with the publick good ) of every person in it . this legislative is not only the supream power of the commonwealth , but sacred and unalterable in the hands where the community have once placed it ; nor can any edict of any body else , in what form soever conceived , or by what power soever backed , have the force and obligation of a law , which has not its sanction from that legislative which the publick has chosen and appointed : for without this the law could not have that which is absolutely necessary to its being a law , the consent of the society , over whom no body can have a power to make laws but by their own consent , and by authority received from them ; and therefore-all the obedience , which by the most solemn ties any one can be obliged to pay , ultimately , terminates in this supream power , and is directed by those laws which it enacts ; nor can any oaths to any foreign power whatsoever , or any domestick subordinate power , discharge any member of the society from his obedience to the legislative , acting pursuant to their trust , nor oblige him to any obedience contrary to the laws so enacted , or farther than they do allow ; it being ridiculous to imagine one can be tied ultimately to obey any power in the society which is not the supream . . though the legislative , whether placed in one or more , whether it be always in being , or only by intervals , though it be the supream power in every commonwealth ; yet , first , it is not , nor can possibly be absolutely arbitrary , over the lives and fortunes of the people . for it being but the joint power of every member of the society given up to that person , or assembly , which is legislator ; it can be no more than those persons had in a state of nature before they enter'd into society , and gave it up to the community . for no body can transfer to another more power than he has in himself ; and no body has an absolute arbitrary power over himself , or over any other , to destroy his own life , or take away the life or property of another . a man , as has been proved , cannot subject himself to the arbitrary power of another ; and having in the state of nature no arbitrary power over the life , liberty , or possession of another , but only so much as the law of nature gave him for the preservation of himself , and the rest of mankind ; this is all he doth , or can give up to the commonwealth , and by it to the legislative power , so that the legislative can have no more than this . their power in the utmost bounds of it , is limited to the publick good of the society . it is a power that hath no other end but preservation , and therefore can never have a right to destroy , enslave , or designedly to impoverish the subjects ; the obligations of the law of nature cease not in society , but only in many cases are drawn closer , and have by human laws , known penalties annexed to them , to inforce their observation . thus the law of nature stands as an eternal rule to all men , legislators as well as others . the rules that they make for other mens actions , must as well as their own , and other mens actions , be conformable to the law of nature , i. e. to the will of god , of which that is a declaration , and the fundamental law of nature being the preservation of mankind , no humane sanction can be good or valid against it . . secondly , the legislative , or supream authority , cannot assume to its self a power to rule by extemporary arbitrary decrees , but is bound to dispense justice , and decide the rights of the subject by promulgated standing laws , and known authoris'd judges . for the law of nature being unwritten , and so no where to be found but in the minds of men , they who through passion or interest , shall mis-cite , or misapply it , cannot so easily be convinced of their mistake where there is no establish'd judge : and so it serves not as it ought , to determine the rights , and fence the properties of those that live under it , especially where every one is judge , interpreter , and executioner of it too , and that in his own case : and he that has right on his side , having ordinarily but his own single strength , hath not force enough to defend himself from injuries , or punish delinquents . to avoid these inconveniencies which disorder mens properties in the state of nature , men unite into societies , that they may have the united strength of the whole society to secure and defend their properties , and may have standing rules to bound it , by which every one may know what is his . to this end it is that men give up all their natural power to the society they enter into , and the community put the legislative power into such hands as they think fit , with this trust , that they shall be govern'd by declared laws , or else their peace , quiet and property , will still be at the same uncertainty as it was in the state of nature . . absolute arbitrary power , or governing without setled standing laws , can neither of them consist with the ends of society and government , which men would not quit the freedom of the state of nature for , and tie themselves up under , were it not to preserve their lives , liberties and fortunes ; and by stated rules of right and property to secure their peace and quiet . it cannot be suppos'd , that they should intend , had they a power so to do , to give any one or more an absolute arbitrary power over their persons and estates , and put a force into the magistrates hand to execute his unlimited will arbitrarily upon them : this were to put themselves into a worse condition than the state of nature , wherein they had a liberty to defend their right against the injuries of others , and were upon equal terms of force to maintain it , whether invaded by a single man , or many in combination . whereas by supposing they have given up themselves to the absolute arbitrary power and will of a legislator , they have disarmed themselves , and armed him to make a prey of them when he pleases . he being in a much worse condition , that is exposed to the arbitrary power of one man who has the command of . than he that is expos'd to the arbitrary power of . single men , no body being secure , that his will , who has such a command , is better than that of other men , though his force be . times stronger . and therefore whatever form the commonwealth is under , the ruling power ought to govern by declared and received laws , and not by extempory dictates and undetermin'd resolutions . for then mankind will be in a far worse condition than in the state of nature , if they shall have armed one or a few men with the joint power of a multitude , to force them to obey at pleasure the exorbitant and unlimited decrees of their sudden thoughts , or unrestrain'd , and till that moment unknown wills without having any measures set down which may guide and justifie their actions . for all the power the government has , being only for the good of the society , as it ought not to be arbitrary and at pleasure : so it ought to be exercised by established and promulgated laws ; that both the people may know their duty , and be safe and secure within the limits of the law , and the rulers too kept within their due bounds , and not be tempted by the power they have in their hands to imploy it to purposes , and by such measures as they would not have known , and own not willingly . . thirdly , the supream power cannot take from any man any part of his property without his own consent . for the preservation of property being the end of government , and that for which men enter into society , it necessarily supposes and requires , that the people should have property , without which they must be suppos'd to lose that by entering into society , which was the end for which they entered into it . too gross an absurdity for any man to own . men therefore in society having property , they have such a right to the goods , which by the law of the community are theirs , that no body hath a right to take them , or any part of them , from them , without their own consent ; without this they have no property at all . for i have truly no property in that which another can by right take from me when he pleases , against my consent . hence it is a mistake to think , that the supream or legislative power of any commonwealth , can do what it will , and dispose of the estates of the subject arbitrarily , or take any part of them at pleasure . this is not much to be fear'd in governments where the legislative consists wholly or in part in assemblies which are variable , whose members upon the dissolution of the assembly , are subjects under the common laws of their country , equally with the rest . but in governments , where the legislative is in one lasting assembly , always in being , or in one man , as in absolute monarchies , there is danger still , that they will think themselves to have a distinct interest from the rest of the community , and so will be apt to increase their own riches and power by taking what they think fit from the people . for a mans property is not at all secure , though there be good and equitable laws to set the bounds of it between him and his fellow subjects , if he who commands those subjects , have power to take from any private man what part he pleases of his property , and use and dispose of it as he thinks good . . but government into whosesoever hands it is put , being as i have before shew'd , intrusted with this condition , and for this end , that men might have and secure their properties , the prince or senate , however it may have power to make laws for the regulating of property between the subjects one amongst another , yet can never have a power to take to themselves the whole , or any part of the subjects property , without their own consent . for this would be in effect to leave them no property at all . and to let us see , that even absolute power , where it is necessary , is not arbitrary by being absolute , but is still limited by that reason , and confined to those ends which required it in some cases to be absolute , we need look no farther than the common practice of martial discipline . for the preservation of the army , and in it of the whole commonwealth , requires an absolute obedience to the command of every superiour officer , and it is justly death to disobey or dispute the most dangerous or unreasonable of them ; but yet we see , that neither the serjeant that could command a souldier to march up to the mouth of a cannon , or stand in a breach where he is almost sure to perish ; can command that souldier to give him one penny of his money : nor the general that can condemn him to death for deserting his post , or not obeying the most desperate orders , cannot yet with all his absolute power of life and death , dispose of one farthing of that souldiers estate , or seize one jot of his goods ; whom yet he can command any thing , and hang for the least disobedience . because such a blind obedience is necessary to that end for which the commander has his power , viz. the preservation of the rest , but the disposing of his goods has nothing to do with it . . 't is true , governments cannot be supported without great charge , and 't is fit every one who enjoys his share of the protection , should pay , out of his estate , his proportion for the maintenance of it . but still it must be with his own consent , i. e. the consent of the majority , giving it either by themselves , or their representatives chosen by them ; for if any one shall claim a power to lay and levy taxes on the people , by his own authority , and without such consent of the people , he thereby invades the fundamental law of property , and subverts the end of government . for what property have i in that which another may by right take when he pleases to himself . . fourthly , the legislative cannot transfer the power of making laws to any other hands , for it being but a delegated power from the people , they who have it cannot pass it over to others . the people alone can appoint the form of the commonwealth , which is by constituting the legislative , and appointing in whose hands that shall be . and when the people have said , we will submit , and be govern'd by laws made by such men , and in such forms ; no body else can say other men shall make laws for them : nor can they be bound by any laws but such as are enacted by those whom they have chosen , and authorised to make laws for them . . these are the bounds which the trust that is put in them by the society , and the law of god and nature , have set to the legislative power of every commonwealth , in all forms of government : first , they are to govern by promulgated establish'd laws , not to be varied in particular cases , but to have one rule for rich and poor , for the favourite at court , and the country man at plough . secondly , these laws also ought to be designed for no other end ultimately but the good of the people . thirdly , they must not raise taxes on the property of the people , without the consent of the people , given by themselves , or their deputies . and this properly concerns only such governments where the legislative is always in being , or at least where the people have not reserv'd any part of the legislative to deputies , to be from time to time chosen by themselves . fourthly , legislative neither must nor can transfer the power of making laws to any body else , or place it any where but where the people have . chap. xii . of the legislative , executive , and federative power of the commonwealth . . the legislative power is that which has a right to direct how the force of the commonwealth shall be imploy'd for preserving the community and the members of it . because those laws which are constantly to be executed , and whose force is always to continue , may be made in a little time ; therefore there is no need that the legislative should be always in being , not having always business to do . and because it may be too great temptation to humane frailty , apt to grasp at power , for the same persons who have the power of making laws , to have also in their hands the power to execute them , whereby they may exempt themselves from obedience to the laws they make , and suit the law , both in its making and execution , to their own private advantage , and thereby come to have a distinct interest from the rest of the community , contrary to the end of society and government . therefore in well order'd common-wealths , where the good of the whole is so considered as it ought , the legislative power is put into the hands of divers persons , who duly assembled , have by themselves , or jointly with others , a power to make laws , which when they have done , being separated again , they are themselves subject to the laws they have made ; which is a new and near tie upon them to take care that they make them for the publick good . . but because the laws that are at once , and in a short time made , have a constant and lasting force , and need a perpetual execution , or an attendance thereunto : therefore 't is necessary there should be a power always in being , which should see to the execution of the laws that are made , and remain in force . and thus the legislative and executive power come often to be separated . . there is another power in every commonwealth , which one may call natural , because it is that which answers to the power every man naturally had before he entered into society . for though in a commonwealth the members of it are distinct persons still in reference to one another , and as such are governed by the laws of the society ; yet in reference to the rest of mankind , they make one body , which is , as every member of it before was , still in the state of nature with the rest of mankind : so that the controversies that happen between any man of the society with those that are out of it , are managed by the publick ; and an injury done to a member of their body , engages the whole in the reparation of it . so that under this consideration , the whole community is one body in the state of nature , in respect of all other states or persons out of its community . . this therefore contains the power of war and peace , leagues and alliances , and all the transactions , with all persons and communities without the common-wealth , and may be called federative , if any one pleases . so the thing be understood , i am indifferent as to the name . . these two powers , executive and federative , though they be really distinct in themselves , yet one comprehending the execution of the municipal laws of the society within its self , upon all that are parts of it ; the other the management of the security and interest of the publick without , with all those , that it may receive benefit or damage from , yet they are always almost united . and though this federative power in the well or ill management of it be of great moment to the common-wealth , yet it is much less capable to be directed by antecedent , standing , positive laws , than the executive ; and so must necessarily be left to the prudence and wisdom of those whose hands it is in , to be managed for the publick good . for the laws that concern subjects one amongst another , being to direct their actions , may well enough precede them . but what is to be done in reference to foreigners , depending much upon their actions , and the variation of designs and interests must be left in great part to the prudence of those who have this power committed to them , to be managed by the best of their skill for the advantage of the common-wealth . . though , as i said , the executive and federative power of every community be really distinct in themselves , yet they are hardly to be separated and placed at the same time in the hands of distinct persons . for both of them requiring the force of the society for their exercise , it is almost impracticable to place the force of the commonwealth in distinct , and not subordinate hands ; or that the executive and federative power should be placed in persons that might act separately , whereby the force of the publick would be under different commands , which would be apt sometime or other to cause disorder and ruin . chap. xiii . of the subordination of the powers of the commonwealth . . though in a constituted commonwealth , standing upon its own basis , and acting according to its own nature , that is , acting for the preservation of the community , there can be but one supream power , which is the legislative , to which all the rest are and must be subordinate , yet the legislative being only a fiduciary power to act for certain ends , there remains still in the people a supream power to remove or alter the legislative , when they find the legislative act contrary to the trust reposed in them . for all power given with trust for the attaining an end , being limited by that end , when ever that end is manifestly neglected , or opposed , the trust must necessarily be forfeited , and the power devolve into the hands of those that gave it , who may place it a-new where they shall think best for their safety and security . and thus the community perpetually retains a supream power of saving themselves from the attempts and designs of any body , even of their legislators , whenever they shall be so foolish , or so wicked , as to lay and carry on designs against the liberties and properties of the subject . for no man or society of men , having a power to deliver up their preservation , or consequently the means of it , to the absolute will , and arbitrary dominion of another ; when ever any one shall go about to bring them into such a slavish condition , they will always have a right to preserve what they have not a power to part with ; and to rid themselves of those who invade this fundamental , sacred , and unalterable law of self-preservation , for which they enter'd into society . and thus the community may be said in this respect , to be always the supream power , but not as considered under any form of government , because this power of the people can never take place till the government be dissolv'd . . in all cases , whilst the government subsists , the legislative is the supream power . for what can give laws to another must needs be superiour to him ; and since the legislative is no otherwise legislative of the society , but by the right it has to make laws for all the parts , and every member of the society prescribing rules to their actions , and giving power of execution where they are transgressed , the legislative must needs be the supream , and all other powers in any members or parts of the society , derived from and subordinate to it . . in some commonwealths where the legislative is not always in being , and the executive is vested in a single person , who has also a share in the legislative ; there that single person in a very tolerable sense may also be called supream ; not that he has in himself all the supream power , which is that of law-making : but because he has in him the supream execution , from whom all inferiour magistrates derive all their several subordinate powers , or at least the greatest part of them ; having also no legislative superiour to him , there being no law to be made without his consent , which cannot be expected should ever subject him to the other part of the legislative , he is properly enough in this sense supream . but yet it is to be observed , that though oaths of allegiance and fealty are taken to him , 't is not to him as supream legislator , but as supream executor of the law , made by a joint power of him with others ; allegiance being nothing but an obedience according to law , which when he violates , he has no right to obedience , nor can claim it otherwise than as the publick person vested with the power of the law , and so is to be consider'd as the image , phantom , or representative of the commonwealth , acted by the will of the society , declared in its laws ; and thus he has no will , no power , but that of the law. but when he quits this representation , this publick will , and acts by his own private will , he degrades himself and is but a single private person without power , and without will. the members owing no obedience but to the publick will of the society . . the executive power placed any where but in a person that has also a share in the legislative , is visibly subordinate and accountable to it , and may be at pleasure changed and displaced ; so that it is not the supream executive power that is exempt from subordination , but the supream executive power vested in one , who having a share in the legislative , has no distinct superiour legislative to be subordinate and accountable to , father than he himself shall join and consent , so that he is no more subordinate than he himself shall think fit , which one may certainly conclude will be but very little . of other ministerial and subordinate powers in a commonwealth , we need not speak , they being so multiply'd with infinite variety in the different customs and constitutions of distinct common-wealths , that it is impossible to give a particular account of them all . only thus much which is necessary to our present purpose we may take notice of concerning them , that they have no manner of authority any of them , beyond what is by positive grant and commission delegated to them , and are all of them accountable to some other power in the commonwealth . . it is not necessary , no nor so much as convenient , that the legislative should be always in being . but absolutely necessary , that the executive power should , because there is not always need of new laws to be made , but always need of execution of the laws that are made . when the legislative hath put the execution of the laws they make into other hands , they have a power still to resume it out of those hands when they find cause , and to punish for any mall-administration against the laws . the same holds also in regard of the federative power , that and the executive being both ministerial and subordinate to the legislative , which as has been shew'd in a constituted common-wealth , is the supream . the legislative also in this case being suppos'd to consist of several persons ; for if it be a single person , it cannot but be always in being , and so will as supream , naturally have the supream executive power , together with the legislative , may assemble and exercise their legislative , at the times that either their original constitution , or their own adjournment appoints , or when they please ; if neither of these hath appointed any time , or there be no other way prescribed to convoke them . for the supream power being placed in them by the people , 't is always in them , and they may exercise it when they please , unless by their original constitution , they are limited to certain seasons , or by an act of their supream power , they have adjourned to a certain time , and when that time comes , they have a right to assemble and act again . . if the legislative , or any part of it be of representatives , chosen for that time by the people , which afterwards return into the ordinary state of subjects , and have no share in the legislature but upon a new choice , this power of chuseing must also be exercised by the people , either at certain appointed seasons , or else when they are summon'd to it ; and in this latter case , the power of convokeing the legislative , is ordinarily placed in the executive , and has one of these two limitations in respect of time : that either the original constitution requires their assembling and acting at certain intervals , and then the executive power does nothing but ministerially issue directions for their electing and assembling , according to due forms : or else it is left to his prudence to call them by new elections , when the occasions or exigencies of the publick require the amendment of old , or making of new laws , or the redress or prevention of any inconveniencies that lye on , or threaten the people . . it may be demanded here , what if the executive power , being possessed of the force of the commonwealth , shall make use of that force to hinder the meeting and acting of the legislative , when the original constitution , or the publick exigencies require it ? i say using force upon the people , without authority , and contrary to the trust put in him that does so , is a state of war with the people , who have a right to reinstate their legislative in the exercise of their power . for having erected a legislative with an intent they should exercise the power of making laws , either at certain set times , or when there is need of it ; when they are hinder'd by any force from what is so necessary to the society , and wherein the safety and preservation of the people consists , the people have a right to remove it by force . in all states and conditions the true remedy of force without authority , is to oppose force to it . the use of force without authority , always puts him that uses it into a state of war , as the aggressor , and renders him liable to be treated accordingly . . the power of assembling , and dismissing the legislative , placed in the executive , gives not the executive a superiority over it , but is a fiduciary trust placed in him for the safety of the people , in a case where the uncertainty and variableness of humane affairs could not bear a steady fixed rule . for it not being possible , that the first framers of the government , should by any foresight , be so much masters of future events , as to be able to prefix so just periods of return and duration to the assemblies of the legislative , in all times to come , that might exactly answer all the exigences of the common-wealth ; the best remedy could be found for this defect , was to trust this to the prudence of one who was always to be present , and whose business it was to watch over the publick good . constant frequent meetings of the legislative , and long continuations of their assemblies , without necessary occasion , could not but be burthensome to the people , and must necessarily in time produce more dangerous inconveniencies , and yet the quick turn of affairs , might be sometimes such as to need their present help : any delay of their convening might endanger the publick , and sometimes too their business might be so great , that the limited time of their sitting might be too short for their work , and rob the publick of that benefit which could be had only from their mature deliberation . what then could be done in this case to prevent the community from being exposed sometime or other to eminent hazard on one side , or the other , by fixed intervals and periods , set to the meeting and acting of the legislative . but to intrust it to the prudence of some , who being present , and acquainted with the state of publick affairs , might make use of this prerogative for the publick good ? and where else could this be so well placed as in his hands who was intrusted with the execution of the laws for the same end ? thus supposing the regulation of times for the assembling and sitting of the legislative , not setled by the original constitution , it naturally fell into the hands of the executive ; not as an arbitrary power depending on his good pleasure , but with this trust always to have it exercised only for the publick weal , as the occurrences of times and change of affairs might require . whether setled periods of their convening , or a liberty left to the prince for convoking the legislative , or perhaps a mixture of both , hath the least inconvenience attending it , 't is not my business here to inquire , but only to shew , that though the executive power may have the prerogative of convoking and dissolving such conventions of the legislative , yet it is not thereby superiour to it . . things of this world are in so constant a flux , that nothing remains long in the same state. thus people , riches , trade , power , change their stations ; flourishing mighty cities come to ruine , and prove in time neglected desolate corners , whilst other unfrequented places grow into populous countries , fill'd with wealth and inhabitants . but things not always changing equally , and private interest often keeping up customs and priviledges when the reasons of them are ceased , it often comes to pass , that in governments , where part of the legislative consists of representatives chosen by the people , that in tract of time , this representation becomes very unequal and disproportionate to the reasons it was at first establish'd upon . to what gross absurdities the following of custom when reason has left it may lead , we may be satisfied when we see the bare name of a town , of which there remains not so much as the ruins , where scarce so much housing as a sheepcoat , or more inhabitants than a shepherd is to be found , send as many representatives to the grand assembly of law-makers , as a whole county numerous in people , and powerful in riches . this strangers stand amazed at , and every one must confess needs a remedy . though most think it hard to find one , because the constitution of the legislative being the original and supream act of the society , antecedent to all positive laws in it , and depending wholly on the people , no inferiour power can alter it . and therefore the people , when the legislative is once constituted , having in such a government as we have been speaking of , no power to act as long as the government stands ; this inconvenience is thought incapable of a remedy . . salus populi suprema lex , is certainly so just and fundamental a rule , that he who sincerely follows it cannot dangerously err . if therefore the executive , who has the power of convoking the legislative , observing rather the true proportion than fashion of representation , regulates not by old custom , but true reason , the number of members , in all places , that have a right to be distinctly represented , which no part of the people , however incorporated , can pretend to ; but in proportion to the assistance which it affords to the publick , it cannot be judg'd to have set up a new legislative , but to have restored the old and true one , and to have rectified the disorders which succession of time had insensibly as well as inevitably introduced ; for it being the interest as well as intention of the people to have a fair and equal representative ; whoever brings it nearest to that , is an undoubted friend to , and establisher of the government , and cannot miss the consent and approbation of the community . prerogative being nothing but a power in the hands of the prince to provide for the publick good , in such cases , which depending upon unforeseen and uncertain occurrences , certain and unalterable laws could not safely direct . whatsoever shall be done manifestly for the good of the people , and establishing the government upon its true foundations , is , and always will be , just prerogative . the power of erecting new corporations , and therewith new representatives , carries with it a supposition , that in time , the measures of representation might vary , and those have a just right to be represented which before had none ; and by the same reason , those cease to have a right , and be too inconsiderable for such a priviledge which before had it . 't is not a change from the present state which perhaps corruption or decay has introduced , that makes an inroad upon the government , but the tendency of it to injure or oppress the people , and to set up one part or party with a distinction from , and an unequal subjection of the rest . whatsoever cannot but be acknowledged to be of advantage to the society and people in general , upon just and lasting measures , will always , when done , justify it self ; and whenever the people shall chuse their representatives upon just and undeniably equal measures , suitable to the original frame of the government , it cannot be doubted to be the will and act of the society , whoever permitted or propos'd to them so to do . chap. xiv . of prerogative . . where the legislative and executive power are in distinct hands , as they are in all moderated monarchies and well-framed governments , there the good of the society requires , that several things should be left to the discretion of him that has the executive power . for the legislators not being able to foresee and provide , by laws , for all that may be useful to the community , the executor of the laws having the power in his hands , has by the common law of nature , a right to make use of it for the good of the society , in many cases where the municipal law has given no direction , till the legislative can conveniently be assembled to provide for it ; nay many things there are which the law can by no means provide for , and those must necessarily be left to the discretion of him that has the executive power in his hands , to be ordered by him as the publick good and advantage shall require ; nay , 't is fit that the laws themselves , should in some cases , give way to the executive power , or rather to this fundamental law of nature and government , viz. that as much as may be , all the members of the society are to be preserved . for since many accidents may happen wherein a strict and rigid observation of the laws may do harm , as not to pull down an innocent mans house to stop the fire when the next to it is burning ; and a man may come sometimes within the reach of the law , which makes no distinction of persons , by an action that may deserve reward and pardon . 't is fit the ruler should have a power in many cases to mitigate the severity of the law , and pardon some offenders , since the end of government , being the preservation of all as much as may be , even the guilty are to be spared where it can prove no prejudice to the innocent . . this power to act according to discretion for the publick good , without the prescription of the law , and sometimes even against it , is that which is called prerogative ; for since in fome governments the law-making power is not always in being , and is usually too numerous , and so too slow for the dispatch requisite to execution ; and because also it is impossible to foresee , and so by laws to provide for all accidents and necessities that may concern the publick , or make such laws as will do no harm , if they are executed with an inflexible rigour on all occasions , and upon all persons that may come in their way , therefore there is a latitude left to the executive power , to do many things of choice which the laws do not prescribe . . this power whilst imployed for the benefit of the community , and suitably to the trust and ends of the government , is undoubted prerogative , and never is questioned . for the people are very seldom , or never scrupulous or nice in the point , or questioning of prerogative , whilst it is in any tolerable degree imploy'd for the use it was meant , that is , the good of the people , and not manifestly against it . but if there comes to be a question between the executive power and the people , about a thing claimed as a prerogative ; the tendency of the exercise of such prerogative , to the good or hurt of the people , will easily decide that question . . it is easy to conceive , that in the infancy of governments , when common-wealths differed little from families in number of people , they differ'd from them too , but little in number of laws : and the governours being as the fathers of them , watching over them for their good , the government was almost all prerogative . a few establish'd laws served the turn , and the discretion and care of the ruler supply'd the rest . but when mistake or flattery prevailed with weak princes , to make use of this power for private ends of their own , and not for the publick good , the people were fain by express laws , to get prerogative determin'd in those points wherein they found disadvantage from it : and declared limitations of prerogative in those cases which they and their ancestors had left in the utmost latitude , to the wisdom of those princes who made no other but a right use of it , that is , for the good of their people . . and therefore they have a very wrong notion of government , who say , that the people have incroach'd upon the prerogative when they have got any part of it to be defined by positive laws . for in so doing they have not pulled from the prince any thing that of right belong'd to him , but only declared , that that power which they indefinitely left in him , or his ancestors hands , to be exercised for their good , was not a thing they intended him , when he used it otherwise . for the end of government being the good of the community , whatsoever alterations are made in it , tending to that end , cannot be an incroachment upon any body ; since no body , in government , can have a right tending to any other end . and those only are incroachments which prejudice or hinder the publick good . those who say otherwise , speak as if the prince had a distinct and separate interest from the good of the community , and was not made for it . the root and source from which spring almost all those evils and disorders , which happen in kingly governments . and indeed , if that be so , the people , under his government , are not a society of rational creatures , entered into a community , for their mutual good , such as have set rulers over themselves , to guard and promote that good ; but are to be looked on as an herd of inferiour creatures , under the dominion of a master , who keeps them , and works them , for his own pleasure or profit . if men were so void of reason , and brutish , as to enter into society upon such terms , prerogative might indeed be , what some men would have it , an arbitrary power to do things hurtful to the people . . but since a rational creature cannot be supposed , when free , to put himself into subjection to another , for his own harm : ( though where he finds a good and a wise ruler , he may not , perhaps , think it either necessary or useful to set precise bounds to his power in all things ) prerogative can be nothing but the peoples permitting their rulers to do several things of their own free choice , where the law was silent , and sometimes too against the direct letter of the law , for the publick good , and their acquiescing in it when so done . for as a good prince , who is mindful of the trust put into his hands , and careful of the good of his people , cannot have too much prerogative , that is , power to do good : so a weak and ill prince , who would claim that power his predecessors exercised , without the direction of the law , as a prerogative belonging to him by right of his office , which he may exercise at his pleasure , to make or promote an interest distinct from that of the publick , gives the people an occasion to claim their right , and limit that power , which , whilst it was exercised for their good , they were content should be tacitly allowed . . and therefore he that will look into the history of england will find that prerogative was always largest in the hands of our wisest and best princes : because the people observing the whole tendency of their actions to be the publick good , or if any humane frailty or mistake ( for princes are but men , made as others ) appear'd in some small declinations from that end ; yet 't was visible , the main of their conduct tended to nothing but the care of the publick . the people therefore finding reason to be satisfied with these princes , whenever they acted without , or contrary to the letter of the law , acquiesced in what they did , and without the least complaint , let them inlarge their prerogative as they pleased , judging rightly that they did nothing herein to the prejudice of their laws , since they acted conformable to the foundation and end of all laws , the publick good . . such god-like princes indeed had some title to arbitrary power , by that argument that would prove absolute monarchy the best government , as that which god himself governs the universe by , because such kings partake of his wisdom and goodness . upon this is founded that saying , that the reigns of good princes have been always most dangerous to the liberties of their people . for when their successors , managing the government with different thoughts , would draw the actions of those good rulers into precedent , and make them the standard of their prerogative ; as if what had been done only for the good of the people , was a right in them to do for the harm of the people , if they so pleased : it has often occasioned contest , and sometimes publick disorders , before the people could recover their original right , and get that to be declared not to be prerogative which truly was never so : since it is impossible any body , in the society , should ever have a right to do the people harm , though it be very possible and reasonable that the people should not go about to set any bounds to the prerogative of those kings or rulers , who themselves transgressed not the bounds of the publick good . for prerogative is nothing but the power of doing publick good , without a rule . . the power of calling parliaments in england , as to precise time , place , and duration , is certainly a prerogative of the king , but still with this trust , that it shall be made use of for the good of the nation , as the exigencies of the times , and variety of occasion shall require . for it being impossible to foresee which should always be the fittest place for them to assemble in , and what the best season : the choice of these was left with the executive power , as might be best subservient to the publick good , and best suit the ends of parliaments . . the old question will be asked in this matter of prerogative , but who shall be judge when this power is made a right use of ? i answer : between an executive power in being , with such a prerogative , and a legislative , that depends upon his will for their convening , there can be no judge on earth . as there can be none between the legislative and the people , should either the executive , or the legislative , when they have got the power in their hands , design , or go about to enslave or destroy them . the people have no other remedy in this , as in all other cases , where they have no judge on earth , but to appeal to heaven . for the rulers , in such attempts , exercising a power the people never put into their hands , who can never be supposed to consent that any body should rule over them for their harm , do that which they have not a right to do . and where the body of the people , or any single man , are deprived of their right , or are under the exercise of a power without right , having no appeal on earth , they have a liberty to appeal to heaven , when-ever they judge the cause of sufficient moment . and therefore , though the people cannot be judge , so as to have , by the constitution of that society , any superiour power , to determine and give effective sentence in the case ; yet they have reserv'd that ultimate determination to themselves , which belongs to all mankind , where there lies no appeal on earth ; by a law antecedent , and paramount to all positive laws of men , whether they have just cause to make their appeal to heaven . and this judgment they cannot part with , it being out of a man's power so to submit himself to another , as to give him a liberty to destroy him ; god and nature never allowing a man so to abandon himself , as to neglect his own preservation . and since he cannot take away his own life , neither can he give another power to take it . nor let any one think this lays a perpetual foundation for disorder ; for this operates not till the inconvenience is so great , that the majority feel it , and are weary of it , and find a necessity to have it amended . and this the executive power , or wise princes never need come in the danger of . and 't is the thing , of all others , they have most need to avoid , as , of all others , the most perilous . chap. xv. of paternal , political , and despotical power , considered together . . though i have had occasion to speak of these separately before , yet the great mistakes , of late , about government , having , as i suppose , arisen from confounding these distinct powers one with another , it may not , perhaps , be amiss , to consider them here together . . first then , paternal or parental power , is nothing but that which parents have over their children , to govern them , for the childrens good , till they come to the use of reason , or a state of knowledge , wherein they may be supposed capable to understand that rule , whether it be the law of nature , or the municipal law of their countrey , they are to govern themselves by : capable , i say , to know it , as well as several others , who live as free-men under that law. the affection and tenderness god hath planted in the breasts of parents , towards their children , makes it evident , that this is not intended to be a severe . arbitrary government ; but only for the help , instruction , and preservation of their off-spring . but , happen it as it will , there is , as i have proved , no reason why it should be thought to extend to life and death , at any time , over their children , more than over any body else , or keep the child in subjection to the will of his parents , when grown to a man , and the perfect use of reason , any farther , than as having received life and education from his parents , obliges him to respect , honour , gratitude , assistance , and support , all his life , to both father and mother . and thus , 't is true , the paternal is a natural government ; but not at all extending it self to the ends and jurisdictions of that which is political . the power of the father doth not reach at all to the property of the child , which is only in his own disposing . . secondly , political power is that power , which every man , having in the state of nature , has given up into the hands of the society , and therein to the governours , whom the society hath set over it self , with this express , or tacit trust , that it shall be imployed for their good , and the preservation of their property : now this power , which every man has in the state of nature , and which he parts with to the society , in all such cases where the society can secure him , is to use such means for the preserving of his own property , as he thinks good , and nature allows him ; and to punish the breach of the law of nature in others ; so as ( according to the best of his reason ) may most conduce to the preservation of himself , and the rest of mankind ; so that the end and measure of this power , when in every man's hands , in the state of nature , being the preservation of all of his society , that is , all mankind in general . it can have no other end or measure , when in the hands of the magistrate , but to preserve the members of that society , in their lives , liberties , and possessions ; and so cannot be an absolute , arbitrary power over their lives and fortunes , which are as much as possible to be preserved ; but a power to make laws , and annex such penalties to them , as may tend to the preservation of the whole , by cutting off those parts , and those only , which are so corrupt , that they threaten the sound and healthy , without which no severity is lawful . and this power has its original only from compact and agreement , and the mutual consent of those who make up the community . . thirdly , despotical power is an absolute , arbitrary power , one man has over another , to take away his life whenever he pleases ; and this is a power , which neither nature gives , for it has made no such distinction between one man and another , nor compact can convey . for man , not having such an arbitrary power over his own life , cannot give another man such a power over it , but it is the effect only of forfeiture , which the aggressor makes of his own life , when he puts himself into the state of war with another . for having quitted reason , which god hath given to be the rule betwixt man and man , and the peaceable ways which that teaches , and made use of force to compass his unjust ends upon another , where he has no right , he renders himself liable to be destroyed by his adversary , when-ever he can , as any other noxious and brutish creature that is destructive to his being . and thus captives , taken in a just and lawful war , and such only , are subject to a despotical power , which as it arises not from compact , so neither is it capable of any , but is the state of war continued . for what compact can be made with a man that is not master of his own life ? what condition can he perform ? and if he be once allowed to be master of his own life , the despotical , arbitrary power of his master ceases . he that is master of himself , and his own life , has a right too to the means of preserving it ; so that as soon as compact enters , slavery ceases , and he so far quits his absolute power , and puts an end to the state of war , who enters into conditions with his captive . . nature gives the first of these , viz. paternal power , to parents , for the benefit of their children , during their minority , to supply their want of ability , and understanding how to manage their property . ( by property i must be understood here , as in other places , to mean that property which men have in their persons as well as goods . ) voluntary agreement gives the second , viz. political power , to governours , for the benefit of their subjects , to secure them in the possession and use of their properties . and forfeiture gives the third , despotical power , to lords , for their own benefit over those who are stripp'd of all property . . he that shall consider the distinct rise and extent , and the different ends of these several powers , will plainly see that paternal power comes as far short of that of the magistrate , as despotical exceeds it ; and that absolute dominion , however placed , is so far from being one kind of civil society , that it is as inconsistent with it as slavery is with property . paternal power is only where minority makes the child incapable to manage his property ; political where men have property in their own disposal ; and despotical over such as have no property at all . chap. xvi . of conqvest . . though governments can originally have no other rise , than that before mentioned , nor polities be founded on any thing but the consent of the people ; yet such has been the disorders , ambition has fill'd the world with , that in the noise of war , which makes so great a part of the history of mankind , this consent is little taken notice of : and therefore many have mistaken the force of arms for the consent of the people , and reckon conquest as one of the originals of government . but conquest is as far from setting up any government , as demolishing an house is from building a new one in the place . indeed it often makes way for a new frame of a commonwealth , by destroying the former ; but , without the consent of the people , can never erect a new one . . that the aggressor , who puts himself into the state of war with another , and unjustly invades another man's right , can , by such an unjust war , never come to have a right over the conquered , will be easily agreed by all men , who will not think that robbers and pyrates have a right of empire over whomsoever they have force enough to master , or that men are bound by promises , which unlawful force extorts from them . should a robber break into my house , and with a dagger at my throat , make me seal deeds to convey my estate to him , would this give him any title ? just such a title by his sword , has an unjust conquerour , who forces me into submission . the injury and the crime is equal , whether committed by the wearer of a crown , or some petty villain . the title of the offender , and the number of his followers make no difference in the offence , unless it be to aggravate it . the only difference is , great robbers punish little ones to keep them in their obedience ; but the great ones are rewarded with laurels and triumphs , because they are too big for the weak hands of justice , in this world , and have the power in their own possession which should punish offenders . what is my remedy against a robber that so broke into my house ? appeal to the law for justice . but perhaps justice is deny'd , or i am crippled and cannot stir ; robbed and have not the means to do it . if god has taken away all means of seeking remedy , there is nothing left but patience . but my son , when able , may seek the relief of the law , which i am denyed : he or his son may renew his appeal , till he recover his right . but the conquered , or their children , have no court , no arbitrator on earth to appeal to . then they may appeal , as iephtha did , to heaven , and repeat their appeal , till they have recovered the native right of their ancestours , which was , to have such a legislative over them , as the majority should approve , and freely acquiesce in . if it be objected , this would cause endless trouble ; i answer , no more than justice does , where she lies open to all that appeal to her . he that troubles his neighbour , without a cause , is punished for it , by the justice of the court he appeals to . and he that appeals to heaven , must be sure he has right on his side : and a right too that is worth the trouble and cost of the appeal , as he will answer at a tribunal that cannot be deceived , and will be sure to retribute to every one according to the mischiefs he hath created to his fellow-subjects ; that is , any part of mankind . from whence 't is plain , that he that conquers , in an unjust war , can thereby have no title to the subjection and obedience of the conquered . . but , supposing victory favours the right side , let us consider a conquerour in a lawful war , and see what power he gets , and over whom . first , 't is plain he gets no power by his conquest over those that conquered with him . they that fought on his side cannot suffer by the conquest , but must , at least , be as much free-men as they were before . and most commonly they serve upon terms , and on condition to share with their leader , and enjoy a part of the spoil , and other advantages that attend the conquering sword : or , at least , have a part of the subdued countrey bestowed upon them . and the conquering people , are not , i hope , to be slaves by conquest , and wear their laurels only to shew they are sacrifices to their leader's triumph . they that found absolute monarchy upon the title of the sword , make their heroes , who are the founders of such monarchies , arrant draw-can-sirs , and forget they had any officers and souldiers that fought on their side , in the battles they won , or assisted them in the subduing , or shared in possessing the countries they master'd . we are told by some , that the english monarchy is founded in the norman conquest , and that our princes have thereby a title to absolute dominion : which if it were true , ( as by the history it appears otherwise ) and that william had a right to make war on this island ; yet his dominion by conquest , could reach no farther than to the saxons and britans , that were then inhabitants of this country . the normans that came with him , and helped to conquer , and all descended from them are freemen , and no subjects by conquest ; let that give what dominion it will. and if i , or any body else , shall claim freedom , as derived from them , it will be very hard to prove the contrary : and 't is plain , the law that has made no distinction between the one and the other , intends not there should be any difference in their freedom or priviledges . . but supposing , which seldom happens , that the conquerers and conquer'd never incorporate into one people , under the same laws and freedom . let us see next , what power a lawful conquerer has over the subdued , and that i say is purely despotical . he has an absolute power over the lives of those , who , by an unjust war , have forfeited them ; but not over the lives or fortunes of those , who ingaged not in the war , nor over the possessions even of those who were actually engaged in it . . secondly , i say then the conquerour gets no power but only over those who have actually assisted , concurr'd , or consented to that unjust force that is used against him . for the people having given to their governours no power to do an unjust thing , such as is to make an unjust war , ( for they never had such a power in themselves : ) they ought not to be charged , as guilty of the violence and injustice that is committed in an unjust war , any farther than they actually abet it , no more than they are to be thought guilty of any violence or oppression their governours should use upon the people themselves , or any part of their fellow-subjects , they having impowered them no more to the one than to the other . conquerours , 't is true , seldom trouble themselves to make the distinction , but they willingly permit the confusion of war to sweep all together ; but yet this alters not the right : for the conquerour's power over the lives of the conquered , being only because they have used force to do or maintain an injustice , he can have that power only over those who have concur'd in that force , all the rest are innocent ; and he has no more title over the people of that country , who have done him no injury , and so have made no forfeiture of their lives , than he has over any other , who without any injuries or provocations , have lived upon fair terms with him . . thirdly , the power a conquerer gets over those he overcomes in a just war , is perfectly despotical ; he has an absolute power over the lives of those , who by putting themselves in a state of war , have forfeited them ; but he has not thereby a right and title to their possessions . this i doubt not , but at first sight , will seem a strange doctrine , it being so quite contrary to the practice of the world. there being nothing more familiar in speaking of the dominion of countries , than to say such an one conquer'd it . as if conquest , without any more ado , convey'd a right of possession . but when we consider , that the practice of the strong and powerful , how universal soever it may be , is seldom the rule of right , however it be one part of the subjection of the conquer'd not to argue against the conditions cut out to them by the conquering swords . . though in all war there be usually a complication of force and damage , and the aggressor seldom fails to harm the estate , when he uses force against the persons of those he makes war upon ; yet 't is the use of force only that puts a man into the state of war. for whether by force he begins the injury ; or else having quietly , and by fraud , done the injury , he refuses to make reparation , and by force maintains it , which is the same thing as at first to have done it by force ; 't is the unjust use of force that makes the war. for he that breaks open my house , and violently turns me out of doors ; or having peaceably got in , by force keeps me out , does in effect the same thing ; supposing we are in such a state , that we have no common judge on earth , whom i may appeal to , and to whom we are both obliged to submit : for of such i am now speaking . 't is the unjust use of force then that puts a man into the state of war with another , and thereby he that is guilty of it makes a forfeiture of his life . for quitting reason , which is the rule given between man and man , and using force the way of beasts , he becomes liable to be destroy'd by him he uses force against , as any savage ravenous beast , that is dangerous to his being . . but because the miscarriages of the father are no faults of the children , and they may be rational and peaceable , notwithstanding the brutishness and injustice of the father ; the father , by his miscarriages and violence , can forfeit but his own life , but involves not his childten in his guilt or destruction . his goods which nature , that willeth the preservation of all mankind as much as is possible , hath made to belong to the children to keep them from perishing , do still continue to belong to his children . for supposing them not to have join'd in the war , either through infancy or choice , they have done nothing to forfeit them , nor has the conquerour any right to take them away , by the bare right of having subdued him that by force attempted his destruction , though perhaps he may have some right to them to repair the dammages he has sustained by the war , and the defence of his own right , which how far it reaches to the possessions of the conquer'd , we shall see by and by ; so that he that by conquest has a right over a mans person , to destroy him if he pleases , has not thereby a right over his estate to possess and enjoy it . for it is the brutal force the aggressor has used , that gives his adversary a right to take away his life , and destroy him , if he pleases , as a noxious creature ; but 't is damage sustain'd that alone gives him title to another mans goods : for though i may kill a thief that sets on me in the highway , yet i may not ( which seems less ) take away his money , and let him go ; this would be robbery on my side . his force , and the state of war he put himself in , made him forfeit his life , but gave me no title to his goods . the right then of conquest extends only to the lives of those who join'd in the war , but not to their estates , but only in order to make reparation for the damages received , and the charges of the war , and that too with reservation of the right of the innocent wife and children . . let the conquerer have as much justice on his side as could be suppos'd , he has no right to seize more than the vanquish'd could forfeit ; his life is at the victors mercy , and his service and goods he may appropriate to make himself reparation ; but he cannot take the goods of his wife and children , they too had a title to the goods he enjoy'd , and their shares in the estate he possessed . for example , i in the state of nature ( and all common-wealths are in the state of nature one with another ) have injured another man , and refusing to give satisfaction , it is come to a state of war , wherein my defending by force , what i had gotten unjustly , makes me the aggressour ; i am conquered : my life , 't is true , as forfeit , is at mercy , but not my wives and childrens . they made not the war , nor assisted in it . i could not forfeit their lives , they were not mine to forfeit . my wife had a share in my estate , that neither could i forfeit . and my children also , being born of me , had a right to be maintain'd out of my labour or substance . here then is the case ; the conquerour has a title to reparation for damages received , and the children have a title to their father's estate for their subsistence . for as to the wife's share , whether her own labour or compact gave her a title to it , 't is plain , her husband could not forfeit what was hers . what must be done in the case ? i answer ; the fundamental law of nature being , that all , as much as may be , should be preserved , it follows , that if there be not enough fully to satisfie both , viz. for the conquerour's losses , and childrens maintenance , he that hath , and to spare , must remit something of his full satisfaction , and give way to the pressing and preferible title of those , who are in danger to perish without it . . but supposing the charge and damages of the war are to be made up to the conquerour , to the utmost farthing , and that the children of the vanquished , spoiled of all their father's goods , are to be left to starve , and perish● yet the satisfying of what shall , on this score , be due to the conquerour , will scarce give him a title to any countrey he shall conquer . for the damages of war can scarce amount to the value of any considerable tract of land , in any part of the world , where all the land is possessed , and none lies waste . and if i have not taken away the conquerour's land , which , being vanquished , it is impossible , i should ; scarce any other spoil i have done him can amount to the value of mine , supposing it of an extent any way coming near what i had over-run of his , and equally cultivated too . the destruction of a years product or two , ( for it seldom reaches four or five ) is the utmost spoil that usually can be done . for as to money , and such riches and treasure taken away , these are none of natures goods , they have but a phantastical imaginary value , nature has put no such upon them . they are of no more account by her standard , than the wampompeke of the americans to an european prince , or the silver money of europe would have been formerly to an american . and five years product is not worth the perpetual inheritance of land , where all is possessed , and none remains waste , to be taken up by him that is disseiz'd : which will be easily granted , if one do but take away the imaginary value of money , the disproportion being more than between five , and five thousand . though , at the same time , half a years product is more worth than the inheritance , where there being more land than the inhabitants possess and make use of , any one has liberty to make use of the waste : but there conquerours take little care to possess themselves of the lands of the vanquished . no damage therefore , that men , in the state of nature ( as all princes and governments are in reference to one another ) suffer from one another , can give a conquerour power to dispossess the posterity of the vanquished , and turn them out of that inheritance which ought to be the possession of them , and their descendants to all generations . the conquerour indeed will be apt to think himself master . and 't is the very condition of the subdued not to be able to dispute their right : but , if that be all , it gives no other title , than what bare force gives to the stronger over the weaker . and , by this reason , he that is strongest will have a right to whatever he pleases to seize on . . over those then that joined with him in the war , and over those of the subdued countrey that opposed him not , and the posterity even of those that did , the conquerour , even in a just war , hath , by his conquest , no right of dominion . they are free from any subjection to him , and if their former government be dissolved , they are at liberty to begin and erect another to themselves . . the conquerour , 't is true , usually , by the force he has over them , compels them , with a sword at their breasts , to stoop to his conditions , and submit to such a government as he pleases to afford them ; but the enquiry is , what right he has to do so ? if it be said , they submit by their own consent ; then this allows their own consent to be necessary to give the conquerour a title to rule over them . it remains only to be considered , whether promises , extorted by force , without right , can be thought consent , and how far they bind . to which i shall say , they bind not at all , because whatsoever another gets from me by force , i still retain the right of , and he is obliged presently to restore . he that forces my horse from me , ought presently to restore him , and i have still a right to retake him . by the same reason , he that forced a promise from me ought presently to restore it , i. e. quit me , of the obligation of it ; or i may resume it my self , i. e. chuse whether i will perform it . for the law of nature laying an obligation on me , only by the rules she prescribes , cannot oblige me by the violation of her rules : such is the extorting any thing from me by force . nor does it at all alter the case , to say i gave my promise , no more than it excuses the force , and passes the right , when i put my hand in my pocket , and deliver my purse my self to a thief , who demands it with a pistol at my breast . . from all which it follows , that the government of a conquerour , impoposed , by force , on the subdued , against whom he had no right of war , or who joined not in the war against him , where he had right , has no obligation upon them . . but let us suppose that all the men of that community being all members of the same body politick , may be taken to have join'd in that unjust war , wherein they are subdued , and so their lives are at the mercy of the conquerour . . i say , this concerns not their children , who are in their minority . for since a father hath not , in himself , a power over the life or liberty of his child ; no act of his can possibly forfeit it : so that the children , whatever may have happened to the fathers , are free men , and the absolute power of the conquerour reaches no farther than the persons of the men , that were subdued by him , and dies with them ; and should he govern them as slaves , subjected to his absolute , arbitrary power , he has no such right of dominion over their children . he can have no power over them , but by their own consent , whatever he may drive them to say or do ; and he has no lawful authority , whilst force , and not choice , compels them to submission . . every man is born with a double right , first , a right of freedom to his person , which no other man has a power over , but the free disposal of it lies in himself . secondly , a right , before any other man , to inherit , with his brethren , his father's goods . . by the first of these , a man is naturally free from subjection to any government , though he be born in a place under its jurisdiction . but if he disclaim the lawful government of the countrey he was born in , he must also quit the right , that belong'd to him , by the laws of it , and the possessions there descending to him , from his ancestors , if it were a government made by their consent . . by the second , the inhabitants of any countrey , who are descended , and derive a title to their estates from those who are subdued , and had a government forced upon them , against their free consents , retain a right to the possession of their ancestours , though they consent not freely to the government , whose hard conditions were , by force , imposed on the possessors of that countrey . for the first conqueror never having had a title to the land of that country , the people , who are the descendants of , or claim under those , who were forced to submit to the yoke of a government by constraint , have always a right to shake it off , and free themselves from the usurpation , or tyranny the sword hath brought in upon them ; till their rulers put them under such a frame of government , as they willingly , and of choice consent to ( which they can never be supposed to do , till either they are put in a full state of liberty to chuse their government and governours , or at least till they have such standing laws , to which they have , by themselves , or their representatives , given their free consent , and also till they are allowed their due property , which is so to be proprietors of what they have , that no body can take away any part of it without their own consent , without which , men under any government are not in the state of free-men , but are direct slaves , under the force of war. ) and who doubts but the grecian christians , descendants of the antient possessors of that countrey , may justly cast off the turkish yoke they have so long groaned under , when-ever they have a power to do it ? . but granting that the conquerour , in a just war , has a right to the estates , as well as power over the persons of the conquered ; which , 't is plain , he hath not : nothing of absolute power will follow from hence , in the continuance of the government . because the descendants of these being all free-men , if he grants them estates , and possessions to inhabit his countrey , without which it would be worth nothing , whatsoever he grants them , they have so far as it is granted , property in . the nature whereof is , that , without a man 's own consent , it cannot be taken from him . . their persons are free , by a native right , and their properties , be they more or less , are their own , and at their own dispose , and not at his ; or else it is no property . supposing the conquerour gives to one man a thousand acres , to him and his heirs for ever ; to another he lets a thousand acres , for his life , under the rent of l. or l. per an. has not the one of these a right to his thousand acres for ever , and the other , during his life , paying the said rent ? and hath not the tenant , for life , a property in all that he gets over and above his rent , by his labour and industry , during the said term , supposing it be double the rent ? can any one say , the king , or conquerour , after his grant , may , by his power of conquerour , take away all , or part of the land , from the heirs of one , or from the other , during his life , he paying the rent ? or can he take away , from either , the goods or money they have got upon the said land , at his pleasure ? if he can , then all free and voluntary contracts cease , and are void , in the world ; there needs nothing but power enough to dissolve them at any time . and all the grants and promises of men , in power , are but mockery and collusion . for can there be any thing more ridiculous than to say , i give you and yours this for ever , and that in the surest and most solemn way of conveyance can be devised : and yet it is to be understood , that i have right , if i please , to take it away from you again to morrow ? . i will not dispute now whether princes are exempt from the laws of their countrey , but this i am sure , they owe subjection to the laws of god , and nature . no body , no power can exempt them from the obligations of that eternal law. those are so great , and so strong , in the case of promises , that omnipotency it self can be tyed by them . grants , promises , and oaths are bonds that hold the almighty : what-ever some flatterres say to princes of the world , who , all together , with all their people joined to them , are , in comparison of the great god , but as a drop of the bucket , or a dust on the balance , inconsiderable , nothing ! . the short of the case , in conquest , is this , the conquerour , if he have a just cause , has a despotical right over the persons of all that actually aided , and concurred in the war against him , and a right to make up his damage and cost , out of their labour and estates , so he injure not the right of any other . over the rest of the people , if there were any that consented not to the war , and over the children of the captives themselves , or the possessions of either he has no power , and so can have , by virtue of conquest , no lawful title himself to dominion over them , or derive it to his posterity ; but is an aggressour , and puts himself in a state of war against them , and has no better a right of principality , he , nor any of his successours , than hingar , or hubba , the danes , had here in england , or spartacus , had he conquered italy ; which is to have their yoke cast off , as soon as god shall give those , under their subjection , courage , and opportunity to do it . thus , notwithstanding whatever title the kings of assyria had over iudah , by the sword , god assisted hezekiah to throw off the dominion of that conquering empire . and the lord was with hezekiah , and he prospered ; wherefore he went forth , and he rebelled against the king of assyria , and served him not , kings xviii . vij . whence it is plain , that shaking off a power , which force , and not right , hath set over any one , though it hath the name of rebellion ; yet is no offence before god , but that which he allows and countenances , though even promises and covenants , when obtain'd by force , have intervened . for 't is very probable , to any one that reads the story of ahaz and hezekiah , attentively , that the assyrians subdued ahaz , and deposed him , and made hezekiah king in his father's life time ; and that hezekiah , by agreement , had done him homage , and paid him tribute till this time . chap. xvii . of vsvrpation . . as conquest may be called a foreign usurpation ; so usurpation is a kind of domestick conquest , with this difference , that an usurper can never have right on his side ; it being no usurpation but where one is got into the possession of what another has right to . this , so far as it is usurpation , is a change only of persons , but not of the forms and rules of the government : for if the usurper extend his power beyond what , of right , belonged to the lawful princes , or governours of the common-wealth , 't is tyranny , added to usurpation . . in all lawful governments the designation of the persons , who are to bear rule , being as natural and necessary a part as the form of the government it self , and that which had its establishment originally from the people . the anarchy being much alike , to have no form of government at all , or to agree that it shall be monarchical ; but to appoint no way , to design the person that shall have the power , and be the monarch . all commonwealths therefore , with the form of government established , have rules also of appointing and conveying the right to those , who are to have any share in the publick authority . and who-ever gets into the exercise of any part of the power , by other ways , than what the laws of the community have prescribed , hath no right to be obeyed , though the form of the commonwealth be still preserved ; since he is not the person the laws have appointed , and consequently not the person the people have consented to . nor can such an usurper , or any , deriving from him , ever have a title , till the people are both at liberty to consent , and have actually consented to allow , and confirm in him the power he hath , till then , usurped . chap. xviii . of tyranny . . as usurpation is the exercise of power , which another hath a right to ; so tyranny is the exercise of power beyond right , which no body can have a right to . and this is making use of the power any one has in his hands ; not for the good of those who are under it , but for his own private , separate advantage . when the governour , however entituled , makes not the law , but his will , the rule , and his commands , and actions are not directed to the preservation of the properties of his people , but the satisfaction of his own ambition , revenge , covetousness , or any other irregular passion . . if one can doubt this to be truth , or reason , because it comes from the obscure hand of a subject ; i hope the authority of a king will make it pass with him . king iames , in his speech to the parliament , . tells them thus ; i will ever prefer the weale of the publick , and of the whole commonwealth , in making of good laws , and constitutions , to any particular , and private ends of mine . thinking ever the wealth and weale of the commonwealth , to be my greatest weale , and worldly felicity ; a point , wherein a lawful king doth directly differ from a tyrant . for i do acknowledge that the special and greatest point of difference , that is between a rightful king , and an usurping tyrant , is this , that whereas the proud and ambitious tyrant doth think , his kingdom and people are only ordained for satisfaction of his desires , and unreasonable appetites ; the righteous and just king doth , by the contrary , acknowledge himself to be ordained for the procuring of the wealth and property of his people . and again , in his speech to the parliament , he hath these words ; the king binds himself , by a double oath , to the observation of the fundamental laws of his kingdom . tacitly , as by being a king , and so bound to protect , as well the people , as the laws of his kingdom ; and expresly by his oath at his coronation : so as every just king , in a setled kingdom , is bound to observe that paction made to his people , by his laws , in framing his government agreeable thereunto , according to that paction which god made with noah , after the deluge . hereafter , seed-time , and harvest , and cold , and heat , and summer , and winter , and day , and night , shall not cease , while the earth remaineth . and therefore a king , governing in a setled kingdom , leaves to be a king , and degenerates into a tyrant , as soon as he leaves off to rule according to his laws . and a little after : therefore all kings , that are not tyrants , or perjured , will be glad to bound themselves within the limits of their laws . and they that perswade them the contrary , are vipers , pests both against them and the commonwealth . thus that learned king , who well understood the notions of things , makes the difference , betwixt a king and a tyrant , to consist only in this , that one makes the laws the bounds of his power , and the good of the publick the end of his government ; the other makes all give way to his own will and appetite . . 't is a mistake , to think this fault is proper only to monarchies , other forms of government are liable to it , as well as that : for where-ever the power , that is put in any hands , for the government of the people , and the preservation of their properties , is applied to other ends , and made use of to impoverish , harass , or subdue them to the arbitrary , and irregular commands of those that have it : there it presently becomes tyranny , whether those , that thus use it , are one , or many . thus we read of the thirty tyrants at athens , as well as one at syracuse ; and the intolerable dominion of the decemviri , at rome , was nothing better . . where-ever law ends , tyranny begins , if the law be transgressed to another's harm . and whosoever , in authority , exceeds the power given him by the law , and makes use of the force , he has under his command , to compass that upon the subject which the law allows not ; ceases , in that , to be a magistrate , and acting without authority , may be opposed , as any other man , who by force invades the right of another . this is acknowledged in subordinate magistrates . he that hath authority to seize my person in the street , may be opposed as a thief , and a robber , if he indeavours to break into my house to execute a writ , notwithstanding that i know he has such a warrant , and such a legal authority as will impower him to arrest me abroad . and why this should not hold in the highest , as well as in the most inferiour magistrate , i would gladly be informed . is it reasonable that the eldest brother , because he has the greatest part of his father's estate , should thereby have a right to take away any of his younger brothers portions ? or that a rich man , who possessed a whole countrey , should from thence have a right to seize , when he pleased , the cottage and garden of his poor neighbour ? the being rightfully possessed of great power and riches , exceedingly beyond the greatest part of the son of adam , is so far from being an excuse , much less a reason for rapine and oppression , which the endamaging another , without authority , is ; that it is a great aggravation of it . for the exceeding the bounds of authority , is no more a right , in a great , than a petty officer : no more justifiable in a king , than a constable . but so much the worse in him , as that he has more trust put in him , is supposed , from the advantage of education , and counsellours to have better knowledge , and less reason to do it , having already a greater share than the rest of his brethren . . may the commands then of a prince be opposed ? may he be resisted , as often as any one shall find himself aggrieved , and but imagine he has not right done him ? this will unhinge and overturn all politi●s , and , instead of government and order , leave nothing but anarchy and confusion . . to this i answer : that force is to be opposed to nothing but to unjust and unlawful force ; who ever makes any opposition , in any other case , draws on himself a just condemation , both from god and man ; and so no such danger or confusion will follow , as is often suggested . for , . first , as , in some countries , the person of the prince , by the law , is sacred , and so , what-ever he commands , or does , his person is still free from all question or violence ; not liable to force , or any judicial censure or condemnation . but yet opposition may be made to the illegal acts of any inferiour officer , or other commissioned by him ; unless he will , by actually putting himself into a state of war with his people , dissolve the government , and leave them to that defence , which belongs to every one in the state of nature . for of such things who can tell what the end will be ? and a neighbour kingdom has shewed the world an odd example . in all other cases the sacredness of the person exempts him from all inconveniencies , whereby he is secure , whilst the government stands , from all violence and harm whatsoever . than which , there cannot be a wiser constitution . for the harm he can do , in his own person , not being likely to happen often , nor to extend it self far ; nor being able , by his single strength , to subvert the laws , nor oppress the body of the people , should any prince have so much weakness , and ill nature as to be willing to do it . the inconveniency of some particular mischiefs that may happen , sometimes , when a heady prince comes to the throne , are well recompenced by the peace of the publick , and security of the government , in the person of the chief magistrate , thus set out of the reach of danger . it being safer for the body , that some few private men should be sometimes in danger to suffer , than that the head of the republick should be easily , and upon slight occasions exposed . . secondly , but this priviledge belonging only to the king's person , hinders not but they may be questioned , opposed , and resisted , who use unjust force , though they pretend a commission from him , which the law authorizes not . as is plain , in the case of him that has the king 's writ to arrest a man , which is a full commission from the king ; and yet he that has it cannot break open a man's house to do it , nor execute this command of the king upon certain days , nor in certain places , though this commission have no such exception in it ; but they are the limitations of the law , which , if any one transgress , the king's commission excuses him not . for the king's authority being given him only by the law , he cannot impower any one to act against the law , or justifie him , by his commission , in so doing . the commission , or command of any magistrate , where he has no authority , being as void and insignificant as that of any private man. the difference , between the one and the other , being , that the magistrate has some authority , so far , and to such ends , and the private man has none at all . for 't is not the commission , but the authority , that gives the right of acting ; and against the laws there can be no authority . but , notwithstanding such resistance , the king's person and authority are still both secured , and so no danger to governour or government . . thirdly , supposing a government , wherein the person of the chief magistrate is not thus sacred ; yet this doctrine , of the lawfulness of resisting all unlawful exercises of his power , will not , upon every slight occasion , indanger him , or imbroil the government . for , where the injured party may be relieved , and his damages repaired , by appeal to the law , there can be no pretence for force ; which is only to be used , where a man is intercepted from appealing to the law. for nothing is to be accounted hostile force , but where it leaves not the remedy of such an appeal . and 't is such force alone , that puts him that uses it , into a state of war , and makes it lawful to resist him . a man , with a sword in his hand , demands my purse , in the high-way , when , perhaps , i have not d. in my pocket ; this man i may lawfully kill . to another i deliver l. to hold , only whilst i alight , ●hich he refuses to restore me when i am got up again , but draws his sword to defend the possession of it , by force : i endeavour to retake it . the mischief , this man does me , is a hundred , or possibly a thousand times more than the other perhaps intended me , ( whom i kill'd , before he really did me any ) and yet i might lawfully kill the one , and cannot so much as hurt the other lawfully . the reason whereof is plain ; because the one using force , which threatned my life , i could not have time to appeal to the law to secure it : and when it was gone , 't was too late to appeal . the law could not restore life to my dead carcass . the loss was irreparable ; which , to prevent , the law of nature gave me a right to destroy him , who had put himself into a state of war with me , and threatned my destruction . but , in the other case , my life not being in danger , i might have the benefit of appealing to the law , and have reparation , for my l. that way . . fourthly , but if the unlawful acts , done by the magistrate , be maintained , ( by the power he has got ) and the remedy , which is due by law , be , by the same power , obstructed ; ye● the right of resisting , even in such manifest acts of tyranny , will not suddenly , or on slight occasions , disturb the government . for if it reach no farther than some private mens cases , though they have a right to defend themselves , and to recover , by force , what , by unlawful force , is taken from them ; yet the right to do so , will not easily ingage them in a contest , wherein they are sure to perish : it being as impossible , for one or a few oppressed men , to disturb the government , where the body of the people do not think themselves concerned in it , as for a raving mad man , or heady male content to overturn a well setled state ; the people being as little apt to follow the one , as the other . . but if either these illegal acts , have extended to the majority of the people ; or if the mischief and oppression has light only on some few , but in such cases as the precedent and consequences seem to threaten all ; and they are perswaded in their consciences that their laws , and with them , their estates , liberties , and lives are in danger , and perhaps their religion too ; how they will be hindred from resisting illegal force , used against them , i cannot tell . this is an inconvenience , i confess , that attends all governments whatsoever , when the governours have brought it to this pass , to be generally suspected of their people , the most dangerous state they can possibly put themselves in ; wherein they are the less to be pityed , because it is so easie to be avoided . it being as impossible , for a governour , if he really means the good of his people , and the preservation of them , and their laws together , not to make them see and feel it ; as it is for the father of a family not to let his children see he loves , and takes care of them . . but if all the world shall observe pretences of one kind , and actions of another ; arts used to elude the law , and the trust of prerogative ( which is an arbitrary power in some things , left in the prince's hand , to do good , not harm , to the people ) employed contrary to the end , for which it was given , if the people shall find the ministers , and subordinate magistrates chosen , suitable to such ends , and favoured , or laid by proportionably as they promote , or oppose them : if they see several experiments made of arbitrary power , and that religion underhand favoured , though publickly proclaimed against , which is readiest to introduce it , and the operators in it supported as much as may be ; and when that cannot be done , yet approved still , and liked the better , and a long train of actings shew the councils all tending that way : how can a man any more hinder himself from being perswaded in his own mind , which way things are going ; or from casting about how to save himself , than he could from believing the captain of the ship he was in , was carrying him , and the rest of the company , to algiers , when he found him always stearing that course , though cross winds , leaks in his ship , and want of men , and provisions , did often force him to turn his course another way , for some time , which he steadily returned to again , as soon as the wind , weather , and other circumstances would let him ? chap. xix . of the dissolution of governments . . he that will , with any clearness , speak of the dissolution of government , ought , in the first place , to distinguish between the dissolution of the society , and the dissolution of the government . that which makes the community , and brings men out of the loose state of nature , into one politick society , is the agreement , which every one has , with the rest , to incorporate and act as one body , and so be one distinct commonwealth . the usual , and almost only way , whereby this union is dissolved , is the inroad of foreign force making a conquest upon them . for in that case , ( not being able to maintain and support themselves , as one intire , and independent body ) the union belonging to that body , which consisted therein , must necessarily cease , and so every one return to the state he was in before , with a liberty to shift for himself , and provide for his own safety , as he thinks fit , in some other society . whenever the society is dissolved , 't is certain , the government of that society cannot remain . thus conquerors swords often cut up governments by the roots , and mangle societies to pieces , separating the subdued or scattered multitude from the protection of , and dependence on that society which ought to have preserved them from violence . the world is too well instructed in , and too forward to allow of this way of dissolving of governments , to need any more to be said of it ; and there wants not much argument to prove , that where the society is dissolved , the government cannot remain : that being as impossible , as for the frame of an house to subsist when the materials of it are scattered and displaced by a whirl-wind , or jumbled into a confused heap by an earthquake . . besides this over-turning , from without , governments are dissolved from within , first , when the legislative is altered , civil society being a state of peace amongst those who are of it , from whom the state of war is excluded by the umpirage , which they have provided in their legislative , for the ending all differences , that may arise amongst any of them . 't is in their legislative , that the members of a commonwealth are united and combined together into one coherent , living body . this is the soul that gives form , life , and unity to the commonwealth : from hence the several members have their mutual influence , sympathy , and connexion : and therefore , when the legislative is broken , or dissolved , dissolution and death follows . for the essence , and union of the society consisting in having one will , the legislative , when once established by the majority , has the declaring , and , as it were , keeping of that will. the constitution of the legislative is the first and fundamental act of society , whereby provision is made for the continuation of their union , under the direction of persons , and bonds of laws , made by persons authorized thereunto , by the consent and appointment of the people , without which no one man , or number of men , amongst them , can have authority of making laws that shall be binding to the rest . when any one , or more , shall take upon them to make laws , whom the people have not appointed so to do , they make laws without authority , which the people are not therefore bound to obey ; by which means they come again to be out of subjection , and may constitute to themselves a new legislative , as they think best , being in full liberty to resist the force of those , who , without authority , would impose any thing upon them . every one is at the disposure of his own will , when those , who had , by the delegation of the society , the declaring of the publick will , are excluded from it , and others usurp the place , who have no such authority or delegation . . this being usually brought about by such , in the commonwealth , who mis-use the power they have : it is hard to consider it aright , and know at whose door to lay it , without knowing the form of government in which it happens . let us suppose then the legislative placed in the concurrence of three distinct persons . first , a single , hereditary person having the constant , supream , executive power , and , with it , the power of convoking , and dissolving the other two , within certain periods of time. secondly , an assemby of hereditary nobility . thirdly , an assembly of representatives chosen , pro tempore , by the people : such a form of government supposed , it is evident , . first , that when such a single person , or prince sets up his own arbitrary will , in place of the laws , which are the will of the society , declared by the legislative , then the legislative is changed . for that being , in effect , the legislative whose rules and laws are put in execution , and required to be obeyed , when other laws are set up , and other rules pretended and inforced , than what the legislative , constituted by the society , have enacted , 't is plain that the legislative is changed . who-ever introduces new laws , not being thereunto authorized , by the fundamental appointment of the society , or subverts the old , disowns and overturns the power , by which they were made , and so sets up a new legislative . . secondly , when the prince hinders the legislative from assembling in its due time , or from acting freely , pursuant to those ends for which it was constituted , the legislative is altered . for 't is not a certain number of men , no , nor their meeting , unless they have also freedom of debating , and leisure of perfecting what is for the good of the society , wherein the legislative consists , when these are taken away , or altered , so as to deprive the society , of the due exercise of their power , the legislative is truly altered . for it is not names that constitute governments , but the use and exercise of those powers that were intended to accompany them : so that he who takes away the freedom , or hinders the acting of the legislative in its due seasons , in effect takes away the legislative , and puts an end to the government . . thirdly , when , by the arbitrary power of the prince , the electours , or ways of election are altered , without the consent , and contrary to the common interest of the people , there also the legislative is altered . for if others , then those whom the society hath authorized thereunto , do chuse , or in another way than what the society hath prescribed , those chosen are not the legislative appointed by the people . . fourthly , the delivery also of the people into the subjection of a foreign power , either by the prince , or by the legislative , is certainly a change of the legislative , and so a dissolution of the government . for the end , why people entered into society , being to be preserved one intire , free , independent society , to be governed by its own laws ; this is lost when-ever they are given up into the power of another . . why , in such a constitution as this , the dissolution of the government , in these cases , is to be imputed to the prince , is evident , because he having the force , treasure , and offices of the state , to imploy , and often perswading himself , or being flattered by others , that as supreme magistrate , he is uncapable of controul ; he alone is in a condition to make great advances toward such changes , under pretence of lawful authority , and has it in his hands to terrifie , or suppress opposers , as factious , seditious , and enemies to the government : whereas no other part of the legislative , or people , is capable , by themselves , to attempt any alteration of the legislative , without open and visible rebellion , apt enough to be taken notice of ; which , when it prevails , produces effects very little different from foreign conquest . besides the prince , in such a form of government , having the power of dissolving the other parts of the legislative , and thereby rendring them private persons , they can never , in opposition to him , or without his concurrence , alter the legislative by a law ; his consent being necessary to give any of their decrees that sanction . but yet so far as the other parts of the legislative any way contribute to any attempt upon the government , and do either promote , or not , what lies in them , hinder such designs , they are guilty , and partake in this , which is certainly the greatest crime men can be guilty of one towards another . . there is one way more , whereby such a government may be dissolved , and that is ; when he , who has the supreme , executive power , neglects , and abandons that charge , so that the laws , already made , can no longer be put in execution . this is demonstratively to reduce all to anarchy , and so effectually to dissolve the government . for laws not being made for themselves , but to be , by their execution , the bonds of the society , to keep every part of the body politick in its due place , and function . when that totally ceases , the government visibly ceases , and the people become a confused multitude , without order or connexion . where there is no longer the administration of justice , for the securing of mens rights ; nor any remaining power within the community to direct the force , or provide for the necessities of the publick ; there certainly is no government left . where the laws cannot be executed it is all one as if there were no laws ; and a government without laws , is , i suppose , a mystery in politicks , unconceivable to humane capacity , and inconsistent with humane society . . in these , and the like cases , when the government is dissolved , the people are at liberty to provide for themselves , by erecting a new legislative , differing from the other , by the change of persons , or form , or both , as they shall find it most for their safety and good . for the society can never , by the fault of another , lose the native and original right it has to preserve it self ; which can only be done by a setled legislative , and a fair and impartial execution of the laws made by it . but the state of mankind is not so miserable , that they are not capable of using this remedy , till it be too late to look for any . to tell people they may provide for themselves , by erecting a new legislative ; when , by oppression , artitifice , or being delivered over to a foreign power , their old one is gone , is only to tell them , they may expect relief , when it is too late , and the evil is past cure. this is , in effect , no more , than to bid them , first be slaves , and then to take care of their liberty ; and , when their chains are on , tell them , they may act like free-men . this , if barely so , is rather mockery than relief , and men can never be secure from tyranny , if there be no means to escape it , till they are perfectly under it : and therefore it is , that they have not only a right to get out of it , but to prevent it . . there is therefore secondly another way , whereby governments are dissolved ; and that is , when the legislative , or the prince , either of them act contrary to their trust. first , the legislative acts against the trust reposed in them , when they ●●deavour to invade the property of the subject , and to make themselves , or any part of the community , masters , or arbitrary disposers of the lives , liberties , or fortunes of the people . . the reasons why men enter into society , is the preservation of their property ; and the end why they chuse , and authorize a legislative , is , that there may be laws made , and rules set , as guards and fences to the properties of all the society , to limit the power , and moderate the dominion of every part and member of the society . for since it can never be supposed to be the will of the society , that the legislative should have a power to destroy that which every one designs to secure , by entering into society , and for which the people submitted themselves to legislators of their own making ; whenever the legislators endeavour to take away , and destroy the poperty of the people , or to reduce them to slavery , under arbitrary power , they put themselves into a state of war with the people , who are thereupon absolved from any farther obedience , and are left to the common refuge , which god hath provided for all men , against force and violence . whensoever therefore the legislative shall transgress this fundamental rule of society ; and either by ambition , fear , folly or corruption , endeavour to grasp themselves , or put into the hands of any other , an absosolute power , over the lives , liberties , and estates of the people : by this breach of trust they forfeit the power , the people had put into their hands , for quite contrary ends , and it devolves to the people ; who have a right to resume their original liberty , and , by the establishment of a new legislative ( such as they shall think fit ) provide for their own safety and security , which is the end for which they are in society . what i have said here , concerning the legislative , in general , holds true also concerning the supreme executor , who having a double trust put in him , both to have a part in the legislative ; and the supreme execution of the law , acts against both , when he goes about to set up his own arbitrary will , as the law of the society . he acts also contrary to his trust , when he imploys the force , treasure , and offices of the society , to corrupt the representatives , and gain them to his purposes : when he openly pre-ingages the electors , and prescribes , to their choice , such , whom he has , by sollicitation , threats , promises , or othewise , won to his designs ; and imploys them to bring in such , who have promised before-hand what to vote , and what to enact . thus to regulate candidates and electors , and new model the ways of election , what is it , but to cut up the government by the roots , and poison the very fountain of publick security ? for the people having reserved to themselves the choice of their representatives , as the fence to their properties , could do it for no other end , but that they might always be freely chosen , and so chosen , freely act and advise , as the necessity of the commonwealth , and the publick good should , upon examination , and mature debate , be judged to require . this , those who give their votes before they hear the debate , and have weighed the reasons on all sides , are not capable of doing . to prepare such an assembly as this , and endeavour to set up the declared abettors of his own will , for the true representatives of the people , and the law-makers of the society , is certainly as great a breach of trust , and as perfect a declaration of a design to subvert the government , as is possible to be met with . to which , if one shall add rewards and punishments visibly imploy'd to the same end , and all the arts of perverted law made use of to take off and destroy all that stand in the way of such a design , and will not comply and consent to betray the liberties of their country , 't will be past doubt what is doing . what power they ought to have in the society who thus imploy it contrary to the trust went along with it in its first institution , is easy to determine ; and one cannot but see , that he who has once attempted any such thing as this , cannot any longer be trusted . . to this perhaps it will be said , that the people being ignorant and always discontented ; to lay the foundation of government in the unsteady opinion and uncertain humour of the people , is to expose it to certain ruin : and no government will be able long to subsist , if the people may set up a new legislative whenever they take offence at the old one . to this i answer quite the contrary . people are not so easily got out of their old forms as some are apt to suggest . they are hardly to be prevailed with to amend the acknowledg'd faults in the frame they have been accustom'd to . and if there be any original defects , or adventitious ones introduced by time or corruption ; 't is not an easy thing to get them changed , even when all the world sees there is an opportunity for it . this slowness and aversion in the people to quit their old constitutions , has in the many revolutions have been seen in this kingdom , in this and former ages , still kept us to , or aftersome interval of fruitless attempts , still brought us back again to our old legislative of king , lords and commons : and whatever provocations have made the crown be taken from some of our princes heads , they never carried the people so far as to place it in another line . . but 't will be said , this hypothesis lays a ferment for frequent rebellion . to which i answer , first , no more than any other hypothesis . for when the people are made miserable , and find themselves exposed to the ill usage of arbitrary power ; cry up their governours as much as you will for sons of iupiter , let them be sacred and divine , descended or authoriz'd from heaven ; give them out for whom or what you please , the same will happen . the people generally ill treated , and contrary to right , will be ready upon any occasion to ease themselves of a burden that sits heavy upon them . they will wish and seek for the opportunity , which in the change , weakness and accidents of human affairs seldom delays long to offer it self . he must have lived but a little while in the world , who has not seen examples of this in his time ; and he must have read very little , who cannot produce examples of it in all sorts of governments in the world. . secondly , i answer , such revolutions happen not upon every little mismanagement in publick affairs . great mistakes in the ruling part , many wrong and inconvenient laws , and all the slips of human frailty will be born by the people , without mutiny or murmur . but if a long train of abuses , prevarications and artifices , all tending the same way , make the design visible to the people , and they cannot but feel what they lye under , and see whither they are going ; 't is not to be wonder'd that they should then rouze themselves , and endeavour to put the rule into such hands which may secure to them the ends for which government was at first erected ; and without which , ancient names and specious forms , are so far from being better , that they are much worse than the state of nature , or pure anarchy ; the inconveniencies being all as great and as near , but the remedy farther off and more difficult . . thirdly , i answer , that this power in the people of providing for their safety anew , by a new legislative , when their legislators have acted contrary to their trust , by invading their property , is the best fence against rebellion , and the probablest means to hinder it . for rebellion being an opposition , not to persons but authority , which is founded only in the constitutions and laws of the government ; those , whoever they be , who by force break through , and by force j●stify their violation of them , are truly and properly rebels . for when men by entering into society and civil government , have excluded force , and introduced laws for the preservation of property , peace and unity amongst themselves ; those who set up force again in opposition to the laws , do rebellare , that is , bring back again the state of war , and are properly rebels : which they who are in power , by the pretence they have to authority , the temptation of force they have in their hands , and the flattery of those about them being likeliest to do ; the properest way to prevent the evil , is to shew them the danger and injustice of it , who are under the greatest temptation to run into it . . in both the forementioned cases , when either the legislative is changed , or the legislators act contrary to the end for which they were constituted ; those who are guilty are guilty of rebellion . for if any one by force takes away the establish'd legislative of any society , and the laws by them made , pursuant to their trust , he thereby takes away the umpirage which every one had consented to , for a peaceable decision of all their controversies , and a bar to the state of war amongst them . they who remove , or change the legislative , take away this decisive power , which no body can have but by the appointment and consent of the people ; and so destroying the authority which the people did , and no body else can set up , and introducing a power which the people hath not authoriz'd ; actually introduce a state of war , which is , that of force without authority : and thus by removing the legislative establish'd by the society , in whose decisions the people acquiesced and united , as to that of their own will ; they unty the knot , and expose the people anew to the state of war. and if those , who by force take away the legislative , are rebels , the legislators themselves , as has been shewn , can be no less esteemed so ; when they who were set up for the protection and preservation of the people , their liberties and properties , shall by force invade and indeavour to take them away ; and so they , putting themselves into a state of war with those who made them the protectors and guardians of their peace , are properly , and with the greatest aggravation , rebellantes rebels . . but if they who say it lays a foundation for rebellion , mean that it may occasion civil wars , or intestine broils , to tell the people they are absolved from obedience , when illegal attempts are made upon their liberties or properties , and may oppose the unlawful violence of those who were their magistrates when they invade their properties , contrary to the trust put in them ; and that therefore this doctrine is not to be allow'd , being so destructive to the peace of the world. they may as well say upon the same ground , that honest men may not oppose robbers or pirars , because this may occasion disorder or bloodshed . if any mischief come in such cases , it is not to be charged upon him who defends his own right , but on him that invades his neighbours . if the innocent honest man , must quietly quit all he has for peace sake , to him who will lay violent hands upon it , i desire it may be consider'd , what a kind of peace there will be in the world , which consists only in violence and rapine ; and which is to be maintain'd only for the benefit of robbers and oppressors . who would not think it an admirable peace betwixt the mighty and the mean , when the lamb , without resistance , yielded his throat to be torn by the imperious wolf ? polyphemus's den gives us a perfect pattern of such a peace . such a government wherein vlysses and his companions had nothing to do , but quietly to suffer themselves to be devour'd . and no doubt , vlysses , who was a prudent man , preach'd up passive obedience , and exhorted them to a quiet submission , by representing to them of what concernment peace was to mankind ; and by shewing the inconveniencies might happen , if they should offer to resist polyphemus , who had now the power over them . . the end of government is the good of mankind , and which is best for mankind , that the people should be always expos'd to the boundless will of tyranny , or that the rulers should be sometimes liable to be oppos'd , when they grow exorbitant in the use of their power , and imploy it for the destruction , and not the preservation of the properties of their people ? . nor let any one say , that mischief can arise from hence , as often as it shall please a busy head or turbulent spirit to desire the alteration of the government . 't is true , such men may stir whenever they please , but it will be only to their own just ruin and perdition . for till the mischief be grown general , and the ill designs of the rulers become visible , or their attempts sensible to the greater part , the people , who are more disposed to suffer , than right themselves by resistance , are not apt to stir . the examples of particular injustice , or oppression of here and there an unfortunate man , moves them not . but if they universally have a perswasion grounded upon manifest evidence , that designs are carrying on against their liberties , and the general course and tendency of things cannot but give them strong suspicions of the evil intention of their governours , who is to be blamed for it ? who can help it , if they , who might avoid it , bring themselves into this suspicion ? are the people to be blamed , if they have the sence of rational creatures , and can think of things no otherwise than as they find and feel them ? and is it not rather their fault who put things in such a posture that they would not have them thought as they are ? i grant , that the pride , ambition , and turbulency of private men have sometimes caused great disorders in common-wealths , and factions have been fatal to states and kingdoms . but whether the mischief hath oftner began in the peoples wantonness , and a desire to cast off the lawful authority of their rulers ; or in the rulers insolence , and endeavours to get , and exercise an arbitrary power over their people ; whether oppression , or disobedience gave the first rise to the disorder , i leave it to impartial history to determine . this i am sure , who-ever , either ruler or subject , by force goes about to invade the rights of either prince or people , and lays the foundation for overturning the constitution and frame of any just government ; he is guilty of the greatest crime , i think , a man is capable of , being to answer for all those mischiefs , of blood , rapine , and desolation , which the breaking to pieces of governments bring on a countrey . and he , who does it , is justly to be esteemed the common enemy and pest of mankind ; and is to be treated accordingly . . that subjects or foreigners attempting by force , on the properties of any people , may be resisted with force , is agreed on all hands . but that magistrates , doing the same thing , may be resisted , hath of late been denied : as if those who had the greatest priviledges and advantages by the law , had thereby a power to break those laws , by which alone they were set in a better place than their brethren : whereas their offence is thereby the greater , both as being ungrateful for the greater share they have by the law , and breaking also that trust which is put into their hands by their brethren . . whosoever uses force without right , as every one does in society , who does it without law ; puts himself into a state of war with those , against whom he so uses it , and in that state all former ties are cancelled , all other rights cease , and every one has a right to defend himself , and to resist the aggressour . this is so evident , that barclay himself , that great assertor of the powe● and sacredness of kings , is forced to confess , that it is lawful for the people , in some cases , to resist their king ; and that too in a chapter , wherein he pretends to shew that the divine law shuts up the people from all manner of rebellion . whereby it is evident , even by his own doctrine , that , since they may , in some cases , resist , all resisting of princes is not rebellion . his words are these . quod siquis dicat , ergone populus tyrannicae crudelitati & furori jugulum semper praebebit ? ergone multitudo civitates suas fame , ferro , & flammâ vastari , seque , conjuges , & liberos fortunae ludibrio & tyranni libidini exponi , inque omnia vitae pericula omnesque miserias & molestias à rege deduci patientur ? num illis quod omni animantium generi est à naturâ tributum , denegari debet , ut s● . vim vi repellant , seseque ab injuriâ tueantur ? huic breviter responsum sit , populo universo negari defensionem , quae juris naturalis est , neque ultionem quae praeter naturam est adversus regem concedi debere . quapropter si rex non in singulares tantum personas aliquot privatum odium exerceat , sed corpus etiam reipublicae , cujus ipse caput est , i.e. totum populum , vel insignem aliquam ejus partem immani & intolerandâ saevitiâ seu tyrannide divexet ; populo , quidem hoc casu resistendi ac tuendi se ab injuriâ potestas competit , sed tuendi se tantum , non enim in principem invadendi : & restituendae injuriae illatae , non recedendi à debitâ reverentiâ propter acceptam injuriam . praesentem denique impetum propulsandi non vim praeteritam ulciscendi jus habet . horum enim alterum à naturâ est , ut vitam scilicet corpusque tueamur . alterum vero contra naturam , ut inserior de superiori supplicium sumat . quod itaque populus malum , antequam factum sit , impedire potest , ne fiat , id postquam factum est , in regem authorem sceleris vindicare non potest : populus igitur hoc ampliùs quam privatus quispiam habet : quod huic , vel ipsis adversariis judicibus , excepto buchanano , nullum nisi in patientia remedium superest . cùm ille si intolerabilis tyrannis est ( modicum enim ferre omnino debet ) resistere cum reverentiâ possit , barclay contra monarchom . l. . c. . in english thus : . but if any one should ask , must the people then always lay themselves open to the cruelty and rage of tyranny ? must they see their cities pillaged , and laid in ashes , their wives and children exposed to the tyrant's lust , and fury , and themselves and families reduced , by their king , to ruine , and all the miseries of want and oppression , and yet sit still ? must men alone be debarred the common priviledge of opposing force with force , which nature allows so freely to all other creatures , for their preservation from injury ? i answer : self-defence is a part of the law of nature ; nor can it be denied the community , even against the king himself : but to revenge themselves upon him , must by no means , be allowed them ; it being not agreeable to that law. wherefore if the king shall shew an hatred , not only to some particular persons , but sets himself against the body of the commonwealth , whereof he is the head , and shall , with intolerable ill usage , cruelly tyrannize over the whole , or a considerable part of the people ; in this case , the people have a right to resist and defend themselves from injury : but it must be with this caution , that they only defend themselves , but do not attack their prince : they may repair the damages received , but must not , for any provocation , exceed the bounds of due reverence and respect . they may repulse the present attempt , but must not revenge past violences . for it is natural for us to defend life and limb , but that an inferiour should punish a superiour is against nature . the mischief which is designed them , the people may prevent before it be done , but when it is done , they must not revenge it on the king , though author of the villany . this therefore is the priviledge of the people in general , above what any private person hath ; that particular men are allowed , by our adversaries themselves , ( buchanan only excepted ) to have no other remedy but patience ; but the body of the people may , with respect , resist intolerable tyranny ; for when it is but moderate , they ought to endure it . . thus far that great advocate of monarchical power allows of resistance . . 't is true , he has annexed two limitations to it , to no purpose ; first , he says , it must be with reverence . secondly , it must be without retribution , or punishment ; and the reason he gives , is , because an inferiour cannot punish a superiour . first , how to resist force without striking again , or how to strike with reverence , will need some skill to make intelligible . he that shall oppose an assault only with a shield to receive the blows , or in any more respectful posture , without a sword in his hand , to abate the confidence and force of the assailant , will quickly be at an end of his resistance , and will find such a defence serve only to draw on himself the worse usage . this is as ridiculous a way of resisting , as iuvenal thought it of fighting ; ubi tu pulsas , ego vapulo tantum . and the success of the combat , will be unavoidably the same he there describes it : — libertas pauperis haec est : pulsatus rogat , & pugnis concisus , adorat , vt liceat paucis cum dentibus inde reverti . this will always be the event of such an imaginary resistance , where men may not strike again . he therefore who may resist , must be allowed to strike . and then let our author , or any body else , join a knock on the head , or a cut on the face , with as much reverence , and respect as he thinks fit . he that can reconcile blows and reverence , may , for ought i know , deserve for his pains , a civil , respectful cudgelling , where-ever he can meet with it . secondly , as to his second , an inferiour cannot punish a superiour ; that 's true , generally speaking , whilst he is his superiour . but to resist force with force , being the state of war , that levells the parties , cancels all former relation of reverence , respect , and superiority : and then the odds , that remains , is , that he , who opposes the unjust aggressour , has this superiority over him , that he has a right , when he prevails , to punish the offender , both for the breach of the peace , and all the evils that followed upon it . barclay therefore , in another place , more coherently to himself , denies it to be lawful to resist a king in any case . but he there assigns two cases , whereby a king may un-king himself . his words are , quid ergo , nulline casus incidere possunt quibus populo sese erigere atque in regem impotentius dominantem arma capere & invadere jure suo suâque authoritate liceat ? nulli certe quamdiu rex manet . semper enim ex divinis id obstat , regem honorificato ; & qui potestati resistit , dei ordinationi resistit : non aliàs igitur in eum populo potestas est quam si id committat propter quod ipso jure rex esse desinat . tunc enim se ipse principatu exuit atque in privatis constituit liber : hoc modo populus & superior efficitur , reverso ad eum sc. jure illo quod ante regem inauguratum in interregno habuit . at sunt paucorum generum commissa ejusmodi quae hunc effectum pariunt . at ego cum plurima animo perlustrem , duo tantum invenio , duos , inquam , casus quibus rex ipso facto ex rege non regem se facit & omni honore & dignitate regali atque in subditos potestate destituit ; quorum etiam meminit winzerus . horum unus est , si regnum disperdat , quemadmodum de nerone fertur , quod is nempe senatum populumque romanum , atque adeo urbem ipsam ferro flammaque vastare , ac novas sibi sedes quaerere decrevisset . et de caligula , quod palam denunciarit se neque civem neque principem senatui amplius fore , inque animo habuerit , interempto utriusque ordinis electissimo quoque alexandriam commigrare , ac ut populum uno ictu interimeret , unam ei cervicem optavit . talia cum rex aliquis meditatur & molitur serio , omnem regnandi curam & animum ilico abjicit , ac proinde imperium in subditos amittit , ut dominus servi pro derelicto habiti , dominium . . alt●r casus est , si rex in alicujus olientelam se contulit , ac regnum quod liberum à majoribus & populo traditum accepit , alienae ditioni mancipavit . nam tunc quamvis forte non eâ mente id agit populo plane ut incommodet : tamen quia quod praecipuum est regiae dignitatis amisit , ut summus scilicet in regno secundum deum sit , & solo deo inferior , atque populum etiam totum ignorantem vel invitum , cujus libertatem sartam & tectam conservare debuit , in alterius gentis ditionem & potestatem dedidit ; hác velut quadam regni abalienatione effecit , ut nec quod ipse in regno imperium habuit r●tineat , nec in eum cui collatum voluit , juris quicquam transera● ; atque ita eo facto liberum jam & suae potestatis populum relinquit , cujus rei exemplum unum annales scotici suppeditant . barclay contra monarchom . l. . c. . which may be thus englished . . what then , can there no case happen wherein the people may of right , and by their own authority , help themselves , take arms , and set upon their king , imperiously domineering over them ? none at all , whilst he remains a king. honour the king , and he that resists the power , resists the ordinance of god ; are divine oracles that will never permit it . the people therefore can never come by a power over him , unless he does something that makes him cease to be a king. for then he divests himself of his crown and dignity , and returns to the state of a private man , and the people become free and superiour ; the power which they had in the interregnum , before they crown'd him king , devolving to them again . but there are but few miscarriages which bring the matter to this state . after considering it well on all sides , i can find but two . two cases there are , i say , whereby a king , ipso facto , becomes no king , and loses all power and regal authority over his people ; which are also taken notice of by winzerus . the first is , if he indeavour to overturn the government , that is , if he have a purpose and design to ruin the kingdom and commonwealth , as it is recorded of nero , that he resolved to cut off the senate and people of rome , lay the city wast with fire and sword , and then remove to some other place . and of caligula , that he openly declar'd , that he would be no longer a head to the people or senate , and that he had it in his thoughts to cut off the worthiest men of both ranks , and then retire to alexandria : and he wisht that the people had but one neck , that he might dispatch them all at a blow . such designs as these , when any king harbours in his thoughts , and seriously promotes , he immediately gives up all care and thought of the commonwealth ; and consequently forfeits the power of governing his subjects , as a master does the dominion over his slaves whom he hath abandon'd . . the other case is , when a king makes himself the dependent of another , and subjects his kingdom which his ancestors left him , and the people put free into his hands , to the dominion of another . for however perhaps it may not be his intention to prejudice the people ; yet because he has hereby lost the principal part of regal dignity , viz. to be next and immediately under god , supream in his kingdom ; and also because he betray'd or forced his people , whose liberty he ought to have carefully preserved , into the power and dominion of a foreign nation . by this as it were alienation of his kingdom , he himself loses the power he had in it before , without transferring any the least right to those on whom he would have bestowed it ; and so by this act sets the people free , and leaves them at their own disposal . one example of this is to be found in the scotch annals . . in these cases barclay , the great champion of absolute monarchy , is forced to allow , that a king may be resisted , and ceases to be a king. that is in short , not to multiply cases : in whatsoever he has no authority , there he is no king , and may be resisted : for wheresoever the authority ceases , the king ceases too , and becomes like other men who have no authority . and these two cases he instances in , differ little from those above mention'd , to be destructive to governments , only that he has omitted the principle from which his doctrine flows ; and that is , the breach of trust , in not preserving the form of government agreed on , and in not intending the end of government it self ; which is the publick good and preservation of property . when a king has dethron'd himself , and put himself in a state of war with his people , what shall hinder them from prosecuting him who is no king , as they would any other man , who has put himself into a state of war with them . barclay , and those of his opinion , would do well to tell us . bilson , a bishop of our church , and a great stickler for the power and prerogative of princes , does , if i mistake not , in his treatise of christian subjection , acknowledge , that princes may forfeit their power , and their title , to the obedience of their subjects ; and if there needed authority in a case where reason is so plain , i could send my reader to bracton , fortescue , and the author of the mirror , and others , writers , that cannot be suspected to be ignorant of our government , or enemies to it . but i thought hooker alone might be enough to satisfie those men , who relying on him for their ecclesiastical polity , are by a strange fate carried to deny those principles upon which he builds it . whether they are herein made the tools of cunninger workmen , to pull down their own fabrick , they were best look . this i am sure , their civil policy is so new , so dangerous , and so destructive to both rulers and people , that as former ages never could bear the broaching of it ; so it may be hoped , those to come , redeem'd from the impositions of these egyptian under-taskmasters , will abhor the memory of such servile platterers , who whilst it seem'd to serve their turn , resolv'd all government into absolute tyranny , and would have all men born to what their mean souls fitted them , slavery . . here , 't is like , the common question will be made , who shall be judge whether the prince , or legislative , act contrary to their trust ? this , perhaps , ill-affected , and factious men may spread amongst the people , when the prince only makes use of his due prerogative . to this i reply ; the people shall be judge ; for who shall be judge whether his trustee or deputy acts well , and according to the trust reposed in him , but he who deputes him , and must , by having deputed him ; have still a power to discard him , when he fails in his trust ? if this be reasonable , in particular cases of private men , why should it be otherwise in that of the greatest moment , where the welfare of millions is concerned , and also where the evil , if not prevented , is greater , and the redress very difficult , dear , and dangerous ? . but farther , this question , ( who shall be judge ? ) cannot mean , that there is no judge at all . for where there is no judicature on earth , to decide controversies amongst men , god in heaven is judge . he alone , 't is true , is judge of the right . but every man is judge for himself , as in all other cases , so in this , whether another hath put himself into a state of war with him , and whether he should appeal to the supreme judge , as iephtha did . . if a controversie arise betwixt a prince , and some of the people , in a matter where the law is silent , or doubtful , and the thing be of great consequence , i should think , the proper umpire , in such a case , should be the body of the people . for in cases , where the prince hath a trust reposed in him , and is dispensed from the common , ordinary rules of the law ; there , if any men find themselves aggrieved , and think the prince acts contrary to , or beyond that trust , who so proper to judge , as the body of the people , ( who , at first , lodg'd that trust in him ) how far they meant it should extend ? but if the prince , or who-ever they be in the administration , decline that way of determination , the appeal then lies no where but to heaven . force between either persons , who have no known superiour on earth , or which permits no appeal to a judge on earth , being properly a state of war , wherein the appeal lies only to heaven , and in that state the injured party must judge for himself , when he will think fit to make use of that appeal , and put himself upon it . . to conclude , the power that every individual gave the society , when he entered into it , can never revert to the individuals again , as long as the society lasts , but will always remain in the community ; because without this , there can be no community , no commonwealth , which is contrary to the original agreement : so also when the society hath placed the legislative in any assembly of men , to continue in them and their successors , with direction and authority for providing such successors , the legislative can never revert to the people whilst that government lasts : because having provided a legislative with power , to continue for ever , they have given up their political power to the legislative , and cannot resume it . but if they have set limits to the duration of their legislative , and made this supreme power , in any person , or assembly , only temporary : or else when , by the miscarriages of those in authority , it is forfeited ; upon the forfeiture of their rulers , or at the determination of the time set , it reverts to the society , and the people have a right to act as supreme , and continue the legislative in themselves , or place it in a new form , or new hands , as they think good . finis . notes, typically marginal, from the original text notes for div a -e * in grants and gifts that have their origiginal from god or nature , as the power of the father hath , no inferior power of man can limit nor make any law of prescription against them , o. . † the scripture teaches that supreme power was originally in the father without any limitation , o. . notes for div a -e it is no improbable opinion , therefore , which the arch-philosopher was of , that the chief person in every houshold , was always , as it were , a king ; so when numbers of housholds joyn'd themselves in civil societies together , kings were the first kind of governours amongst them , which is also , as it seemeth , the reason why the name of fathers continued still in them , who of fathers , were made rulers ; as also the ancient custom of governours to do as melchizedec , and being kings , to exercise the office of priests , which fathers did , at the first grew , perhaps , by the same occasion . howbeit , this is not the only kind of regiment that has been received in the world. the inconveniences of one kind have caused sundry other to be devised , so that , in a word , all publique regiment , of what kind soever , seemeth evidently to have risen from the deliberate advice , consultation and composition between men , judging it convenient , and behovefull , there being no impossibility in nature , considered by it self , but that man might have lived without any publique regiment . hooker's eccl. l. . §. . the publick power of all society is above every soul contained in the same society ; and the principal use of that power is to give laws unto all that are under it , which laws in such cases we must obey , unless there be reason shew'd which may necessarily inforce , that the law of reason , or of god , doth injoin the contrary , hook. eccl. pol. . §. . to take away all such mutual grievances , injuries and wrongs , i. e. such as attend men in the state of nature . there was no way but only by growing into composition and agreement amongst themselves by ordaining some kind of government publick , and by yielding themselves subject thereunto , that unto whom they granted authority to rule and govern : by them the peace , tranquillity , and happy estate of the rest might be procured . men always knew that where force and injury was offered , they might be defenders of themselves ; they knew that however men may seek their own commodity ; yet if this were done with injury unto others , it was not to be suffered , but by all men , and all good means to be withstood . finally , they knew that no man might , in reason , take upon him to determine his own right , and according to his own determination proceed in maintenance thereof , in as much as every man is towards himself , and them whom he greatly affects , partial ; and therefore , that strifes and troubles would be endless , except they gave their common consent , all to be ordered by some , whom they should agree upon , without which consent , there would ●e no reason that one man should take upon him to be lord or iudge over another . hooker's eccl. pol. l. . §. . at the first ; when some certain kind of regiment was once appointed , it may be that nothing was then farther thought upon for the manner of governing , but all permitted unto their wisdom and discretion , which were to rule , till , by experience , they found this for all parts very inconvenient , so as the thing , which they had devised for a remedy , did indeed but increase the sore , which it should have cured . they saw , that to live by one man's will , became the cause of all mens misery . this constrained them to come unto laws wherein all men might see their duty beforehand , and know the penalties of transgressing them . hooker's eccl. pol. l. . §. . civil law , being the act of the whole body politick , doth therefore over-rule each several part of the same body . hooker ibid. at first , when some certain kind of regiment was once approved , it may be , nothing was then further thought upon , for the manner of governing , but all permitted unto their wisdom , and discretion , which were to rule , till , by experience , they found this for all parts very inconvenient , so as the thing , which they had devised for a remedy , did indeed but increase the sore , which it should have cured . they saw , that to live by one man's will , became the cause of all mens misery . this constrained them to come unto laws wherein all men might see their duty beforehand , and know the penalties of transgressing them . hooker's eccl. pol. l. . §. . the lawful power of making laws to command whole politick societies of men , belonging so properly unto the same intire societies , that for any prince or potentate of what kind soever upon earth , to exercise the same of himself , and not by express commission , immediately and personally received from god , or else by authority derived at the first from their consent , upon whose persons they impose laws , it is no better than meer tyranny . laws they are not therefore which publick approbation hath not made so . hooker's eccl pol. l. . §. . of this point therefore we are to note , that sith men naturally have no full and perfect power to command whole politick multitudes of men , therefore utterly without our consent , we could in such sort be at no mans commandment living . and to be commanded we do consent when that society , whereof we be a part , hath at any time before consented , without revoking the same after by the like universal agreement . laws therefore human , of what kind soever , are available by consent . ibid. two foundations there are which bear up publick societies ; the one a natural inclination , whereby all men desire sociable life and fellowship ; the other an order , expresly or secretly agreed upon , touching the manner of their union in living together ; the latter is that which we call the law of a commonweal , the very soul of a politick body , the parts whereof are by law animated , held together , and set on work in such actions as the common good requireth . law● politick , ordain'd for external order and regiment amongst men , are never framed as they should be , unless presuming the will of man to be inwardly obstinate , ●rebellious , and averse from all obedience to the sacred laws of his nature ; in a word , unless presuming man to be in regard of his depraved mind , little better than a wild beast , they do accordingly provide notwithstanding , so to frame his outward actions , that they be no hindrance unto the common good , for which societies are instituted . vnless they do this they are not perfect . hooker's ec. pol. l. . §. . humane laws are measures in respect of men whose actions they must direct , howbeit such measures they are as have also their higher rules to be measured by , which rules are two , the law of god , and the law of nature ; so that laws humane must be made according to the general laws of nature , and without contradiction to any positive law of scripture , otherwise they are ill made . ibid. l. . § . to constrain men to any thing inconvenient doth seem unreasonable . ibid. l. . §. . short observations on a printed paper, intituled, for encouraging the coining silver money in england, and after for keeping it here locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) short observations on a printed paper, intituled, for encouraging the coining silver money in england, and after for keeping it here locke, john, - . p. printed for a. and j. churchill ..., london : . caption title. advertisement: p. . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng coinage -- england. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion short observations on a printed paper , intituled , for encouraging the coining silver money in england , and after for keeping it here . london , printed for a. and j. churchill , at the black swan in pater-noster-row . . the author says , silver yielding the propos'd d. or d. more by the ounce , than it will do by being coin'd into money , there will be none coin'd into money ; and matter of fact shews there 〈◊〉 none . 't would be hard to know what he means , when he says , silver yields d. or ●…d . more by the ounce , than it will do by being coin'd into money : but that he tells us in plain words at the bottom of the leaf , that an ounce of silver uncoin'd , is of d. mor● value , than after it is coin'd it will be which i take the liberty to say , is so far from being true , that i affirm it is impossible to be so . for which i shall only give this short reason , viz. because the stamp neither does nor can take away any of the intrinsic value of the silver and therefore an ounce of coin'd standard silver , must necessarily be of equal value to an ounce of uncoin'd standard silver . for example ; suppose a goldsmith has a round plate of standard silver just of the shape , size and weight of a coin'd crown-piece , which , for brevity's sake , we will suppose to be an ounce this ounce of standard silver is certainly of equal value to any other ounce of unwrought standard silver in his shop ; away he goes with his round piece of silver to the tower , and has there the stamp set upon it ; when he brings this numerical piece back again to his shop coin'd , can any one imagine that it is now d. less worth than it was when he carried it out smooth a quarter of a● hour before , or that it is not still of equa● value to any other ounce of unwrough● standard silver in his shop ? he that can say 't is d. less worth than it was before it had the king's image and inscription on it , may as well say , that grains of silver brought from the tower , are worth but grains of silver in lombard-street . but the author very warily limits this ill effect of coinage only to england ; why it is so in england , and not every where , would deserve a reason . but let us grant it to be true , as our author affirms , that coined silver in england is / worse , or of less value than uncoin'd , the natural consequence from this , if it be true , is , that it is very unfit that the mint should be employ'd in england , where it debases the silver / ; for if the stamp lessens the value of our silver this year , it will also do so the next , and so on to the end of the world , it always working the same way . nor will the altering the denomination , as is propos'd , at all help it . but yet he thinks he has some proof for his proposition , because it is matter of fact that there is no money coin'd at the mint . this is the great grievance , ●nd is one indeed , but for a different ●eason from what seems to inspire that ●aper . the matter in short is this ; england ●ending more consumable commodities to spain , than it receives from thence . the merchants who manage that trade , bring back the overplus in bullion , which at their return they sell as a commodity . the chapmen that give highest for this , are , as in all cases of buying and selling , those who can make most pro●… by it , and those are the returners of ou●… money by exchange into those countries where our debts any way contracted make a need of it ; for they getting , , , &c. per cent. according to the want and demand of money fro●… england there , and according to th●… risque of the sea , buy up this bullion 〈◊〉 soon as it comes in , to send it to th●… correspondents in those parts , to ma●… good their credit for the bills they ha●… drawn on them , and so can give mo●… for it than the mint rate , i. e. more th●… an equal weight of mill'd money , for 〈◊〉 equal weight of standard bullion , th●… being able to make more profit of it 〈◊〉 returns . suppose the balance of our tr●… with holland were in all other com●…dities equal , but that in the last east-i●… sale we bought of them of east-i●… commodities to the value of a milli●… to be paid in a month ; within a mo●… a million must be return'd into holl●… this presently raises the exchange , and the traders in exchange sell their bills at high rates ; but the balance of trade being ( as is suppos'd in the case ) equal in all other commodities , this million can no way be repaid to their correspondents on whom those bills were drawn , but by sending them money or bullion to reimburse them . this is the true reason why the bullion brought from spain is not carried ●…o the mint to be coin'd , but bought by traders in foreign exchange , and exported by them to supply the overplus of our expences there , which are not paid ●…or by our commodities . nor will the propos'd raising of our money , as 't is call'd , whether we coin our money for the ●…uture / , or / , or ½ lighter than now 〈◊〉 is , bring one ounce more to the mint ●…an now , whil'st our affairs in this respect remain in the same posture . and challenge the author to shew that it ●…ill , for saying is but saying ; bullion ●…an never come to the mint to be coin'd , whil'st the over-balance of trade ●…nd foreign expences are so great , that 〈◊〉 satisfy them , not only the bullion ●…our trade in some parts now yearly ●…ings in , but also some of your former●… coin'd money is requisite , and must be sent out ; but when a change in th●… brings in and lodges bullion here , ( fo●… now it seems it only passes throug●… england ) the increase of silver and gold staying in england , will again bring it t●… the mint to be coin'd . this makes it easily intelligible how i●… comes to pass , that when now at th●… mint they can give but s. d. p●… ounce for silver , they can give s. 〈◊〉 the ounce ( in lombard-street , which 〈◊〉 what our author means when he say●… silver now is worth but s. d. the o●… at the mint , and is worth s. d. el●… where ) . the reason whereof is plai●… viz. because the mint giving weigh●… money for bullion , can give so mu●… and no more for silver than it is coin'd at , which is s. d. the ounce , 〈◊〉 publick paying all the odds that is 〈◊〉 tween the coin'd and uncoin'd silver which is the manufacture of coinag●… but the banker or returner of mo●… having use of silver beyond sea , wh●… he can make his profit of it by answ●…ing bills of exchange , which he 〈◊〉 dear , must either send our money 〈◊〉 specie , or melt down our coin to tr●… sport , or else with it buy bullion the sending our money in specie , 〈◊〉 melting it down , has some hazard , a●… therefore if he could have bullion for s. d. per ounce , or a little dearer , 't is like he would always rather chuse to ●…xchange coin for bullion , with some little loss , rather than run the risque of melting it down , or exportation . but this would scarce make him pay d. in the crown , which is almost ½ per cent. if there were not something more in it , than barely the risque of melting or exportation ; and that is the lightness of the greatest part of our currant coin. for example : n. has given bills for l. sterling in flanders , and so has need of weight of silver to be transported thither ; he has ●… l. sterling by him in ready money , whereof l. is weighty mill'd money , what shall hinder him then from throwing ●…hat into his melting-pot , and so reducing 〈◊〉 to bullion , to be transported ? but what ●…hall he do for the other l. which ●…ho he has by him , is yet in clipp'd and ●…ght money , that is at least per cent. ●…ghter than the standard ? if he transports 〈◊〉 melts down this , there is so much clear ●…ofs to him ; it is therefore more advan●…age to him to buy bullion at s. d. the ounce with that light money , than to ●…ansport or melt it down ; wherein tho ●…e seller of the bullion has less weight in silver than he parts with , yet he finds his accompt as much as if he received it in weighty coin , whil'st a clipp'd crown-piece or shilling passes as well in payment for any commodity here in england as a mill'd one . thus our mint is kep●… from coining . but this paper , for encouraging the coining , &c. would fain have the mill a●… work , though there be no grist to be had , unless you will grind over agai●… what is ground already , and pay to●… for it a second time ; a proposition fit only for the miller himself to make ; s●… the meanest housewife in the count●… would laugh at it as soon as propos'●… however the author pleases himself , an●… thinks he has a good argument to ma●… it pass , viz. because the toll to be pai●… for it will not amount to l. as●… said in a late treatise about the rais●… the value of money , ( p. . ) for , say●… he , that writer is mistaken , in sayi●… that s. and d. is allowed at the mint f●… the coinage of every pound troy , where there is but d½ there allowed for the sa●… which d½ being above ⅓ of s. d. 〈◊〉 follows by his own computation , th●… the new coining our money will cost th●… nation above l. a small sum i●… this our plenty of riches , to be laid o●… for the purchasing these following inconveniencies without any the least advantage . . a loss to the king of / ( if you coin your money d. per crown , / if you coin your money d. per crown lighter ) of all his standing revenue . . a like loss of / or / in all rents that are setled , for these have , during the term , the nature of rent-seck : but per cent. loss in a man's income he thinks so little , it will not be perceived . . trouble to merchants in their trade . these inconveniencies he is forced to allow . he might have said disorder to all people in their trade , though he says it will be but a little trouble to merchants , and without any real damage to trade . the author would have done well to have made out this and a great many other assertions in that paper ; but saying is much easier , if that may pass for proof . indeed he has , by a short way , answer'd the book abovementioned , in the conclusion of his paper , in these words : and he that so grosly mistakes in so materials points of what he would assert , 't is plain is not free from mistakes . it does not appear that he who published that book , ever thought himself free from mistakes ; but he that mistakes in two material points , may be in the right in two others , and those will still need an answer . but one of these material points will , i think , by what is already said , appear not to be a mistake ; and for any thing the author of the paper has said , or can say , it will always be true , that an ounce of silver coin'd or not coin'd , is , and eternally will be of equal value to any other ounce of silver . as to the other mistake , concerning the rate of coinage , 't is like he had his information from some disinteressed person whom he thought worthy of credit , and whether it be s. d. as he was told , or only d½ per pound troy , as the paper says , whether the reader will believe the one or the other , or think it worth his more exact enquiry , this is certain , the kingdom ought not to be at that or any other charge where there is no advantage , as there will be none in this propos'd coinage , but quite the contrary . in his answer to object . . he says from edw. iii. silver has from time to time ( as it grew in esteem ) been by degrees raised in all mints . if an ounce of silver now not exchanging or paying for what / of an ounce would have purchased in edw. iii's time , and so being ten time less worth now than it was then , be growing in esteem , this author is in the right , else silver has not since edw. iii's . reign , from time to time grown in esteem . be that as it will , he assigns a wrong cause of raising of silver , as he calls it in our mint . for if growing thus in request , i. e. by lessening its value , had been the reason of altering our money , this change of coin , or raising the denomination of silver in ours and other mints , ought to have been greater by much since henry vii's . time , than it was between that and edw. iii's . because the great change of the value of silver has been made , by the plenty of it pour'd into this part of the world from the west-indies , not discover'd till henry vii's . reign . so that i think i may say that the value of silver from edw. iii. to henry vii . changed not / , but from henry vii . till now it chang'd above / , and yet money having been raised in our mint ⅔ since edw. iii's . time , the far greater part of the raising of it was before henry vii's . time , and a very small part of it since ; so that the cause insinuated by our author , 't is evident , was not the cause of lessening our coin so often , whatever was it : and 't is possible there wanted not men of projects in those days , who for private ends , by wrong suggestions , and false reasonings , cover'd with mysterious terms , led those into mistakes , who had not the time and will nicely to examine , tho a crown piece three times as big as one of ours now might , for its size alone , deserve to be reformed . to object . . he says , the raising the denomination of money in spain and portugal , was making it go for more when coin'd , than its true value . this , i say , is impossible , and desire the author to prove it . it did in spain and portugal , just what it will do here and everywhere , it made not the silver coin'd go for more than its value in all things to be bought , but just so much as the denomination was raised , just so much less of commodity had the buyer in exchange for it : as it would be here , if you should coin six-pences into shillings , if any one went to market with this new money , he would find that whereas he had a bushel of wheat last week for eight shillings of the former coin , he would have now but half a bushel for eight of the new shillings , when the same denomination had but half the quantity of silver . indeed those who were to receive money upon former contracts , would be defrauded of half their due , receiving in their full tale of any denomination contracted for , but half the silver they should have ; the cheat whereof they would find , when they went to market with their new money . for this i have above proved , that one ounce of silver is , and eternally will be equal in value to another ounce of silver ; and all that can possibly put a difference between them , is only the different value of the workmanship bestow'd on one more than another , which in coinage our author tells us in this paper is but ½d . per pound troy. i demand therefore of our author , to shew that any sort of coinage , or , as he calls it , raising of money , can raise the value of coin'd silver , or make it go for more than uncoin'd , bating the charge of coinage , unless it be to those who being to receive money upon former contracts , will , by receiving the tale agreed for , receive less than they should of silver , and so be defrauded of what they really contracted for . what effect such a raising of their money had in one particular , i will tell our author . in portugal they count their money by reys , a very small , or rather imaginary coin , just as if we here should count all our sums by farthings . it pleased the government , possibly , being told that it would raise the value of their money to raise in denomination the several species , and make them go for a greater ( let us suppose double the ) number of reys than formerly . what was the consequence ? it not only confounded the property of the subject , and disturbed affairs to no purpose ; but treaties of commerce having setled the rates of the customs , as so many reys on the several commodities , the king immediately lost in value half his customs . the same that in proportion will happen in the setled revenue of the crown here upon the proposed change . for tho' our author in these words , whereas all now desir'd by this act is , to keep silver when coin'd of the same value it was before , would insinuate , that this raising the denomination , or lessening our coin , as is propos'd , will do no such thing ; yet 't is demonstration , that when our coin is lessen'd d. in s. the king will receive per cent. less in value in his customs , excise , and all his setled revenue , and so proportionably , as the quantity of silver in every species of our coin shall be made less than now it is coin'd in those of the same denomination . but whatever our author means by making money go for more when coin'd than its true value , or by keeping silver when coin'd of the same value it was before ; this is evident , that raising their money thus by coining it with less silver in it than it had before , had not the effect in portugal and spain , which our author proposes from it here : for it has not brought one penny more to the mint there , nor kept their money or silver from exportation since , tho' forfeiture and death be the penalties join'd in aid to this trick of raising to keep it in . but our author tells us in answer to object . . this will scarce ever at all be perceived . if of guinea's a man has in his pocket , should be picked out so as he should not perceive it , the fraud and the loss would not be one jot the less ; and tho' he perceived it not when or how it was done , yet he will find it in his accompts , and the going so much back in his estate at the end of the year . to the d objection he says , the raising your coin ( it may be ) may raise the price of bullion here in england . an ounce of silver will always be equal in value to an ounce of silver everywhere , bating the workmanship . i say it is impossible to be otherwise , and require our author to shew it possible in england , or any where , or else hereafter to spare his may be 's . to avoid fallacies , i desire to be understood , when i use the word silver alone , to mean nothing but silver , and do lay aside the consideration of baser metals that may be mixed with it : for i do not say that an ounce of standard silver that has almost / of copper in it , is of equal value with an ounce of fine silver that has no alloy at all , but that any two ounces of equally alloid silver , will always be of equal value ; the silver being the measure of commerce , 't is the quantity of silver that is in every piece he receives , and not the denomination of it which the merchant looks after , and values it by . but this raising of the denomination our author would have pass , because 't will be better for the possessors of bullion , as he says answ. . but who are they who now in england are possess'd of so much bullion ? or what private men are there in england of that consideration , that for their advantage all our money should be new coin'd , and of a less weight , with so great a charge to the nation , and loss to his majesties revenue ? he farther adds , answ. . it doth not thence inevitably follow , it will raise the price of bullion beyond sea. it will as inevitably follow , as that ounces of silver will never be equal in weight or worth to ounces of silver : so much as you lessen your coin , so much more must you pay in tale as will make up the quantity of silver the merchant expects for his commodity , under what denomination soever he receives it . the clothier thus buying his spanish wooll , oil and labour at per cent. more in denomination , sells his woollen manufacture proportionably dearer to the english merchant , who exporting it to spain , where their money is not changed , sells it at the usual market rate , and so brings home the same quantity of bullion for it which he was wont , which therefore he must sell to you at the same raised value your money is at : and what then is gain'd by all this ? the denomination is only chang'd to the prejudice of the publick , but as to all the great matters of your trade , the same quantity of silver is paid for commodities as before , and they sold in their several foreign markets for the sa●… quantity of silver . but whatever h●… pens in the rate of foreign bullion , 〈◊〉 raising of the denomination of 〈◊〉 money , will bring none of it to 〈◊〉 mint to be coin'd ; that depends on 〈◊〉 balance of our trade , and not on 〈◊〉 sening our coin under the same de●… mination : for whether the pieces 〈◊〉 call crowns be coin'd , , or 〈◊〉 grains lighter , it will be all one as the value of bullion , or the bring●… more or less of it into england , or to 〈◊〉 mint . what he says in his answer to 〈◊〉 ject . . besides what we have already ●…ken notice of , is partly against his 〈◊〉 and partly mistake . . he says , it may be some ( as i●… now ) gain to those that will venture 〈◊〉 melt down the milled and heavy money 〈◊〉 coin'd . that men do venture to m●… down the mill'd and heavy money , evident , from the small part of m●… money is now to be found of that gr●… quantity of it that has been coin'd ; a●… a farther evidence is this , that mi●… money will now yield or m●… per cent. than the other , which must to melt down , and use as bullion , a●… not as money , in ordinary payme●… the reason whereof is , the shameful and ●…orrible debasing ( or as our author ●…ould have it raising ) our unmilled mo●…ey by clipping . for the odds betwixt mill'd and un●…ill'd money being now , modestly speak●…g , above per cent : and bullion , for ●…easons elsewhere given , being not to be ●…d , refiners , and such who have need of ●…lver , find it the cheapest way to buy ●…ill'd money for clipp'd , at , , or more per cent. loss . i ask therefore this gentleman , what ●…all become of all our present mill'd and ●…eavy money , upon the passing of his ●…ct ? to which his paper almost con●…sses what i will venture to answer for ●…m , viz. that as soon as such a law is ●…ssed , the mill'd and heavy money will 〈◊〉 be melted down ; for it being per ●…nt . heavier , i. e. more worth than what to be coin'd in the mint , no body ●…ll carry it thither to receive per cent. ●…s for it , but sell it to such as will give ●…or ½ per cent. more for it , and at that ●…e melt it down with advantage : for lombard-street is too quick-sighted to give 〈◊〉 ounces of silver for ounces of ●…ver , when bare throwing it into the ●…elting pot , will make it change for its ●…ual weight ; so that by this law per cent. gain on all our mill'd money , will be given to be shared between the possessor and melter of our mill'd money , out of the honest creditor and landlord's pocket , who had the guaranty of the law , that under such a tale of pieces of such a denomination as he let his land for , he should have to such a value , i. e. such a weight in silver . now i ask whether it be not a direct and unanswerable reason against this bill , that he confesses that it will be a gain to those who will melt down the mill'd and heavy money with so much loss to the publick and not , as he says , with very small loss to those that shall be paid in the new , unless he calls per cent. very small loss , for just so much is it to receive but ●… grains or ounces of silver for , which is the proportion in making your crown d. lighter . this is certain , no body will pay away mill'd or weighty money for debts or commodities , when it wi●● yield him or per cent. more ; so that which is now left of weighty money being scatter'd up and down the kingdom into private hands , which cann●● tell how to melt it down , will be kep● up and lost to our trade . and as to your clipp'd and light money , will yo● make a new act for coinage , withou● taking any care for that ? the making a new standard for your money , cannot do less than make all money which is lighter than that standard unpassable , and thus the mill'd and heavy money not coming into payment , and the light and clipp'd not being lawful money , according to the new standard , there must needs be a sudden stop of trade , and , 't is to be fear'd , a general confusion of affairs , though our author says , it will not any ways interrupt trade . . the latter part of this section about raising the value of land , i take the liberty to say is a mistake ; which though a sufficient reply to an assertion without proof , yet i shall not so far imitate this author , as barely to say things : and therefore i shall add this reason for what i say , viz. because nothing can truly raise the value , i. e. the rent of land , but the increase of your money ; but because raising the value of land is a phrase which , by its uncertain sense , may deceive others , we may reckon up these several meanings of it . . the value of land is raised , when its intrinsick worth is increased , i. e. when it is fitted to bring forth a greater quantity of any valuable product . and thus the value of land is raised only by good husbandry . . the value of land is raised , when remaining of the same fertiliy , it comes to yield more rent , and thus its value is raised only by a greater plenty of money and treasure . . or it may be raised in our author's way , which is , by raising the rent in tale of pieces , but not in the quantity of silver received for it , which , in truth , is no raising of it at all , no more than it could be accounted the raising of a man's rent , if he let his land this year for sixpences , which last year he let for s. nor would it alter the case , if he should call those sixpences s. for having but half the silver of s. in them , they would be but of half the value , however their denomination were changed . in his answer to the th objection , there is this dangerous insinuation , that coin in any country where it is coin'd goes not by weight , i. e. has its value from the stamp and denomination , and not the quantity of silver in it . indeed in contracts already made , if your species be by law coin'd a fifth part lighter , under the same denomination the creditor must take such light shillings , or such light crown-pieces for l. if the law calls them so , but he loses ⅕ in the intrinsick value of his debt . but in bargains to be made , and things to be purchased , money has and will always have its value from the quantity of silver in it , and not from the stamp and denomination , as has been already proved , and will some time or other be evidenced with a witness in the clipp'd money . and if it were not so , that the value of money were not according to the quantity of silver in it , i. e. that it goes by weight , i see no reason why clipping should be so severely punished . as to foreigners he is forced to confess , that 't is all one what our money is , greater or less , who regard only the quantity of silver they sell their goods for , how then can the lessening our money bring more plenty of bullion into england , or to the mint ? but he says , the owners and importers of silver , will find a good market at the mint , &c. but always a better in lombard-street , and not a grain of it will come to the mint , as long as by an under-balance of trade , or other foreign expences , we contract debts beyond sea , which require the remitting of greater sums thither than are imported in bullion . if for above forty years after silver was raised in the of eliz. from s. to s. d. the ounce , uncoin'd silver was not worth above 〈◊〉 per ounce ; the cause was not that raisi●… ver in the mint , but an over-balance 〈◊〉 which bringing in an increase of silver 〈◊〉 which men having no occasion abroad , 〈◊〉 to the mint to be coin'd , rather than 〈◊〉 dead by them in bullion ; and when ev●… the case again in england , it will occas●… again , and not till then . no money was in 〈◊〉 exported , says he , no nor bullion neither , s●… should , or how could it , when our exp●… chandize paid for all the commodities 〈◊〉 home , with an overplus of silver and g●… staying here set the mint on work . bu●… sing this bill , will not hinder the exp●… one ounce either of bullion or mo●… must go if you contract debts beyond 〈◊〉 how it s having been once melted in england is another thing propos'd in this bill , 〈◊〉 its exportation , is hard to conceive , 〈◊〉 coining has not been able to do it , a●… strable , if it be examined , what vast su●… money have been coined in the two 〈◊〉 and how little of it is now left . beside●… exportation of bullion should be broug●… any greater difficulty than of any othe●… dity , it is to be considered wherher 〈◊〉 ment of that trade which is in skilful 〈◊〉 not thereupon be so ordered , as to divert●… coming to england for the future , and 〈◊〉 be sent from spain , directly to those pl●… they know english debts will make it 〈◊〉 accompt , to answer bills of exchange ●…ther . finis . advertisement . some considerations of the consequ●… lowering of interest , and raising the money . in a letter to a member of p●… sold by awnsham and john churchill . the fundamental constitutions of carolina constitution ( ) approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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conversion the fundamental constitutions of carolina the fundamental constitutions of carolina . our soveraign lord the king having out of his royal grace and bounty , granted unto us the province of carolina , with all the royalties , proprieties , jurisdictions , and priviledges of a county palatine , as large and ample as the county palatine of durham , with other great priviledges , for the better settlement of the government of the said place , and establishing the interest of the lords proprietors with equality , and without confusion , and that the government of this province may be made most agreeable to the monarchy under which we live , and of which this province is a part ; and that we may avoid erecting a numerous democracy , we the lords and proprietors of the province aforesaid , have agreed to this following form of government , to be perpetually established amongst us , unto which we do oblige our selves , our heirs and successors , in the most binding ways that can be devised . §. the eldest of the lords proprietors shall be palatine , and upon the decease of the palatine , the eldest of the seven surviving proprietors shall always succeed him . §. there shall be seven other chief offices erected , viz. the admirals , chamberlains , chancellors , constables , chief iustices , high stewards , treasurers ; which places shall be enjoyed by none-but the lords proprietors , to be assigned at first by lot ; and upon the vacancy of any one of the seven great offices by death or otherwise , the eldest proprietor shall have his choice of the said place . §. the whole province shall be divided into counties ; each county shall consist of eight signiories , eight baronies , and four precincts ; each precinct shall consist of six colonies . §. each signiory , barony , and colony , shall consist of twelve thousand acres , the eight signories being the share of the eight proprietors , and the eight baronies of the nobility , both which shares being each of them one fifth part of the whole , are to be perpetually annexed , the one to the proprietors , the other to the hereditary nobility , leaving the colonies , being three fifths , amongst the people ; that so in setting out , and planting the lands , the ballance of the government may be preserved . §. at any time before the year one thousand seven hundred and one , any of the lords proprietors shall have power to relinquish , alienate , and dispose to any other person , his propritetorship , and all the signiories , powers , and interest thereunto belonging , wholly and intirely together , and not otherwise . but after the year one thousand seven hundred , those who are then lords proprietors , shall not have power to alienate or make over their proprietorship , with the signiories and priviledges thereunto belonging , or any part thereof , to any person whatsoever , otherwise than as in § . . but it shall all descend unto their heirs male ; and for want of heirs male , it shall all descend on that landgrave or cassique of carolina , who is descended of the next heirs female of the said proprietor ; and for want of such heirs , it shall descend on the next heir general ; and for want of such heirs , the remaining seven proprietors shall upon the vacancy , chuse a landgrave to succeed the deceased proprietor , who being chosen by the majority of the seven surving proprietors , he and his heirs successively shall be proprietors , as fully to all intents and purposes as any of the rest . §. that the number of eight proprietors may be constantly kept ; if upon the vacancy of any propritorship , the seven surviving proprietors shall not chuse a landgrave to be a proprietor , before the second biennial parliament after the vacancy ; then the next biennial parliament but one after such vacany , shall have power to chuse any landgrave to be proprietor . §. whosoever after the year one thousand seven hundred , either by inheritance or choise , shall succed any proprietor in his proprietorship , and signiories thereunto belonging , shall be obliged to take the name and arms of that proprietor whom he succeeds ; which from thenceforth shall be the name and arms of his family and their posterity . §. whatsoever landgrave or cassique shall any way come to be a proprietor , shall take the signiories annexed to the said proprietorship ; but his former dignity , with the baronies annexed , shall devolve into the hands of the lords proprietors . §. there shall be just as many landgraves as there are counties , and twice as many cassiques , and no more . these shall be the hereditary nobility of the province , and by right of their dignity be members of parliament . each landgrave shall have four baronies , and each cassique two baronies , hereditarily and unalterably annexed to , and setled upon the said dignity . §. the first landgraves and cassiques of the twelve first countites to be planted , shall be nominated thus ; that is to say , of the twelve landgraves the lords proprietors shall each of them separately for himself , nominate and chuse one ; and the remaining four landgraves of the first twelve , shall be nominated and chosen by the palatine's court. in like manner of the twenty four first cassiques ▪ each proprietor for himself shall nominate and chuse two , and the remaining eight shall be nominated and chosen by the palatine's court ; and when the twelve first counties shall be planted , the lords proprietors shall again in the same manner nominate and chuse twelve more landgraves , and twenty four cassiques for the twelve next counties to be planted ; that is to say , two thirds of each number by the single nomination of each proprietor for himself , and the remaining one third by the joynt election of the palatine's court , and so proceed in the same manner till the whole province of carolina be set out and planted , according to the proportions in these fundamental constitutions . §. any landgrave or cassique at any time before the year one thousand seven hundred and one , shall have power to alienate , sell , or make over to any other person , his dignity , with the baronies thereunto belonging , all intirely together . but after the year one thousand seven hundred , no landgrave or cassique shall have power to alienate , sell , make over , or lett the hereditary baronies of his dignity , or any part thereof , otherwise then as in § . , but they shall all intirely , with the dignity thereunto belonging , descend unto his heirs males ; and for want of heirs male , all intirely and undivided , to the next heir general ; and for want of such heirs , shall devolve into the hands of the lords proprietors . §. that the due number of landgraves and cassiques may be always kept up , if upon the devolution of any landgraveship or cassiqueship , the palatine's court shall not settle the devolved dignity , with the baronies thereunto annexed , before the second biennial parliament after such devolution , the next biennial parliament but one after such devolution shall have power to make any one landgrave or cassique in the room of him , who dying without heirs , his dignity and baronies devolved . §. no one person shall have more than one dignity , with the signiories or baronies thereunto belonging . but whensoever it shall happen , that any one who is already proprietor , landgrave , or cassique , shall have any of these dignities descend to him by inheritance , it shall be at his choice to keep which of the dignities , with the lands annexed , he shall like best ; but shall leave the other , with the lands annexed , to be enjoyed by him , who not being his heir apparent , and certain successor to his present dignity , is next of blood. §. whosoever by right of inheritance shall come to be landgrave or cassique , shall take the name and arms of his predecessor in that dignity , to be from thenceforth the name and arms of his family and their posterity . §. since the dignity of proprietor , landgrave , or cassique , cannot be divided , and the signiories or baronies thereunto annexed must for ever all entirely descend with , and accompany that dignity , whensoever for want of heirs male it shall descend on the issue female , the eldest daughter and her heirs shall be preferred , and in the inheritance of those dignities , and in the signiories or baronies annexed , there shall be no cobeirs . §. in every signiory , barony , and mannor , the respective lord shall have power in his own name to hold court-leet there , for trying of all causes both civil and criminal ; but where it shall concern any person being no inhabitant , vassal , or leetman of the said signiory , barony , or mannor , he upon paying down of forty shilings to the lords proprietors use , shall have an appeal from the signiory or barony court , to the county court , and from the mannor court to the precinct court. §. every mannor shall consist of not less than three thousand acres , and not above twelve thousand acres in one entire piece and colony ; but any three thousand acres or more in one piece , and the possession of one man , shall not be a mannor , unless it be constituted a mannor by the grant of the palatine's court. §. the lords of signiories and baronies shall have power onely of granting estates not exceeding three lives or thrity one years , in two thirds of the said signiories or baronies , and the remaining third shall be always demesne . §. any lord of a mannor may alienate , sell , or dispose to any other person and his heirs for ever , his mannor , all entirely together , with all the priviledges and leetmen thereunto belonging , so far forth as any other colony lands , but no grant of any part thereof , either in fee , or for any longer term than three lives , or one and twenty years , shall be good against the next heir . §. no mannor , for want of issue male , shall be divided amongst coheirs ; but the mannor , if there be but one , shall all entirely descend to the eldest daughter and her heirs . if there be moe mannors then one , the eldest daughter first shall have her choise , the second next , and so on , beginning again at the eldest , till all the mannors be taken up ; that so the priviledges which belong to mannors being indivisible , the lands of the mannors to which they are annexed , may be kept entire , and the mannor not loose those priviledges , which upon parcelling out to several owners must necessarily cease . §. every lord of a mannor , within his mannor , shall have all the powers , jurisdictions , and priviledges , which a landgrave or cassique hath in his baronies . §. in every signiory , barony , and mannor , all the leet-men shall be under the jurisdiction of the respective lords of the said signiory , barony , or mannor , without appeal from him . nor shall any leet-man or leet-woman have liberty to go off from the land of their particular lord , and live any where else , without licence obtained from their said lord , under hand and seal . §. all the children of leet-men shall be leet-men , and so to all generations . §. no man shall be capable of having a court-leet or leet-men , but a proprietor , landgrave , cassique , or lord of a mannor . §. whoever shall voluntarily enter himself a leet-man in the registry of the county court , shall be a leet-man . §. whoever is lord of leet-men , shall upon the marriage of a leet-man or leet-woman of his , give them ten acres of land for their lives , they paying to him therefore not more than one eighth part of all the yearly produce and growth of the said ten acres . §. no landgrave or cassique shall be tried for any criminal cause , in any but the chief iustice's court , and that by a jury of his peers . §. there shall be eight supreme courts . the first called the palatine's court , consisting of the palatine , and the other seven proprietors . the other seven courts of the other seven great officers , shall consist each of them of a proprietor , and six councellors added to him . under each of these later seven courts shall be a colledge of twelve assistants . the twelve assistants of the several colledges shall be chosen ; two out of the landgraves , cassiques , or eldest sons of proprietors , by the palatine's court ; two out of the landgraves , by the landgraves chamber ; two out of the cassiques , by the cassiques chamber ; four more of the twelve shall be chosen by the commons chamber , out of such as have been , or are members of parliament , sheriffs , or iustices of the county court , or the younger sons of proprietors , or eldest sons of landgraves or cassiques ; the two other shall be chosen by the palatine's court , out of the same sort of persons out of which the commons chamber is to chuse . §. out of these colledges shall be chosen at first by the palatine's court , six councellors , to be joyned with each proprietor in his court ; of which six one shall be of those who were chosen into any of the colledges by the palatine's court , out of the landgraves , cassiques , or eldest sons of proprietors , one out of those who were chosen by the landgraves chamber , and one out of those who were chosen by the cassiques chamber , two out of those who were chosen by the commons chamber , and one out of those who were chosen by the palatine's court , out of the proprietors younger sons , or eldest sons of landgraves , cassiques , or commons , qualified as aforesaid . §. when it shall happen that any councellor dies , and thereby there is a vacancy , the grand council shall have power to remove any councellor that is willing to be removed out of any of the proproprietors courts to fill up the vacancy , provided they take a man of the same degree and choice the other was of , whose vacant place is to be filled up . but if no councellor consent to be removed , or upon such remove , the last remaining vacant place in any of the proprietors courts , shall be filled up by the choise of the grand council , who shall have power to remove out of any of the colledges , any assistant , who is of the same degree and choice that councellor was of , into whose vacant place he is to succeed . the grand council also shall have power to remove any assistant that is willing , out of one colledge into another , provided he be of the same degree and choice . but the last remaining vacant place in any colledge , shall be filled up by the same choice , and out of the same degree of persons the assistant was of , who is dead or removed . no place shall be vacant in any proprietors court above six months . no place shall be vacant in any colledge longer then the next session of parliament . §. no man , being a member of the grand council , or of any of the seven colledges , shall be turned out but for misdemeanor , of which the grand council shall be judge , and the vacancy of the person so put out shall be filled , not by the election of the grand council , but by those who first chose him , and out of the same degree he was of who is expelled . but it is not hereby to be understood , that the grand council hath any power to turn out any one of the lords proprietors or their deputies , the lords proprietors having in themselves an inherent original right . §. all elections in the parliament , in the several chambers of the parliament , and in the grand council , shall be passed by baloting . §. the palatine's court shall consist of the palatine , and seven proprietors , wherein nothing shall be acted without the presence and consent of the palatine or his deputy , and three others of the proprietors or their deputies . this court shall have power to call parliaments , to pardon all offences , to make elections of all officers in the proprietors dispose , and to nominate and appoint port-towns : and also shall have power by their order to the treasurer to dispose of all publick treasure , excepting money granted by the parliament , and by them directed to some particular publick use : and also shall have a negative upon all acts , orders , votes , and judgments , of the grand council and the parliament , except onely as in § . . and . and shall have all the powers granted to the lords proprietors by their patent from our soveraign lord the king , except in such things as are limited by these fundamental constitutions . §. the palatine himself , when he in person shall be either in the army , or in any of the proprietors courts , shall then have the power of general , or of that proprietor in whose court he is then present , and the proprietor in whose court the palatine then presides , shall during his presence there be but as one of the council . §. the chancellor's court , consisting of one of the proprietors and his six chancellors , who shall be called vice-chancellors , shall have the custory of the seal of the palatinate , under which all charters of lands or otherwise , commissions and grants of the palatine's court , shall pass . and it shall not be lawful to put the seal of the palatinate to any writing which is not signed by the palatine or his deputy , and three other proprietors or their deputies . to this court also belongs all state matters , disspatches , and treaties with the neigbor indians . to this court also belongs all invasions of the law , of liberty of conscience , and all disturbances of the publick peace upon pretence of religion , as also the licence of printing . the twelve assistants belonging to this court , shall be called recorders . §. whatever passes under the seal of the palatinate , shall be registred in that propristor's court to which the matter therein contained belongs . §. the chancellor or his deputy shall be always speaker in parliament , and president of the grand council , and in his and his deputy's absence , one of his vice-chancellors . §. the chief iustice's court , consisting of one of the proprietors and his six chancellors , who shall be called iustices of the bench , shall judge all appeals in cases both civil and criminal , except all such cases as shall be under the jurisdiction and cognizance of any other of the proprietors courts , which shall be tried in those courts respectively . the government and regulation of the registries of writings and contracts , shall belong to the iurisdiction of this court. the twelve assistants of this court shall be , called masters . §. the constables court , consisting of one of the proprietors and his six councellors , who shall be called marshals , shall order and determine of all military affairs by land , and all land-forces , arms , ammunition , artillery , garrisons and forts , &c. and whatever belongs unto war. his twelve assistants shall be called lieutenane-generals . §. in time of actual war the constable , whilst he is in the army , shall be general of the army , and the six councellors , or such of them as the palatine's court shall for that time or service appoint , shall be the immediate great officers under him , and the lieutenant-generals next to them . §. the admiral 's court , consisting of one of the proprietors and his six councellors called consuls , shall have the care and inspection over all ports , moles , and navigable rivers , so far as the tide flows , and also all the publick shipping of carolina , and stores thereunto belonging , and all maritime affairs . this court also shall have the power of the court of admiralty ; and shall have power to constitute judges in port-towns , to try cases belonging to law-merchant , as shall be most convenient for trade . the twelve assistants belonging to this court shall be called proconsuls . §. in time of actual war , the admiral whilst he is at sea , shall command in chief , and his six councellors , or such of them as the palatine's court shall for that time and service appoint , shall be the immediate great officers under him , and the proconsuals next to them . §. the treasurer's court , consisting of a proprietor and his six councellors , called under-treasurers , shall take care of all matters that concern the publick revenus and treasury . the twelve assistants shall be called auditors . §. the high steward's court , consisting of a proprietor and his six councellors , called comptrollers , shall have the care of all foreign and domestick trade , manufactures , publick buildings , work-houses , highways , passages by water above the flood of the tide , drains , sewers and banks against inundations , bridges , post , carriers , fairs , markets , corruption or infection of the common air or water , and all things in order to the publick commerce and health ; also setting out and surveying of lands ; and also setting out and appointing places for towns to be built on in the precincts , and the prescribing and determining the figure and bigness of the said towns , according to such models as the said court shall order , contrary or differing from which models it shall not be lawful for any one to build in any town . this court shall have power also to make any publick building , or any new highway , or enlarge any old highway , upon any man's land whatsoever , as also to make cuts , channels , banks , locks , and bridges , for making rivers navigable , or for draining fens , or any other publick use. the damage the owner of such lands ( on or through which any such publick thing shall be made ) shall receive thereby , shall be valued , and satisfaction made by such ways as the grand council shall appoint . the twelve assistants belonging to this court , shall be called surveyors . §. the chamberlain's court , consisting of a proprietor and his six councellors , called vice-chamberlains , shall have the care of all ceremonies , precedency , heraldry , reception of publick messengers , pedegrees ; the registry of all births , burials , and marriages , legitimation , and all cases concerning matrimony , or arising from it ; and shall also have power to regulate all fashions , habits , badges , games , and sports . to this court also it shall belong , to convocate the grand council . the twelve assistants belonging to this court , shall be called provosts . §. all causes belonging to , or under the jurisdiction of any of the proprietors courts , shall in them respectively be tried , and ultimately determined , without any farther appeal . §. the proprietors courts shall have a power to mitigate all fines , and suspend all executions in criminal causes , either before or after sentence in any of the other inferiour courts respectively . §. in all debates , hearings , or trials , in any of the proprietors courts , the twelve assistants belonging to the said courts respectively , shall have liberty to be present , but shall not interpose , unless their opinions be required , nor have any vote at all ; but their business shall be , by the direction of the respective coures , to prepare such business as shall be committed to them ; as also to bear such offices , and dispatch such affairs , either where the court is kept , or elsewhere , as the court shall think fit . §. in all the proprietors courts , the proprietor , and any three of his councellors shall make a quorum ; provided always , that for the better dispatch of business , it shall be in the power of the palatine's court to direct what sort of causes shall be heard and determined by a quorum of any three . §. the grand council shall consist of the palatine and seven proprietors , and the forty two councellors of the several proprietors courts , who shall have power to determine any controversies that may arise between any of the proprietors courts , about their respective iurisdictions , or between the members of the same court , about their manner and methods of proceeding : to make peace and war , leagues , treaties , &c. with any of the neighbor indians : to issue out their general orders to the constable's and admiral 's courts , for the raising , disposing , or disbanding the forces by land or by sea. §. the grand council shall prepare all matters to be proposed in parliament . nor shall any matter whatsoever be proposed in parliament , but what hath first passed the grand council ; which after having been read three several days in the parliament , shall by majority of votes be passed or rejected . §. the grand council shall always be judges of all causes and appeals that concern the palatine , or any of the lords proprietors , or any councellor of any proprietors court , in any cause which otherwise should have been tried in the court in which the said councellor is judge himself . §. the grand council by their warrants to the treasurer's court , shall dispose of all the money given by the parliament , and by them directed to any particular publick use. §. the quorum of the grand council shall be thirteen , whereof a proprietor or his deputy shall be always one . §. the grand council shall meet the first tuesday in every month , and as much oftner as either they shall think fit , or they shall be convocated by the chamberlain's court. §. the palatine , or any of the lords proprietors , shall have power under hand and seal , to be registred in the grand council to make a deputy , who shall have the same power to all intents and purposes as he himself who deputes him , except in confirming acts of parliament , as in § . . and except also in nominating and chusing landgraves and cassiques , as in § . . all such deputations shall cease and determine at the end of four years , and at any time shall be revocable at the pleasure of the deputator . §. no deputy of any proprietor shall have any power whilst the deputator is in any part of carolina , except the proprietor whose deputy he is , be a minor. §. during the minority of any proprietor , his guardian shall have power to constitute and appoint his deputy . §. the eldest of the lords proprietors who shall be personally in carolina , shall of course be the palatine's deputy ; and if no proprietor be in carolina , he shall chuse his deputy out of the heirs apparent of any of the proprietors , if any such be there ; and if there be no heir apparent of any of the lords proprietors above one and twenty years old in carolinia , then he shall chuse for deputy any one of the landgraves of the grand council ; and till he have by deputation under hand and seal chosen any one of the forementioned heirs apparent or landgraves to be his deputy , the eldest man of the landgraves , and for want of a landgrave , the eldest man of the cassiques who shall be personally in carolina , shall of course be his deputy . §. each proprietor's deputy shall be always one of his own six councellors respectively ; and in case any of the proprietors hath not in his absence out of carolina a deputy , commissioned under his hand and seal , the eldest nobleman of his court shall of courst be his deputy . §. in every county there shall be a court , consisting of a sheriff and four iustices of the county , for every precinct one . the sheriff shall be an inhabitant of the county , and have at least five hundred acres of freehold within the said county ; and the iustices shall be inhabitants , and have each of them five hundred acres apiece freehold within the precinct for which they serve respectively . these five shall be chosen and commissioned from time to time by the palatine's court. §. for any personal causes exceeding the value of two hundred pounds sterling , or in title of land , or in any criminal cause , either party upon paying twenty pounds sterling to the lords proprietors use , shall have liberty of appeal from the county court unto the respective proprietor's court. §. in every precinct there shall be a court , consisting of a steward and four iustices of the precinct , being inhabitants , and having three hundred acres of freehold within the said precinct , who shall judge all criminal causes , except for treason , murther , and any other offences punishable with death , and except all criminal causes of the nobility ; and shall judge also all civil causes whatsoever ; and in all personal actions , not exceeding fifty pounds sterling , without appeal : but where the cause shall exceed that value , or concern a title of land , and in all criminal causes , there either party , upon paying five pounds sterling to the lords proprietors , use , shall have liberty of appeal to the county court. §. no cause shall be twice tried in any one court , upon any reason or pretence whatsoever . §. for treason , murther , and all other offences punishable with death , there shall be a commission , twice ayear at least , granted unto one , or more members of the grand council or colledges , who shall come as itinerant judges to the several counties , and with the sheriff and four iustices shall hold assizes to judge all such causes : but upon paying of fifty pounds sterling to the lords proprietors use , there shall be liberty of appeal to the respective proprietor's court. §. the grand iury at the several assizes , shall upon their oaths , and under their hands and seals , deliver in to the itinerant judges , a presentment of such grievances , misdemeanors , exigences . or defects , which they think necessary for the publick good of the county ; which presentment shall by the itinerant iudges , at the end of their circuit , be delivered in to the grand council at their next sitting . and whatsoever therein concerns the execution of laws already made , the several proprietors courts in the matrers belonging to each of them respectively shall take cognizance of it , and give such order about it , as shall be effectual for the due execution of the laws . but whatever concerns the making of any new law , shall be referred to the several respective courts to which that matter belongs , and be by them prepared and brought to the grand council . §. for terms , there shall be quarterly such a certain number of days , nor exceeding one and twenty at any one time , as the several respective courts shall appoint . the time for the beginning of the term in the precinct court , shall be the first monday in ianuary , april , iuly , and october ; in the county court , the first monday in february , may , august , and november ; and in the proprietors courts , the first monday in march , iune , september , and december . §. in the precinct court no man shall be a iury-man under fifty acres of freehold . in the county court , or at the assizes , no man shall be a grand iury-man under three hundred acres of freehold ; and no man shall be a petty iury-man under two hundred acres of freehold . in the proprietors courts no man shall be a iury-man under five hundred acres of freehold . §. every iury shall consist of twelve men ; and it shall not be necessary they should all agree , but the verdict shall be according to the consent of the majority . §. it shall be a base and vile thing to plead for money or reward ; nor shall any one ( except he be a near kinsman , not farther off than cosin-german to the party concerned ) be permitted to plead another man's cause , till before the iudge in open court he hath taken an oath , that he doth not plead for money or reward , nor hath nor will receive , nor directly nor indirectly bargained with the party whose cause he is going to plead , for money , or any other reward for pleading his cause . §. there shall be a parliament , consisting of the proprietors or their deputies , the landgraves and cassiques , and one freeholder out of every precinct , to be chosen by the freeholders of the said preciuct respectively . they shall sit altogether in one room , and have every member one vote . §. no man shall be chosen a member of parliament , who hath less than five hundred acres of freehold within the precinct for which he is chosen ; nor shall any have a vote in chusing the said member that hath less than fifty acres of freehold within the said precinct . §. a new parliament shall be assembled the first monday of the month of november every second year , and shall meet and sit in the town they last sat in , without any summons , unless by the palatine's court they be summoned to meet at any other place . and if there shall be any occasion of a parliament in these intervals , it shall be in the power of the palatine's court to assemble them in forty days notice , and at such time and place as the said court shall think fit ; and the palatine's court shall have power to dissolve the said parliment when they shall think fit . §. at the opening of every parliament , the first thing that shall be done , shall be the reading of these fundamental constitutions , which the palatine and proprietors , and the rest of the members then present , shall subscribe . nor shall any person whatsover sit or vote in the parliament , till he hath that session subscribed these fundamental constitutions , in a book kept for that purpose by the clerk of the parliament . §. in order to the due election of members for the biennial parliament , it shall be lawful for the freeholders of the respective precincts to meet the first tuesday in september every two years , in the same town or place that they last met in to chuse parliament-men , and there chuse those members that are to sit the next november following , unless the steward of the precinct shall by sufficient notice thirty days before , appoint some other place for their meeting , in order to the election . §. no act or order of parliament shall be of any force , unless it be ratified in open parliament during the same session , by the palatine or his deputy , and three more of the lords proprietors and their deputies , and then not to continue longer in force but until the next biennial parliament , unless in the mean time it be ratified under the hands and seals of the palatine himself , and three more of the lords proprietors themselves , and by their order publish'd at the next bieunial parliament . §. any properietor or his deputy may enter his protestation against any act of the parliament , before the palatine or his deputy's consent be given as aforesaid , if he shall conceive the said act to be contrary to this establishment , or any of these fundamental constitutions of the government . and in such case after a full and free debate , the several estates shall retire into four several chambers , the palatine and proprietors into one , the landgraves into another , the cassiques into another , and those chosen by the precincts into a fourth ; and if the major part of any of the four estates shall vote that the law is not agreeable to this establishment , and these fundamental constitutions of the government , then it shall pass no farther , but be as if it had never been proposed . §. the quorum of the parliament shall be one half of those who are members , and capable of sitting in the house that present session of parliament . the quorum of each of the chambers of parliament , shall be one half of the members of that chamber . §. to avoid multiplicity of laws , which by degrees always change the right foundations of the original government , all acts of parliament whatsoever , in whatsoever form passed or enacted , shall at the end of a hundred years after their enacting , respectively cease and determine of themselves , and without any repeal become null and void , as if no such acts or laws had ever been made . §. since multiplicity of comments , as well as of laws , have great inconveniences , and serve onely to obscure and perplex . all manner of comments and expositions on any part of these fundamental constitutions , or any part of the common or statute law of carolina , are absolutely prohibited . §. there shall be a registry in every precinct , wherein shall be enrolled all deeds , leases , iudgments , mortgages , and other conveyances , which may concern any of the land within the said precinct ; and all such conveyances not so entred or registred , shall not be of force against any person nor party to the said contract or conveyance . §. no man shall be register of any precinct , who hath not at least three hundred acres of freehold within the said precinct . §. the freeholders of every precinct shall nominate three men , out of which three the chief iustice's court shall chuse and commission one to be register of the said precinct , whilst he shall well behave himself . §. there shall be a registry in every signiory , barony , and colony , wherein shall be recorded all the births , marriages , and deaths , that shall happen within the respective signiories , baronies , and colonies . §. no man shall be register of a colony that hath not above fifty acres of freehold within the said colony . §. the time of every ones age that is born in carolina , shall be reckoned from the day that his birth is entred in the registry , and not before . §. no marriage shall be lawful , whatever , contract and ceremony they have used , till both the parties mutually own it before the register of the place where they were married , and he register it , with the names of the father and mother of each party . §. no man shall administer to the goods , or have right to them , or enter upon the estate of any person deceased , till his death be registred in the respective registry . §. he that doth not enter in the respective registry , the birth or death of any person that is born or dies in his house or ground , shall pay to the said register one shilling per week for each such neglect , reckoning from the time of each birth or death respectively , to the time of registring it . §. in like manner the births , marriages , and deaths of the lords proprietors , landgraves , and cassiques , shall be registred in the chamberlain's court. §. there shall be in every colony one constable , to be chosen annually by the freeholders of the colony : his estate shall be above a hundred acres of freehold within the said colony , and such subordinate officers appointed for his assistance , as the county court shall find requisite , and shall be established by the said county court. the election of the subordinate annual officers shall be also in the freeholdres of the colony . §. all towns incorporate shall be governed by a mayor , twelve aldermen , and twenty four of the common-council . the said common-council shall be chosen by the present housholders of the said town ; the aldermen shall be chosen out of the common-council , and the mayor out of the aldermen by the palatine's court. §. it being of great consequence to the plantation , that port-towns should be built and preserved ; therefore whosoever shall lade or unlade any commodity at any other place but a port-town , shall forfeit to the lords proprietors for each tun so laden or unladen , the sum of ten pounds sterling , except onely such goods as the palatine's court shall licence to be laden or unladen elsewhere . §. the first port-town upon every river , shall be in a colony , and be a port-town for ever . §. no man shall be permitted to be a freeman of carolina , or to have any estate or habitation within it , that doth not acknowledge a god , and that god is publickly and solemnly to be worshipped . §. as the countrey comes to be sufficiently planted and distributed into fit divisions , it shall belong to the parliament to take care for the building of churches , and the publick maintenance of divines , to be employed in the exercise of religion , according to the church of england , which being the onely true and orthodox , and the national religion of all the king's dominions , is so also of carolina , and therefore it alone shall be allowed to receive publick maintenance by grant of parliament . §. but since the natives of that place , who will be concerned in our plantation , are utterly strangers to christianity , whose idolatry , ignorance , or mistake , gives us no right to expel , or use them ill ; and those who remove from other parts to plant there , will unavoidably be of different opinions concerning matters of religion , the liberty whereof they will expect to have allowed them , and it will not be reasonable for us on this account to keep them out ; that civil peace may be maintained amidst the diversity of opinions , and our agreement and compact with all men may be duly and faithfully observed , the violation whereof upon what pretence soever , cannot be without great offence to almighty god , and great scandal to the true religion which we profess ; and also that iews , heathens , and other dissenters from the purity of christian religion , may not be scared and kept at a distance from it , but by having an opportunity of acquainting themselves with the truth and reasonableness of its doctrines , and the peaceableness and inoffensiveness of its professors , may by good usage and perswasion , and all those convincing methods of gentleness and meekness , suitable to the rules and design of the gospel , be won over to embrace , and unfeignedly receive the truth ; therefore any seven , or more persons agreeing in any religion , shall constitute a church or prefession , to which they shall give some name , to distinguish it from others . §. the terms of admittance and communion with any church or profession , shall be written in a book , and therein be subscribed by all the members of the said church or profession ; which book shall be kept by the publick register of the precinct where they reside . §. the time of every ones subscription and admittance , shall be dated in the said book or religious record . §. in the terms of communion of every church or profession , these following shall be three , without which no agreement or assembly of men , upon pretence of religion , shall be accounted a church or profession , within these rules : i. that there is a god. ii. that god is publickly to be worshipped . iii. that it is lawful , and the duty of every man , being thereunto called by those that govern , to bear witness to truth ; and that every church or profession shall in their terms of communion set down the external way whereby they witness a truth as in the presence of god , whether it be by laying hands on , or kissing the bible , as in the church of england , or by holding up the hand , or any other sensible way . §. no person above seventeen years of age , shall have any benefit or protection of the law , or be capable of any place of profit or honor , who is not a member of some church or profession , having his name recorded in some one , and but one religious record at once . §. no person any other church or profession shall disturb or molest any religious assembly . §. no person whatsoever shall speak any thing in their religious assembly , irreverently or seditiously of the government or governors , or state-matters . §. any person subscribing the terms of communion in the record of the said church or profession before the precinct register , and any five members of the said church or profession , shall be thereby made a member of the said church or profession . §. any person striking out his own name out of any religious record , or his name being struck out by any officer thereunto authorized by each church or profession respectively , shall cease to be a member of that church or profession . §. no man shall use any reproachful , reviling , or abusive language , against the religion of any church or profession , that being the certain way of disturbing the peace , and of hindring the conversion of any to the truth , by engaging them in quarrels and animosities , to the hatred of the professors and that profession , which otherwise they might be brought to assent to . §. since charity obliges us to wish well to the souls of all men , and religion ought to alter nothing in any man 's civil estate or right , it shall be lawful for slaves as well as others , to enter themselves , and be of what church or profession any of them shall think best , and thereof be as fully members as any freeman . but yet no slave shall hereby be exempted from that civil dominion his master hath over him , but be in all other things in the same state and condition he was in before . §. assemblies , upon what pretence soever of religion , not observing and performing the abovesaid rules , shall not be esteemed as churches , but unlawful meetings , and be punished as other riots . §. no person whatsoever shall disturb , molest , or persecute another for his speculative opinions in religion , or his way of worship . §. every freeman of carolina shall have absolute power and authority over his negro slaves , of what opinion or religion soever . §. no cause , whether civil or criminal , of any freeman , shall be tried in any court of judicatnre , without a iury of his peers . §. no person whatsoever shall hold or claim any land in carolina by purchase or gift , or otherwise , from the natives or any other whatsoever , but meerly from and under the lords proprietors , upon pain of forfeiture of all his estate , moveable or immoveable , and perpetual banishment . §. whosoever shall possess any freehold in carolina , upon what title or grant soever , shall at the farthest from and after the year one thousand six hundred eighty nine , pay yearly unto the lords proprietors for each acre of land , english measure , as much fine silver as is at this present in one english peny , or the value thereof to be as a chief rent and acknowledgment to the lords proprietors , their heirs and successors for ever . and it shall be lawful for the palatine's court by their officers at any time , to take a new survey of any man's land , not to out him of any part of his possession , but that by such a survey the just number of acres , he possesseth may be known , and the rent thereupon due , may be paid by him . §. all wrecks , mines , mincrals , quarries of germms , and precious stones , with pearl-fishing , whale-fishing , and one half of all ambergreece , by whomsoever found , shall wholly belong to the lords proprietors . §. all revenues and profits belonging to the lords pooprietors , in common , shall be divided into ten parts , whereof the palatine shall have three , and each proprietor one ; but if the palatine shall govern by a deputy , his deputy shall have one of those three tenths , and the palatine but other two tenths . §. all inhabitants and freemen of carolina above seventeen years of age , and under sixty , shall be bound to bear arms , and serve as soldiers whenever the grand concil shall find it necessary . §. a true copy of these fundamental constitutions shall be kept in a great book by the register of every precinct , to be subscribed before the said register . nor shall any person of what condition or degree soever above seventeen years old , have any estate or possession in carolina , or protection or benefit of the law there , who hath not before a precinct register subscribed these fundamental constitutions in this form : i a. b. do promise to bear faith and true allegiance to our soveraign lord king charles the second ; and will be true and faithful to the palatine and lords proprietors of carolina , and with my utmost power will defend them , and maintain the government according to this establishment in these fundamental constitutions . §. whatsoever alien shall in this form , before any precinct registers subscribe these fundamental constitutions , shall be thereby naturalized . §. in the same manner shall every person at his admittance into any office , subscribe these fundamental constitutions . §. these fundamental constitutions , in number a hundred and twenty , and every part thereof , shall be and remain the sacred and unalterable form and rule of government of carolina for ever . witness our hands and seals , the first day of march , . rules of precedency . . the lords proprietors , the eldest in age first , and so in order . . the eldest sons of the lords proprietors , the eldest in age first , and so in order . . the landgraves of the grand council , he that hath been longest of the grand council first , and so in order . . the cassiques of the grand council , he that hath been longest of the grand council first , and so in order . . the seven commoners of the grand council that have been longest of the grand council , he that hath been longest of the grand council first , and so in order . . the youngest sons of proprietors , the eldest first , and so in order . . the landgraves , the eldest in age first , and so in order . . the seven commoners who next to those before mentioned have been longest of the grand council , he that hath been longest of the grand council first , and so in order . . the cassiques , the eldest in age first , and so in order . . the seven remaining commoners of the grand council , he that hath been longest of the grand council first , and so in order . . the male line of the proprietors . the rest shall be determined by the chamberlain's court. finis . reason and religion in some useful reflections on the most eminent hypotheses concerning the first principles, and nature of things : with advice suitable to the subject, and seasonable for these times. locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) reason and religion in some useful reflections on the most eminent hypotheses concerning the first principles, and nature of things : with advice suitable to the subject, and seasonable for these times. locke, john, - . [ ], , [ ] p. printed for w. rogers ..., london : . ascribed to john locke. cf. arber's term cat. ii, p. ; wing. "imprimatur mar. , / , ra. barker"--p. [ ] at beginning. advertisement: p. 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't is bad , when discourses to prove the fundamentals of religion are very seasonable , worse when they are necessary , but worst of all , when no demonstrations or endeavours can affect men with a sense of piety . which of these characters our age deserves , is left to the iudgment of the most experienced : in the mean time , our continuing essays to assign the reasons of our faith , ought to be thankfully acknowledg'd by all , as an argument of our hope and charity . the design of the following papers , is , after our regards to the preservation of truth , to set upon the irreligious in their own fortresses , and turn to a good vse those philosophical reasons or conjectures , which they have perverted : to what degrees of humility this method may reduce them , can only be foreseen by the searcher of hearts ; the good it hath done already , may be a propitious omen to our future expectations : and this we may reasonably suppose , that if it makes not every attentive reader , how prejudic'd soever , more distrustful of his wicked principles , it must make him more desperate and self-condemn'd . let no wicked men pretend any arguments hereafter used , are above their reach and capacity : the method is neither confused , nor the expression ambiguous ; and their taking no care to understand them , must be look'd upon as a token of great folly : for such it must be , to entertain prejudices against god , without knowing the utmost that can be said for our respects to him ; or referr'd to diabolical instinct , drawing them off from the true oracles of reason , to listen to impostures . such bruitish infidels deserve not the treatments of humanity : when the head infects the heart , the disease will bear argumentative prescriptions ; but when the corruptions of the heart infect the head , some sharper course must be taken with them . may god of his mercy so guide us all to , and in our endeavours after a true reformation , that undissembled holiness may adorn his church , and the blessings of his love be a lasting protection to it . reason and religion . all our discourses of god , and enquiries about his holy nature , ought to be attended with caution and respect , least we derogate from the excellencies of the best being , have our minds overcast with the most dangerous errors , and wander out of the way of our principal interest . we are placed , by the divine ordination , in a part of the world , wherein we have a moderate competency of light and knowledge : and our distance from the fountain of glory is not so great , but the irradiations we have from it may enliven our hopes , and guide our endeavours in aiming and aspiring to it . if we are faithful unto our own faculties , and employ our time and our judgment in gathering into the mind the scattered rays and principles of heavenly light , their united power will frame us into a divine temper , and sublimate our nature for nearer accesses unto god : but if we bend intirely unto the earth , and suck our notions and nourishment from the same place , our minds must labour under the dominion of corrupt and cloudy principles , which will carry us further from god , and make even this earth too happy an habitation for us . the first and principal of all sacred truths , to be considered , is , the existence of god : and tho' no principles or hypothesis lead altogether to the denial of god ; yet we have reason to fear , that the strange and irreligious practises of men do spring from some naughty and irreligious perswasions ; and that their thoughts of god ( if they have any ) have but little root . it may not be amiss therefore , to be helpful to any men who will give themselves the liberty of thinking , that they may make the best even of bad principles , and be able from any hypothesis to infer the necessity of the divine nature . there are three opinions which may occur to us in the contemplations of nature : either , first , that this world was framed and fashioned into this admirable state , by an eternal mind and wisdom . or , secondly , that it had a beginning from the fortuitous motions and combinations of blind and ungnided matter . or , thirdly , that it hath been from eternity , in the same state that we have at present . some reflections on the two last , which are the usual retirements of infidelity , may not improperly follow a general confirmation of the truth in the first hypothesis . in the building up , and forming of a religious life , t is fit we should lay a good foundation ; arguing first from the principles of truth , and then from the principles of men. . our first essay shall be therefore to prove the existence of an eternal mind and wisdom : by whose power the universe was produced , and on whose guidance its order doth depend . and this may be perform'd , by demonstrating the existance of some eternal being , and by discovering the properties thereof . . that something is eternal , is as certain , as that any thing exists at present : and none can doubt of it , but on the same ground that he shall doubt , whether in every triangle , if one angle be right , the other two shall be acute : i. e. for want of a little thinking , and rightly attending to the force and signification of terms : for , either every thing is eternal , or something , or nothing . if you modestly allow something to be eternal , you are certainly in the right . if you say every thing is eternal , you decline something from it : but if you say nothing is eternal , you get into the angle of error , at farthest distance from the right , and wound your reason with the most pungent absurdity . whatsoever is not eternal , must have a beginning : whatsoever hath a beginning , must have it either from itself , from something else , or nothing . that any thing should give beginning to itself , is very absurd : for that which gives beginning being a precedent cause , a thing must be , and not be , at the same time ; must be before it had a beginning , must be the cause and the effect , must give beginning to that which had a beginning before , &c. that a thing may have its beginning from something else , is true ; but then that which gives a beginning , must either have its own beginning from itself , ( if it have any ) and then the former absurdities will recur : or from something else , and that from another , and so in infinitum , that is , from eternity . and to say , that any thing can have its beginning from nothing , is either to reconcile contradictions , to make something and nothing , cause and no cause , positive and negative the same ; or to speak a great truth , for that which hath its beginning from nothing , hath no beginning , and must be eternal . now before we ascend to the properties of an eternal being , we may do well to stop a-while in the contemplation of eternity itself : for our intent being declared , of evincing the existence of an incomprehensible being , we must not lose our advantage of any truth in itself most certain , yet to us incomprehensible . those therefore who imagine they sufficiently disprove religion , by reducing its maintainers to a mystery , will see little reason for their triumph , when they find in any case , that nothing is more certain than that which is most mysterious . take the instance before us : we cannot be more ascertain'd of our own existance , than of something 's existing from eternity : but when we apply our finite thoughts , to an infinite duration , how do we lose our selves in this vast ocean ? how do our proud pretences unto comprehension fail . had methusalem , instead of , lived years , and spent his time in no other employment but the multiplication of numbers , which in the short running of a pen , , &c. amount to an unconceivable sum , and an astonishing duration , especially if you measure by the great year , he had been no nearer expressing the proper extent of eternity , than if he had said nothing . and what a strange , prodigious , wonderful , suprarational , mysterious , incredible , incomprehensible thing is this ! how does this baffle the vain essays of men , to measure eternity by mutable motion and succession ! how may this convince us , that the readiest way of fixing in the mind an undeceiving idea of eternity , is not by running over millions and millions of ages , but to abide at the first point , the most comprehensive power and point of unity ; and restraining the mind from irregular rambling , to keep it stable and permanent , as eternity itself is , in an indivisible duration . if you say this likewise is very mysterious , ( as the truth and certainty of it we reserve to be debated in another paragraph , so ) we reply , that either you must allow something mysterious , or deny the existance of all things , and truth of all propositions . the universal creed of mankind establishes and imposes truths incomprehensible . we have no need then ( as you see ) to be ashamed of laying the foundations of piety , in a doctrine mysterious and incomprehensible : something or other must be so , because eternal , and what that is will best be discover'd , when ii. the properties and necessary attributes of the eternal being come to be examin'd , and they will be evinced to be especially four , cogitation , immensity , immutability and perfection . . that cogitation with the fruits of it , knowledge , wisdom , justice , and goodness , must have existed somewhere or other from eternity , will appear from the difference between external and internal qualities . external qualities , as whiteness , smoothness , ponderosity , and the like may result from the agreeableness and actings of one sensible thing upon another : and a wise being knowing what will arise from the various modifications of matter , may produce some external qualities , appearances , or colours , which never were in the world before : now that which may be produced a new , and is not a derivation from another of the same kind , need not be eternal . but mental and internal qualities are of another kind ; when they are produced , they are produced by something like themselves : thought cannot be produced , as whiteness and the like are , by the mixtures , motions , and contemperings of meer matter ; but thro' the several gradations of time , and series of productions , you may trace the same quality both in the effect and cause , till at last you must acknowledge it eternal . to render this argumentation more perspicuous and firm , revolve in your mind how unlikely it is , that thought should not be eternal : how impossible it is , if not eternal , that it should ever be at all : and that there is not one instance assignable in nature , of the production of thought , but from a thinking principle . that thought , the most excellent quality in the universe , should be but of yesterday's starting up : that all the world should lie for eternal ages in confused horrour and darkness , under the dominion of hideous disorder , in an apprehension so unlikely and dismal , that nothing but the shades of the most wretched ignorance and prejudice against god can support its credibility . but if the natural traduction of the most glorious light from eternal obscurity , of the most exquisite knowledge from eternal stupidity and dulness , with the commensurateness of the vilest state , to the most excellent duration , be not absurdities sufficient to startle our pretenders unto sense : if they think it enough for them to ground their arguments , with the value and weal of their souls , on bare possibilities , and expect impossibilities , or arguments ab impossibili , that it should be otherwise from us , we will indulge their humour : and when they can once prove it possible for thought to be otherwise than self origenated , we will venture to be sceptical as well as they . in the mean time we observe in all emanations , issues , and effects a congruity in kind and temper to the spring , causality , and parentage from whence they come . the whole world is a circulation of like from like . the vegetable nature propagates itself by vegetative seeds and principles . the sensitive life is form'd , animated , and organized by homogeneous powers : the business of equivocal generations being now justly exploded . and must not those men deserve very meanly of humane nature , who would derive our original from any thing below ourselves , as tho' thought need not come from a thinking , nor rational faculties from a rational source , but might easily be attracted from the solar impregnation of a little slime and dung , which is not able to produce a worm or an insect ? we might resent the reproach they bring upon our nature , by making themselves worse than beasts : but because they knew themselves best , and may be bold in self-censures , they must not use the same freedom with all mankind . it remains then , that thought is a derivation either to man from man , or from a superiour mind , and is therefore eternal . there is no remedy then against the belief of an eternal mind . the difficulty which some mens hearts may suggest , is , where , to what object , or being , or rank of beings to apply and fix this unavoidable belief . we might proceed to the other properties of an eternal being , for the determination of this , were it not fit to pursue this property of cogitation , as far as it will lead us to the knowledge of god. . some may vainly seek for this eternal cogitation in the successions of humane nature ; and indeed , if all mankind were acted by the same soul , and all the various appearances and workings among us were no other than the various operations of this universal soul , according to the different capacities and aptitude of matter it co-operates with , it would be something to that purpose , tho' not to theirs . but to believe , as we must , that men have so many individual distinct souls , and yet to expect an eternity of thought among them , must be grounded on these two suppositions : that it is possible the successions of men should be eternal . and , that they actually are so . which in the sequel of this discourse will appear incredible . . if eternity of thought must necessarily be acknowledged in some being or beings , mankind , in the lowest supposition , cannot have the only title and claim unto it . to monopolize cogitation and reason to our selves is the greatest arrogance in nature . 't is certain , that not only the earth , but all included in the circumference of its motion about the sun , bear no sensible proportion to the rest of the world : and shall we vain wretches , who creep upon this point , called in our high conceits the terrestrial globe , fancy that all the treasures of wisdom and knowledge are lodged among us ? why might not the poor inhabitants of a mole-hill enter their pretensions to universal thoughtfulness , and defie all policy , all care or providence besides their own ? and yet hundreds of them are blown away by the breath of our mouths , put by all their plodding and politicks , and perish in the surprizing desolation of their country , if we turn but our foot against them . and does not a mole-hill bear as considerable a proportion to the earth , as the earth to the universe ? and must not we be esteemed as inconsiderable , when compared with the larger capacities and extent of thought in superiour beings , as inferiour beings are when compared to us ? the most irreligious hypothesis must admit and confirm this . and those persons certainly have little concern for their souls , who will venture their happiness on this presumption , that there are no cogitative intelligent beings in the universe besides mankind . . and if men cannot be so silly as to imagine , when they contemplate the glorious habitations above us , that there is not some being or beings endowed with more excellent degrees of thought and wisdom than themselves are ; the force of the same reason which extorts this confession from them will lead them unto god. for let a man seriously consider with himself in this manner ; there certainly is some more wise and excellent being than my senses can discover , or than sensual men are aware of ; and the ground of his so believing will be plainly this . he finds himself in a pitiful and mean condition , compared with the glorious appearances of the universe . he perceives he is not the cause of all the wonderful works , nor the contriver of all the regular motions , nor the continuer of all the harmonious and beautiful operations which the visible creation presents us with . and were a man supposed to have the wisdom of an angel , the same considerations will naturally recur to him . an angel hath neither thought nor wisdom proportionable to the magnitude and glories of the world , capable of framing the order of its parts , and fit for managing the affairs of the whole ; and must therefore in humility look out , as we do , for a being superiour and more skilful than himself : and whatsoever that being is , which could frame , manage , and order this vast fabrick of the world , in it our expectations of the most comprehensive thought and wisdom must terminate at last , and this is god. this proof of an eternal intelligence having a largeness of thought , and by consequence all other excellencies , infinitely surpassing ours , might suffice any reasonable enquirer into our belief of god : but because it may be expected from us to consider the above-mentioned attributes or properties of an eternal being , we shall from them bring some concurring evidence and strength unto our holy cause . ii. immensity is the next attribute of an eternal being . for , since 't is acknowledged on all sides , that there is something immense or without bounds , it is impossible that that should grow immense by time , which was not so from eternity . nay , the same reasons which prove an immense being now , are of an eternal validity . as , whatsoever is bounded is bounded by something else ; and whatsoever that is which bounds the extremities , or fixes the limits , of all things bounded , must of itself have no bounds at all . thus that which proves an immense being at present proves the same from eternity . and here we might digress in the contemplation of another mysterious truth , did not the usefulness of this truth call more immediately for our regards and improvement . our chief difficulty to be resolved here , is , what is this immense being : and there are no other conceivable opinions for it , than that it must be either such a gross substance as we call matter , or such a fine and pure substance as we call spirit , or an empty space : either matter , spirit , or space , or altogether must be immense . . that an empty space should be immense , can by no means be allowed : tho' the atomical hypothesis would suppose it . space and time are but modes of existence ; the one commensurate to the motion of substances , the other to their magnitude . our best divines and philosophers agree in this , that where there is no body , there is no space . at least this is evident , that an empty space is but another name for nothing . and when you say an emty space is immense , you say , nothing is immense : which is an absurd predicating something of nothing , or a contradiction to the precedent proof . . that matter , or this material world , should be immense , is extraordinary astonishing , if not impossible . an indefinite extension we can admit : for which of us shall nominate the bounds of the divine operations ? but an infinite extension , the divisibility of a material being will exclude : for whatsoever is divisible into parts , is bounded in all its parts ; and whatever is bounded in all its parts , must needs be bounded in the whole , or have ends without end : which looks very like a contradiction . besides , if a line be drawn from this point ☉ ascending , and may in the progress of material parts be continued in infinitum , and the same line drawn descending through the centre of the earth to our antipodes , or ( if you will ) in infinitum ; on the other side , from hence will follow : . that the ascending line shall have as many parts as the ascending and descending put together . . that of two lines , one shall have parts more than another , and yet they shall be both equal ; equal both as to the length and number of parts . . that if you add parts to your ascending line , it hath never the more ; and if you substract it hath never less . . that if you substract any conceivable number from the ascending line , it shall have as many parts , not only as it had , but as the substraction , and ascending , and descending put together , and even as the superficies and solid content . and what is this , but to make the part as big as the whole , the line equal to the superficies , to confound our clearest notions of distance and magnitude ; and an hundred such absurdities may be recounted , which if you are disposed to scepticism , may make you very doubtful how you attribute immensity unto matter . . and if we must attribute immensity to some substance , but not to such a gross one as is divisible into parts , then we must attribute it to some substance of a purer kind : that hath no parts , and is absolutely indivisible . having removed the two former opinions , we thereby establish the third . the substance to which we attribute immensity , we commonly call spirit : but because words are assum'd by the consent and approbation of men , we will have no quarrel about that : being willing to allow you , and every son of adam , the authority and privilege , of calling things by what names you please : but when we appropriate the word spirit to the signification of the divine nature , we mean no other than an immense substance , distinct from this visible , divisible , and material world. if you say , you can have no conception of this immense spirit , and can much easier conceive this world to be immense , 't is answer'd , . that with the same facility that you conceive the earth to be circumscribed , you may conceive the limits of the universe . the small globe on which we live , giving us the idea of one prodigiously greater . . that , whatever you may say or fancy , you cannot conceive material immensity at all : for you cannot conceive any material magnitude to which something may not be added ; and that magnitude to which thought can always add something , must necessarily be conceived with its bounds and limits . . if this world be immense , not only we , but the wisest and most excellent beings in the universe , ( except an immense spirit , which we are contending for ) cannot possibly conceive what it is , or tell what to make of it . for a finite spirit , tho' coeternal with the world , might spend millions and millions of ages , in travelling through the infinite apartments and habitations therein , and come never the nearer his journey's-end ; nor be able to inform himself what manner of thing the world , in all its parts , is . nay , two finite spirits might travel millions of ages with exceeding velocity each toward other , and that in the same right line , and never meet . why will you say then , 't is so easie to conceive this world immense , when on the supposal of its immensity , none , but an infinite spirit , either by his own peregrination , or experience , or information from others , can possibly know or conceive what it is . . the conception of an infinite or immense spirit , is not clogg'd with any of these difficulties : for , conceiving this world , as having its fences and bounds put to it , by an almighty power , and shaped into the most perfect , that is a sphaerical figure ; whatsoever we conceive beyond that , that is , beyond all bounds , must needs be immense . and there our minds must presently fix , without any rambling or indefinite excursions : the majesty of god swallowing up all our thoughts at once , and allowing us no material flees , no divisible progressions to go on further by . god give a blessing to these thoughts ; which proving an eternal and immense substance , and excluding this visible and material world from any claim thereto , leads us to the acknowledgment of his spiritually immense and undivided essence . iii. immutability is another attribute of an eternal being , which we shall endeavour in this paragraph to explain and prove . by immutability we mean , not only exemption from change in mind , manners , and conduct , as we have it in ordinary affairs , but such a stable , unaltering continuance as is not liable to the causes or symptoms of change ; that is , motion or succession . many are the disputes hereupon ; whether eternity be a thing fixt and immutable , or transient and successive . the prejudices of this irreligious age , affect the minds even of the religious , and make them shy of asserting that with any confidence , which others have the impudence to laugh at . who is there that is not almost willing to confess * boethius's definition of eternity , a pious whim , a well-meaning extravagance ; and yield eternity to be a duration of infinite successions . in opposition to which we need not be afraid to state these assertions . all successions are finite . nothing which hath any changes , motions , or successions , can be eternal . eternity must be something stable , simple , indivisible and immutable . and here we might be contented to shew you , that this immutability of the eternal being , and therefore of eternity itself , will follow from the former paragraph : for , a spiritually , immense , or indivisible being , must have an indivisible duration . where there is no succession of parts , for the measuring of magnitude , there can be no variations or motions to measure duration by ; but because it is best , when each particular paragraph hath strength of itself , without needing to have recourse to what went before , especially in arguments of this moment , therefore consider further . . that no numbers , successions , or periods of time can be an adequate measure of eternity , or bring us any thing nearer to a notion of it . which certainly those people do not rightly weigh , who wonder that we have not a larger date of time from the sacred writings than or years . they think surely the world is of a much older standing than so , though they will not be positive for its eternity . but when they revolve in their minds , that the further they go on in the numeration of years or ages , they come never the nearer to eternity ; that a minute bears as considerable a proportion to eternity as ten thousand millions of ages ; their wonder will be over , and they will perceive it is the same thing , whether they consider the world as many millions of years old , or in the very moment of its creation . that duration then , which cannot be made either longer or shorter , by any additions or substractions , which cannot be measured by any periodical revolutions , can have no parts . like is measured by like : our partible times and seasons are measured by partible and successive motions : and our thoughts applying the one to the other , can add or substract as we see good . add diurnal courses of the sun to a thousand years , and it makes the whole duration a year longer . but the eternal being is the same yesterday , and to day , and for ever : not older to day than a thousand years ago ; nor will be older a thousand years hence : for that which by descending grows older and older , by ascending will prove younger and younger . but no duration can be older or longer than eternity : nor younger , or of a fresher date , if it be eternal . which shews , that eternity is another kind of a duration from our times , and the eternal being different from every thing that is changeable and various ; and having no parts or periods applicable to it , give us leave to say , possesses the same never-ending life with equal perfection and stability , thro' all ages . . many are the absurdities which follow from the supposal of infinite successions ; for the right apprehending which take these two admonitions along with you . first , that of successions or numbers infinite , one is not greater or less than another : for wherein soever one number or succession is greater or exceeded by another , therein you suppose one of them to be finite . secondly , that what is positively true in one age , the circumstances continuing always alike , must be true to eternity . their use follows . have there then , say you , been infinite successions , and the generations of men and beasts , the viciffitudes of night and day , of summer and winter , times and seasons , from eternity ; then eying the first admonition , from hence will follow , that there have been as many heads as hands , as many hands as fingers , as many fingers as joynts , as many men as men and beasts put together , as many beasts as beasts and men put together , as many birds as feathers , as many birds as men , beasts , birds , hairs , feathers put together ; as many ages as years , as many years as months , weeks , days , hours , minutes , &c. if you are disposed to draw back , and care not to let down these monstrous consequences , you must likewise relinquish the principle , from whence they so evidently flow : for if there have not been as many heads as hairs , &c. then the generations of men must be finite ; and reckonink men by the poll , as much as the number of men is surpassed by hands , hairs , &c. so much at least they fall short of infinity : but if you have courage to defend these consequences , and will run all hazards on this supposition , that there have been as many heads as hands or hairs ; then we must direct the second admonition against you thus . if in this age , or the compass of a thousand years , there are more hairs than heads , more years than minutes , &c. then ascend or descend as far as you can , or as far as it is possible there should be these successions , and their number must be constantly unequal . and since your infinity equals all things , in these successive generations or seasons there can be no progression to it . we might produce you great store of like absurdities , if your stomach would bearthem . but those abovementioned will try the strength of your digestive faculty , and it may be hoped the operation they will have may prove rather medicinal than noxious , and carry off with themselves this fancy of infinite successions , with other gross humours , which while they lurk in the mind , distemper its constitution . . the force of the former arguments , for the immutability of the eternal being , will more clearly appear , by a good refutation of the chief objection to it . it must be expected , that irreligious men will have something to say , though it be little to the purpose . and that they may not complain of wanting a fair hearing , the utmost that the wit of man can invent , shall now be considered . they may say , there have been infinite successions past , as well as there will be in the times and duration to come : and as we believe the sun , and moon , and men may endure for ever , so whatever we may object against their existing from eternity , will be as strong against our belief of their existing to eternity . many answers , were we pinched with this objection , might be made to it ; but how formidable soever it may look , there are especially two , which may be freely given by us , and may be satisfactory to you . i. men , it is true , and other things may endure for ever , but not in the way of succession and generation . as we believe a first man , so we believe a last ; and , when the times appointed by the almighty shall be fulfilled , a stop shall be put unto the generations of men. there shall be no further progress in the propagation of their kind . we wait for the accomplishment of god's elect : and the promise of such a state , when it shall be no longer with men as it is here on earth : when there shall be no marrying nor giving in marriage , the destinctions of youth and old-age , of great and small , of generation and corruption , being done away . the like may be said of the sun and moon : for tho' they be faithful witnesses in heaven , and serve for the distinctions of times and seasons , days and years , yet we also wait for their dissolution ; the final conflagration will put a period to their motions , close up their successions , level all their changes , and the revolutions of their time will be swallowed up in eternity : and the same that we say of the periods allotted to the sun , may be applied to the rest of the stars , either alternately , or altogether , as it shall please god to order it . so far we labour under no great difficulties : what we have objected to your infinite successions doth not affect us . for , as we believe a beginning of the generations of men , of night and day , of summer and winter , so we believe an end of them . but we may answer , ii. there is a great difference between eternity and perpetuity : or between that duration which is comprehensive of all time , and that which is only comprehensive of the time to come . that duration which hath no beginning must be infinite : but that duration which hath a beginning must be finite , take what measure you will of it . there can be no infinite number , and therefore no successions , which we contend for , and which we measure by number , can be infinite , tho' they endure for ever . eternity à parte post ( as they call it ) hath for ever an end , because it hath a beginning : but absolute eternity having no beginning , hath no end. it will be very convenient to make this as plain as may be ; because it may seem strange , and is really , if true , of considerable importance . begin any succession with the number one , and go on adding ( as it may be ) as fast as the succession happens : and because numbers may be continually added , if the succession shall last for ever , it shall for ever be finite . your succession having a beginning , you can for ever measure it by a number : and coming back when you will , you can for ever come to an end. suppose this the first year of the sun 's enlightning the earth : and this annual course was to remain for ever : and the reader of this book appointed , by the king of heaven , as an everlasting register of times and seasons : he may easily be sensible that he hath no very difficult employment ; one day at most in ten thousand years would be sufficient for it . his marks and numbers may be as comprehensive as he pleases : he can always add his numbers as the ages go of , and for ever prove them finite , ( as every number in reason must be , and ) even visibly , by having recourse unto his first point . you therefore do greatly err , if you fancy as much may be said for clearing absurdities from successions eternally past , as from successions in the after-eternity . because tho' you think ascending and descending from a point given may be the same , yet it is not . ascending from a point given in successions which have no beginning , you come to no end in the ascent , and have only a supposed one to ascend from , ( eternity being still current ) and therefore have no end at all : but in descending in the after-eternity you have a real beginning to descend from , and come back to ; and therefore where-ever you stop , you have two ends , and your succession is for ever numerable and finite . more may be said for clearing this objection , but this doubtless is sufficient : for if successions of night and day , or even of thought , the utmost that can be made of it shall last for ever , they shall be for ever finite , as we say , because these successions shall for ever have a beginning , and may be numbred : they may be perpetual , but not properly eternal . or , we may justly question , whether any successions shall last for ever or no : and if there be occasion we can positively deny it . could any other objection to the immutability of the eternal being , be imagined worth answering , it should have its place here . but , the main fortress being broken , other little refuges of infidelity will fall of course . and if , as it hath been proved , the common successions and changes of the world cannot have been from eternity , then that which is eternal must be a being , as eternity itself is , without parts , division , or mutability . would you be help'd to some notion of this , shut your eyes to , and draw off your mind from all corporeal changes and successions , and think of an eternally-current unity , and you are not very far from it . iii. perfection is the last attribute of an eternal being , which we are to speak of . and , as on the one side he looks with very little judgment on this visible world , who passing thro' the several ranks and gradations of beings in it , is not enclin'd to the belief of one most perfect ; so on the other , the most perfect duration must have a compleatness of all excellencies ; and it is not to be imagined , that an eternal being should acquire perfections in time which it had not from eternity . better and better includes worse and worse , and these differences succeeding in an eternal being , suppose a liableness to all possible alterations : which is the linking of things incompatible , perfection and imperfection , eternity and alteration together . to fix this attribute of perfection in the general compages of the universe , is very absurd ; as if that could be truly perfect , taken altogether , which hath many imperfections in its several parts : as sin and wickedness , deviation from what is right and good , grievous corruptions and continual changes : and if these visible imperfections put together , can never be constitutive of perfection , then we must lodge perfection in some invisible being , supreamly excellent , having no corruptions , no changes ; that is , no imperfections in his nature . besides , perfection is properly a collection and summing-up of the other above-mention'd attributes ; and resulting from their several particular powers or branches , is best proved by them . if there be an eternally cogitative being , he must be eternally wise ; and wisdom being the spring and general root of other blessed qualities , he must be likewise just and good . if there be an immense being , he must be omnipotent : if a being immutable , he must possess perfect simplicity , purity and holiness ; that is , the eternal being must have a perfect union of all blessed qualities in his nature ; of wisdom , justice , goodness , power , and holiness , and this is god. our argumentation hath hitherto proceeded on the irrefragable principles of truth . some men may cavil at the whole , but can find no flaw in its connection , no weakness in the parts ; and it carries this advantage along with it , that if it be false , nothing can be proved true ; and if it be true , all contrary opinions or pretences must be necessarily false : whereby it may seem superfluous to consider any other hypothesis , being assur'd of the truth of this ; as it would indeed , were it not for the anticipations crept into mens minds , from which they are not so effectually driven by any sudden violence , unless supernatural , as gradually wean'd from . and what follows , is an indulgence of their humour ; not constrain'd by any necessity , but conceded for the present hardness of their hearts . it may please god to open their eyes for discerning his heavenly truth , when they are a little suffer'd to go on in their own ways : like the prodigal son , they may deem it most expedient to return to their father's house , when after various perplexities they find their own extravagant inventions conspiring to bring them to it . 't is a present unhappiness to be involved in error ; but 't is no great matter where we begin to get out of it , or what dangers and by-ways we travel thro' , if we recover the right at last , and come in season and safety unto our journeys-end . ii. having in the former part clear'd the first hypothesis , and set the principles of truth in a competent light , we shall now undertake to render the patrons of infidelity self-condemn'd , and destroy their presumption , even by their own principles . i. let us begin with that fancy unaccountably invented for freeing mankind from the fear of god , by supposing this world derived its original from the fortuitous motions of eternal and unguided matter . by what fortuitous rovings of the mind , the defenders of this opinion first hit upon it , is almost as unconceivable as the opinion itself ; and it s ever entring into the heart of man , is the best argument that can be made for it . nothing may seem advanced above the power of chance ; and one would imagine , innumerable thoughts might have an eternal rendezvous in the soul , and never combine or jump into such a principle . to instance in the absurdities following from it , would be labour in vain : and if any in this age are so void of reason as to be taken with that which hath not so much as the appearance of it , there is no direct way of arguing with such people : and it shews the deplorable depravation of some mens natures , who rather than believe in god , will believe any thing . should any have this fancy running in their head , that all the churches in the nation grew out of the earth , like mushromes in one night ; or that * all the ships in an harbour did arise from the froth and ebullitions of the sea , it would not be agreeable to the profession of a philosopher to undertake their cure. we may pity or smile at the foolishness of the fancy , but cannot help it . but as persons not endowed with the firmest judgment are best dealt with by complying with their humour , by supposing as they do , that a blind impotent wretch , for instance , is the most powerful prince living , thereby to draw them off from an extravagant and harmful pursuance of their fancies ; so if any ones reason have come by such an unhappy chance , that nothing can make him believe otherwise than that blind matter and motion are the only powerful forming principles of things , the only kindness he is capable of ; that he may not pursue this persuasion to his utter perdition , is , for a while to suppose as he does , and to try if by any other means he may be kept within some bounds of respect unto a superiour being . and , . when they think of this opinion , they may do well to think of the authors of it ; who , as far as we can learn , unanimously professed their belief of a divine nature . what moschus the tyrian , who is supposed to live before the trojan war , * and to maintain the atomical hypothesis , thought of god , we have no account of . strabo does but just mention him ; and that with great uncertainty . nor have we any probabilities to persuade us , either from the time or place in which he lived , that his head was repleat with such a scheme of opinions as the following dealers in atoms had ; at least , we cannot think him worse than † empedocles , * democritus , and † epicurur , who are all of them very free in their discourses of a divine nature . lucretius ‖ might speak for them all , did not epicurus himself give us this profession of his faith in god : that god is a blessed and immortal being ; * and that he is not impious who denies the gods of the multitude , but he who applies the notions of the multitude unto god. many indeed who have jump'd in with the hypothesis of epicurus , have led lives unworthy of his patern , † and spoke more slightingly of matters which we ought to revere , than he did . but , must it not be very incongruous to follow such leaders in their dance in the dark , through the eternal windings and revolutions of matter and motion , and yet leave them when they come out of this maze , and speak something like themselves of an immortal being . . nor do the words only , but the very principles of these men , who have spoke so much of atoms , matter , and motion , lead unto the belief of god. 't is true , it hath been objected to them , that they do , after some sort , deny * the existence of god , that is , by consequence ; or , that they owned and professed it only as they joyn'd in religious rites , † for fear of the multitude . but you will not think the objection sufficient to prove them such great hypocrites , when you consider their zeal to prove the existence of some ‖ certain principle , which is able to break the fetters and power of fate ; and that epicurus * himself says , 't is much better to believe all the fabulous relations of the heathen deities , than to suppose our selves under the servitude and dominion of natural fatality . 't is , indeed , a difficulty in that hypothesis not easily to be digested , that such rational creatures as we take our selves to be , should be under the tyranny of circumambient matter : that we who sometimes have proud thoughts of our selves , and look with disdain on things below us , should be little better than logs of wood floating on impelling waters , and hurried down the stream of eternity by causes which have neither sense nor reason in them . some may please themselves with talk at this rate : supposing god to be nothing , man little different from the brutes , and brutes little better than so many senseless machines , that is , so many tools made up of matter , put together by chance , and guided by necessary impulses , they know not how . and then , for so might even a generous epicurean say , before i would have such a cheat put upon me by universal nature , before i would be affronted with the seeming concessions of choice and reason , and dominion over my self , without the real possession , were i to chuse what flesh i would wear , i had rather be a monkey or a bear , or any thing but that proud animal which boasts it self in being rational . it would not vex one half so much to be an inanimate lump , kick'd up and down the streets by a being better than ones self , as to lye at the mercy of a pitiful and ignoble crowd , not only to be trampled upon and toss'd here and there , but be forced to speak , debate , think , and believe , as every upstart in nature , every turn of blind and tumultuous matter shall make its insults upon us . the soul of epicurus abhorred so mean a thought , and would admit of any absurdity , rather than not introduce a self-commanding principle , which might break the chain of fate , and maintain the freedom and dignity of an intelligent being , against the necessitation of outward causes . be it so then , most excellent epicurus , we will not take the advantage of this concession to justle thee and thy atoms against each other , by shewing how impossible it is that a voluntary rational agent should be produced by the motions of irrational unintelligent matter , or that the pretence of a declining atom will not † defend us from the danger of fatal necessity . let us follow the supposition as far as it will lead us . 't is necessary , it seems , that there should be a principle of free-will , which checks and over-rules the otherwise fatal progression of outward causes . is it so only here upon the earth , or also in those ‖ innumerable worlds and habitations which we will grant are not believed in vain . if so , as certainly there is as much reason for the one as the other , then here is a ground for believing innumerable intelligent beings , which all over the universe are the lords paramount , and endowed with a divine prerogative of controuling the blind efforts , and guiding the irregular tendency of irrational agents . what these intelligences should be , and why they may not have power and wisdom as far different from us as the glorious apartments of heaven differ from this earth of ours ; or why they may not concern themselves about us , by their perfections supplying what is defective in us , and helping entirely to redeem us from the dominion of necessity , or , why this principle may not carry us to an universal intelligence , whose supream will and power may break and over-rule the universal power of fate , is not so easily answered . which may induce us to believe , that what * epicurus spoke and writ of sanctity and piety to the gods , and of an excelling and transcendent nature , was not merely verbal , but an agreeable consequence of his other opinions : and that the saying of † cotta might be true enough , that he never saw any one more afraid than he was of what he said there was no reason to fear , that is , death and the gods. but to leave epicurus , who might now and then have his melancholick fits , and talk a little too highly and incoherently of god and man. . let us advance one step nearer unto his disciples ; who make as bold with his hypothesis , to take in or leave out according as the fit works with them , as ‖ he did with his master democritus . you shall not be tied to any one's opinion of god , nor be bound to maintain free will in man , nor to answer a great many troublesome questions , how senseless disorderly matter could possibly jump into thought and order . apply your mind to the motions and supposed results of matter , and follow the guidance of it , through its visible train and consequences , how fatal soever the event may prove . mind only what you say , and compare it with what you see , and with faithfulness expect the issue . i. something , which you cannot believe is any other than matter in motion , hath produced such intelligent thinking beings as we call men. let us come from whence you will , here we are ; governing , using , and recreating ourselves with inferiour creatures ; debating the nature of truth and falshood , good and evil , and managing our affairs with much wisdom and precaution . ii. we lift up our eyes to heaven , and there we observe the sun and the stars , bodies of a wonderful magnitude , moving in an indeterminable space , in an invariable order , and at a vast distance from us . hath our atoms provided so rarely for us , as to frame such a glorious canopy ‖ merely for our benefit , for such mortal machines , such tools of necessity to look upon ? is all nonsense , and nothing but vain glistering beyond this earth of ours ? or , if we might have a compleat view of the glories represented to us in so narrow a compass , * might we not expect to meet with our match , and find beings which have sense , and thought , and reason as well as we ? iii. and if it be a piece of folly and presumption in man to think himself the only wise , it is not much less , to think himself the wisest being in the universe . the barbarous americans , before their commerce and acquaintance with the european world , might with much greater reason suppose themselves the most polite and knowing , the most skilful in all arts and sciences of any people upon earth , because they had knowledge and skill bearing some proportion to an earthly state ; but the wisest of us all are much short of what may be expected and supposed in heaven . could you have so mean an opinion of nature as to stint the powers thereof to the production of beings no better than our selves ; could you be so weak as to fancy the intelligences in all , even infinitely distant apartments , are of the same kind and capacities , equally unhappy , equally perplexed about the origin , and ministration , and end of things , and as ignorant of us as we are of them ; that nature should not make one being that could give a more certain account of its operations than we can , and enquire why any one should believe otherwise , it may be answered , from the different contextures and varieties of matter . if , indeed , all the habitations in the universe were of the same kind , it makes the argument more probable , that all the inhabitants might be of the same kind too . but if there be great variety in the coalition and segregations of matter ; if the more fine , active , and tenuious , be separated from the more gross , heavy , and unactive ; if some parts of the universe have sensibly and certainly more heat and vigour than others ; why should we not believe as much variety in the ruling inhabitants that are placed therein ? it will not be needful at this time to give a scheme of the world , or to reflect on the foolishness of epicurus , who thought the sun not above two foot broad , or about the bigness of a pretty large wheel , which needs only being laugh'd at . the innumerable worlds supposed by him will serve our turn as well . we have here heat and cold , light and darkness , and a constitution tolerably suited for bearing these changes : but when we see one star differing from another star in glory , we must suppose a more glorious and beatifying concourse ( of atoms if you please ) in some parts than in others ; where , a light too splendid for mortal eye to approach , and a heat too vigorous for flesh and blood to endure , adorns and refines both the place and the products of it . the blackness and tawniness caused by too near approaches to the sun , is little other than the scum of a filthy and over-heated nature . but those beings whose inheritance is in superabounding light , must have natures pure and defecate , clarified from the dregs and corruptions of an earthly state , not so properly * corpus , as quasi corpus , a body , ( if † we must call it a body ) ‖ tenuious and spiritual , differing in proportion , as much from us , as heaven from earth . thus you are led at least unto the heathen deities , unto an innumerable company of heavenly intelligences , or ( if we may begin to speak in the language of christianity ) to the acknowledgment of angels and archangels . iv. nor is it reasonable for us to stop here , but on the same foundation we may raise our belief of a supream intelligence ; in whom the several powers and perfections in nature do most eminently concenter . those principles from whence we infer the existence of beings in all ranks of perfection higher and more excellent than our selves , may , without much begging of the question , be supposed to prove the existence of one most high. and if our materialists shall require for this , some evident symptoms and indications in nature ; and shall profess their belief of superiour intelligences , from the appearance of more blessed and glorious habitations , but not of a supream intelligence , because the existence of a most blessed place , which may be the throne , palace , or residence of the supream being is not so visible unto them ; it may be answered , . that they beg the question as much as we . they suppose there is no supream intelligence , we suppose there is ; and so far we are equal , nay considering the ranks of beings , have the advantage in their own hypothesis . . that the unity of the god-head , tho' a certain truth , is not absolutely necessary to the enforcement of religion ; for the most ignorant heathen , whose faith and reason could not carry them beyond a multitude of gods , were nevertheless very devout and religious in their way : so that whether there be one god or more , you cannot but be under a divine influence to a religious life . . that our belief of a supream being need not depend on the supereminency of any particular place . the glory of the highest may manifest itself all over the universe , in measures suitable to the dignity of place and persons : and tho one place may not in itself be really more glorious than all the rest , yet it may be rendred relatively so , by the glory of his presence . . they who deny the supereminency of any particular place , speak contrary to the common appearances of matter . of all things within the compass of our view and vortex , the sun makes the most astonishing and brightest show : and if any religious person will say , that the supream being hath set his tabernacle in the sun , the modern epicureans , even on their own principles , can only oppose a pretty confident assertion by a more confident denial . and if any shall bring the fix'd stars in as competitors in splendour , each as the center of a particular vortex , and say , any of them may put in for the center of the universe as well as the sun , they prove nothing for themselves ; for as of the planetary , so likewise of the fix'd , one star may differ from another star in glory : and if the sun be not the most glorious , we only introduce some other in the room ; for there is no imaginable reason to believe them exactly all alike . or if any shall think , that tho' the sun makes so fine a show , the inward glory thereof is not so considerable : which they would gather from the gross and fiery eruptions from the body of the sun , discover'd by our late famous glasses , that may arise from the deceivableness of the sight ; as the unsteadiness or halfshutting of the eye , or the interposing of any small bodies , makes us think we see streams of fire from a distant light , when there are none . or secondly , the collection of such strong and powerful rays as proceed from the body of the sun , may so affect the nerves with an extraordinary vigour , that we cannot rightly judge of it , but think we see nothing but fire . or , a refraction from the atmosphere of the sun , replenished with vivid and peircing rays , may cause such a confusion in our judgment , tho' within there may be a blessed habitation of serene and pure light. . let the sun and fix'd stars be what their cause hath made them . 't is more than sufficient for us , that some place in the universe may be more eminently glorious than all the rest , tho' we cannot point out what or where it is . 't is not probable , that we can see the thousandth part of the stars ; which may be concealed from us not only by their smallness , but their distance . the universe is another kind of a thing than we are capable of conceiving ; and its invisible glories may as far exceed every thing visible , as the sun and fix'd stars do exceed the grosser bodies which move about them . and as every sphere or vortex retains its most lively and illuminating particles at the center , while the more scummy , feculent , and heavy , boil off to the circumference ; so the whole universe may be consider'd as one vast vortex , having in or near its center a coacervation of all blessed ingredients , for making a light most pure , a hear most benign , and a life most happy . in a careful observation of the heavens , we may perceive the glimmerings and coruscation of an extraordinary glory , which hitherto none hath been able to give any tolerable account of . but what hath been said , agrees with the opinion of our divines concerning the coelum empyraeum , a seat and residence of divine glory , the most refulgent . and have not we now humour'd our materialists , in proving from their own principles , the existence of a superiour or supream intelligence . v. we may advance , now , one step farther , and break the very heart of the epicurean hypothesis . their last refuge for irreligion is , to suppose that no superiour being meddles or concerns himself in humane affairs . and if the divine beings ( think they ) do not concern themselves at all about us , why should we concern our selves at all about them . but before you make such an irregular inference , you can never be too careful to secure the premises . for , ‖ if you propagate and entertain so mean an opinion of god , and prove mistaken , you may forfeit his love , and find it too hard a task to oppose his displeasure , when too late to atone it . in the name of god then , let us seriously debate this point , and enquire into the reasons either of denying or asserting a divine providence : which will terminate in these three considerations ; of the power , of the authority , of the will of god. if there be no heavenly being which both may , can , and will intrest himself in earthly matters , then our discourses of providence are vain and superstitious : but if something divine hath a power , right , and mind to oversee and govern us , our obligations unto providence are in force still . . and what imaginable reasons can we have to suppose , that the divine power and cognizance extend not to us . can the wing'd inhabitants of this lower orb mount out of our sight , and approach the very confines of invisible regions , and not exalt our faith to the acknowledgment of an entercourse between earth and heaven ? can short-sighted mortals , with some small assistance unto their visive faculty , perceive the inequalities of hills and valleys , earth and water in the body of the moon , the spots in the sun , and in the body of iupiter , the different phases of mercury and venus , and even of saturn so distant from us , with the small satellities unto the greater planets ; and shall not an heavenly eye , with transcending clearness and accuracy , penetrate into the phoenomena of our imperfect state ? can the skill of a physiognomist give notable conjectures of the inward temper by the outward lineaments and features ; can the astronomer tell you the conjunctions and oppositions , the motions , magnitude , and distance of the heavenly bodies ; can an experienc'd physician see through the colour , qualities , and agitations of the body , into its latent distempers ; and the sagacity of a chinoese , measure out the life of man by the beating of his pulse ? and shall we not allow the divine wisdom a more profound and perfect intuition into the secret windings and intricacies , the various combination , tendency , influence , and events of sublunary transactions ? we cannot prescribe the bounds even of earthly improvements : every age crowns the diligence and meditations of men with new encreases of knowledge : and since we cannot determine the utmost exaltation of humane nature , or what sacred commerce with the spiritual world we may attain unto ; why should we rashly limit the faculties of better things , or fancy that any darkness or distance , which are but relative and comparative , should cover us from the view of a superintending deity . we may positively assure ourselves , that the lowest in the angelical rank is furnish'd with abilities to pry into our affairs , and to govern and manage , as he himself pleases , the persons of all mankind . . our next enquiry is , concerning the authority and rightful foundation of divine government . the holy and blessed beings above will not meddle with that which they have nothing to do with : but if we will take mr. hobbes for our spiritual guide , we shall soon remove all scrupulosity in this case . power confers right ; and he justly possesses a domination over others who is most strong . 't is true , if a power be irresistible , we have no reason to quarrel with it , whether we have a right or no : and the accumulation of abilities necessary to command , seems an indication in nature where obedience should be paid . this mr. hobbes makes the ground * even of divine government ; and the † followers of mr. calvin speak conformably to it : but because it may look something strange to fix no better ground for obeying god , than for obeying a tyrant or a thief that proves too hard for us , you shall not be urged with any ones authority in this point neither . others fix the basis of god's government in the act of creation , and limit the exercise of his power to the measure of his benefits . of which number are the first refiners ‖ of platonism , and the * armenians . and because it may be supposed you will catch at this opinion , we will try the force of it , and see how well it will serve for your purpose . and , if benificence be the basis of government , are you sure that god hath no right to interpose in our affairs ? is it likely ( upon your own principles , which need not always be particularly mention'd ) that the divine nature is not more ancient than the humane ? that its antecedent excellencies should have no hand in our formation ? or may not the superiour beings , if they are disposed to meddle in our affairs , by their watching over us for good , merit our obedience and subjection ? are not several inferiour creatures fed by our kindness , and preserved by our providence , tho we did not create and form them ? and do not the blessings descending from the administrations of earthly government render a legislative rightful and reasonable , tho' they have no creative power ? the aforesaid authors have pursued a good notion a little too far ; the † one of them saying , that if matter be coeternal with god , his endeavouring to make a change therein , by drawing it into form and order , must be injurious : the other , that ‖ could we suppose ourselves not to have received the benefit of creation from god , but come into the world without any obligation to his power and goodness in forming us , we might admire the transcendent excellencies of his nature , but could not justly be subjected unto his government and disposal . the weakness of which assertions will appear by the two following arguments . first , that it is very fit , in the order of nature , that the inferiour should be subservient unto the superiour : for what other reason can you assign for the dominion of man over inferiour creatures : they are coeval with us ; and 't is certain , we could have no hand in the formation of them . but as that natural dependance and relation between superiour and inferiour justifies ( not our tyranny and cruelty , there can never be any reason in nature for that , but ) our taming and subduing them to necessary uses , our bridling and governing them as is expedient ; much stronger is the argument when applied to the difference between god and man. secondly , all beings have a general right and charter to do good , and to be the ministers of eternal rectitude , in promoting order , and preventing disorder in the universe . it is lawful for us to cultivate the earth , and draw out of the heart and bowels of it , fruits and minerals , for ornament , nourishment , and preservation ; to extirpate noxious weeds , and promote the encrease of useful plants , beautiful flowers and objects of delight : may we without the imputation of injurious medling , cherish mild , quiet , and profitable tempers , and deliver the weak and inoffensive from the wild and untameable birds and beasts and men of prey which are too strong for them ? may we unblameably rescue the good from the jaws of the wicked , and celebrate the atchievments of those ancient or modern worthies who have made it their business to * redeem mankind from oppression and to quell monsters ? may earthly magistrates draw malefactors before the judgment-seat , and consign them to punishment , protect the innocent , and reward the well-deserving according to their discretion ? and can men have the impudence to question god's right to do good , to bring order out of disorder , to take care of and reward the meek and holy , to restrain and punish the subdolous or violent workers of iniquity ? what is this , but to exalt mankind to the dignity of gods , and to depress the divine prerogative below the privileges of men. . and if god both can and may , the consequence is very natural , that he will and does interpose in the management of humane affairs . right and power , in the hands of a good being will not lye dormant ; but exert their force to the beneficial employments for which they are adapted . epicurus indeed * introduces the gods so much taken up with their own felicity , that they will not trouble themselves ( for , in his opinion , there must be a great trouble ) in minding any thing else . and † his wise men were to have their lives form'd according to this pattern of their gods ; enjoying their ease and privacy , and having nothing at all to do in civil administrations ; in pursuance of his principles , no doubt , that chance might bear an universal sway , without the interposing of any wise mind to order it , either in heaven or earth . not to reflect on epicurus , by shewing the need his deities had to look to themselves , and the quiet governing of the world ; must not doing good be highly agreeable and pleasing unto a good god ? must not the delight and complacency in beholding the due procedure and harmony of things , preponderate the trouble ( if there should be some ) in effecting it ? does a vertuous prince confine himself to the pleasures of his palace , or regret at his hours of watchfulness , care , and pains-taking , which secures the prosperity of his people ? does not even curiosity sweeten our tedious inquisitions into truth and falshood , right and wrong , and sympathy with the vertuous in distress , constrain us to take their part ? and can we imagine the deity should indulge an everlasting slothfulness , when there is so much good to be done , so much evil to be redressed , so many deserving objects of his compassion and care , which call for his assistance ? either we must condemn as foolish the vigilance of good governours , laugh at the compassionate essays of the pious , and confound our notions of generosity , benignity , and things praise-worthy ; or we can never persuade our selves , that god is an idle spectator , and bears the sword of power and authority in vain . the last pretext , of trouble in the conduct of providence , hardly deserves an answer . can a single man of diligence and sagacity , with comfort supervise so many affairs , and an earthly potentate boast with how little trouble the world was govern'd , and cannot god , whose knowledge and power inconceivably surpasses ours , who hath millions of heavenly agents and nuncio's to attend his pleasure , and execute his commands , dispatch the affairs of his government without any confusion or perplexity ? or , if you fear that seeing and being conversant among the evils and miseries of mankind should really grieve and afflict a mind of so great benignity , allowing the divine nature the commendable wisdom of a stoick , that difficulty you will easily surmount and cure . . what remains then , but that the reasons of irreligion falling , the hypothesis invented for its support should fall too . mens naughty opinions proceed not from an hard'ned malignity against god , but either from doubtfulness , or consciousness of their own demerits ; and it is no wonder , if they strive by any artifice to exclude that providence from whence they expect no good : like the iniquiry of men to their brethren ; first to offend and injure them , then to weaken their authority and credit ; and if they do not , or cannot destroy them , yet to wish them dead . but since the existence of god and his providence maintains its credit , and lives in the belief of the wise and holy ; since all you can say to the prejudice of religion profits you nothing , but even your own principles must either endear or enslave you to it ; since , to repeat it once more , the epicurean hypothesis , whatever it pretends at the first interview , will unavoidably keep you to religion , you had as good leave it , and be religious upon the most excellent principles . and is it not much more becoming the dignity of man to pay his obedience to an eternal king , whose wisdom and power is infinite , than to harbour in his mind low thoughts of the deity which he must serve , and be govern'd by chance only at the second-hand ? does it not make religion , and the offices thereof , look more venerable , and the thoughts of the divine majesty more awful in the soul , when the bent of our devotion terminates in the prime cause , and contemplates perfections not to be transcended ? there the soul , with comfort and credit , can acquiesce , and fix its adorations when it can go no further . all that hath been spoken , was intended not to improve , but gradually to wean you from the epicurean hypothesis . it s heart and spirit may be , because the design of it is , well-nigh broken : and tho' it may not be convenient to rip open its bowels , and expose its loathsomness , for fear of defilement , yet one consideration more may be suggested ; namely , what the heavenly intelligences , according to this atomical and fortuitous origination of things , must think of themselves . 't is hard for brutes to be made mere machines , and plants the composition of chance . man looks a little higher , and will stoutly argue and dispute against it . and if the heavenly intelligences can be conscious of so mean an original , they must needs be ashamed to own it . to this shall be only added , that tho' it be impossible this absurd hypothesis should be true , yet even from it so clear an account may be deduced both of divine providence and dispensations , of angelical beings and their ministrations , of the fall of the devil , of his deceiving man , and of the extent of his power and principality , that those persons cannot but be * condemn'd out of their own mouth , who dare to be irreligious on this foundation . ii. let us proceed to the second retirement of infidelity ; that the world has always been as it is ; from eternity subsisting in the same frame and order which we have at present . and what principally offers it self to our consideration on this subject , shall be introduced with . an explication of the hypothesis it self : for if we take it in the gross , nothing is more evidently true , than it is evidently false . how can we say the world has been from eternity as it is at present ; when every age , every year , nay every day , presents to our view such wonderful mutations . what revolutions in humane affairs , what changes in government , religion , laws , and manners , what improvements in liberal and mechanical arts and sciences , do the histories of all nations exhibit to us ? or if you can see no argument in this , against the fixed consistence of this earthly frame , take notice of the conflicts and jarrs among the elements themselves , and their interchangeable replevying from each other ; the fire making its hostile eruptions upon the earth , as often as it can gather sufficient forces , and either finds or makes a vent ; the air cherishing noxious and pestilential vapours , which destroy all before them , blast the fruits of the earth , and turns the breath of life into the minister of death . the earth and the water have their ‖ quarrels about dominion , and enlarge their bounds by mutual depredations . sometimes the earth is too hard for the waters , lifts up its head above , and places a garrison in the midst of the swelling floods . * rhodes and † delos , with many lesser monuments mention'd by ‖ pliny , shew that the earth can be sometimes brisk , and throwing off her natural dulness , recover some ground from her neighbouring foe . and again , the waters have been too many for the earth , scorning to have their forces disjoyn'd by the weak fences of nature , making their way ( if not * between england and france , yet ) between † italy and sicily , cyprus and syria , &c. taking no less than three ‖ famous cities in peloponnesus , and over-running , in a night and a day , the great island atlantis , if you will believe ‖‖ plato . nor have their swallowing some certain cities or countries bounded their ambition , which in the times of noah , ogypes , and deucalion , almost obtain'd by prodigious inundations , and threatned to establish an universal empire . 't is true , we have now a tolerably quiet temperament of things ; but these wonderful effects of contending elements minister sufficient ground of suspecting , that it hath not been always upon the earth as it is at present ; which is supposed and confessed * by the principal patrons of this hypothesis : of which we shall make our advantage afterwards . but master aristotle perchance will obviate our design by one of his distinctions , telling us , that these formidable changes happen only in the † elementary or sublunary world , but ‖ the celestial bodies , made up of his fifth or finest element , are liable to no changes or corruptions , but conserve an immutable and even tenour through all the successions of eternity . had he himself been made up of this fine incorruptible element , his own experience and modesty might have convinced him by this time of his great mistake . the moon and other planetary bodies are found to be near of the same nature and constitution with the earth . * many fix'd stars innumerated by the ancients are now unknown ; and many appear a new which former ages give no account of ; and that notable star in cassiopeia , bigger and brighter than the rest of the fix'd stars , first observed november , and disappearing march , had a very fatal influence upon , and portended the overthrow of this hypothesis . nay , those blazing stars , which in all ages shake their ominous rods over admiring mortals , forewarn us by a right calculation of their altitude , not to depend on it . the philosopher indeed , agreeably to his principles , † could not allow the blazing stars a place so high as the orb of the moon ; the senselessness of which fancy , contrary to many other reasons , is evidently demonstrated from the insensibility of their paralax . how much they are higher than the moon , we cannot certainly tell ; but , in all probability , they must needs be advanced above the sphere of saturn . hence follows , that when any one says , the world has been from eternity as it is at present their words must be a little qualified , and mean no more , than that the substance or general compages of the world may have been eternal ; though the several parts of it , both in heaven and earth , or all alternately , have undergone very considerable changes and alterations . . let us next enquire into the reasons which might tempt men to this opinion of the world's eternity : and they seem to be two . first , because they could perceive no changes , no symptoms of the generation or corruption of the world : and secondly , because they could give no reasonable account of the world's origin and production . † the first we find in ocellus lucanus , and aristotle ; and all their winding and circular disputes for the impossibility of its generation from the impossibility of its corruption , & vice versa , terminate in this : like the argument against the dissolution of the world , mention'd by the scoffers in ‖ st. peter . for since the fathers fell asleep , all things continue as they were from the beginning of the creation . and to this we may return the same answer , that they who can see no indications of a changeable nature , must needs be willingly ignorant ; and for clearing their eye sight , may be referr'd unto the preceding paragraph . and if seeing or not seeing can be an argument on either side , it can be only against them . for we do see , and are positively assured , of very great changes in the world ; and if it had a beginning newly form'd , mankind might have sensible convictions of it : but if the world be eternal , it requires a very large faith to look back into its certainty , and no mortal could ever have a sensible or ocular demonstration of it . the second reason we take from the conceited humour of aristotle ; * who being too much given to contemn and deride others , † and servilely following his own reason to the assigning a cause for the smallest matters , * laugh'd at all accounts of the world 's original , and judged the defenders of it little better than mad . this hasty shooting of his bolt , proceeded from the excess of his pride , or the defectiveness of his own reason . he could have no satisfying notion , when , or by what means , or in what manner the world was made . and how should any thing be done without aristotle's knowing it . we will not enquire into his profound skill in the whole circle of physicks , his rare definitions of substance , form , time , motion , &c. his accurate discovery of meteors ( except comets , which you heard something of lately ) and the familiar acquaintance he had with the substantial forms and occult qualities of nature . we will only ask his disciples , what they can think of the generation of man ? can you tell how such rational beings as we are , attain our maturity and perfection ? what are the constituent principles of our nature ? how the body is form'd and organized ? at what time the soul is united to it ? or how an immaterial can operate on a material being , and receive impressions from it ? or ( for perchance you may be disposed to smile at the former questions ) how meer matter , and the rude elements of life , can expand themselves to the production and exercise of those noble functions , of sensation , cogitation , memory , &c. consider a while of it , and by that time you can return a satisfying answer to these questions , we may give you as satisfying an account of the formation of the world. but if this little world be a province too difficult for your undertaking , what humility do our contemplations of the universe require ? and how absurd must it be to assert the eternity of the world upon those principles , which either prove that there are no men in the world , or that they are all eternal . for instance , if it be impossible there should be any communion between a material and an immaterial being , or that mere matter should think reason , and remember , &c. as the difficulties are inexplicable on each side , then there are no men in the world ; and how big soever we may look , we are no better than those apparitions and shades of the night , which poor ignorant people are so commonly frighted with . or , if you are not pleased with that , since we could have our beginning neither from matter nor spirit , for chuse which you will 't is an easie matter to puzzle you , then we must have been and shall be for ever just as we are at present , and all the histories and evidences of life and death are to be rejected as fabulous fears , fancies , and traditions . this is exactly your way of dealing with us . you ask us two or three puzzling questions about the origin and formation of the world ; and because we do not explain it entirely to your satisfaction , therefore it must be eternal . . our third reflection shall fall on the novelty of this opinion , and its arrogant breaking in upon the prescriptions of antiquity . when time had worn off the reverence , with the uniform attestations of tradition , the world 's original began to be debated by the weak reason of man. and the wrangling philosophers raising up difficulties which they could not lay again , like so many evil spirits let loose upon the earth , they tempted men from the acknowledgment of their primitive cause ; and deceived them with the insinuations of becoming wise , nay , wiser than their forefathers . aristotle , all over his physical discourses , musters up the opinion of preceding philosophers ; gives no intimations of any that believed as he did ; but disputes against melissus , parmenides , heraclitus , empedocles , leucippus , democritus , anaxagoras , timaeus , plato , &c. pleasing himself , no doubt , in the singularity of his notion , and sufficiently confuting the world's genesis , by finding some flaw in the solutions of it , or shewing their repugnancy to each other . a little tract of ocellus , indeed , deprives aristotle of the glory which the † first inventer of so fine an hypothesis might expect : some copies of which tract ‖ came , probably , to his hands ; tho' as it happen'd , all did not . if this ocellus be the same whom diogenes laertius * mentions , ( as we will not suborn the appearing advantages both in ocellus and diogenes to witness against it ) the opinion of the world's eternity bears something a more ancient date than the time of aristotle . but , alas , what is this to the whole stream of unsuspected antiquity ? consult the archaeologies of all ages ; and if you find the most ancient monuments of reason and intelligence taking the tradition of the world 's original for granted , where can you expect to find more competent judges ? all those in caldaea , assyria , persia , phaenicia , egypt , greece , italy , palestine , &c. who lived nearest the beginning which moses speaks of , do likewise speak of it as a matter never controverted : but when those reverend worthies were gone off the stage , from whose repute for learning and laborious inquiries , and capacity for knowing most of the ages most doubted of , mankind might receive the best information ; when tradition , which in this case is a better rule than reason , grew weaker and weaker by passing through so many hands , then that became a controversie which before was none , and some , who envied the reputation , would not yield unto the authority of former ages . matter of fact is not to be known by reason , but by testimony : and since for much above years after the beginning which we contend for , we have a cloud of witnesses , in distinct ages and countries , which appear for us , and not one against us : this shews , that the nearer to that beginning , the clearer was the certainty , the stronger the belief of it : and this weight of universal consent ought much to over-ballance any arguments whatsoever , which some later pretenders to reason , in their private contemplations and retirements shall suggest . . our next essay shall be , to make the best of this hypothesis : and tho' the reasons for it be weak , and the tradition against it strong , yet you must know , its chief defenders were not such an ungodly generation as would now pervert and abuse it . you , therefore , whom the supposal of this world's eternity makes unmindful of god , look unto the rock from whence it was hewn , and hear what the first of your race profess concerning the divine nature . life keeps our earthly tabernacles from falling in pieces , and the cause of this is the soul : and harmony conserves the world , and the cause of this is god. the sphere of the moon is the isthmus or partition between a changeable life and immortality . the regions above being the possession of god and divine natures , and those below of [ mutable ] nature and contention . god gives to men generative faculties , organs , and appetites ; not for pleasure , but the preservation of their kind . and a little after , they who altogether abstain from the procreation of children , are injurious to the most honorable bonds of union : but from irregular and reproachful mixtures proceed a generation of wretches , vile and abominable both to god and man , to families and cities . god and nature do nothing in vain . all men have a notion or conception of god , and allot unto the divine nature the highest place , whether they be greeks or barbarians , or whoever think of god : for it is manifest , an everlasting being ought to be fitted with an everlasting habitation . we may very well think , that by one first [ mover ] these several [ heavenly bodies , or their motions ] do subsist : for you may observe in all other kinds of life or principles , the supereminence is in a first over all the rest . god gives compleatness to the whole , and makes every particular production perfect . we ought to think of god , as a being most powerful for strength , most perfect in beauty , in life immortal , in excellencies transcendent . and what the master is in a ship , the driver in a chariot , the leader in a dance , the law in a city , the general in an army , that is god in the world. except , in as much as they , in their respective places , direct with wearisomness , toil and care ; but he without pain , without labour , exempted from all bodily weaknesses whatsoever . for being fix'd on an immovable throne , he moves all things , and turns them about , according to his pleasure . it would be endless to transcribe religious expressions from the followers of aristotle . let is suffice to tell you , that the latter * platonists embraced this opinion of the world's eternity ; and made a great deal to do to reconcile † plato first to aristotle , then to himself . so that you will make this hypothesis fight against god , you must sight against the pillars and main upholders of it ; whose devout elevations of soul expressed in their several ages , a reverence for the deity , and would have abhorr'd , as a degenerous brood , the blasphemers of it . . all the religious principles , by natural light form'd in the mind , concerning god , are indifferently well consistent with the world's eternity : which you cannot but be satisfied in , considering , . many christian philosophers , believing the beginning spoken of by moses , think it not impossible ( if god had so pleased ) for the world to have been made before , even from eternity . they dare not limit the power of god , as not in efficacy , so not to time : and if any one will say , an eternal cause may have an eternal effect , they will not be positive in denying it . in which number you shall not be referred to some ancient hereticks , or to our late foolish pre-adamites , but to the debates among our ‖ most eminent school-men and metaphysicians . ii. the later platonists and aristotelians argued for the world's eternity , chiefly from the consideration of god's eternal goodness : which argument of theirs is most clearly expressed by sallustius , and in the fewest words . 't is * necessary ( says he ) the world existing through the goodness of god , that as god is always good , the world should always exist . they † recognize god as the cause , the fountain , the parent of the universe , and affirm it the effect , off-spring , and emanation from him . only they suppose a being eternally good must be eternally communicative : which reason , by the way , if it have any force in it , makes not so much for the eternal generation of the world , as of the word and son of god. iii. it does no way derogate from the spiritual nature or providence of god ; but supposes an eternal conservation and direction of all things under the government of an eternal spirit . ‖ aristotle , the most suspected person , acknowledges this . and if immaterial and incorporeal being or substance , be iargon , tobu and bobu , 't is none of our framing or invention . the fear indeed of some religious , and the hopes of some irreligious men , may deserve our notice : as if that which supposes god to act by a necessity of nature , must render instituted religion absurd , and to no purpose , and vacate the expectations of reward or dreads of punishment . this formidable difficulty will soon vanish , when it appears how preposterously it is made to work . for if god acts by a necessity of nature , that is , * his own nature , this ought to be matter of joy and comfort to the good , and terror to the wicked . for it can signifie no more , than that god is necessarily holy , wise , good , and just , and cannot act otherwise than according to the eternal rules and dictates of holiness , wisdom , goodness , and justice . what good may not the righteous expect from this ? what reason have not the wicked , instead of triumphing , to tremble at it ? and with respect to god , * it infringes not his liberty , it illustrates his perfection . iv. nor are the general arguments for god's existence endanger'd by this hypothesis ; as you may see by the enumeration of some particulars . . we argue for god's existence , from the necessity of acknowledging a first principle of motion . thus , every thing moving hath motion either essential to it , or by communication from another : that every thing moving hath not motion essential to it , is proved by the cessation of motion in some things , or their continuance in or tendency unto rest. and that a body once quiescent would continue so for ever , if it was not moved by something else , is agreeable both to † aristotle's principles , and ‖ cartes his first law of nature ; and indeed unto common sense . and if every thing moving is moved by something else , 't is necessary to stop somewhere , and , without * going on in infinitum , to terminate in a first mover . and since the first mover must be † immovable , and therefore ‖ indivisible , impassible and without parts , it must likewise be immaterial ; and having an infinite power of moving every thing else , 't is what we believe of god. nothing can pretend to answer this argument , but the invention of a perpetual lamp or motion ; but all our brains may be crack'd , and we may hope , by the grace of god , to have the truth of it confirm'd to our comfort , before that time comes . this , upon review , will be found a very weighty argument ; very rationally making all the motions in the universe proceed from , terminate in , and directed by one common principle ; which ( like the soul in the body , the spring and end of all humane motions ) is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the general superviser and governour of all things . . the existence of god is proved by the series and gradation of causes , in this manner . every thing which we see hath its beginning and production , must have its beginning and production from something else . nothing can give beginning to it self . which is true , not only of those things which we see produced , but of every thing else from whence they have their production , until we come unto some cause which is not produced . * an infinite series of causes is not to be admitted , unless you are resolved to be contradiction-proof ; for then , of two infinites , one rank may have infinitely more in number than the other : there may be every day an addition to what was infinite before , &c. 't is certain , that link which hath an end , must have a beginning ; that train or succession which hath a last must have a first : and by these steps we ascend to the supream independent cause from whence all subordinate causes do proceed , and that is god. . the existence of god is proved by the admirable order and beauty of the world ; its visible glories declaring his invisible power and godhead . eternal order can never be maintain'd upon the principles of chance , but supposes an eternal orderer ; by whose interposing power and wisdom , the jarrings and discords in nature are over-ruled , every part fixed in its proper place , and guided most conducively to the good and harmony of the whole . take off your eyes a little from this earth of ours , and direct your contemplations towards heaven ; look up to the sun , the moon , and the rest of the heavenly hosts ; conjecture at their magnitude , observe their motion , thankfully reflect on their benign influences ; consider how glorious objects they all seem , what blessed mansions some of them may prove to be . have these existed , say you , millions of ages longer than most of us imagine ? the more wonderful you make their frame and architecture , the greater convictions ( if possible ) you give of an incomprehensibly wise and powerful governour ; the stronger assurances against the fear of a blind and fortuitous causality . chance , possibly , may hit upon something excellent , but it doth not last long . co-ordinate and independent powers may associate for mutual benefit and defence , but it is much if they hold together to eternity . 't is only one predominant and supreamly excelling principle , which can preserve a just temperament , an eternal tenour and comeliness , a regular union and correspondence in all the parts of the universe , and this is god. shall we now proceed to the other arguments for god's existence , from the general notion of god in the mind , and the common consent of men to it , from the fabrick of the body , and the nature and operations of the soul , from the several ranks of beings , which may lead to one most excellent and perfect : rather peruse the learned discourses already extant on those several heads ; apply them to , and see their consistence with this hypothesis , and by them , with the intimations already given , you will soon perceive , that men of irreligious and ungodly principles only cheat themselves , when they think to hide themselves from god , under this subterfuge of the world's eternity . . one remark more , before the conclusion of this part , may be recommended to you : that even upon this hypothesis , the generations of men , in all probability , must have a beginning . and for this we will not repeat the impossibility of infinite successions , but re-mind you of matters of fact. there are two ways ( this hypothesis standing good ) whereby the inhabitants of the earth may be all destroyed : either by a general destruction of our vortex , whereof the sun is the center ; or , by some particular predominancy of fire or water . i. a general destruction of this vortex may happen either by an extinction of the sun , or by an unequal dispersion of its rays and heat . . if at any time there happen an extinction of the sun , all the inhabitants in this vortex ( not removed by a supernatural power ) must needs perish , as under the poles , for want of light and heat . the several instances of a gathering scum , over or near the sun's body , which , to us , have weaken'd or drowned the sun's light , and reduced it almost to a total obscuration , may be foreboding symptoms , and comminations of such a judgment . for a whole year together , after the assassination of iulius caesar , there was a * prodigious failure of the sun 's light ; at other times for several months ; and in the reign † of tiberius the most wonderful of all , tho' it was but for several hours ; as it were to blacken those moments in the records of time wherein the lord of glory suffer'd . if you think these frowns of offended nature signifie nothing ; that these threatnings of the great and only potentate , to hide the most sensible and necessary symbols of his presence , have no terror in them ; or , to speak in the language of our naturalists , that these scummy spots can never encrease into so great a quantity , as wholly to crust over the body of the sun , and extinguish the light and heat of it , let the disappearing of several fix'd stars , bodies which might rival the sun in glory and greatness , be a warning to you ; and fear lest by the encrease of sin and wickedness within our sphere , the whole mass to which we belong , be made one cursed and confused heap , tumbled out of its place , and become a word of reproach and a gazing-stock to the whole universe , as ‖ comets are . . if there be at any time a breaking and unequal dispersion of the suns heat , the irregular flying abroad of its fiery particles , will consume every thing within the compass of it , and * fulfil the prediction of the day of the lord , when the heavens bring on fire shall be dissolved , and the elements shall melt with fervent heat . the tradition of this world 's perishing by an universal conslagration , hath testimonies to confirm it on all sides . s. paul may be supposed to have had some skill in the wisdom of the heathens ; but , that s. iude , s. iohn , s. peter , or our saviour christ iesus , had the perusal of plato , cicero , ovid , berosus , hermes trismegistus , democritus , heraclitus , either of their works , fragments , or quotations from them , we have no reason to perswade us : and yet they all agree in this point , as if they spake by one common inspiration . to sum up evidences , will be doing what hath been sufficiently done already ; but , for the more compendious finding them , consult the commentators on pet. . . and particularly gr●tius , and on thes. . . and particularly zanchy : or , if you are prejudiced against any thing that may come near the sacred oracles , you may have recourse to † lipsius . you shall only have one passage of ‖ seneca , whereby to guess at the rest . fate with prodigious fires shall burn and consume all mortal things ; and when the time shall come wherein the world drawing near to its renovation shall expire , its several parts shall dash one against another , stars shall rush upon stars , and whatsoever now gives its light with order and beauty , shall with one general conflagration be set on fire . ii. there may be some particular predominancy of fire or water , destructive to all animals upon the earth , tho' the rest of our vortex receive no damage . and in reporting the general tradition of the worlds perishing , you may observe some diversity among the ancients : and besides the more universal dissolution which we learn from them , and which you may interpret of all within the compass of one or more spheres ; a particular destruction , wherein only the earth , with its parts and appurtenances , shall be concern'd , may be judged credible . of this we may interpret that passage of plato , in his book de regno , when all animals had fulfilled the task and generations appointed to them , god withdraws his conserving power , and retires from the helm of government . the consequent of which , for that vicissitude , is the ruin of all earthly creatures . and the particular manner of it is explain'd by the successive dominations of fire and water , as in the celebrated exprobration of the egyptian ‖ to solon ; o solon , solon , you grecians are always children , nor have you knowledge , of any ancient date , among you . which happens by many and various destructions of men , which have been , and will be , the greatest of which , by the force of fire and inundations of water , the lesser , by several other chances and calamities . as in the circle of the suns ordinary course we have our summer and winter , so in the great circle of time , which they call the * great year , an extraordinary summer and winter are supposed to take their turn ; the one causing a general conflagration , and the other a deluge . . the predominancy of heat may proceed either from the altering of our position with respect to the sun or some nearer approximation to it , as some † suppose , or by the ‖ eruption of the central fire , or by both together . the first may prepare the way for the latter , by drying the superficies of the earth , making great chinks and chasms in it , and opening a sufficient passage for the subterraneous fires , to break out with all their forces , to the calcination of the whole . all histories give us prodigious examples of excessively hot seasons , wherein such a judgment might even naturally have been feared . we know what bituminous , sulphureous , and combustible matter the bowels of the earth are replenish'd with , and what dangerous eruptions they have made from their several magazines , particularly in italy and sicily , and lately to the consumption of a hundred thousand persons ; concerning which , we may use the words of * pliny , that they threaten desolation to the whole earth : † which he had better have believ'd than have gone to see . from which eruptions of the central fire ‖ cartes is not asham'd to solve the appearing of some stars which never appear'd before . and if we can believe any reality in his supposition , by such a conspiracy of external and internal fires , the vicissitudes appointed by the eternal decrees of heaven may be compleated . to this particular exustion of the earth , and the powers thereof , many eminent divines , both ancient and modern , think fit to restrain the general expressions in scripture , concerning the last day . ‖ ‖ mr. m●de seems zealous for it , and in him you may find the best collection of authorities , to clear him from the perillous crime of novelty . but our business , at present , is not to shew what may be expected from revelation , but reason . what is possible or probable being declared , we must leave to the choice of the divine wisdom what methods are most expedient for correcting the vices of mankind . . the predominancy of water will require but a very brief discussion ; both the matter of fact and manner of an universal deluge , have of late been so learnedly managed , that you cannot need any references to authority in this case . you shall only be reminded of your master aristotle , ‖ who had not assurance enough to confront tradition in so plain a matter ; but allowed , that as we have our successive winters according to their seasons , so in some fatal times and periods we might have a great winter , and such excess of showers as might cause the inundations reported by antiquity . 't is time now to shew , unto what all this tends ; and to satisfie you , that all this pains is not taken without some prospect of advantage : which is no less than this ; that according to the principles of these very men who eternize the world , 't is highly probable , that mankind have had a beginning and a first of their race upon the earth . for , first , if in less than the compass of six thousand years , we have had one , two , or three prodigious deluges , how many such calamities must the earth have groaned under , if it have existed from eternity ? for referring former deluges to any thing but an eternal cause , you suppose the newness of the world , as though it wanted some accidental shakings to bring it unto a perfect settlement . and if in that great deluge we have the most pregnant proof of , only eight persons were saved alive , then in the innumerable deluges which the eternity of the earth with its inhabitants will suppose , sometimes might be saved , sometimes , sometimes , and sometimes none at all . for , tho' the eternal causes may be regular in the general production of a deluge , they may not in reason be thought so regular and uniform in every small circumstance . and when the condition of the earth is brought to that deplorable state , that only eightscore or eight can escape , the saving of these few cannot be referred to the regular operations of nature , but either to chance or miracle . miracle you will not chuse ; and if only by chance they escape once , in the eternal rollings and revolutions of second causes , 't is more than probable , that one time or other they may chance to be all destroyed . secondly , and because the predominancy of fire and water , according to your way of reckoning , seem to be successive , and that another universal deluge cannot naturally be expected till after a conflagration , that may come in for a share in our present meditations . if any such opake and heavy bodies as the earth is may be burnt up , we will not consider the means of their renovation , but only the possibility of such a judgment 's coming to our turn . and the eternity of the earth being supposed , there may have been as many conflagrations as deluges ; and fire being a much more tyrannous element than water , if ever the earth was burnt up by the prevalency of fire , ( which if we can believe it eternal , we may as well believe has happen'd millions of times ) we cannot imagine any possible way or means ( except miraculously ) for one living creature to escape . the short of what we may infer from these two particulars is , that either mankind have had only one beginning , which we christians do believe ; or , that they had an undeterminable number of beginnings , which you heathens must believe : and then the question between us will be only this , from whence ? by what forming power they had their beginning ? and sure you will be ashamed to go back to epicurus , and to the old ridiculous fables of mankind's creeping out of the mudd and slime of the earth , enliven'd with the suns heat ; having nothing to form and organize them , but blind matter and motion . this is an absurdity so great , that the opinion of infinite successions was invented on purpose to prevent it ; your patrons wisely resolving , that of two evils or absurdities , the least was to be chosen . thus you are driven out of your mudd and matter to your infinite successions , and from infinite successions into the mudd again ; not knowing where to fix , unless the next consideration will relieve you . thirdly , if there be such mutations in the heavenly bodies , as the appearof comets , the fresh appearing or disappearing of fix'd stars , are astonishing indications and signs of , why should not you think that the like mutations have happen'd in our sphere . in an eternal course of ages , every thing that is possible may be expected . suppose , according to your laws of nature , the dissolution of one sphere having a fix'd star for the centre , may happen in a thousand years , which is a very moderate supposal , in the infinite circle of eternity , the same fate might have taken its round innumerable times . all the hosts of heaven , in their several turns , might be broken and disbanded , and recall'd to their former posts and stations . and not to say how often it might happen to our vortex , we will take only once for granted : and the sun , the moon , and all the stars about us , having been in one confused heap , without life or order , you may as well believe the beginning which moses speaks of , as any other . and tho' honest * maimonides was very zealous against the world's eternity , and thought he could never muster up too many arguments against it , as an opinion which must inevitably over-turn the religion of moses , and expose his miracles as impostures ; yet there seems not to be one sentence or word in the first chapter of genesis , except the critical interpretation of the word bara , for production out of nothing , which a necessary explication of this hypothesis may not accord with . and all those eminent doctors in the church , * who have interpreted the six days of moses not strictly according to the letter , or believed the existence of ages , persons , or places , long before the precise account of time given us by moses ; as they leave the absolute beginning of things precarious and uncertain , so they render this hypothesis ( how contrary to reason soever it may be and is , yet ) not so positively damnable from scripture . and now , o vain men ! what refuge will you flee unto ? there are no other possible conceits for justifying your infidelity . and since these will stand you in no stead at present , think within your selves , how much less serviceable they will be unto you at the revelation of a more lightsome day . even in this mortal and obscure state , the approaches of death give the irreligious other eyes to see with . danger dispels their prejudices , and coming on the brink of eternity , they begin to think of god , of separate spirits , and other regions , when they cannot think of them with comfort . now they are apt to say , as the cardinals to the religious hermit , what if there be no god , no future state ? but diseases giving them notice of their dissolution , the answer of the good father will be running in their minds , what if there be ? and is it not much the wisest and best method , to live by those sacred perswasions which probably you will dye in , especially when the great patrons of infidelity can say nothing against them . nay , we have not so much as a maybe left on our side , against the verity of religion : for , it cannot be that the world should either be eternal or made by chance . or if one of those may-be's be granted , it cannot be that either hypothesis should be exclusive of a divine nature or providence . and if you are by these considerations rendred ( as you cannot but be ) uneasie in irreligion , and know not which way to turn , read over the former part again with a pious care and attention , and it may prepare you for the following advice ; which , as the precedent discourse , is intended , not for the reproaching , but reforming of your judgment ; not for the condemning of your persons , but the safety of your souls ; not to abridge you of any present felicity , but to excite you to the attainment of that which is eternal . iii. so excellent a subject ought not to be closed without some suitable advice : and tho' the knowledge of god , as it is the foundation of all religion , may have a general reference to every religious duty ; yet it will be fit to chuse out such particular instances of address , as the prevailing vices and inadvertency of this age seem most in need of . . the evident connexion of reason and religion may direct us to a right judgment of those men who despise and undervalue sacred things : for hereby it appears , they despise and undervalue that which they do not understand . the psalmist hath given us an excellent character of such men , the fool hath said in his heart there is no god. they are corrupt and have done abominable works , there is none that doeth good . the lord looked down from heaven upon the children of men , to see if there were any that did understand and seek after god : which is as much as to say , that it is the ignorance and want of understanding in men , which makes them entertain any scruples or doubtfulness of heart concerning god. the acknowledgment of god is also affirm'd in sacred scripture , to be the beginning of all wisdom , and the instructions of religion the best way to perfect it . and he who consents not to the doctrine which is according to godliness , is expresly said to be a fool and know nothing . 't is therefore a great error in some , who set up for men of extraordinary parts and wisdom , to speak evil of religious matters : that singularity in profaneness which they affect , and hope by its eminency will recommend them as persons of a deep reach , is of all others the most disgraceful . 't is an argument , that really they do not see so far into the intricacies of truth as they would seem to do . their pretensions are , in the apostle's stile , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the oppositions of miscalled science ; and they only declare , that there are a great many things to be said for religion which they are not aware of . should any man go about to lessen the eloquence of cicero , the poetry of virgil , the morals of seneca or plutarch , he would only betray his own unskilfulness ; and his censures would only render himself contemptible . the same we may say of the censurers of religion . let them please themselves with a conceit of their own wit : 't is a piece not only of charity , but wisdom too , to impute their profaneness to want of judgment . whatsoever they may fancy , they are no better than vulgar mortals guided by some sensual or popular prejudices , and a superficial view of things , through which they cannot see into the excellencies of religion . ii. if reason and religion go hand in hand , then you may safely be advised not to condemn or ridicule religion , till you have carefully examined the grounds and reasons on which it is built . can any be a fairer , or more reasonable request than this ? religion is not a matter of so mean importance , as to justifie any trifling with it , or the author of it . if any think to throw off the fear of god with a scornful jest , and look no further , it may ( for ought they know ) return again upon them with a serious horror ; and then they will wish , that they had formerly thought more of it . but if they will resolve to consider before they condemn , and try before they defie it , they will then indeed act like men , and will presently find enough , if not absolutely to cure , yet at least to make them modest in their mistakes . 't is an insufferable piece of arrogance , for men to talk against religion , without enquiring into the grounds on which its reputation is supported . 't is a malicious ignorance which makes such scoffers : and 't is enough to raise the indignation of any serious christian , to see his dearest interest trampled under-foot by those who never had any of its notions in their head. and pray , observe the persons generally accustom'd to vilifie sacred things ; are they men to be depended on for their seriousness ? do they seem to be more fixed in their thoughts ? more given to contemplation than other men ? or seem they not rather , men of great levity , and little consideration ? who mind only a few sensual and silly satisfactions , and so entirely devoting their thoughts that way , as though reason was given them for no other end , but to make them beasts with some better grace and solemnity . the apostle takes notice of such men in his time , who cared not to retain god in their knowledge ; and he describes them to be such as professed themselves to be wise , but were really foolish , men of a vain imagination , and darkned in their foolish heart . and it cannot be expected otherwise in this our age. if men give themselves up to lightness and vanity , 't is no wonder if the substantial and serious matters of our belief do not relish well with them . if they are commonly engaged in the noise and jollities of a licentious life , this presently dislodges all fixedness of thought as a dull melancholick thing ; and for their ease from that grievance , instead of sober reasoning , they employ their mind in idle and empty talk ; instead of a soul , calm , sedate , and well-composed for looking into truth , they are hurried away with every ridiculous humour and frolick ; and instead of the effects of a solid judgment , nothing but froth and formality comes from them . and yet these are the men , who inspight of their own genius and good manners , must set up for the only men of sense and judgment . they think they can see further in the hurries and distractions of a vicious mind , than another in the most defecate and sober temper : they think they can enlarge their knowledge further in an instant , with the help of a little merry company and a bottle of wine , than others can in many years of thoughtfulness , and most careful meditation . and tho' the few brains and notions of truth they had , are scatter'd in an airy and frolicksome conversation , yet they fancy themselves as well stocked with solid arguments , as those who have made it their business to collect the evidences of truth all their lives . the extravagances of such kind of men , make them no very proper managers of humane affairs . and why they should not forfeit their reputation in the concerns of a divine wisdom , which above all things requires great sobriety of thought , can have a reason given for it only by those who are willing , since it cannot be disputed , that the cause of god should be laugh'd into contempt . be entreated therefore , whoever reads this book , to lay your hands upon your heart , and if any find themselves conscious of an inclination or humour to villifie sacred things , first to consider what you speak ill of , then upon what grounds you do it ; and by thus advising with your selves , or others whom you may think more exercised or fit to inform you in these matters , you will find that godliness is a matter of great weight , and supported by many considerable arguments which before you thought not of : and so , by the blessing of god , instead of despising and scoffing , you may be induced to give god that honour which is due unto him . iii. if religion and the cause of god be so evidently accountable for , to the severest reason , this may serve as a general justification of all zealous and well-meaning christians . god almighty doth variously distribute his talents among the sons of men. to some men god is pleased to give a still and contemplative temper ; and them he capacitates for to look into the hidden things of his law , and for returning a satisfactory account thereof to the rest of the world. to some god is pleased to give a more warm and stirring temper of mind , a more vigorous and nimble spirit ; and these may be zealous and active for god , tho' they do not always give the best reason and demonstration for it . but however , by these diversities of operation and temper in the creature , in carrying in the cause of god , the one supplies the defectiveness of the other . 't is therefore no sufficient occasion of insulting , in any irreligious person , if they find the zeal of some plain and honest-hearted christians to go beyond their knowledge . every one is not cut out for a disputer , especially in such matters which they could hardly ever have dream'd there should have been any dispute about : and tho' god gives them inward convictions of the truth of those heavenly doctrines they are zealous for , yet they may not be prepared to encounter the cavils and objections which an artist in profaneness may raise up . god provides other means and instruments for that purpose ; and they must not measure their conquest by the insufficiency of less contemplative christians , but by the advantage they can gain over those ( which will be but small ) who have made it their business to dive into the bottom of their unreasonable objections . 't is customary with some men , to furnish themselves with a few profane cavils : and if they can but puzzle the parson , or some honest-hearted christian , * illos exaequat victoria coele , they think the day is their own , and that religion will never be able to lift up its head more : nay , sometimes when a minister discourses very affectionately concerning the fear of god and our duty to him , concerning the providence of god , and our acknowledgment of it in many eminent occurrences of humane life ; concerning the promises of heaven , and the terrors of hell ; such men , who take themselves to be men of no ordinary parts and judgment , are ready to indulge themselves and their neighbour with a scornful smile . as if a minister of the gospel must be always laying the grounds of divinity , without making any further progress in opening to the people the whole counsel of god : as though none of his auditory were deserving of his regards but a company of desperadoes , who , like that horrible monster in the poet , are by vertue of no exhortations or arguments to be reduced from vice : as though he must be shy or stirring up to duty , of setting life and death , blessings and cursings before his charge , because a great many , who care neither for him nor his discourses , are not pleased with them . rather than religion shall be thus reason'd out of countenance , let them laugh on still . 't is better they should despise and wander , than the life of piety in humbly disposed christians should be check'd and perish . let private christians go on in their way , without being perplex'd at their cavils ; let godly preachers remind their flock of the judgments of god , without respecting their faces , or fearing their disdain ; and let all know , that as religion in general , so its particular doctrines are capable of very rational proof , though on this or that opportunity they have but little of it . it would be well , if any thing which is spoken on this subject , may as effectually over-awe the rudeness as it doth discover the ignorance of irreligious men ; and make them more modest and suspicious of their own judgment . 't is better for them to live under a sense of god and his judgments here , than feel the effects of their wicked folly and confidence hereafter ; and they have reason to be thankful for the kindness of those who will tell them plainly and affectionately , of the nature and purposes of god , of his promises and threatnings ; since there are such grounds for this religious zeal , as they , with all their knowledge , are not able to oppose . iv. the reasonableness of religion justifies the provision in all wise and well-order'd states , for the suppressing of profaneness and supporting piety . the honour of government can never be consistent with the dishonour of god : and how tolerable soever differences in religion may be , the defiance of all religion is not to be endured . the most rigorous inquisition , or enforcements to uniformity , are preferable to that indulgence , which permits the most impudent infidelity to thrive and spread under its shelter . the sword of authority is put into the hands of magistrates , for the restraint of ungodliness , and was employed by a prince after god's own heart , for rooting out all wicked doers from the city of the lord. severity against blasphemous wretches is no breach of moderation , but a piece of justice to the government , of charity to the governed , and the sufferers themselves can complain of no hard usage thereby . . if very severe laws were made and executed against the profaners of religion , what obligation , either of interest , conscience , generosity , or good manners , are any under , to bring themselves in danger of the penalty ? if they , like the fool in the psalmist , say in their heart , that there is no god , it is their interest to conceal their folly , and to wish none may be of that opinion besides themselves . for by this means they have a tye over all others , which others have not over them ; and whether they are masters or servants , parents or children , husbands or wives , or in whatsoever worldly commerce , relations , or business they are concern'd , the belief of a superintending deity will awe their relatives to be faithful and affectionate , and discharge a good conscience to them : a privilege ! which it is very much for their advantage to preserve . nor can conscience engage them to make proselites , by openly professing their infidelity . both the laws of god , and the laws of man , the proper rules of conscience , dispose them to be silent : and if conscience especially , as they say , be no other than the biass of education , we may hope none have so naughty an education , as to think it their duty , to disturb the religious impressions of education or conscience in other people . the most plausible pretext is , that of generosity , regard to truth , and the welfare of mankind . it grieves them to see the world so basely enslaved to religion , and man's life oppressed with superstitious fears or fancies , drawing them off from the comforts they might enjoy , or embittering their enjoyment . but , alas ! unless we are perswaded of a supream governour and a future state , the life of man hardly deserves our notice : we are here to day , and gone to morrow ; and it signifies little what different perswasions men are acted by , what different scenes they have passed through , when death in a very little time will bring them to be all alike . if men are now and then melancholick , 't is no great matter ; some critical turn of humours in the body , some favourable frown of nature , will give them their quietus , and they will sooner find a cure by the loss of life than religion . besides , most of the melancholly which religious men are infested with , is originally owing to the contagion of wicked company : from thence terrifying doubts and occasions of disorder are suggested ; from thence many unhappy turns of thought , which their holy souls abhor , but cannot so easily get clear of again : so that instead of promoting the ease and welfare of mankind , these wicked renegadoes , in tempting men from god , prove only the instruments of their torment . but , setting aside the infirmities of constitution , and some unfortunate accidents , generally speaking , religious men have much the better of it , much the more comfortable and happy part even here on earth : for which we may appeal to experience , and thereby acquaint these men of honour and generosity , that whether the votaries of religion are in the right or no ; their condition is very comfortable , and it would be much more generous and good natured to let them go on in their own way . and if any thing of good manners may be expected from these men , one would think they might make the ostentations of their particular improvements , give way to publick constitution and custom . if they are allowed to think themselves wiser then all the world , 't is not fit they should make a noise of it , and fly in the face of the most reverenc'd establishments , meerly for a vain-glorious humour . but if neither the palaces of princes , nor the laws of a state , nor the solemnities of a city , nor the consent of all grave and serious men , nor the awe of a people fearing god , the great supports to the reputation of religion , can move them to any modest regards unto it ; can they wonder if their impudence receives a check , and brings some trouble upon itself , by its presumptuous troubling of israel ? the rebating of their rudeness they must thank themselves for , and have no reason to complain , if their own perversness punish them . . the interposal of authority for the punishment of these evil doers , is a great piece of charity . the longer they are suffered to go on with impurity , the more will they be hardned in their wickedness , and the further will their venome spread . if the execution of good laws against them be for any time deferred , they will think that governours are like themselves : that they secretly believe as they do , tho' they do not so openly aver it . connivance at their practise will argue consent to their principle ; and gives them more then a liberty , even the allowance of the state , to be as irreligious as they please . in the mean while the souls of plain honest people are perplex'd , if not dangerously ensnared . the very confidence of infidels is enough to stagger their faith ; for it will be presumed , they durst not with so high a hand fight against god , unless they had well considered their strength , and on what grounds they engaged . every honest christian has not a stock of reason to answer their cavils : and where their insinuations against god , do not entirely bring over to the devils side , yet have we instances of many , in whose sides their deadly arrows have for a long time stuck , and even brought down their heads in sorrow to the grave . oh ye kings and princes ! let the sighing and sad estate of many poor souls engage your commiseration . ye would be esteem'd the fathers of your country , the defenders of the faith , and the refuge of the distressed : let all the world then see , you have some regard to the characters which you assume , and avenge the heritage of god of those adversaries to their internal and eternal peace , which go up and down in all companies seeking whom they may surprize , distract and devour . countenance not their reserved impieties with your favour , nor let your justice spare them when they are bold and bare-fac'd : 't is better that thousands such wretches should be cut off , than that their tongues should be suffer'd to go through the world , corrupting others , speaking wicked blasphemies , and talking at so abominable a rate against the most high. . as charity to others , so a just regard to your selves , and the stability of the government , may require this of you . many excellent arguments there are , shewing the necessity of maintaining religion for maintaining the state ; which the adversaries of god are very sensible of , inveighing against piety as the invention of politicians . this only at present all kings and princes ought to be put in mind of , that if they take no care of religion , in a little time , neither the religious nor irreligious will care much for them . . the irreligious are men for this present world , prepared indifferently for every new stamp and impression : put them in the way of their interest , and they are in their own element , let the government be what it will. every prospect of danger holds them in suspence ; every flood of affairs which changes their fortunes for the better , changes their affection . to exclaim against ingratitude and baseness , are words cast into the air : from the follies of impiety springs the wisdom of the world : their portion is in this life , and they must make the best of it . princes are exposed to dangers from abroad , and had need have some trusty friends and counsellors at home : and a greater advantage cannot a bordering enemy have against any prince , than when his people are poison'd with infidelity . they are liable then to all bribes and corruption ; and he that can give the best pension , shall have the best party . they become by degrees froward and high-gran'd ; and if they have not their revenge and ambition , their covetousness or lusts , gratified to the full ; if they are not humour'd in every thing , they begin to blow the trumpet of innovation , every man to his tents , leaving their prince to shift for himself , while they think of new measures . the character of princes is never sacred to them , but when it comes ready coin'd into their pockets : nor whatever they may pretend , would they prize the liberties or properties of any people , if it were not to preserve their own . so that nothing can secure their fidelity , when once they are fallen from their allegiance unto god : if you flatter your self , that some doctrines are so ridiculous and absurd , that nothing can dispose them to further their establishment , yea , in their opinion , as priests of all religions are alike , so is likewise the profession : and if they see things brought to a pinch , the little tyes of honour or friendship will no longer hold them . or , perchance , the fear of servitude , or the loss of their estates , may keep them steady to their duty and the service of their prince : and , questionless , this , if any thing , will make them hearty against a foreign power , and excite them to run very great adventures , rather than be ruin'd and tormented before their time . but when the calentures of a state come near unto a crisis , they begin to cast in their minds , which is the strongest side , and think it no small artifice to save themselves by the sacrifice of their country . all estates and polities are alike to the irreligious : humour and interest wind them variously about , and governours may portend how they shall be served , by the respect which is paid to god and his service among their people . . the religious deserve especial consideration in the state , as persons whose affection and fealty may be depended on : they esteem government as the ordinance , and governours as the ministers , of god : liberty is never more grateful to them , nor life on earth more expressive of the heavenly , than under the protection of pious kings . they look upon their authority with an obsequious love and reverence , and prosecute their commands with heartiness and integrity . they fear no diminution of their own happiness from the encreasing successes of their royal power ; but believe the best of their persons , hope the best from their conduct , and endure all things for their sake . if the number of such persons at present be very few , the religious care of governours , under the divine blessing , may add to them . but , when the reins of coercion are remitted unto blind chance , and the vermin of corruption swarm abroad , and make no small buz in the sun-shine of security , what a melancholick scene of thought does this open to all well-disposed and serious minds . scepticism , in former times , has been adjudged to merit the scrutiny and severities of the state ; and all those flourishing empires , the records of whose glory swell the cheeks of fame , have ever agrandiz'd themselves under the banners of piety : vertue inspir'd their soldiery with true courage and vigour , and religion gave reputation to their arms. the world affords never an instance of triumphant atheism : and if , through the iniquity of the times , and an extream abhorrence of having asses for subjects , irreligion be permitted to spread in the camp and council , in the city and country , how great soever the prince himself may be , the utmost such toleration will prefer him to , is , in too large and literal a sense , to be a king of devils . oh , the reproach that such a brood must bring upon a church and nation ! and the grief it must produce in all the fearers of god , to hear the hopes , the author , the means of their salvation , so frequently blasphem'd ! if it go on much further , being deliver'd over , for the correction of our sins , into the hands of those men whose mercies are cruel , is the milder judgment of the two . when a nation is once sunk into the dregs of impiety , whatever stirs or commotions may fall out , whatever changes in government may succeed , there is some hopes of its arising into a better state , no fear of its growing worse . calamity at least may reform their manners , whom prosperity had corrupted ; and they may be induced to acknowledge god in his judgments , who disdain his mercy . 't is highly behooveful therefore , for governours , in securing themselves to secure a reverence for religion : because , irreligion will break the bonds of love , honour , and fidelity , whereby subjects are tied to their authority ; and a general profaneness grieving the hearts of the religious , makes them indifferent unto the state that suffers it . v. since our belief of god is so rationally grounded , from thence we may learn , not only the folly , rashness and rudeness , but also the inexcusableness of those men , who live without the sense of god in the world. st. paul affirms of the darkest times of heathenism , that god did not leave himself without witness ; and that the eternal power and godhead was manifested to them by the things that were made ; and from thence concludes them to be without excuse . how much more inexcusable must such men be in this our age of light , wherein the advantages of the gospel doth not only appear by the new revelations made unto us , but by improving our rational faculties , and enabling us to look more judiciously into the frame and laws of nature , than they could before . if all the light , which now shines among us , will not awaken the drowsiness , remove the wilfulness , work on the infidelity of some men ; if they will still please themselves with fancy and vanity , with shadows and delusions , and prefer their own darkness before this light , their sin hath all the heightning aggravations it is capable of . and what can they answer unto god , for such their unreasonable opposition to his laws ? for perverting the excellencies of their own mind , and abusing his mercy , and turning the noblest accomplishments of humane nature against the author of them ? what can they say , when god sets these misdemeanours before their eyes ? when , to their own shame and confusion , they come to a sense of their former errors ? when their reason and consciences ( here drowned in sottishness and sensual joys ) shall be awaken'd , and the revelation of the great day , shall discover to them and to all the world , the falsity and incorrigible senselesness , the incoherence and weakness of those silly arguments and excuses wherein they prided themselves against god ? this time will come we need not doubt , but safely believe , o heavenly father , when the tongues of thy holy ones shall turn unto thy praise , and the mouth of all wickedness shall be stop'd . lastly , since our faith in god is not to be shaken by the strongest reason , this may be a matter of great joy and comfort unto all faithful christians , that god who made them and governs the world , will bear a continual respect unto them ; will reward all their pious cares and fears ; will supply all their weaknesses ; will help them through all temptations ; will be with them in all their conflicts and strivings against sin. they may boast themselves to be the only wise-men ; to build upon the wisest expectations and principles ; to use the best means for their everlasting comfort , and for securing the favour of their god , who is the best friend . they may live in a joyful perswasion of the goodness of their god , and of his intentions to make them happy ; and may think within themselves , how when the wicked shall not be able to stand in judgment , the lord will own them for his people , and glorifie their faith , and receive them to an eternal communion with himself and his son jesus christ , in whom they trusted . be exhorted therefore and encouraged in the apostle's words , heb. . . &c. cast not away your confidence in god , which hath great recompense of reward : for yet , a little while the lord will come , and will not tarry : and if like just men ye live by faith , and continue faithful unto death , the lord will raise you up in likeness to the glory of his son , and give you a crown of life . if you believe in god , and make towards heaven , the place of his abode , with heavenly hearts and affections , you will find that you are not deceived in your faith ; the god in whom you believe , being a rewarder of all those who diligently seek him . to whom be glory and obedience for ever and ever . amen . finis . books lately printed for william rogers . sermons and discourses , in volumes . octav. the rule of faith ; or , an answer to the treatise of mr. i. sergeant . octav. eleven sermons , in quart. sermons concerning the divinity of our blessed saviour , octav. a sermon preach'd before the queen at white-hall , april th . , concerning the sacrifice and satisfaction of christ , on heb. . . quart. a sermon concerning the unity of the divine nature and trinity , on tim. . . a discourse against transubstantiation . price d. a perswasive to frequent communion . stich'd price d. bound price d. six sermons : . stedfastness in religion . . family religion . , , , education of children . . the advantages of an early piety , octav. these all by his grace john lord archbishop of canterbury . a practical discourse concerning death . oct. a practical discourse concerning a future judgment . oct. a discourse concerning the divine providence . quart. these three by dr. sherlock dean of s. pauls . mr. tyrril's brief disquisition of the law of nature according to the principles and methods laid down in the reverend bishop cumberland's latin treatise on that subject . octav. notes, typically marginal, from the original text notes for div a -e * aeternitas est interminabilis vitae tota simul & perfecta possessio . de consolat . l. . * as several believed sir francis drake's ships in did arise from chips thrown into the water . * strabo geogr. l. . † plutarch de plac. phil. l. . c. . hier. in aur. car. p. . cic. de nat. deor. l. . the testimony of theophilus against empedocles , we cannot allow , which you have ad autolycum l. . for he says as bad of the stoicks l. . and may be balanced , in behalf of empedocles , by athenagoras , lactantius , and other christians . * diog. laert. in vitâ plut. de pla. phil. l. . c. . cic. de nat. deor. l. . † laert. in vitâ . ‖ omnis enim per se divum natura necesse est immortali aevo summa cum pace fruatur . l. . & alibi . * laert. in vitâ . † laert. in vitâ , & seneca osten . * cic. de nat. deor. l. . † plutarch against the pleasant life of epicurus . ‖ declinando faciunt primordia motus principium quoddam quod fati foedera rumpat . lucret. l. . cic. de fato . * diog. laert. in epicuro . rochester's satyr against man. † cicero de fato . ‖ diog. laert . in vitâ epicuri , & lucret. l. . & alibi . * diog. laert. in vitâ . cic. de nat. deor. l. . † cic. de nat. deor. l. . ‖ cic. de fn . l. . ‖ lucret. l. . cic. de nat. deor. l. . * fate are necesse est esse alios alibi congressus materi ai qualis hic est . lucr. l. . cic. de fin . l. . lucr. l. . plut. d plac. l. . c. . * cic. de nat. deor. l. . † origen . cont . celsum , ib. . ‖ tinuis enim natura deum longéque remotā sensibus ab nostris . lucret . lib. . ‖ nec bene promeritis capitur nec tangitur ira , lucret. l. . natura videtur libera continuo dominis privata superbis ipsa suâ per se sponte omnia diis agere expers . lucret. l. . * leviathan , c. . & alibi . † gomarus , maccovius , amyraldus , camero , &c. ‖ hierocles de provid . & fato . * arminii thes. privat . de praedest . . remonstrantes explic. cap. . ad roman . &c. especially curcellaeus de dominio dei in creaturas innocentes . † hierocles , ut supra . ‖ see curcellaeus . * causin of constantine . * lucretias . plutarch , &c. † plutarch . adversus colotem , & de repugnantiis stoicorum , & arrian , epictetus l. . c. . & alibi . * luke . . ‖ aristot. meteor . l. . c. . * diodor. sic. l. . c. . philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plin. nat. hist. l. . c. . † pliny . philo ibid. & aristot. apud plin. lib. . cap. . ‖ nat. hist. lib. . cap. , , . * verstegan l. . c. . cambden , &c. † plin. l. . c. . strabo l. . diod. sic. l. . c. . ‖ aristot. de mun. c. . philo , strabo , pliny , &c. ‖‖ in trinaeo , critiâ , &c. see also the later histories of peru and mexico . lipsius physiol . stoic . p. . * ocellus lucanus de universo cap. . aristot . de mundo passim . † aristot. de coelo lib. . cap. . de mundo , & de generat . & corrupt . passim . item , ocellus lucan c. . ‖ aristot. de coelo lib. . cap. . lib. . . passim . plut. de pla. lib. . cap. . * cartes . princip . philosophiae , part. . sect. . plin. nat. hist. lib. . c. . † aristot. de met. l. . c. . plut. de plac. phil. . c. , . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ocell . cap. & aristot. de coelo , l. c. . ‖ pet. . . ●t . philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * aelian . var. hist. l. . c. . † diog. laert . in vitâ , & aristot. phys. l. . c. . * cicer. in lucullo . philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot . de coelo . physic. audit . de generat . & corrup . passim . † philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ‖ vide nagarolae annot . in ocellum . * in vita archytae . ocellus lucanus . in stobaeo . eclog . phys. l. . c. . ocellus de universo , cap. . idem , cap. aristotle de coelo , l. . c. . idem . l. . c. . de coelo , l. . c. . de generat . & corrup . l. . c. . de mundo passim . aut aristoteles , aut aristotelicus . * see marcilius ficinus , in platonis timaeum , c. . & iohannes grammaticus . † see hierocles de providencia , & aenaeas gazaeut . ‖ aquinas , suarez , vasquez , greg. valentia , baronias , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sallustius de diis & mundo , c. . † de mundo sub nomine aristotelle . metaphys . maj. cap. . metaphys . sub nomine theophrati , cap. . ‖ diog. laert . in aristotele . metaphys . maj . c. . * 〈…〉 * nec ob hoc minus liber & poten● est . sen. ibid. n. q. pr. . † phys. l. . c. . ‖ princip . philosoph . part . sect. . * aristot. phys. l. . c. . † cap. . ‖ ibid. c. . it. plato de leg. l. . & iohannes gram. in aristot. de animâ . prooem . * aristot. metaphys . min. l. . c. . * plin. nat. hist. lib. . cap. . † phlegon . in euseb. chron. sub tiberio . origen . tract . on matt. . tertul. apol. c. . ‖ see car●●s his account of comets . princip . philosoph . part . sect. , &c. * pet. . . . † physiol . stoic . l. . dissert . . ‖ consolat . ad martiam , ad finem . ‖ plato in timaeo . see also celsus apud originem centra celsum , l. . p. . sen. nat. quaest. l. . c. . * see alex. ab alexandro , and censorinus . † moor's mystery of godliness . ‖ cartes princip . phi. part . sect. . * nat. hist. l. . c. . † 〈…〉 l. . ep. ●● . ‖ princip . philosoph . part . sect. . ‖ ‖ 〈…〉 ‖ aristot. m●●eorol . l. . c. . diod. sic. l. . lucret l. . . * more nevah . p. . c. . * quum non tum primum , cum visibilem istum mundum fecit deus coeperit operari : s●d sicut , post corruptionem hujus , erit alius mundus , & ita antequam hic esset , fuisse alios credimus . origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . c. . sicut scriptum est in iob , quando factae sunt stellae , laudaverunt eum omnes angeli ejus : quasi antiquitores non solum homine post creato , sed & omni creaturâ propter eum creat● . origen . tract . . in matt. & alibi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. the earth created for man ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysos . orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c. . to these may be added about a dozen of the ancient fathers , many of our school-men , and philo the iew. see also commentators on iob . . psal. . ps. . . ps. . . tim. . . tim. . . rom. . . . . * lucret. l. . iuven. sat. . humana ante oculos foede cum vita faceret . in ●●rris oppressa gravi sub religione , &c. lucret. acts . . rom. . , . heb. . . graphautarkeia, or, the scriptures sufficiency practically demonstrated wherein whatsoever is contain'd in scripture, respecting doctrine, worship or manners is reduced to its proper head, weighty cases resolved, truths confirmed, difficult texts illustrated and explained by others more plain. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) graphautarkeia, or, the scriptures sufficiency practically demonstrated wherein whatsoever is contain'd in scripture, respecting doctrine, worship or manners is reduced to its proper head, weighty cases resolved, truths confirmed, difficult texts illustrated and explained by others more plain. locke, john, - . 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ΓΡΑΦΑΥΤΑΡΚΕΙΑ or , the scriptures sufficiency practically demonstrated . wherein whatsoever is contain'd in scripture , respecting doctrine , worship , or manners , is reduced to its proper head. weighty cases resolved , truths confirmed , difficult texts illustrated , and explained by others more plain . all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. l. . london , printed for sampson evans , bookseller in worcester . . the preface . among the many and various dispensations of blessings which god hath always confer'd on his church-militant here on earth , this of revealing his holy will to the sons of men , upon a due and serious reflection , seems to be none of the meanest : for if the gradual conveyance of the s. scriptures be considered in all its circumstances , it will not only exhibit unto us matter of astonishment and wonder ; but it will also be an invinsible argument to prove their divine extraction . to omit the many and wonderful preservations of the law under the jewish oeconomy , and to proceed to the gospel-dispensation : when christianity began so mightily to prevail , and to extend it self over the whole world ; then it was that the enemies of those sacred writings began to appear : the devil ( who hath never omitted any arts or stratagems that would any way conduce to the eternal ruine of man-kind ) rallies up all his forces in opposition to them ; well knowing how greatly they would tend to the diminution of his kingdom ; for as long as those sacred oracles stood as the basis and foundation on which christianity was built , his other attempts must necessarily prove vain and unsuccessful ; wherefore like a subtil enemy , and cunning polititian , he levies all his forces to destroy the foundation : rightly concluding , that if that were once shattered , the whole fabrick must consequently come to ruine and desolation . and in prosecution of this design , he and his agents have endeavoured to invalidate those writings ; though as to their matter of fact , not a julian , nor a celsus did ever assume impudence enough to deny : and that they might the more amuse the minds of men , they imposed spurious writings , under the names of the venerable pen-men of the sacred scriptures : but this fallacy was soon discover'd ; for the majesty of those holy writings eminently appearing above the others , soon put a period to this controversie . all pretended revelations have visibly discover'd their nakedness , and soon betrayed their own mean descent . but as it is commonly observed , that after a defeat , there is a general rendezvous of all forces , to make the last assault , which is usually very formidable ; so these infernal powers having been disappointed in their first enterprize , could not rest satisfied , until they had changed the scene , and appear'd in more hostile shape than ever : defamation now was not sufficient , but the total destruction of the word of god was design'd . and now to the amazement of the world ( after many other mighty enemies to the christian cause ) up starts dioclesian , an enemy no less potent than formidable , who set forth an edict that all christians should deliver up their scriptures , and that the writings of the church should be burnt , which was prosecuted with great rigour and fierceness ; and he was so confident of the success of it , that on a column which was erected to him , as a trophy of his extinguishing the christian faith , he had this in the inscription . — superstitione christi ubique deleta , grut●… inscript . pag. . and what could now be expected , but that the whole christian name should have been extirpate ? for persecutions began again to look with a most terrible aspect ; and now it was that such a multitude of christians offer'd themselves as victims to appease the rage of their cruel adversaries with their martyr-flames , rather than deliver up what was most dear to them in the world , viz. their bibles : and those who by fear or any other inducements were perswaded to the contrary , were approbriously called traditores . and who could imagine that this stratagem should have been defeated ? who could have thought that these inquisitive and inveterate enemies should have their designs and intentions thus frustrated ? but god , who at all times hath given us signal demonstrations of their divinity , by his miraculous and wonderful preservation of them , was not wanting at this time , but mightily rescued them from the flames of these wicked persecutors . what was here but the special providence , the finger of god , to be seen in this great deliverance ? who but an omnipotent power could now sustain the christian faith , when all humane and infernal power were bent against it ? but thus did the sacred oracles triumph over its adversaries , baffled all assaults and enemies , and stood unmov'd like a mighty rock in the midst of the sea , outbraving all storms and tempests . but although the sacred scriptures have been thus conveyed down to us , having their divine authority confirm'd by the suffrages of all ages ; and although they answer the ends and purposes of their author , viz. that they should be the rule of our faith , the infallible standard by which all actions should be measured ; that in them are contained the whole essentials of religion , the words of eternal life , &c. yet it is thought ( and not without just grounds ) a design that may not be altogether unuseful to the publick , for the more exquisite use upon any emergent occasion , that those scriptures which lie here and there dispers'd throughout the whole sacred repository , belonging to one place or subject , be reduced to their proper heads , that so the use of the whole may be rendred more obvious to the diligent enquirer . this is the design of the ensuing tract ; a work of no small pains and labour : for it is possible a man may be a good textuary , and yet upon many occasions may want that full satisfaction which those sacred treasures afford : to obviate which difficulty , no concordance ( that i know of will very much contribute . and indeed , the reduction of the sacred scriptures to this method must needs be very grateful to any that have time and leisure for a serious perusal of them , especially to divines , who cannot chuse but frequently have recourse to a work of this nature . as to the whole composure , or selecting the texts of scripture to their several heads or subjects , or the pertinency of them to the place they belong to , either for probation , illustration , or the like : the author hath consulted several eminent and learned men , who have fufficiently given their approbation of it , and greatly encouraged its publication . the epistle to the reader will give a particular account of the usefulness of the work. the preface to the reader . that the holy scriptures are one of the greatest blessings which god bestows upon the sons of men , is generally acknowledged by all who know any thing of the value and worth of them . to shew their use and excellency , is beyond the authors present design or intendment ; 't is already done by one or other to good purpose every day . in them the lord hath dilucidly displayed that counsel of his will , that is of infinite concernment to us to understand , in order to our present being accepted of him here , and at last brought to the fullest enjoyment of himself in glory . 't is wonderful to behold , how full and perfect this word is , with respect to this end ; what can man desire to know , which is necessary hereunto , that the light thereof discovers not ? what direction can he expect , by which he may be fortified against all enemies of his good , either within or without him , that is not there given ? what encouragements would he have which are not therein displayed before him ? and what cavils can be brought against any part of truth contained therein , to which they themselves yield not a full resolve ? ( one place of scripture so exactly clearing , expounding , and illustrating another ) yet ( to amazement ) it s observ'd , that man ( who is so highly and principally concerned in it ) doth too too little value it ; he can weary himself in any secular affair , but diligently to search the scriptures ( according to our lords advice ) is to him tedious and burdensom . few covet to be mighty in the scriptures ; though convinced , their great concern is inveloped in them : a spirit of self-fulness , pride , spiritual sloth , drowsiness and deadness , lyes at the bottom of this sinful neglect . to encourage , awaken persons to a more diligent thorow search of the mind of god herein , is a service no less profitable than seasonable at this day . and what greater external encouragement , than to make that facile and easie , which seem'd inconquerably arduous and difficult ? this is the design of the ensuing treatise : nor is the author altogether without hopes ( wherein he hath the concurring-judgment of several eminently learned and judicious divines who have perused it ) but , by the blessing of god , it may have a singular tendency to the enlightning of some , and establishing of others in divine tuths ( when uno intuitu they see the scriptures , upon which they are built ) , and enabling them with ease to confute gainsayers . this hath prevailed upon him , to give leave for the publishing of it fot the common good , having found it to be of great use to himself to the ends before-mentioned . for here the several texts of holy scripture ( which lie scattered in the book of god , are collected together , transcribed and placed ( in the order as they lie in the bible ) under several and particular heads ( a fruit of many years labour in frequent reading through the whole old and new testament , with serious thoughts upon it , and prayer to god , to the end the scope and meaning of the holy ghost in each text might be found out ) . and where any subject is fallen on , and mentioned in the general head , ( and sometimes also in a particular head ) there ( for the most part ) is to be found all that relate to that matter , immediately following under particular heads , or subdivisions , to the end that the whole thereof may be met with together : or , at least , there are references to some other general or particular head , where it is placed more properly . and here note , christian reader , that thou hast not only the places positive to the subject there , but also such which are any ways argumentative , or enforcing ( whether by examples , the equity of the things , the nature of god , his approbation of promises to , or threatnings against it ) or any way illustrating or expounding of it , by whatsoever terms they are expressed : whereof a little use of this treatise will soon give thee a full evidence . but , to prevent prejudice and mistakes , and give thee some light in the way and method the author hath taken , he proposeth to thy observation these few things following . first , to prevent prejudice , do the author and thy self this right , not to make a judgment by the reading of one or two texts at the beginning of any head : for possibly they may not at the first blush seem to thee so pertinent to the matter , as others do which follow ; they may be only argumentative , and not positive : for the author so placed them on purpose , that they might run in order , as they lie in the bible , that the reader might go to any text of either testament , without turning backward and forward , and for other advantages ; and thence it happens sometimes , that the scriptures less to the purpose , first occur to thy view . likewise , pass not sentence upon any text thou shalt find under any head , as impertinent to the subject there , until thou hast seriously weighed the same : for possibly in so doing , thou mayst discern something in that scripture , which thou never didst observe before , nor mightest have taken notice of , had not the head or subject there , turned thy thoughts upon it . and then , the author doubteth not , but that the composure it self ( when judiciously considered ) will prevent this censure , that it 's a needless work , as having been done already by others : this being a thing of another nature than any yet extant , and will be helpful at another rate . for , ( notwithstanding any other helps ) the finding out of apt scriptures for illustrating , confirming , and making use of any truth which may be upon the thoughts of any , have been , as it is , a difficult and laborious work ; and thence men oft-times use scriptures , either not apt , according to the intent of the holy ghost there ; or such , the genuine sense of which is doubted . and for the use of concordances herein , each mans memory must record the scriptures : for they must first occur to his thoughts , then his judgment must fix upon some word therein , under which the text is placed : and 't is possible not hit the right term under which it is ; and oft-times look a long time ere he come to it , because of the multitude of words there used : and happily miss at last too , and be put upon searching under another term . but here thou mayst only turn to the subject thou enquirest after , and ( without any such steps ) find scriptures full and apt thereto ( by whatsoever terms or phrases they are expressed ) occur to your eye at an instant ; and almost ( if not altogether ) all the scripture affords to that subject ; and present thee with matter of enlargement , which possibly thou thoughtest not of . secondly , to give thee some light in the method , and to help thee in the use of this . first , take notice , that in chap. . [ of saints failings ] the first texts are to prove each person his saintship ; then the next following , their failings : and this is done on purpose , that it might appear they are the failings of saints : and so proper to the head. dly , note also , that the words within a parenthesis beginning with [ or ] are the marginal readings . dly , some general heads have no particulars following , but the whole placed under that general head. this is so done , either because the texts which the scripture affords to that subject , are but few in the whole , and so easily run through ; or that the matters are so various , that almost every verse carries a distinct thing in it , yet still relating to the general head ; as that [ of the saints priviledges ] each text almost a distinct priviledg : so that [ of the character of saints ] and some others of like nature : and here to have descended to particular heads , would have been tedious and unnecessary ; for the words being there transcribed , the reader may presently inform himself , in the whole , and in every particular . lastly , a little pains in observing the contents or table in the front of the book , which doth contain the general and particular heads therein , and also the references thereto , and directs to chapter and page where each lieth , will enable thee to discern more of the method and usefulness of this work , than can be well expressed in a short epistle . therefore this shall suffice , supposing the work it self will shew its own usefulness and advantage to meditation about divine matters : holding a man to one subject , and yielding variety of matter to enforce it upon the mind , and leave impression there : when bare reading a chapter or two ( as fome use to do as a task ) proves not effectual for that end ; and searching proves laborious : and to many ( by reason of the difficulty of finding ) discouraging also . a table of the several heads herein contained , and their subdivisions , in order as they lye , and directing to chapter and page . of the scriptures , their authority , use and excellency . chap. . page . of god , chap. . his name and title . p. he is a spirit . p. his excellency , majesty , greatness , perfection , glory , soveraignty and absoluteness . p. see more in the duty of fearing god , chap. . p. . he is invisible . p. he is incorruptible . p. he is the most strong , almighty , omnipotent god ; a rock . p. he is omniscient , omnipresent . p. he is most wise. p. he is most holy. p. he is most just. p. he is compassionate , pitiful , and merciful . p. he is long-suffering and patient . p. he is gracious , good , kind , and bountiful . p. he is faithfulness and truth . p. he is unchangeable . p. he is infinite and unsearchable . p. he is eternal . p. he only is the true and living god. p. of the one god , father , son and spirit : or the trinity . chap. . p. see more of christs excellency . chap. . p. . see more of the spirit . chap. . p. . of man in his first estate wherein he was created , and his fall . chap. . p. of mans state by nature , since sin entred , chap. . p. . . corrupt , unclean , and desperately wicked . p. see more of sin , chap. . p. . . ignorant and sottishly opposing the true god , and adoring idols . p. . in servitude to sin and satan . p. see more of ignorance , chap. . p. . . the sad fruit and end of such a state . p. see more of gods judgments against sinners , chap. . p. . the case the law concludes men under , chap. . p. . under sin and guilt . p. under the curse thereof . p. the deeds of the law , or sacrifices under it , cannot justify or purge sin , but still leaves sinners under guilt , condemnation and wrath . p. of mans salvation and redemption ; how it came , and by what means , chap. . p. . see more in pardon and salvation by christ alone . ch. . p. . from god only , and no otherwise . p. who is he , in and by whom this salvation is conveyed and wrought : jesus christ. p. the excellency of this saviour , his dignity and authority in his person and nature . his person and authority . p. his nature , p. how christ wrought this salvation for sinners : what he was made , and what he did in order to it . chap. . p. . . he is mediator . p. . he took upon him the nature of man , and humbled himself . p. . he is made an high priest . p. . he offered himself to god as a sacrifice , suffered for the sins of mankind , made peace through the shedding of his own blood , by which he entred into the holiest . p. . he fulfilled all righteousness of the law : bear the curse , took away the hand-writing of ordinances , is our righteousness . p. see more of justification , chap. . p. . . he sanctifieth us , is our sanctification . p. . he riseth from the dead . p. . he ascended into heaven : is our way to the father , our advocate and intercessor there . p. . he is made our king and head , to encounter and conquer our enemies : to rule for and in us , p. . he is our prophet and shepherd , to teach , guide and feed us , p. . he is our all in all things : our compleatness and perfection . p. gods free choice of his in christ jesus to eternal life , and calling of them according to his purpose and grace . chap. . p . pardon and remission of sins , reconciliation and peace with god ; justification and sanctification before god ; eternal life and salvation free through the grace of god , by the death , sacrifice , and sufferings of christ , without works . chap. . p. . . in general . p. . in particular , pardon of sins . p. . reconciliation and peace with god. p. . justification and sanctification before god. p. . eternal life and salvation . p. see more in chap. . of faith. p. . how men have the benefit of this salvation , or by what means it becomes theirs in particular . chap. . p. . by faith. p. . of faith in its nature and objects , use , benefits and advantages , further than as before , relating to this salvation : . in its nature and object . p. . in its use , benefit and advantages further . pag. see more , trusting in god , chap. . p. . the effects or fruits by which faith is known to be true . p. also , see fruits of the spirit , chap. . p. . the dangerous state and issue of unbelief . p. characters of saints , good men , believers , appearing in word and deed. chap. . p. . . that such may be known from others by their fruits . p. . the particular fruits of the spirit in them , or good things appearing , or necessary to be in such who are real saints . p. see more of the fruits of faith , ch . . p. . of the fruits of the spirit , ch . . p. . in duties , ch . . ch . . ch . . ch . . in each duty in affliction , chap. . p. . in duties to magistrates , ch . . p. . saints , believers , the children of god themselves may be overtaken with faults , are not altogether free from sinful dispositions and inclinations in this life ; that they may be corrected of god for them . chap. . p. . . in general it is affirmed . p. . particular instances of the saints failings recorded . p. . that god will punish and correct his for sinning . p. see gods threatnings and judgment against sin and sinners . chap. . p. . of the priviledges of the saints , and their excellency above others : what god hath done , doth do , and will do , for and be unto them , more than others , and what they can do with god , &c. chap. . p. . see more in the next chap. of union and relation to christ. p. . see the advantages of faith. chap. . p. . see their priviledges in afflictions . chap. . p. . in times of ●…on-calamities . chap. . p. . see the glory believers shall have , chap. . p. . . of the union and relations between christ and his church and the mutual love and esteem of each other : and the manifestation thereof . chap. . p. .   of the duties of believers , such as profess to be saints . chap. . p. . first , towards god. chap. . p. . . in general , to live to god only , not to self ; to be holy , fruitful , walk in the light , in an honest , heavenly and spiritual conversation , worthy of our high-calling : to glorifie god , and mind things above . p. . in particular : to love god , and the father , and our lord jesus christ. p. . as fruits of love to god & christ , to delight themselves in god , long for , pant after him , make their boast of glory , & rejoyce in god and christ as their portion , all , and rest. and to obey and hearken to the laws and words of god and christ. . to delight in , long for , pant after , make their boast of glory , and rejoyce in god and christ as their portion . p. . to obey and hearken to the laws and word of god , and our lord jesus . p. see more of disobedience . p. . . worship god , and sanctifie him therein . p. see more in ch . . p. . and of idol . ch . . p. . . to believe , imbrace , and be found in the practise of nothing in the things of god , and about his worship , but that which clearly ( according to precepts , rules and examples of scripture ) appears to be christs mind , upon which we may in faith expect acceptance . p. . to pray to god. of prayer at large . p. see more in afflictions , ch . . p. . common calamities . chap. . p. . . to take especial notice of the acts of gods goodness and mercy : keep memorials thereof , celebrate his praises , extol him , stir up others so to do . p. . to fear god : and none else , or other fear . the arguments thereto . p. . not to fear any else , or other fear . p. . fear god. p. . to trust in god , and in none else in all cases : the arguments thereto . p. . not in any else p. . in god , as a suitable object . p. see more of faith , ch . . p. . . to look believingly unto , hope in , and patiently wait for god , his salvation , in all cases : the arguments thereto . p. see more in the nature & use of faith , ch . . p. . . to walk humbly before god , abasing self , opposing all high thoughts . avoid boasting of self : the reasons . p. see more of submitting in affliction , ch . . p. . see death , ch . . p. . . to be moderate , meek , patient and quiet in all things : yhe encouragements thereto . p. see more duties to brethren , ch . . p. . duties to all men , ch . . p. . duties to persecutors , ch . . p. . see words , chap. . p. . . to take heed to our lips : that our words be not rash , but true , well ordered , and savoury , and seasonable . p. . to acknowledg sin , depart from it , and watch against it , the arguments thereto . gods complaining of it , reasonings with sinners about it ; threatnings and judgments against sinners for it : . what sin is . p. . to acknowledg sin to god , mourn for it : both our own and others . p. see more in affliction , ch . . p. . in common calamities , ch . . p. in prayer , ch . . p. . . to depart from sin and all appearance of it : hate it , and avoid the occasions of it : the reasons . p. see duties in general , ch . . p. . . gods reasonings , with complainings of , and threatnings and judgments against sinners for their several sins , disobedience and rebellions . p. see more of sin in mans nature , chap. . p. , . of gods correcting his for sin , ch . . p. . pardon of sin , ch . . p. . . to own and profess the true god and our lord jesus christ , and his , before men boldly . to wait for christs second coming . . to own and confess the true god , and our lord jesus christ before men . p. see more of owning him in time of persecution , ch . . p. . of perseverance , ch . . p. . . to wait for the second coming of christ. p. see more his coming to judgment , ch . p. . . to walk with god heartily , uprightly , sincerely , and to follow him fully and zealously : the reasons of it . p. see also hypocrites , &c. ch . . p. . . to stick fast to god , not to depart , abide in the faith and practice of what we know of his will , to the end : that the saints shall be kept : . to persevere and abide in faith and practice , &c. p. see more of holding fast in time of affliction . ch . . p. . . that saints shall be kept , have power to stand . p. see more of god , upholding in affliction . ch . . p. . . to take heed , to observe and watch diligently over our selves with a holy jealousie and fear , lest we should apostatize and depart from god , his truths , and ways , into any error or sin : the reasons , our danger . p. see more of saints aptness to fall , chap. . p. . of the tempters methods , chap. . p. . . duties of saints , believers , brethren in the lord , each to other , as such ; and as standing in that relation one to another . chap. . p , . . to love each other : the kinds of it . p. . to sympathize with each other , in pity and compassion help and comfort one another : bear one anothers burthens , have mutual care of each other . p. see also this duty to afflicted ones , ch . . p. . to honour and respect each other : and be kind and affectionate . p. see more , walking humbly , ch . . p. . . not ' rashly and unadvisedly to take up a prejudice against any , believe reports , take offence , or be angry : but tenderly forgive , cover faults , and restore offenders in love . p. . to live peaceably among themselves : avoid whisperings , tale-bearing , and whatsoever tends to divide or disturb peace . p. . to rebuke , reprove , exhort , admonish and warn each other , &c. to take such rebuke , &c. well from each other . . to rebuke , exhort , &c. p. . to take such rebuke , &c. well . p. see more church discipline , ch . . p. . . to confess sins to , and pray each for other . p. . to be of one mind . p. . to walk wisely and charitably one towards another : and in things indifferent , to have respect to the weak , and to avoid offences ; p. . to destribute and communicate to each others necessities : of giving to the poor in general . p. see more in shewing mercy to all , ch . . p. . of giving to enemies , ch . . p. . of church-collections for poor , ch . . p. . . duties of saints , believers , each to others , as they stand related one to another in the flesh. chap. . p. . . husbands to wives , and wives to husbands . of marriage , women , &c. p. . parents to their children , and children to their parents . p. . masters to their servants , and servants to their masters . p. . . magistrates to subjects , and subjects to magistrates . see magistrates at large , ch . . p. . . the duties of saints towards all men , those who are without , unbelievers , enemies . chap. . p. . . in the general . p. . in particular , not to speak evil of them , or judg them . p. . be just , righteous , true and faithful to , and with them in all things of trust and dealing . p. . to live at peace with them , every one doing their own works : not intermedling with others . p. . not to be discontented , angry , or revengeful against them ; but to behave themselves meekly , gently and patiently towards them , bearing wrong . p. see more of meekness , ch . . p. . . to pity them , shew them mercy , pray for them : requite them good for evil , love for hatred . p. see more of doing good to persecutors , ch . . p. . see giving the poor , ch . . p . . to behave themselves humbly and courteously towards all : giving them due respect . p. . to avoid all unnecessary society and fellowship with wicked men . p. . of the duties of saints , in times of affliction and persecution , both towards god : such as persecute , and such as are persecuted and afflicted . see afflictions and persecutions at large , chap. . p. . . their duties in times of common calamities , see common calamities at large . chap. . p. . . their duties towards the spirit . see it at large . chap. . p. . . their duties towards their ministers or pastours . see church-affairs at large . chap. . p. . . their duties in case of temptation by satan , and false-teachers , errors , &c. see satan his instruments , false-teachers , &c. in general . chap. . p. . . their duties in relation to the things of this world. see the things of this world in general chap. . p. . how men come truly and spiritually to know the only true god , and jesus christ whom he hath sent , and the mystery of salvation by him , and expressed in the word . to believe , bring forth fruit , and persevere through difficulties to eternal life . chap. . p. . a man of himself can do neither of these . p. . god in christ doth all freely , hath promised so to do . . in general . p. . in particular , to give knowledg of himself , &c. p. see more of knowledg , ch . . p. . to give faith , or enable to believe . p. . to enable them to subdue sin , bring forth fruit , profit , &c. p. . to give power to persevere in faith , &c. see more , ch . . p. . p. . god in christ doth command , encourage and invite by promises , to come to kim for these , and cast our care upon kim . p. how god doth work and , effect these things in the hearts and spirits of his elect. chap. . p. . by his spirit , whom he promised . p. of the spirit of god further , his being given to , & dwelling in the saints ; working in them and others ; the nature and fruits thereof ; saints duties towards the spirit . . of the spirit given to , and in the saints , and what he did , and doth . p. . the nature , working , and fruits of the spirit . p. . saints duties towards the spirit . . to follow him , and make use of him . p. . not to sin against , grieve , or quench the spirit . p. of afflictions , troubles , and persecutions . chap. . p. . to whom they belong , or who may expect them . p. . . common to all . p. . more especially to the saints : . the holy gost affirms it . p. that the saints have been so exercised : . from god more immediately . p. . from men , wicked ones , heathens . p. . from professors , men zealous of the law and traditions . p. for what ends god doth correct his children , and fuffer them to be persecuted : p. . . to exercise and try their faith and obedience . p. . to humble and purge them . p. . to make them to remember god , and things above : look to , own , and close with them . p. . for gods own glory , and the furtherance of the gospel . p. . for the effecting of great good and advantage to those who are exercised with trouble , &c. p. . the considerations which should bear up , stay & comfort the spirits of the saints in their afflictions , and under porsecutions . p. . . that god appoints them , and that for such ends as before . p. . that such , who are so exercised , are blessed and happy , and so pronounced ; it 's a seal of son-ship , of gods choice love , and of their salvation . p. . that god well knows the design and ways of satan , and of all the adversaries of believers ; and that they can do no more , or proceed further against the saints , than what god permits : he turns about the purposes of adversaries . p. . that god orders and determines of the measure , manner , time , and continuance of afflictions and persecutions , and that according to our need . p. . that god doth sometimes make enemies and persecutors themselves to acknowledg the saints innocency when they suffer , and will surely avenge them of their adversaries . p. . that god will comfort , uphold , and preserve his in all their troubles , and not lay more upon them than they can bear . p. see common calamities , ch . . p. . . that the saints are near and dear to god in christ ; so that he takes notice of their afflictions and persecutions : and is said to be persecuted and afflicted in their persecutions , &c. p. for more , see union and relation between christ and his church , ch . . p. . . that the greater the afflictions and distresses of the saints have been , the more wonderful have their deliverance been ; and then hath salvation been nearest , when extremity hath been highest , and danger greatest . p. . that affliction and persecution shall be for the great good of saints . p. more , see the ends of god in afflicting , before . p. . . that god will not always chide , nor suffer his to lye under affliction and persecutions ; they shall have an end : he will bring deliverance , and restore joy . p. . that afflictions and pesecutions have been the lot of christ himself , and of the saints in all ages . p. . the duties of the saints , and how they ought to behave themselves in trouble , both towards god , and man. p. . first , towards god. . to eye god in them , as being sent by him . p. also see common calamities , ch . . p. . . to submit to god with an humble , quiet and silent spirit under them . p. . to confess their sins , and justifie god. p. see more of confession of sin , ch . . p. . . to hold fast to god ; own the lord jesus , his people , and ways , in the midst of trouble and persecution . p. see perseverance , ch . . p. . . to be chearful under afflictions , and rejoyce to be counted worthy to suffer for christ. p. . . to cry to the lord for help , support , and salvation therein . p. see more of prayer , ch . . p . in common calamities , ch . . p. . . not to fear , but believingly commit their case to god , and quietly wait for his salvation . p. also , see trusting in , and waiting for god , ch . . p. , . . duties of saints towards enemies , and persecutors , in such a time . . to be patient , and quiet , and sober , towards them , not revenge , or return evil for evil , reviling for reviling : but forgive them . p. . not to desire or rejoyce in the hurt of enemies , &c. p. . to pray for , and do good to persecutors and enemies . p. . to use lawful and honest means for avoiding and easing of , and delivering themselves and others from afflictions and persecutions . p. . to look to the cause of our suffering : that it be for well-doing , for christ and a good conscience : and not as busie-bodies , in things unnecessary . p. . the duties of others , and how they ought to behave themselves towards such who are afflicted and persecuted : to sympathize with them , visit , help , comfort , and pray for them : and take heed they add not to their trouble . p. of publick and common calamities and judgments . chap. . p. . . that they are of gods ordering , and none can keep them off . p. also , see eying of god in affliction , ch . . p. . . the priviledg of the saints and servants of god in such a time . p. see more , in saints priviledges in general , ch . . p. . . the duties of saints in such a time . p. of magistrates and magistracy . chap. . p. . . that magistracy is an ordinance of god ; that by him are magistrates advanced to office : the titles given to them . p. . what they are in the sight of god , and considered as men . p. . what are the duties of magistrates ; what they should not be , and what they should be . p. . the duties of subjects to their magistrates , in respect both to their persons and decrees . p. . . what they may not do : when and wherein they may not obey them . p. . what they may and ought to do in respect to their persons and decrees . . to submit to , and obey them in things lawful . p. . to give to them due honour and respect : not contemn their persons , or speak evil of them . p. . to pray for them . p. . to endeavour to get good magistrates . p. . to be content with such magistrates which god bath set up , although they be not such as they should be . p. also see the kings of israel and judah , ch . . p. of an oath for testimony , confirmation , and ending of controversies , and upon other occasions . chap. . p.   of preachers in general , gospel-ministers : what spirit they should be of ; their duty and recompence . chap. . p. see more of church-officers . chap. . p. . of the church of christ , under the several notions thereof , and the things belonging thereto : and as considered in the several congregations or particular churches thereof . chap. . p. . . the several acceptations of the church of christ , mentioned in scripture . . general or universal . p. . universal , visible . p. . particular visible churches of believers , who are joyned together as one body , and usually meeting together in one place , for the participation of the same ordinances , and exercising duties as a church , and one to another as members thereof , p. . the dignity , priviledges and blessings belonging to the church of jesus christ in general : in general , as such . p. also , see union and relation between christ and his church , chap. . p. . . of the qualifications of the members of the churches ; what they should be . p. . of the propriety that particular churches had in their members , and of others joyning themselves to them . p. . of letters commendatory , and the churches receiving of such who were commended to them by word or letter , p. . of the order of the churches in their assemblies and meetings : what they did there as their duty , and how they should order it in their constant worship . p. . of the gifts of prayer , prophecying , psalmes , tongues , &c. which the members of churches received : how they did use them in the church-assemblies , and elsewhere , for the edification and good one of another , and of others : the order how they should be used , directed : such gifts were to be desired for that end . p. . of other acts done in , and by these particular churches , in sending out messengers to other churches , and upon occasion determining of controversies , writing and sending of epistles , and other affairs : of their meeting together in order thereto , and to the receiving and hearing of such epistles : the epistles directed to the churches . p. also , see church-discipline . p. . . of the ending of controversies arising between the members of churches , to avoid going to law before others . p. . of the relief of the poor of their churches , and their contribution to the necessity of other churches , and the order of it . p. also , see distributing to the poor at large , chap. . p. . . of the officers of the particular churches ; their power , duties and recompence : how they should be qualified for their office ; and of the churches duty to them . p. . . of officers power , duty , qualification and recompence . p. see more of gospel-ministers in general , ch . . p. . . complaints of , and threatnings against evil officers , or ministers of the church . p. . of the churches duties towards their ministers , and such others who labour amongst them . p. . of the elections and ordination of officers in churches . p. . of laying on of hands upon the several occasions , and to the several ends in scripture mentioned . p. . of the several ordinances of christ , to be observed in and by the churches of christ , and elsewhere . p. . . prayers . p. see more in prayer at large , ch . . p. . see praising at large , ch . . p. . . reading , teaching , preaching of the word of god , prophefying . p. see more of ministers in general , and of gifts of church-members . ch . . p. . p. . . baptisms . p. . breaking of bread , or the lords supper . p. . discipline , church-censures , or removing of scandals , &c. p. see more of rebuking one another , ch . . p. . of hypocrites and hypocrisie ; the spirits and practises of such who are very formal and earnest in and about the external parts of worship and profession , and in a shew for god , yet high in their opposition of christ , the truth of the gospel , and power of godliness in others . chap. . p. see more of their pesecuting temper . chap. . p. . the danger of hypocrisie , and of formality , and end of hypocrites . p. also , see sincerity . chap. . p. . of the conscience . chap. . p. . of the devil : of his subtilty , wiles and ways by himself : and in and by his instruments , wicked men , false teachers , deceivers and seducers : the description of them , and what concerns the saints therein . chap. . p. . . of satan , the devil himself , his subtilty , &c. p. see more , sinners bondage , ch . . p. . . the instruments of satan , seducers , deceivers , &c. and the saints duty about it . p. of consideration , meditation , pondering upon , and serious weighing of the things of god , his word and works , ourselves , &c. chap. . p. of the thoughts , mind and affections . chap. . p. of repentance in the general : wherein god cannot repent ; and wherein , or how he is said to repent : repentance in man , and of his turning to god from sin : and in such who have back-slidden from following of god , and otherwise . ch . . p. . . wherein god cannot repent , and wherein , or how he is said to repent . p. . repentance in man in general : and of back-sliders returning , &c. p. also , see gods reasonings with sinners , ch . . p. . of death : the laying down of these tabernacles . chap. . p. of the resurrection from the dead . chap. . p. of christ's second coming to the judgment , and rendring unto every man according to his deeds done in the body , whether good or bad . chap. . p. also , see waiting for christ's coming , chap. . p. . of the glory prepared for the saints , and reserved to be given to them at the appearing of the lord jesus christ. chap. . p. also , see the end of the wicked , ch . . p. . of knowledg and understanding in and about divine things , and of the want thereof . ignorance about such things , and the evil thereof , chap. . p. see more of the sottish nature of man , chap. . p. . see also the giver of knowledg , chap. . p. . of this present world , and the titles , honours , pleasures , and other things in this world : the use of them : the snares and temptations in them : and of the saints duties in relation to them . chap. . p. of idolatry , setting up and worshipping of strangs gods , graven images , &c. chap. . p. also , see worshipping the true god , chap. . p. . of the angels : their appearing to men ; what they are ; and do . chap. . p. of the parables and similitudes which christ spake . chap. . p. of the miracles and wonderful things which were done by christ and his apostles : chap. . p. of the kings of israel and judah : how they came to their power and office . chap. . p. also , see magistrates at large , chap. . p. . of sacrifices and altars , and calling upon the name of the lord before the coming of the law. chap. . p. reader , these few mistakes of the press , ( the greater part whereof being in the figures only ) you may easily correct with your pen : to which end you have the word , titles , references and figures , noted severally , and not together . and for the figures , you are not directed to the line , but to the page only ; because the order that the texts are placed in , will more suddenly send you to it . . in the words : pag. . l. , for counsel , r. people . p. . l . f the lord of the spirit , r. of the lord the spirit , p. . l. , for curse , r. cup. p. . l. , f. branch , r. or branch . p. . l. , f. prophet , r. report . p. . l. , f. me●…k , r. weak . p , l , f. have eaten , ●…r . have not eaten . . in the titles : p. , f nature of faith , r. the danger and issue of unbelief . p. , f. gods ends in afflicting , ●…r . considerations comforting in afflictions , through pages . . in the rèferences at the end of the heads : p. . f. ch . . r. , f. ch . . r. . p. , f. ch . . r. . p. , f. ch . . r . p. , f. ch . . r. . p. , f. ch . . r. . p. . r. ch . , p. , f. ch . . r. . p. , f. ch . . r. . p. , f. ch . . r. . p. , f. ch . . r. . p. . f. ch . . r. . p. , f. ch . . r. . p. , f. ch . . r. . . in the number upon the pages : p. , in the next page , f. . r. , and so on through pages : and then it falls in right . . in the chapter , or verses of the scriptures : p. , for gen. . , . r. . , . p. , f. exo. . r. . p. , f. gen. . . r. . , & f. kings . r. . p. ●… , f. sam. ch . . r. ch . . p. , f. ps. . r. . p. , f. mark . r. . p. , f. pet. . . r. . . p. , f. gal. . . r. . p. , f. john . . r. epist. . p. , f. mat. . . r. . . p. , f. exo. . r. . p. , f. eccl. . r. . p. , f. cor. r. . p. , f. mark . , . r. ●… . . p. , f. zech. . : r. . p. , f. acts. . r. . p. , f. rom. . r. cor. . p. , f. hosea . . r. . . p. , f. exo. . r. , & f. gen. . . r. . , & f. sam. . . r. ver . . p. , f. john . . r. . . p. , f. co. . r. . p. , f. sam. . r. . p. , f. kings . r. . p. , f. john . r. . p. , f. kings . . r. . p. , f. isa. . r. ps. . p. , f. ps. . . r. . , & f. ps. . . r. . , & f. ps. . r. . p. , f. hebr. . . r. . . p. . r. james . . p. , f. rom. . . r. . . p. , f. john . , . r. . , . p. , f. eph. . , r. . . p. , f. ps. . r. . p. , f , matth. . r. malachi . p. , f. thes. . r. . p. , f. joh. . , . r. . , , & f. cor. . . r. . . p. , f. ps. . . r. . . p. , f. psalm . r. . p. , f. rev. . . r. . . p. , f. ezek. . r. . p. , f. psalm . r. . p. , f. acts . r. . p. , f. heb. . . r. . . p. , f. isa. . r. . p. , f. acts . r. . p. , f. job . . r. . . p. , f. matth. . r. . p. , f. psalm . r. job . p. , f. acts . r. . p. , f. numb . r. . p. , f. jer. . r. . p. , f. matth. . r. mark . p. , f. thess. . . r. . , p. , f. psalm . r. . p. , f. job . r. . p. , f. hos. . r. . . p , f. luke . . r. . . an alphabetical table of the most and principal things contained in this book . a acts of churches , chap. . p. admonition , ch . . p. afflictions , ch . . p. gods ends in it , p. comforts therein , p. duties then , p. affections , ch . . p. altars before the law , ch . . p. angels , ch . . p. anger among saints , ch . . p. apostacy : see watchfulness . attributes : see god. b belief : see faith. believers character , ch . . p. blessings belonging to the church god as such , ch . . p. baptism : see ordinances . c christ : see saviour , salvation . calling : see election . calamities common , ch . . p. character of believers : see believers . confess sin : see sin . confess christ , chap. . p. in persecution , ch . . p. charitable walking : see offences . children , ch . . p. considerations comforting in afflictions , ch . . p. church of god , ch . . p. coming of christ , ch . . p , conscience , ch . . p. consideration , ch . . p. d duties towards god , ch . . p. of saints to each other , ch . . p. of relations in the flesh , ch . . p. of saints to all men , ch . . p. towards the spirit , ch . . p. in times of affliction towards god and man ch . . p. in common calamities , ch . . p. of subjects to magistrates , ch . . p. of churches to their ministers , ch . . p. in relation to the world , ch . . p. devil , ch . . p. deceivers , ch . . p. death , ch . . p. dignity of christ : see excellency . dignity of the church : see blessings . discipline in the church , ch . . p. e election of god , ch . . p. election of officers in churches , ch . . p. eternal life , ch . . p. excellency of christ , ch . . p. excellency of saints , see priviledges . f faith , ch . . p. its nature and objects , p. use and advantage , p. effects , p. who gives it , ch . . p. failings of saints , ch . . p. fear of god , ch . . p. forgiveness in saints one to another ch . . p. forsake sin : see sin. fruits of love to god , ch . . p. of love to saints , ch . . p. of the spirit in saints , ch . . p. fruitfulness in saints : bow , ch . . p. free grace , ch . , & . p. , g giver of knowledg , faith , power , &c. who , ch . . p. glory to be given to the saints at last , ch . . p. god , his name and attributes , ch . . p. . , &c. grace free , ch . , & . p. , h heart : see sincerity . hands laying on , ch . . p. hope , ch . . p. humility , ch . . p. . ch . p. hypocrites , hypocrisie . ch . . p. i idolatry , ch . . p. . ch . . p. jesus : see saviour . invitations and encouragements to come to christ for all , ch . . p. justification , ch . . p. the judgment , ch . . p. k kindness of saints to each other , ch . . p. to all men , ch . . p. kings of israel and judah , ch . . p. knowledg of divine things , ch . . p. the giver of it , ch . . p. l the law : sinners cast under it , ch . . p. life : see eternal . live to god , ch . . p. love to god , ch . . p. to saints , ch . . p. to christ , and christ to them : see relation . lords supper , ch . . p. m man in his fallen-state , ch . . p. man's salvation : see salvation . man's impotency , ch . . p. masters , ch . . p. magistrates , magistracy , ch . . p. meekness : see patience . mercy in saints to all , ch . . p. mediator : see salvation , how wrought . meditation : see consideration . mind : see thoughts . miracles , ch . . p. ministers : see preachers , officers , mourn : see sin. n nature of man , ch . . p. o oaths of testimony , ch . . p. obedience , ch . . p. offences amongst saints avoid , ch . . p. officers of churches , ch . . p. order in churches , ch . . p. ordination : see election . ordinances of christ , ch . . p. p pardon of sin , ch . . p. parents , ch . . p. parables , ch . . p. patient , ch . . p. peace with god : see reconciliation . saints with saints , ch . . p. with all men , ch . . p. perseverance , ch . . p. . ch . . p. . ch . . p. poor , relief , ch . . p. persecution . ch . . p. prayer , ch . . p. praises , ch . . p. preachers in general , ch . . p. preaching : see ordinances . priviledges of saints , ch . . p. . ch . . p. in afflictions , ch . . p. in common calamities , c. . p. punishment of sin : see sin. q   r reconciliation , ch . . p. redemption : see salvation . repentance in god , ch . . p. in man , p. relation between christ and his church , ch . p. resurrection , ch . . p. righteousness towards god : see justisication towards men , ch . . p. s sacrifices before the law , ch . . p. satan : see devil . salvation , ch . . p. the saviour jesus , ch . . p. how he wrought salvation , ch . . p. saints character , ch . . p. saints failings : see failings . their priviledges : see priviledges . scriptures , ch . . p. signs of love to god : see fruits . society with the wicked , ch . . p. sin : what ? ch . . p. confess , mourn for it , p. . ch . . p. forsake it , p. threatning , &c. against it , p. effects or punishment , ch . . p. ch . . p. sinfulness of mans nature , ch . . p. sins : pardon , ch . . p. servants , ch . . p. sincerity in following god , ch . . p. similitudes : see parables . seducers , see deceivers . speeches : see words . spirit of god , ch . . p. submission to god in affliction , ch . . p. subjects : see duties . t trinity , ch . . p. thoughts , ch . p. threatning against sin : see sin. trust in god only , ch . . p. in time of affliction , ch . . p. u unbelief : the evil , ch . . p. union between christ and his : see relation . among the saints , ch . . p. uprightness : see sincerity . w wait on god : see hope . for christs coming , ch . . p. watch against sin , and apostacy , ch . . p. wickedness of man : see sin. wives , ch : . p. word : see scriptures . words , ch . . p. . ch . . p. world , ch . . p. worship god , ch . . p. according to the word , p. x   y   z zeal : see sincerity . chap. i. of the scriptures , written word of god , the word of truth , their authority , use , end and excellency , heb. . . ch . . , . therefore shall ye lay up these my words in your heart , and in your soul , and bind them for a sign upon your hand , that they may be as frontlets between your eyes . and you shall teach them your children speaking of them when thou sittest in thine house , and when thou walkest by the way , when thou lyest down , and when thou risest up . and thou shalt write them upon the dore-post of thy house , and upon thy gates , that your days may be multiplied , &c. deut. . , , . thou shalt read the law before all israel in their hearing , &c. that they may hear , that they may learn , and fear the lord your god , and observe to do all the words of this law. and that their children who have not known may hear and learn to fear the lord , &c. deut. . , , . when josiah heard it read , he rent his cloths , kings . , &c. i have esteemed ( hid or laid up ) the words of his mouth more than my necessary food ( or appointed portion ) job . . the word of the lord is tryed ( or refined , ) psal. . . psal. . . the law of the lord is perfect converting the soul , the testimony of the lord is sure making wise the simple . the statutes of the lord are right , rejoycing the heart , the commandment of the lord is pure enlightning the eyes , &c. the judgments of the lord are true and righteous altogether , more to be desired than fine gold ; sweeter also than the honey and the honey-combs , &c. moreover by them is thy servant warned , psal. . , , , , . lo i come , in the volume of the book it is written of me , &c. psal. . . he established a testimony in jacob , and appointed a law in israel which he commanded our fathers that they should make them known to their children , that the generation to come might know , the children , who should be born should arise and declare to their children , that they might set their hope in god , and not forget the works of god , but keep his commandments , and might not be as their fathers , &c. psal. . , , , . because they rebelled against the words of god , and contemned the counsel of the most high . therefore he brought down their heart , &c. psal. . , . wherewithall shall a young man cleanse his ways , by taking heed according to thy word , &c. thy word have i hid in my heart that i might not sin against thee , &c. remember thy word unto thy servant , upon which thou caused me to hope , &c thy word hath quickened me , &c. unless thy law had been my delight , i had perished in my affliction , &c. thou through thy commandments hast made me wiser than mine enemies , &c. i have more understanding than all my teachers ; for thy testimonies are my meditation . i understand more than the ancients , &c. how sweet are thy words to my taste ! thy word is a lamp to my feet , &c. i hope in thy word , the entrance of thy words giveth light , it giveth understanding to the simple , psal. . , , , , , , , , , , , . all the kings of the earth shall praise thee , o lord : when they hear the words of thy mouth , psal. . . he shewed his words to jacob , and his statutes and his judgments unto israel . he hath not dealt so with any nation : and as for his judgments , they have not known them , psal. . , . whoso despiseth the word shall be destroyed ; but he who feareth the commandments shall be rewarded ( or in peace ) . prov. . . to the law and to the testimony : if they speak not according to this word , it is because there is no light ( or morning ) in them , isaiah . . how beautiful upon the mountains are the feet of him who bringeth good-tidings , who publisheth peace , who bringeth good-tidings of good , who publisheth salvation , who saith unto zion thy god reigneth , isaiah . . as the rain cometh , &c. so shall my word be which goeth out of my mouth : it shall not return unto me void , but it shall accomplish that which i please , and it shall prosper in the thing whereto i sent it , isa. . , . to this man will i look , to him who is poor , &c. and trembleth at my word , &c. hear the word of the lord , ye who tremble at his word , &c. he shall &c. isa. . , . behold the word of the lord , is to them a reproach : they have no delight in it . therefore i am full of the fury of the lord , &c. jer. . , . the prophet who hath a dream let him tell a dream ; and he who hath my word let him speak my word faithfully : what is the chaff to the wheat , saith the lord ? is not my word like as fire , saith the lord , and like a hammer which breaketh the rock in pieces ? jer. . , . because ephraim hath made many altars , &c. i have written unto him the great things of my law , but they were counted as a strange thing , hose . . , . behold , &c. i will send a famine , &c. not of bread , &c. but of hearing the words of the lord , and they shall wander from sea to sea , &c. to seek the word of the lord and shall not find , amos . , . christ ( when the devil tempted him , ) said to him , it is written , man lives not by bread alone , &c. it is written again , thou shall , &c. matt. . , , . whosoever heareth these sayings of mine and doth them , i will liken him to a wise man who buildeth his house upon a rock , &c. matt. . , . when the pharisees contended , christ said unto them , have ye not read , what david did when he was an hungry , & c ? or have ye not read in the law , how that on the sabbath-day , & c ? matt. . , , , . have ye not read , that he who made them at the beginning made them male and female , &c. what god hath joyned together let no man , &c. matt. . , , . did ye never read in the scriptures , that , the stone which the builders refused , the same is become the head of the corner , matt. . . have you not read , that which was spoken unto you by god , saying , i am , &c. matt. . , . all ye shall be offended , &c. for it is written ; i will smite the shepherd , and the flock shall be scattered abroad , &c. thinkest thou that i cannot now pray , &c. but how then shall the scriptures be fulfilled , that thus it must be , &c. but all this was done , that the scriptures of the prophets might be fulfilled , matt. . , , , . jesus said , do ye not therefore err , because ye know not the scriptures , &c. mark. . . they have moses and the prophets let them hear them , &c. if they hear not moses and the prophets , neither will they be perswaded though one rose from the dead , luk. . , . when jesus taught his disciples , he said , o fools and slow of heart to believe all that the prophets have spoken , &c. and beginning at moses , &c. he expounded unto them in all the scriptures , the things concerning himself , &c. all things must be fulfilled which were written in the law of moses , and in the prophets , and in the psalms concerning me ; then opened he their understandings that they might understand the scriptures ; and he said unto them , thus it is written , and thus it behoveth christ to suffer , &c. luk. . , , , , . ye have not his word abiding in you : for whom he hath sent , ye believe not . search the scriptures , for in them ye think ye have eternal life , and they are they which testify of me , &c. had ye believed moses , ye would have believed me ; for he wrote of me : but if ye believe not his writings , how shall ye believe my words ? john . , , , . christ said , it is written in the prophets , and they shall be all taught of god , every one therefore who hath heard and learned of the father , &c. joh. . . i have given unto them the words which thou gavest me , and they have received them , &c. neither pray i for these alone ; but for them also , who shall believe on me through their word , joh. . , . these things are written that ye might believe that jesus is the christ the son of god , and that believing ye might have life , john . . when the apostles preached , they proved their doctrine by the scriptures ; but this is that which was spoken by the prophet , &c. and david , &c. act. . ch . . ch . . ch . . ch . . ch . . , . is it reason we should leave the word of god and serve tables ? &c. act. . , , . ch . . . samaria had received the word of god , yet had not received the holy ghost . the eunuch reading the scripture , had phillip sent to him to convert him by it , act. . , , , , , , , &c. call for simon who shall tell thee words , whereby thou and all thy house shall be saved , act. . , . ch . . . sergius paulus desired to hear the word of god , &c. the whole city came together to hear the word of god , &c. act. . , , , . those were more noble than those in thessalonica , in that they received the word with all readiness of mind , and searched the scriptures daily whether those things were so , act. . . apollos , &c. mighty in the scriptures , &c. mightily convinced the jews , and that publickly , shewed by the scriptures that jesus was christ , act. . , , . paul said , i wist not brethren that he was the high-priest : for it is written thou shall not speak evil of the ruler , &c. act. . . after the way they call heresie , so worship i , &c. believing all things which are written in the law and the prophets , acts . . saying ( saith paul ) none other things than those which the prophets and moses did say should come , act. . . there came many to paul , &c. to whom he expounded and testified the kingdom of god , perswading them concerning jesus , both out of the law of moses and out of the prophets from morning , &c. act. . . which he had promised , &c. by his prophets in the holy scriptures , &c. the gospel of christ : for it is the power of god to salvation , &c. rom. . , . what advantage , & c ? much : because that unto them were committed the oracles of god. by the law is the knowledg of sin , rom. . , . ye have obeyed that form of doctrine whereinto ye were delivered , rom. . . i had not known sin , but by the law , &c. unless the law had said thou , &c. rom. . . for the scripture saith , whosoever believeth on him shall not be ashamed , &c. so then faith cometh by hearing , and hearing by the word of god , rom. . , . it is written , the reproaches , &c. for whatsoever things were written aforetime , were written for our learning , that we thorow patience and comfort of the scriptures might have hope , rom. . , . the mistery which was kept secret since the world began ; but now is made manifest , and by the scriptures of the prophets , &c. made known , &c. rom. . , . ephes. . . the preaching of the cross , is to them who perish foolishness , &c. for it is written , i will destroy the wisdom of the wise , &c. cor. . , . which things we speak , not in the words which mans wisdom teacheth ; but which the holy ghost teacheth , comparing spiritual things , &c. cor. . . when the apostle had mentioned may things israel did , &c. he saith , now all these things happened unto them for ensamples : and they are written for our admonition , upon whom the ends of the world are come , cor. . . ye keep the ordinances ( or traditions ) as i delivered them unto you , cor. . . i declare unto you the gospel which i preached , &c. by which also ye are saved , if ye keep in memory , &c. for i delivered unto you first of all , that which i also received ; how that christ dyed for our sins according to the scriptures : that he was buried , that he rose again the third day according to the scriptures , cor. . , , , . god who commandeth the light to shine out of darkness , hath shined in our hearts , to give the light of the knowledg of the glory of god in the face of jesus , cor. . . chap. . . there are some who would pervert the gospel , &c. but though we , or an angel from heaven , preach any other than that which we have preached unto you , let him be accursed , as we have said before , so say i now again ; if any man preach any other gospel unto you than that ye have received , let him be accursed , gal. . , , . having your feet shod with the preparation of the gospel of peace , &c. and take , &c. the sword of the spirit , which is the word of god , ephes. . , . those things which ye have both learned and received ; and heard and seen in me , do , and the god of peace shall be with you , phil. . . let the word of christ dwell in you richly , in all wisdom teaching and , &c. col. . . ye received the word of god , which ye heard of us , ye received it not as the word of men , but ( as it is in truth ) the word of god , which effectually worketh also in you who believe , thes. . . as ye have received of us how ye ought to walk and to please god , so ye would abound , &c. wherefore comfort ( or exhort ) one another with these words , thes. . , . hold the traditions ye have been taught , whether by word or our epistle , thes. . . these things write i unto thee , &c. that thou mayest know how thou oughtest to behave thy self in the house of god , &c. tim. . , . if thou put the brethren in remembrance of these things , thou shalt be a good minister of jesus , &c. tim. . . i charge thee before god , and the lord jesus christ , and the elect angels , that thou observe these things without preferring one before another , &c. tim. . . ch . . , . if any men teach otherwise , and consent not to wholsom words , the words of our lord jesus , and to the doctrine which is according to godliness ; he is proud ( or a fool ) knowing nothing , but doteing about questions , and strifes of words , &c. tim. . , . tim. . , , , . hold fast the form of sound words which thou hast heard of me , &c. tim. . . continue thou in the things which thou hast learned , and hast been assured of knowing of whom thou hast learned . and that from a child thou hast known the holy scriptures , which are able to make thee wise to salvation , &c. all scripture is given by inspiration of god , and is profitable for doctrine , &c. that the man of god may be perfect thorowly furnished unto all good works , tim. . , , , . preach the word , &c. for the time will come , they will not endure sound doctrine , &c. tim. . , , . therefore ought we to give the more earnest heed to the things which we have heard , lest at any time we should let them slip : for if the word spoken by angels was stedfast , &c. how shall we escape , if we neglect so great salvation , which at the first began to be spoken by the lord , was confirmed unto us by them who heard , god also bearing witness both with signs , &c. heb. . , , , . wherefore as the holy ghost saith , to day if ye will hear his voice , heb. . . the word of god is quick and powerful , and sharper than any two-edged sword ; piercing even to the dividing asunder of soul and spirit , &c. heb. . , . every one who useth milk is unskilful in the word of righteousness , heb. . . begat he us with the word of truth , &c. be swift to hear , &c. the engrafted word able to save , &c. james . , , . if you fulfil the royal law according to the scripture , thou shalt love , &c. james . . being born again not of corruptible seed , but , &c. by the word of god which liveth and abideth for ever , &c. and this is the word which by the gospel is preached unto you , pet. . , . as new-born babes desire the sincere milk of the word , that ye may grow thereby , pet. . . i will not be negligent to put you always in remembrance of these things , though ye know them , and be established in the present truth , &c. moreover , i will endeavour that you may be able after my decease , to have these things always in remembrance : for we have , &c. we have also a more sure word of prophesie , whereunto ye do well that ye take heed as unto a light which shineth in a dark place , &c. knowing this , first , that no prophesie of the scripture is of any private ( or proper ) interpretation : for the prophesie came not in old ( or any ) time by the will of man ; but holy men of god spake as they were moved by the holy ghost , pet. . , , , , , , . this second epistle i write unto you , in both which i stir up your pure minds by way of remembrance , that ye may be mindful of the words which were spoken of before by the holy prophets , and of the commandment of us the apostles of the lord and saviour , &c. paul also according unto the wisdom given unto him , hath written unto you , as also in all his epistles , &c. in which are some things hard to be understood , which they who are unlearned and unstable , wrest as they do also other scriptures unto their own destruction , pet. . , , , . and these things write we unto you , that your joy may be full , john . . he who doth not abide in the doctrine of christ , hath not god , &c. if there come any unto you , and bring not this doctrine , receive him not into your house , neither bid him god-speed : for he who bids him god-speed , &c. john , , . it was needful for me to write to you , and exhort you , that you should earnestly contend for the faith which was once delivered unto the saints , &c. i will put you in remembrance though ye once knew , &c. remember ye the words which were spoken before of the apostles of our lord jesus christ ; that they told you there should , &c. jude vers . , , , . christ sent and signified by his angel unto his servant john , the things which must shortly come to pass , &c. blessed is he who readeth , and they who hear the words of this prophesie , and keep those things which are written therein , &c. write the things which thou hast seen , &c. rev. . , , , . you shall not add unto the word which i command you , neither diminish from it , deut. . . every word of god is pure , &c. add thou not unto his words , lest he reprove thee , and thou be found a lyar , prov. . , . i testify , &c. if any man shall add unto these things , god shall add unto him the plagues which are written in this book . and if any man shall take away from the words of the book of this prophesie , god shall take away his part out of the book of life , &c. rev. . , . secret things belong to god , revealed things to us and our children , that we may do all the words of this law , deut. . . chap. ii. of god. first , his names and titles . in the beginning god created the heavens , &c. gen. . . and the lord god formed man , &c. gen. . . chap. . . ch . . . then began men to call upon the name of the lord , gen. . . and he was the priest of the most high god , gen. . , , . the lord appeared unto abraham , and said , &c. i am the almighty god , &c. gen. . . chap. . . rev. . . the lord , the god of heaven , and the god of the earth , gen. . , . and god said unto moses , i am that i am , &c. thus shall you say , &c. i am hath sent me unto you , &c. the lord god of your fathers , the god of abraham , the god of isaac , and the god of jacob hath sent me , &c. this is my name for ever , and this is my memorial unto all generations , &c. the lord god of the hebrews , &c. exod. . , , , . chap. . , . i appeared unto abraham , &c. by the name of god almighty , but by my name jehovah was not known to them , exod. . , . isa. . . chap. . . and the lord , &c. proclaimed the name of the lord , &c. the lord god , merciful and gracious , &c. the lord whose name is jealous , is a jealous god , &c. exod. . , , . chap. . . the lord the god of the spirits of all flesh , numb . . . that thou mayest fear this glorious and fearful name , the lord thy god , deut. . . to sacrifice to the lord of hosts in shilo , &c. sam. . , . the lord of hosts , the god of the armies of israel , &c. sam. . . the god of israel said , the rock of israel speak to me , &c. sam. . . extol him who rideth upon the heavens , by his name jah , &c. psal. . . that men may know , that thou , whose name alone is jehovah : the most high over all the earth , &c. psal. . . holy and reverend is his name , psal. . . they have provoked the holy one of israel , isa. . . ezek. . . i am the lord , that is my name , and my glory will i not give unto another , isa. . . jer. . . as for our redeemer , the lord of hosts is his name , the holy one of israel , isa. . . ch . . . jer. . . o the hope of israel , the saviour thereof , &c. jer. . . i will sanctify my great name , &c. and the heathen shall know , that i am the lord , ezek. . . so will i make my holy name known in the middest of my people israel , and the heathen shall know that i am the lord , the holy one of israel , ezek. . . the lord hath sworn by the excellency of jacob , amos . . now the god of patience and consolation , grant , &c. rom. . , . now the god of peace be with you all , &c. thes. . , . god is not the author of confusion , but of peace , cor. . . heb. . . god is light , and in him is no darkness , john . . james . . god is love , joh. . , . and the lord god of the holy prophets sent , &c. rev. . . dly . he is a spirit . god is a spirit , john . . dly , his excellency , majesty , greatness , perfection , glory , and soveraignty , and absoluteness . he created the world and all things in it , gen. . ch . . and the fear of you , &c. shall be upon every beast , &c. into your hands are they delivered , &c. every moving thing that liveth shall be meat for you , &c. have given you all things , &c. neither shall there be any more a flood to destroy the earth , gen. . . . . and the lord said to abraham , &c. lift up thine eyes , &c. for all the land which thou seest , to thee will i give it , and to thy seed for ever , &c. gen. . , , , . the priest of the most high god , &c. the most high god , possessour of heaven and earth , gen. . , , , . psal. . . i am the lord , and i will bring you out from under the burthens of the egyptians , and i will rid you of their bondage , and i will redeem you with a stretched-out arm , and with great judgment , &c. exod. . , . that thou maist know that there is none like unto the lord our god , &c. i will sever , &c. to the end thou maist know , that i am the lord in the middest of the earth , exod. . , . thy right hand , o lord , is become glorious in power , &c. hath dasned in pieces the enemy . and in the greatness of thine excellency thou hast overthrown , &c. with the blast of thy nostrils , the waters were gathered , &c. who is like unto thee , o lord , amongst the gods , &c. glorious in holiness , fearful in prayses , doing wonders , &c. the lord shall reign for ever and ever , exod. . , , , , , , , . i now that the lord is greater than all gods : for in the thing they dealt proudly , he was above them , exod. . . and mount sinai was altogether on a smoke , because the lord descended , &c. and the whole mount quaked greatly , exod. . . ch . . , . and the glory of the lord abode upon mount sinai , &c. and the sight of the glory of the lord , was like devouring fire , on the top of the mount , &c. exod. . , . ezek. . . chap. . . ch . . . there will i meet with the children of israel , and they shall be sanctified by my glory , exod. . . . i beseech thee , shew me thy glory , &c. thou canst not see my face : for there shall no man see me and live , &c. and it shall come to pass , while my glory passeth by , that i will put thee in a clift , &c. exod. . , , , . i will do marvails , such as have not been done in all the earth , &c. and all the people shall see the work of the lord ; for it is a terrible thing that will do with thee , exod. . . the glory of the lord filled the tabernacle , exod. . , . levit. . . num. . . ch . . . as truly as i live , all the earth shall be filled with the glory of the lord , because all those men who have seen my glory and my miracles , &c. numb . . , . balaam said , &c. all that the lord speaketh that i must do , numb . . . let the lord god of the spirits of all flesh set a man , numb . . . o lord god , thou hast begun to shew thy servant thy greatness , and thy mighty hands , for what god is there in heaven , or in earth , that can do according to thy work , and according to thy might ? deut. . . the lord thy god is a consuming fire , a jealous god , &c. did ever people hear the voice of god speaking out of the middest of the fire as thou hast heard , and live , &c. the lord he is god in heaven above , and upon the earth beneath , there is none else , deut. . , , . chap. . , , . the lord thy god is among you , a mighty god and terrible , deut. . . nehem. . . ch . . . the lord thy god , he who goeth before thee is a consuming fire , &c. thine inheritance which thou hast redeemed through thy greatness , &c. deut. . , . isa. . . behold the heaven , and the heaven of heavens , is the lords thy god , the earth also , with all that therein is , &c. for the lord your god , is god of gods , and lord of lords , a great god mighty and terrible , who regardeth not persons , nor taketh rewards , deut. . , . and know you , &c. the lord your god , his greatness , his mighty hand , and his stretched-out arm , and his miracles , and his acts which he did , &c. deut. . , . thou maist fear this glorious and fearful name , the lord thy god , deut. . . ascribe ye greatness unto our god , the rock , his work is perfect , all his ways are judgment , &c. when the most high divided , &c. see now that i , i am he , and there is no god with me , i kill and i make alive : i wound and i heal : neither is there any who can deliver out of my hands . for if i lift up my hand to heaven , &c. deut. . , , , , , , &c. there is none like unto the god of jesurun , who rideth upon the heavens in thy help , and in his excellency on the sky , the eternal god , thy refuge , and underneath are everlasting arms , and he shall thrust out , &c. deut. . , . there is none besides thee , neither is there any rock , like our god , &c. the lord is a god of knowledg , and by him are actions weighed , &c. the lord killeth and maketh alive , he bringeth down to the grave , and bringeth up , the lord maketh poor and maketh rich , he bringeth low and lifteth up . he raiseth up the poor , &c. so the pillars of the earth are the lords , and he hath set the world upon them . he will keep the feet of his saints , &c. sam. . , , , , , , , , , , &c. job . . , , , , . who is able to stand before this holy lord god , sam. . . thou art great , o lord god : for none is like thee , neither is there any god beside thee , sam. . . the earth shook and trembled ; the foundations of heaven moved and shook , because he was wrath . there went up a smoke out of his nostrils , and fire out of his mouth devoured , &c. sam. . , , , , . the glory of the lord had filled the house , king. . . thou art the god , thou alone , of all the kingdoms of the earth , thou hast made heaven , and earth , king. . . declare his glory , &c. for great is the lord , and greatly to be praised , to be feared above all gods : for all the gods of the people are idols : but the lord made the heavens . glory and honour are in his presence , strength and gladness in his place , &c. give unto the lord , the glory due to his name , chron. . , , , , , &c. psal. . , . thine , o lord , is the greatness , and the glory , and the victory , and the majesty ; for all in heaven and earth is thine , thine the kingdom , o lord , and thou art exalted as head above all . both riches and honour come of thee , and thou reignest over all , and in thine hand is power and might , and in thine hand to make great , and to give strength unto all , chron. . , . blessed be thy glorious name , who art exalted above all blessing and praises ; thou , thou art lord alone , thou hast made heaven , &c. and thou preservest them all , nehem. . , . the lord gave , and the lord hath taken away , job . . god , &c. who doeth great things , and unsearchable without number . who giveth rain upon the earth , and sendeth waters upon the fields , to set up on high those who are low , &c. he disappointeth the devices of the crafty , so that their hands cannot perform , &c. job . . , , , , , &c. canst thou by searching find out god ? canst thou find out the almighty to perfection , & c ? if he cut off ( or make a change ) and shut up , or gather together , then who can hinder him ? &c. job . , , , . chap. . , , , , &c. who knoweth not in all these , that the hand of the lord hath wrought this ? in whose hand is the soul of every living thing , and the breath of all manking , &c. with him is wisdom and strength , he hath counsel and understanding . behold he breaketh down , and it cannot be built up again : he shutteth up a man , and there can be no opening ; he withholdeth the waters , and they dry up , &c. he leadeth counsellors away spoiled , and maketh the judges fools . he looseth the bond of kings , &c. he leadeth princes away spoiled , and overthroweth the mighty , &c. job . , , , , , , , , , , , &c. shall not his excellency make you afraid ? and his dread fall upon you ? job . . he stretcheth out the north over the empty places , and hangeth the earth upon nothing , he bindeth up the waters in his thick clouds , &c. he hath compassed the waters with bounds , until the day and night come to an end ; the pillars of heaven tremble and are astonished at his reproof . he divideth the sea , &c. by his spirit he hath garnished the heavens , &c. lo these are parts of his ways , but how little a portion is heard of him ? but the thunder of his power who can understand ? job . , , , , , , , . destruction from god was a terrour to me : and by reason of his highness i could not endure , job . . . god is greater than man. why dost thou strive against him ? for he giveth not account of any of his matters , job . , . ch . . . he thundereth with the voice of his excellency , &c. god thundereth marvellously with his voice : great things doth he which we cannot comprehend . for he saith to the snow , be thou on the earth , likewise to the small rain , &c. he sealeth up the hand of every man , that all men may know his works , &c. with god is terrible majesty , &c. job . , , , , , , &c. , . the lord said unto job , &c. where wast thou when i laid the foundations of the earth , & c ? who hath laid the measures thereof , & c ? job . . toto . who is able to stand before me ? who hath prevented me that i should repay ? whatsoever is under the whole heaven is mine , job . , . the kings of the earth set themselves , &c. he that sitteth in heaven shall laugh : the lord shall have them in derision . then shall he speak unto him in his wrath , &c. yet have i set my king upon my holy hill sion , psal. . , , , , , . lord our god , how excellent is thy name in all the earth ? who hast set thy glory above the heavens , psal. . , . the lord is in his holy temple , the lord's throne is in heaven , psal. . . the kingdom is the lords : and he is the governour amongst the nations , psal. . . psal. . , . who is the king of glory ? the lord of hosts he is the king of glory , psal. . . the voice of the lord is upon the waters : the god of glory thundereth , the lord is upon many waters . the voice of the lord is powerful ( or power ) the voice of the lord is full of majesty : the voice of the lord breaketh the cedars , &c. the lord sitteth upon the floods : yea the lord sitteth king for ever , psal. . , , , , , , . by the word of the lord were the heavens made , &c. he spake and it was done , he commanded and it stood fast . the lord bringeth the counsel of the heathen to nought : he maketh the devices of the counsel of none effect ; the counsel of the lord standeth for ever , the thoughts of his heart to all generations , psal. . , , , , . great is the lord , and greatly to be praised , psal. . . psal. . . let them know that god ruleth in jacob , unto the ends of the earth , selah . psal. . . isa. . . he that is our god , is the god of salvation ; and unto god the lord , belong the issues from death , &c. to him who rideth upon the heavens of heavens , &c. his excellency is over israel , and his strength in the heavens . o god , thou art terrible out of thy holy places , &c. psal. . , , , . promotion cometh not from the east , &c. but god the judge : he putteth down one , and setteth up another , psal. . , . in judah is god known , his name is great in israel , &c. thou art more glorious and excellent than the mountains of prey , &c. at thy rebuke , o god of jacob , the chariot and horse are cast into a deep sleep . thou , thou art to be feared , and who may stand in thy sight , when once thou art angry , &c. he shall cut off the spirit of princes : he is terrible to the kings of the earth , &c. psal. . , , , , . nahum . . , . who is so great a god as our god ? thou the god that doest wonders ; &c. the waters saw thee , o god , &c. they were afraid ; the depths also were troubled , &c. psal. . , , . god standeth in the congregation of the mighty : he judgeth among the gods , psal. . . that men may know that thou , whose name alone is jehovah : art the most high over all the earth , psal. . . psal. . . among the gods none like unto thee ( o lord ) neither is there any works like unto thy works . all nations whom thou hast made , shall come and worship before thee , &c. for thou art great and doest wondrous things , thou art god alone , psal. . , , . psal. . . who in the heaven can be compared unto the lord ? who among the sons of the mighty can be likened unto the lord ? god is greatly to be feared , &c. who is a strong lord like unto thee , &c. psal. . , , , , . thou turnest man to destruction , and saist , return ye children of men , &c. psal. . , . the lord reigneth , he is clothed with majesty , &c. the lord on high , is mightier than the noise of many waters , yea , than the mighty waves of the sea , psal. . , . psal. . . psal. . . psal. . , , , , &c. the lord is a great god : and a great king above all gods. in his hands are the deep places of the earth , &c. psal. . , , . psal. . . psal. . the lord made the heavens . honour and majesty are before him : strength and beauty , in his sanctuary , &c. psal. . , . fire goeth before him , and burneth up his enemies round about him , &c. the hills melt like wax at the presence of the lord : at the presence of the lord of the whole earth , &c. psal. . , , . psal. . . nahum . . , . the lord hath prepared his throne in the heavens , and his kingdom ruleth over all , psal. . . the lord is high above all nations , his glory above the heavens ; who like unto the lord our god : who dwelleth on high , &c. he raiseth up the poor out of the dust , &c. that he may set him with princes , &c. he maketh the barren woman to keep house , &c. psal. . , , , , . our god is in the heavens , he hath done whatsoever he pleased , &c. the heaven , the heavens are the lords , but the earth hath he given to the children of men , psal. . , . psal. . . i will speak of the glorious honour of thy majesty , and of thy wondrous works . and men shall speak of the might of thy terrible acts , and i will declare thy greatness , &c. psal. . , . let them praise the name of the lord , for his name alone is excellent , his glory is above the earth and heaven , psal. . . there is no wisdom , nor understanding , nor counsel against the lord , prov. . . i know that whatsoever god doth , it shall be for ever : nothing can be put to it , nor any thing taken from it , and god doth it , that men should fear before him , eccles. . . and they shall go into the holes of the rocks , and into the caves of the earth , for fear of the lord , and for the glory of his majesty , when he ariseth to shake terribly the earth , isa. . , . job . , . holy , holy , holy , the lord of hosts , the whole earth is full of thy glory : woe is me , &c. i have seen the king the lord of hosts , isa. . . great is the holy one of israel , in the middest of thee , isa. . . rev. . . let favour be shewed to the wicked ; yet will he not , &c. behold the majesty of the lord , isa. . . the lord of hosts , wonderful in counsel , and excellent in working , isaiah . . the lord god , &c. who hath measured the waters in the hollow of his hand ? and meted out heaven with the span , and comprehended the dust of the earth in a measure , and weighed the mountains in scales , and the hills in a ballance ? who hath directed the spirit of the lord , or being his counsellor , hath taught him ? with whom took he counsel , &c. behold the nations are as the drop of a bucket , and are counted as the small dust of the ballance : behold , he taketh up the isles as a very little thing , &c. all nations before him are as nothing , and they are counted to him less than nothing , and vanity . to whom then will ye liken god ? or what likeness will ye compare unto him , & c ? he who sitteth upon the circle of the earth , &c. that bringeth the princes to nothing , &c. to whom will ye liken me , or shall i be equal ? saith the holy one . lift up your eyes on high , and behold who hath created these things , isa. . , , , , , , , , , , , . chap. . . ch . . , , . yea , before the day was , i am he , and there is none that can deliver out of my hand : i will work , and who shall let , &c. i the lord , your holy one , the creator of israel , your king , &c. who maketh a way in the sea , and a path in the mighty waters , &c. i have given jacob to the curse , and israel to reproaches , isa. . , , , . i the lord who maketh all things , who stretcheth forth the heavens alone , who spreadeth abroad the earth by my self ; who frustrateth the tokens of the lyars , and maketh diviners mad , who turneth wise men backward , and maketh their knowledg foolish , &c. who saith to the deep be dry , and i will dry , isa. . , , . i form light , and create darkness : i make peace and create evil : i the lord do all these things , &c. woe to him who striveth with his maker : let the potsheard strive with the potsheards of the earth , &c. i have made the earth , and created man upon it . i , even my hands , hath stretched out the heavens , &c. every knee shall bow to me , every tongue shall swear , isa. . , , . behold , at my rebuke i dry up the sea , &c. i cloth the heavens with blackness , &c. isa. . , . thus saith the high and lofty one who inhabiteth eternity , whose name is holy ; i dwell in the high and holy place , &c. isa. . . thus saith the lord , the heaven is my throne , and the earth my foot-stool : where is the house ye build unto me ? and where is the place of my rest : for all these things hath mine hand made , &c. isa. . , . hath a nation changed their gods , which are yet no gods ; but my people hath changed their glory , &c. jer. . . the lord our god who giveth rain , both the former and the latter in his season : he reserveth unto us the appointed weak of the harvest , jer. . . there is none like unto thee , o lord , thou art great , and thy name is great in might . who would not fear thee , o king of nations ? for to thee doth it appertain ? forasmuch as among all the wise men of the nations , and in all their kingdoms , none like unto thee , &c. at his wrath the earth shall tremble , and the nations , &c. he hath made the earth by his power , &c. the portion of jacob is not like them : for he is the former of all things , jer. . , , , , , , . chap. . , , . cannot i do with you as this potter , saith the lord ? behold , as the clay in the potters hand ; so are ye in mine hand , o house of israel . at what instant i shall speak concerning a nation ; and concerning a kingdom to pluck up , and to pull down , and to destroy , &c. jer. . , , , . thus saith the lord of hosts , &c. i have made the earth , the man and the beast , that are upon the ground , by my great power , and by my outstretched arm , and have given it unto whom it seemeth meet unto me . and now have i given all these lands into the hand of nebuchadnezzar , &c. jer. . , , , &c. ch . . . the great ; the mighty god , the lord of hosts is his name , great in counsel , and mighty in works , &c. i the lord , the god of all flesh , is any thing too hard for thee ? jer. . , , . behold , all souls are mine , as the soul of the father , so also the soul of the son is mine , ezek. . . behold , the glory of the god of israel , &c. and his voice was like a voice of many waters , and the earth shined with his glory , &c. the glory of the lord filled the house , ezek. . , , . ch . . . ch . . . wisdom and might are his : and he changeth the times and the seasons : he removeth kings , and setteth up kings , &c. the god of heaven hath given thee a kingdom , power and glory , &c. and in the days of these kings , shall the god of heaven set up a kingdom , which shall never be destroyed , &c. he is a god of gods , and lord of kings , dan. . , , , , , . ye servants of the most high god , come forth , &c. dan. . . mark . . luk. . , , . his kingdom is an everlasting kingdom , and his dominion from generation to generation , &c. the most high ruleth in the kingdoms , and giveth it to whomsoever he will , and setteth up over it , the basest of men , &c. the most high , &c. whose dominion is an everlasting dominion , &c. and all the inhabitants of the earth are reputed as nothing , and he doth according to his will in the army of heaven , and the inhabitants of the earth : and none can stay his hand , or say unto him , what doest thou , & c ? those who walk in pride , he is able to abase , dan. . , , , , , , . the god in whose hands thy breath is , and whose are all thy ways , hast thou not glorified , dan. . . the lord hath sworn by the excellency of jacob , amos . . i am a great king , saith the lord of hosts , and my name is dreadful among the heathen , mal. . . pray ye therefore the lord of the harvest , that he will send forth labourers into the harvest , matt. . . i thank thee , o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them to babes . even so , father , for it seemed good in thy sight . all things are delivered to me of my father , with god all things are possible , matt. . , , . chap. . . luk. . . the god of glory appeared unto our father abraham , &c. howbeit the most high dwelleth not in temples made with hands ; as saith the prophet , heaven is my throne , &c. he looked up , &c. and saw the glory of god , and jesus standing , act. . , , . turn from these vanities , unto the living god , who made heaven and earth , and the sea and all things therein , &c. he gave us rain from heaven , and fruitful seasons , &c. act. . , . rev. . . god who made the world , and all things therein , seeing that he is lord of heaven and earth , dwelleth not in temples made with hands , neither is worshipped with mens hands , as though he needed any thing ; seeing he giveth to all , life and breath , and all things , and hath made of one blood all nations , of men to dwell on the face of the earth , and hath determined the times before-appointed , and the bounds of their habitations , &c. for in him we live , and move , and have our being , &c. act. . , , , , . for the invisible things of him , &c. are clearly seen , &c. his eternal power and godhead , &c. they glorified him not as god , &c. and changed the glory of the incorruptible god , rom. . , , . for of him , and through him , and to him , are all things , &c. rom. . , . who worketh all things according to the counsel of his own will , &c. the god of our lord jesus , the father of glory , ephes. . , . who shall be punished with everlasting destruction , from the presence of the lord , and from the glory of his power , when he shall come to be glorified in his saints , thes. . , . god who quickeneth all things , &c. who is the blessed , and only potentate , the king of kings and lord of lords : who only hath immortality , dwelling in the light , which no man can approach unto , whom no man hath seen , nor can see , to whom be honour and power everlasting , tim. . , , . who being the brightness of his glory , &c. sate down on the right hand of the majesty on high , heb. . . chap. . . he who buildeth all things is god , heb. . . for our god is a consuming fire , heb. . . there is one lawgiver , who is able to save and to destroy , james . . the god of all grace , who hath called us into his eternal glory , &c. pet. . . jude vers . . there came such a voice to him , from the excellent glory , &c. pet. . . thou hast created all things , and for thy pleasure they are and were created , rev. . . the city had no need of the sun , &c. for the glory of god did lighten it , &c. rev. . . thly , he is invisible . and he said , thou canst not see my face , for there shall no man see my face and live , exod. . . no man hath seen god at any time : &c. john . . john . . ye have neither heard his voice at any time nor seen his shape , john . . not that any man hath seen the father : save he which is of god , he hath seen the father , &c. john . . the invisible things of him , &c. even his eternal power and godhead , rom. . . who is the image of the invisible god , col. . . who , &c. dwelling in the light , which no man can approach unto , whom no man hath seen nor can see , tim. . . now to the king eternal , immortal , invisible , &c. tim. . . thly , incorruptible . and changed the glory of the uncorruptible god into an image , &c. rom. . . to the king , &c. immortal , &c. tim. . . thly , he is the most strong , almighty , and omnipotent god , a rock . the lord appeared to abraham , and said , &c. i am the almighty god , &c. gen. . . chap. . . chap. . . and the lord said , &c. is any thing too hard for the lord , gen. . , . his hands were made strong , by the hands of the mighty god of jacob , &c. by the almighty , &c. gen. . , . i will redeem you with a stretched-out arm , exod. . . the lord is a man of war , &c. thy right hand , o lord , is become glorious , &c. exod. . , . he who saw the vision of the almighty , &c. numb . . , . thou hast shewed thy servant , &c. thy mighty hand : for what god is there , &c. who can do according to thy works , and according to thy might , deut. . . thou shalt not fear , &c. for the lord thy god is among you , a mighty god , deut. . . the lord thy god , &c. he is a consuming fire , deut. . . he is the rock , his work is perfect , &c. jesurun , &c. forsook god , &c. and lightly esteemed of the rock of his salvation , &c. of the rock who begat thee , thou art unmindful , &c. their rock is not as our rock , the enemies themselves being judges , &c. neither is there any , who can deliver out of my hand , deut. . , , , , . that all the people of the earth might know the hand of the lord , that it is mighty , that ye may fear , &c. joshua . . the almighty hath dealt very bitterly with me , &c. and the almighty hath afflicted me , ruth . , . john . . there is no restraint to the lord , to save by many or by few , sam. . . the strength of israel will not lye , &c. sam. . . behold god is mighty , &c. mighty in strength , &c. job . . isaiah . . shall he who contendeth with the almighty instruct , &c. hast thou an arm like god ? or canst thou thunder , &c. job . , . i know that thou canst do every thing , and that no thought can be withholden , job . . luk. . . matt. . . who is a strong lord like unto thee , & c ? thou hast a mighty arm : strong is thine hand , high is thy right hand , psal. . , . isa. . . they shall sight against thee , but they shall not prevail against thee , for i am with thee , saith the lord , jer. . . the lord is , &c. a strong-hold in the day of trouble , nahum . . the lord thy god in the middest of thee is mighty , zephan . . . cor. . . do we provoke the lord , &c. are we stronger than he ? cor. . . to him who is able to do exceedingly , abundantly above all that we can ask or think according to the power thatworketh in us , ephes. . . rom. . . strengthened , &c. according to his glorious power , &c. col. . . ephes. . , , &c. our god is a consuming fire , heb. . . humble your selves therefore , under the mighty hand of god , &c. pet. . . lord god almighty , rev. . . chap. . . ch . . . ch . . . the lord god omnipotent reigneth , rev. . . thly , he is omniscient . thou lord seest me : for she said , have i here looked after him that seeth me ? gen. . . the lord is a god of knowledg , and by him actions are weighed , sam. . . the lord seeth not as man seeth ; for man looketh on the outward appearance , but the lord looketh on the heart , sam. . . thou , thou only knowest the hearts of all the children of men , kings . . the lord searched all hearts , and understandeth all the imaginations of the thoughts : if thou seek him he , &c. chron. . . hell is naked before him and destruction hath no covering , job . . god understandeth the way thereof , and he knoweth the place thereof . for he looked to the ends of the earth , and seeth under the whole heaven , job . , . his eyes are upon the ways of man , and he seeth all his goings , job . . psal. . , . the righteous god tryeth the hearts and reins , psal. . . jer. . . the lord looketh from heaven ; and beholdeth all the sons of men , psal. . . understand ye brutish , &c. he that planteth the ear , shall he not hear ? he that formed the eye shall he not see , & c ? the lord knoweth the thoughts of man : that they are vanity , psal. . , , . thou , &c. art acquainted with all my ways . for not a word in my tongue , but lo , o lord , thou knowest it altogether , &c. such knowledg is too wonderful for me : &c. whither shall i go from thy spirit ? or whither shall i fly from thy presence ? if i ascend up into heaven , thou art there , &c. psal. . , , , , , , , &c. prov. . . the eyes of the lord are in every place , beholding the good and the bad , &c. hell and destruction are before the lord : how much more then the hearts of the children of men ? prov. . , . shall the thing framed , say of him who framed it , he had no understanding , isa. . . mine eyes are upon all their ways : they are not hid from my face : neither is their iniquity hid from mine eyes , jer. . . ch . . . i the lord search the heart , i try the reins , jer. . ch . . . i know the things which come into thy mind , every one of them , ezek. . . he revealeth the deep and ●…ecret things : he knoweth what is in the darkness , and the light dwelleth with him , dan. . , . thy father who seeth in secret , himself shall reward thee openly , &c. your father knoweth what things ye have need of , before ye ask him , mat. . , , , . but of that day and hour knoweth no man , &c. but the father , mark . . that should seek the lord , &c. though he be not far from every one of us , act. . . o the depth of the riches , &c. of the knowledg of god , &c. rom. . , . pleasing , &c. god who tryeth our hearts , &c. thes. . . neither is there any creature that is not manifest in his sight : but all things are naked , and opened unto the eyes of him with whom we have to do , heb. . , . thly , he is most wise. he is wise in heart , and mighty in strength , &c. job . . the lord of host , wonderful in counsel , isa. . . the lord is a god of judgment , isa. . . he hath established the world by his wisdom , and hath stretched out the heavens by his discretion , jer. . . o the depth of the riches , both of the wisdom and knowledg of god , rom. . . to god only wise be glory , &c. rom. . . tim. . . the foolishness of god is wiser than men : cor. . . to the only wise god our saviour be glory , &c. jude vers . . thly , he is most holy. who like thee , o lord , &c. glorious in holiness , &c. exod. . . i the lord thy god am a jealous god , visiting the iniquity , &c. exod. . . nahum . . ye shall be holy : for i am holy , &c. levit. . , . chap. . . chap. . . i the lord who sanctifieth you , am holy , levit. . . for the lord thy god is a jealous god among you , deut. . . the lord : for he is an holy god : he is a jealous god , he will not forgive , &c. josh. . . there is none holy as the lord : for there is none besides , sam. . . who is able to stand before this holy lord god ? sam. . . the holy one of israel is our king , psal. . . psal. . . the knowledg of the holy , is understanding , prov. . . holy , holy , holy , is the lord of hosts , isa. . . behold , from the habitation of thy holiness , &c. the people of thy holiness hath possessed , &c. isa. . , . so will i make my holy name known in the midst of my people israel , &c. and the heathen shall know , that i am the lord , the holy one in israel , ezek. . . isa. . , . the lord god hath sworn by his holiness , &c. amos . . thou art of purer eyes than to behold evil , and canst not look at iniquity , habak . . . holy , holy , holy , lord god almighty , which was , and is , &c. rev. . . who shall not fear thee , o lord , &c. for thou only art holy , &c. rev. . . thly , he is most just . a god of truth , and without iniquity ; just and right is he , deut. . . thou art just in all that is brought upon us , for thou hast done right , &c. nehem. . . surely god will not do wickedly , neither will the almighty pervert judgment , &c. wilt thou condemn him who is most just , job . . . he is excellent , &c. and in plenty of justice , job . . the righteous lord loveth righteousness , &c. psal. . . psal. . . justice and judgment are the habitation of thy throne , psal. . . no god besides me , a just god , &c. isa. . . i am the lord who exercise , &c. judgment , and righteousness in the earth , &c. jer. . . the lord our god is righteous in all his works , which he doth , dan. . . the just lord is in the middest thereof : he will not do iniquity : every morning he doth bring his judgment to light , zephan . . . for god is not unrighteous to forget your work and labour of love , which ye have shewed , &c. heb. . . lord god almighty , just and true are thy ways , &c. rev. . . thly , he is compassionate , pitiful , and merciful . the men laid hold upon his hand , &c. the lord being merciful unto him , gen. . . the lord , the lord god , merciful and gracious , &c. keeping mercy for thousands , &c. exod. . , . the lord is , &c. of great mercy , numb . . . the lord thy god is a merciful god , he will not forsake thee , neither destroy thee , &c. deut. . . o give thanks unto the lord , &c. for his mercy endures for ever , chron. . . chron. . . for the lord your god is gracious and merciful , and will not turn away his face from you , if ye return , &c. chron. . . psal. . . thou a god , &c. merciful , slow to anger , &c. for thy great mercies sake , thou didst not consume them , &c. for thou art a gracious and merciful god , nehem. . , . psal. . . thou a god full of compassion , and gracious long-suffering , and plenteous in mercy , &c. psal. . . psal. . . psal. . . mercy , &c. shall go before thy face , psal. . . the lord is god , his mercy is everlasting , psal. . . the lord is merciful , &c. he will not alway chide , &c. as the heaven is high above the earth , so great is his mercy towards them who fear him , &c. like as a father pitieth his children , so the lord pitieth them who fear him ; for he knoweth our frame , he remembreth that we are dust , psal. . , , , , . his mercy endureth for ever , &c. psal. . , , &c. where , &c. is the sounding of thy bowels and of thy mercies , isa. . . i will not cause mine anger to fall upon you , for i am merciful , saith the lord , i will not keep anger for ever , &c. jer. . . to the lord our god belongs mercy , &c. dan. . . i knew that thou a gracious god , and merciful , slow to anger , and of great kindness , and repentest thee of the evil , &c. jonah . . joel . . who is a god like unto thee who pardoneth iniquity ? &c. he retaineth not his anger for ever , because he delighteth in mercy , micah . . remission of their sins . through the tender mercies ( or bowels of mercy ) of our god , whereby the day-spring from on high , &c. luk. . , . thly , he is long-suffering , and patient . the lord , &c. longsuffering , &c. exod. . . psal. . . the lord is long-suffering , &c. num. . . thou art a god , &c. slow to anger , &c. nehem. . . psal. . . despisest thou the , &c. forbearance , and long-suffering , &c. rom. . . . he is gracious , good , kind , and bountiful . i am gracious , exod. . . the lord god merciful and gracious , &c. abundant in goodness , &c. exod. . . thou a god , &c. gracious , &c. and of great kindness , nehem. . , . for the lord god , a sun and shield , no good thing will he withhold from them who walk uprightly , psal. . . for the lord is good , &c. psal. . . they shall abundantly utter the memory of thy great goodness , &c. the lord is gracious , &c. the lord is good to all , &c. psal. . , , . let him who glorieth glory in this , that , &c. he knoweth me , that i am the lord , who exerciseth loving kindness , &c. in the earth : for in these things i delight , saith the lord , &c. jer. . . the lord your god , for he is , &c. of great kindness , &c. joel . . jonah . . not knowing that the goodness of god leadeth thee to repentance , rom. . . the forgiveness of sins according to the riches of his grace , wherein he hath abounded towards us , &c. ephes. . . that in the ages to come , he might shew the exceeding riches of his grace , in his kindness towards us , through jesus christ , ephes. . . the god of all grace , who hath called us , &c. pet. . . . he is faithfulness and truth . the lord , &c. abundant in goodness and truth , exod. . . god is not a man that he should lye , &c. hath he said , and shall he not do it ? or hath he spoken , and shall he not make it good , numb . . . heb. . . know therefore that the lord thy god , he is god , the faithful god , who keepeth covenant , &c. to a thousand generations , &c. deut. . . cor. . . tim. . . thou art that god , and thy words be true and thou hast promised , sam. . . heb. . . the heavens shall praise thy wonders , o lord , thy faithfulness also in the congregation of thy saints , &c. mercy and truth shall go before thy face , &c. nevertheless my loving kindness will i not utterly take from him : nor suffer my faithfulness to fail , psal. . , , . psal. . . deut. . . the lord is good , &c. his truth endureth to all generations , psal. . . psal. . . he will ever be mindful of his covenant , &c. the work of his hands are verity , &c. are done in truth and uprightness , psal. . , , . happy is he , &c. whose hope is in the lord his god , &c. who keepeth truth for ever , psal. . , . he who blesseth himself in the earth , shall bless himself in the god of truth : and he who sweareth in the earth , shall swear by the god of truth , isa. . . great is thy faithfulness , &c. out of the mouth of the most high , proceedeth not evil and good , &c. lam. . , . god is faithful , and will not suffer you to be tempted above that you are able , &c. cor. . . thes. . . commit the keeping of their souls , &c. as unto a faithful creatour , pet. . . how long , o lord , holy and true , dost thou not judge and avenge , &c. rev. . . . he is unchangeable . i am the lord , i change not , therefore ye sons of jacob are not consumed , &c. mal. . . god willing , &c. to shew to the heirs of promise the immutability of his counsel , confirmed it by an oath . that by two immutable things , in which it was impossible for god to lye , &c. heb. . , . the father of lights , with whom is no variableness or shadow of turning , james . . . he is infinite and unsearchable . unto god would i commit my cause : who doth great things and unsearchable , &c. job . . chap. . . who doeth great things past finding out , &c. lo he goeth by me and i see him not , he passeth on also , but i perceive him not , job . , . canst thou by searching find out god ? canst thou find out the almighty to perfection ? job . . by his spirit he hath garnished the heavens , &c. lo these are parts of his ways ; but how little a portion is heard of him ? job . . behold , god is great , and we know him not , neither can the number of his years be searched out , job . . touching the almighty , we cannot find him out : he is excellent in power , &c. job . . thy way is in the sea , and thy path in the great waters : and thy footsteps are not known , psal. . . o lord , how great are thy works ? and thy thoughts are very deep , psal. . . great is the lord , &c. and his greatness is unsearchable , psal. . . great is our lord , &c. his understanding is unsearchable , psal. . . as thou knowest not what is the way of the spirit , nor how the bones do grow in the womb , &c. even so thou knowest not the work of god , who maketh all , eccl. . . hast thou not known , hast thou not heard the everlasting god , &c. there is no searching of his understanding , isa. . . neither knoweth any man the father save the son , and he to whomsoever the son will reveal him , matt. . . o the depth of the riches , both of the wisdom and knowledg of god! how unsearchable are his judgments , and his ways past finding out ? for who hath known the mind of the lord , or who hath been his counsellour , &c. rom. . , , . . he is eternal . and abraham , &c. called there on the name of the lord , the everlasting god , gen. . . the eternal god is thy refuge , and underneath are the everlasting arms , deut. . . and also the strength ( or eternity ) of israel will not lye , sam. . . the lord shall endure for ever , &c. psal. . . before the mountains were brought forth , &c. even from everlasting to everlasting thou art god , &c. for a thousand years in thy sight , are as yesterday when it is past : and as a watch in the night , psal. . . . thou lord art high for evermore , psal. . . the lord reigneth , &c. thy throne is established of old , thou art from everlasting , psal. . , . psal. . . thou , o lord , shalt endure for ever : and thy remembrance unto all generations , &c. they shall perish , but thou shalt endure , &c. thou art the same , and thy years shall have no end , psal. . , , . lam. . . thy name , o lord , endureth for ever , and thy memorial throughout all generations , psal. . . isa. . . hast thou not known , &c. that the everlasting god , the lord , &c. isa. . . thus saith the lord , &c. i the first , and i the last , and besides me there is no god , isa. . . ch . . . thus saith the high and lofty one , who inhabiteth eternity , &c. isa. . . the lord , the true god , he is , &c. an everlasting king , jer. . . dan. . , . for the invisible things of him , &c. even his eternal power and godhead , rom. . . now is made manifest , &c. according to the commandment of the everlasting god , rom. . . christ , &c. who through the eternal spirit offered himself , &c. heb. . . now unto the king eternal , &c. the only wise god , &c. tim. . . i am alpha and omega , the beginning and the ending , saith the lord , which is , and which was , and which is to come , the almighty , rev. . , . chap. . . lord god almighty , which was , and is , and is to come , rev. . . worshipped him , who liveth for ever and ever , rev. . . chap. . . . he only is the true and living god. unto thee it was shewed , that thou mightest know , that the lord he is god , there is none else besides him , &c. know therefore this day and consider it in thine heart , that the lord he is god in heaven above , and upon the earth beneath , there is none else , deut. . , . ch . . . sam. . . the lord our god , is one lord , deut. . . mark . , . cor. . , , . gal. . . see now that i , i am he , and there is no god with me ; i kill and i make alive , i wound and i heal , &c. deut. . . isa. . , , . and joshua said , hereby shall ye know that the living god is among you . and that he will , &c. josh. . . ruth . . sam. . . sam. . . king. . . job . . who is god save the lord ? and who is a rock , save our god ? sam. . . psal. . . o lord god of israel , &c. thou art the god , thou alone , of all , &c. king. . , . nehem. . . psal. . . now for a long season , israel hath been without the true god , chron. . . my heart and flesh cryeth out for the living god , psal. . . jer. . . know ye that the lord , he is god , he hath made us , and his we are , &c. psal. . . i am the lord , that is my name , and my glory will i not give to another , neither my praise to graven images , isa. . . thus saith the lord , the king of israel , &c. i am the first , and i the last , and besides me there is no god , &c. have not i told thee from that time , and have declared ye are my witnesses . is there a god besides me . yea , no god , &c. isa. . , . ch . . , , , , , . ch . . , . joel . . but the lord is the true god , he is the living god , jer. . . chap. . . matt. . . john . , . are there any among the vanities of the gentiles who can cause rain , & c ? art not thou he , o lord our god , &c. thou hast made all , jer. . . behold , i the lord , the god of all flesh , is there any thing too hard for me , jer. . . and this is life eternal , that they might know thee , the only true god and jesus , &c. john . . thes. . . turn from these vanities , unto the living god , who made heaven , &c. act. . . cor. . . tim. . . ●…ho changed the truth of god into a lye , and worshipped and served the creature more than the creatour , who is blessed for ever , amen . rom. . . we know , &c. that there is none other god but one . for though there 〈◊〉 that are called gods , &c. but to us , there is but one god , &c. of whom 〈◊〉 all things , cor. . , , . tim. . . who only hath immortality dwelling in the light , &c. tim. . . worshipped him who liveth for ever and ever , rev. . , , . ch . . . . . ch . . . chap. iii. of the one god , father , son and spirit , or the trinity . god said , let us make man in our image , after our likeness , &c. so god created man in his own image , in the image of god created he him , gen. . , . col. . , , . heb. . . and the lord god said , behold , the man is become as one of us , &c. gen. . . and the lord said , behold , the people is one , &c. go to let us go down , and there confound their language , gen. . , . not so my lord , &c. i have accepted thee concerning this thing , that i will not overthrow this city , for the which thou hast spoken , &c. then the lord rained upon sodom and upon gomorrah , brimstone and fire , from the lord out of heaven , gen. . , , . and the lord said unto satan , the lord rebuke thee , o satan , even the lord who hath chosen jerusalem , &c. zechar. . . all things are delivered unto me of my father : and no man knoweth the son but the father , neither knoweth any man the father save the son , and he to whomsoever the son will reveal him , matt. . . the woman of canaan came to jesus and worshipped him , saying , lord help , matt. . . the eleven disciples went , &c. where jesus had appointed them , and when they saw him they worshipped him , &c. and jesus came and spake unto them , saying , all power is given to me in heaven and earth , go ye therefore and teach all nations , baptizing them in the name of the father and of the son and of the holy ghost , matt. . , , , , . why doth this man speak blasphemy ? who can forgive sins but god only , &c. but that ye may know , that the son of man hath power on earth to forgive sin , he saith unto the sick , &c. arise , mark . , , , . in the beginning was the word , and the word was with god , and the word was god , &c. the world was made by him , &c. and the word was made flesh , &c. john . , , , . jesus , &c. knew all men , and needed not that any should testify of man : for he knew what was in man , john . , . no man hath ascended , &c. but he who came down , &c. even the son of man who is in heaven , john . . jesus answered them , my father worketh hitherto , and i work , &c. the jews sought the more to kill him , &c. because , &c. he said god was his father , making himself equal with god , &c. the son can do nothing of himself , but what he seeth the father do : for whatsoever things he doth , these also doth the son likewise , &c. as the father raised up the dead , and quickened them , even so the son quickeneth whom he will , &c. that all men should honour the son , even as they honour the father : he who honoureth not the son , honoureth not the father who sent him , john . , , , , , . what and if ye shall see the son of man ascend up where he was before , john . . jesus said unto them , verily , verily , i say unto you , before abraham was , i am , john . . dost thou believe on the son of god ? and jesus said , &c. thou hast both seen him , and it is he who talketh with thee , &c. and he worshipped him , john . , , , . my father who gave them me , is greater than all : and no man is able to pluck them out of my fathers hand . i and my father are one , &c. believe the work , that ye may know , and believe that the father is in me , and i in him , john . , , . jesus knew lazarus was dead , john . . he who believeth on me , believeth not on me , but him who sent me . and he who seeth me , seeth him who sent me , john . , . jesus knowing , &c. that he was come from god , and went to god , john . . if ye had known me , ye should have known my father also : and from henceforth ye know him , and have seen him . philip saith unto him : lord , shew us the father , and it sufficeth us . jesus faith unto him , have i been so long time with you , and yet hast thou not known me philip ? he who hath seen me , hath seen the father , and how sayest thou shew us the father ? believest thou not that i am in the father and the father in me . the words i speak unto you , i speak not of my self : but the father who dwelleth in me , he doth the works . believe me that i am in the father and the father in me , &c. whatsoever ye shall ask in my name , that will i do , &c. i will pray the father , and he shall give you another comforter , that he may abide with you for ever , even the spirit of truth , &c. i will come to you , &c. he who loveth me , i will love him and manifest my self to him , &c. my father will love him , and we will come unto him , and make our abode with him , &c. the comforter , the holy ghost , whom my father will send in my name , he shall teach you , john . , , , , , , , , , , , , . when the spirit of truth is come , &c. he will shew you things to come , he shall glorify me , for he shall receive of mine and shew it unto you . all things which the father hath , are mine : therefore said i , that he shall take of mine , and shall shew it unto you , &c. whatsoever ye shall ask the father in my name , he will give it you , &c. i came forth from the father , and am come into the world , again i leave the world and go to the father , &c. john . , , , , , , . now , o father , glorify thou me , &c. with the glory which i had with thee before the world was , &c. and all mine are thine , and thine are mine , and i am glorified in them , &c. that they may be one , as thou father art in me and i in thee , john . , , . thomas answered and said unto him , my lord and my god , john . . why hath satan filled thine heart to lye to the holy ghost , &c. thou hast not lied unto men but to god , &c. how is it that ye are agreed together to tempt the spirit of the lord ? act. . , , . stephen calling and saying , lord jesus receive my spirit , act. . . peter said to aeneas , jesus christ maketh thee whole : arise , &c. act. . . the church of god which he hath purchased with his own blood , act. . . of whom , as concerning the flesh , christ came , who is over all god blessed for ever , amen . rom. . . with all in every place , who call upon the name of jesus christ our lord , cor. . . the spirit searcheth all things , yea , the deep things of god. for what man knoweth the things of a man , but the spirit of man which is in him , even so the things of god , knoweth no man but the spirit of god , cor. . , . know you not that ye are the temple of god , and that the spirit of god dwelleth in you , &c. cor. . . he who is joyned unto the lord , is one spirit , &c. know you not that your body is the temple of the holy ghost , who is in you which ye have of god , &c. cor. . , . to us there is but one god the father , of whom are all things , and one lord jesus , cor. . . now the lord is that spirit , and where the spirit of the lord is , there is liberty , &c. even as by the spirit of the lord ( or the lord of the spirit ) cor. . , . the grace of the lord jesus christ , the love of god , and the communion of the holy ghost , be with you all , cor. . . god hath sent forth the spirit of his son into our hearts , &c. gal. . . through him , we both have an access by one spirit unto the father , &c. in whom you also are builded together for an habitation of god through the spirit , ephes. . , . by him , were all things created , &c. by him and for him , and he is before all things , and by him all things consist , col. . , . heb. . , . the mistery of god , and of the father , and of christ ; in whom ( or wherein ) are hid all the treasures of wisdom and knowledg , &c. for in him dwelleth all the fullness of the godhead bodily , col. . , , . now god himself , and our father , and our lord jesus christ direct our way , thes. . . now our lord jesus himself , and god even our father , &c. comfort your hearts , thes. . , . god our saviour , and lord jesus christ our hope , grace , mercy , and peace from god our father , and our lord jesus christ , &c. i thank jesus christ our lord who hath enabled me , for that he counted me , &c. tim. . , , . rom. . . tim. . . great is the mistery of godliness , god was manifested in the flesh , justified in the spirit , seen of angels , &c. received up into glory , tim. . . according to the commandment of god our saviour , &c. grace and peace from god the father , and the lord jesus christ our saviour , titus . , . looking for , &c. the glorious appearing of the great god , and our saviour jesus , titus . , . ch . . . christ , who through the eternal spirit offered himself , heb. . . let all the angels of god worship him , &c. unto the son he saith , thy throne o god , &c. heb. . , . the prophets , &c. searching what , &c. the spirit of christ which was in them , pet. . , . god , and our saviour jesus christ , pet. . . hereby perceive we the love of god , because he laid down his life for us , john . . three who bare record in heaven , the father , the word and the holy ghost , and these three are one , &c. his son jesus christ ; this is the true god , &c. john . , . denying the only lord god , and our lord jesus , &c. to the only wise god our saviour , &c. jude vers . , . all the churches shall know , that i am he who searcheth the reins , and hearts , rev. . . see more of christ's excellency , chap. . more of the spirit , chap. . chap. iv. of man in his first estate , wherein he was created , and of his fall . of his first state . and god said , let us make man in our image , after our likeness : and let them have dominion over the fish of the sea , and over the foul of the air , and over the cattle , and over all the earth , and over every creeping thing that creepeth upon the earth . so god created man in his own image , in the image of god created he him , male and female created he them . and god blessed them ; and god said unto them , be fruitful , and multiply , and replenish the earth , and subdue it , and have dominion over the fish of the sea , &c. gen. . , , , . psal. . , , . adam gave names to all the creatures which were brought to him , gen. . , . god hath made man upright , &c. eccles. . . of his fall . the manner and occasion of mans fall , at large , gen. . cor. . . god made man upright : but they have sought out many inventions , eccles. . . by one man sin entred into the world , and death by sin : and so death passed upon all men , for that ( or , in whom ) all have sinned , &c. if through the offence of one man many be dead , &c. the judgment was by one to condemnation : &c. for if by one mans offence ( or , one offence ) death raigned by one , &c. by one mans disobedience , many were made sinners , rom. . , , , , , . i fear , &c. as the serpent beguiled eve through his subtilty , so your minds should be corrupted , &c. cor. . . chap. v. of mans state by nature , since sin entered . st . corrupt , unclean , and desperately wicked . cain was very wrath , and his countenance fell , because god had not respect unto his offering , as unto abels , and he rose up against his brother and slew him , gen. . , . and god saw that the wickedness of man was great in the earth , and every imagination of the thoughts of his heart , ( or the whole imagination , purposes and desires , ) was only evil continually , &c. the earth also was corrupt before god : and the earth was filled with violence , &c. for all flesh had corrupted his way upon the earth , &c. gen. . , , . the imaginations of mans heart are evil from his youth , gen. . . the wickedness of sodom , at the time when god came to destroy it , gen. . esau hated his brother , because of the blessing wherewith his father blessed him : and esau said in his heart , &c. then will i slay my brother jacob , gen. . . joseph his brethren hated him , could not speak peaceably to him , envied him . they conspired against him to slay him , and to cover it with a lye , gen. . , , , , , . and pharaoh said , who is the lord , that i should obey his voice to let israel go ? i know not the lord , neither will i let israel go , exod. . . after all the wonders moses wrought , and the judgments against egypt , his heart was still hardened against god , and would not yield , exod. . chap. . ch . . ch . . absalom had a tent spread upon the top of the house , and went in unto his fathers concubines in the sight of all israel , sam. . . ahab had sold himself to work evil in the sight of the lord , &c. none like to ahab , who did sell himself to work wickedness in the sight of the lord , kings . . ahaziah being sick , sent to an idol to enquire , and after sent a captain and his fifty to take the prophet , whom god destroyed with fire ; yet he sent again and again , kings . , , , , , . hazael , when the prophet had told him how wicked he should be , said , is thy servant a dog , &c. king. . , , . rabshakeh said , what confidence is this wherein thou trustest , & c ? let not hezekiah deceive you , &c. neither make you trust in the lord , &c. have any of the gods of the nations delivered at all his land , &c. who , &c. hath delivered , &c. that the lord should deliver out of my hand , &c. king. . , , , . isa. . ch . . the words of sennacherib , who hath sent him to reproach the living god , &c. whom thou hast reproached and blasphemed , and against whom thou hast exalted thy voice , &c. against the holy one of israel ; by thy messengers thou hast reproached the lord , &c. king. . , , . king ahaz did wickedly , and in the time of his distress did he trespass yet more against the lord. this that king ahaz , chron. . , . the chief priests and the people transgressed very much after all the abomination of the heathen , &c. and the lord , &c. sent to them his messengers , &c. but they mocked the messengers of god , and despised his words , and misused his prophets until the wrath of the lord arose , &c. till there was no remedy , chron. . , , . who can bring a clean thing out of an unclean thing ? not one , job . . what is man that he should be clean , or he who is born of a woman that he should be righteous ? &c. yea , the heavens are unclean in his sight : how much more abominable and filthy is man , who drinketh in iniquity like water ? job . , , . ch . . . the wicked say , &c. what is the almighty that we should serve him , and what can he do , &c. job . . ch . . . the kings of the earth set themselves , and the rulers take counsel together , against the lord , and against his anointed , saying , let us break their bands asunder , and cast away their cords from us , psal. . , . the wicked through the pride of his countenance will not seek god , god is not in all his thoughts , &c. his mouth is full of cursing , and deceit , and fraud , &c. he hath said in his heart , god hath forgotten , he hideth his face , he will never see , &c. wherefore doth the wicked contemn god , &c. psal. . , , , . with our tongue will we prevail , our lips are our own , who is lord over us , psal. . . the fool hath said in his heart there is no god ; they are corrupt , they have done abominable works , there is none who doeth good , &c. they are all gon aside , they are together become filthy ( or , stinking ) : there is none who doth good , no not one , psal. . , , . psal. . , , . he deviseth mischief on his bed , he setteth himself in a way , not good , psal. . . prov. . . i was shapen in iniquity , and in sin did my mother conceive me , psal. . . the wicked estranged from the womb , they go astray assoon as they are born speaking lyes , psal. . . pride compasseth them about as a chain , violence covereth them as a garment , &c. they are corrupt and speak wickedly , &c. they set their mouth against the heavens , and their tongue walketh through the earth , &c. they say how doth god know ? and is there knowledg in the most high ? psal. . , , , . the wrath of god came upon them and slew the fattest of them , &c. for all this they sinned still , and believed not for his wondrous work , psal. . , , . they have taken crafty counsel against thy people , &c. they have consulted together with one consent ( or heart ) : they are confederate against thee , psal. . , . fools make a mock at sin , prov. . . not a just man upon the earth , who doth good and sinneth not , eccles. . . because sentence against an evil work is not executed speedily , therefore the hearts of the sons of men are fully set in them to do evil , eccles. . . the king of assyria lifted up in pride , said , shall not i do to jerusalem as to samaria , &c. by the strength of my hand have i done it , and by my wisdom , for i am prudent , isa. . , , . let favour be shewed to the wicked , yet will he not learn righteousness , &c. deal unjustly in the land of uprightness , and will not behold the majesty of the lord , &c. thy hand is lifted up , they will not see , &c. isa. . , . thou hast trusted in thy wickedness , thou hast said , none seeth me , &c. and thou hast said in thine heart , i and none else beside me , isa. . . all we like sheep have gone astray : we have turned every one to his own way , isa. . . thou said there is no hope , no , for i have loved strangers , and after them will i go , jer. . . thou hast stricken them , but they have not grieved ; thou hast consumed them , they have refused to receive correction , they have made their faces harder than a rock , they have refused to return , jer. . . thus saith the lord , stand ye in the way , and see and ask for the old paths , where is the good way , and walk therein , &c. but they said we will not walk therein , jer. . . they spake not aright , no man repented of his wickedness , saying , what have i done ; every one turned to his course as the horse rusheth into the battle , jer. . . the sin of judah is written with a pen of iron , with the point of a diamond it is graven upon the table of their heart , &c. the heart is deceitful above all things , and desperately wicked , &c. jer. . , . thus saith the lord , return ye , &c. and they said there is no hope , but we will walk after our own devices , and we will every one do the imagination of his evil heart , &c. let us devise devices against jeremy , &c. and let us not give heed to any of his words , jer. . , , . the king cut and burned the roll , wherein was written jeremy's prophesie , and would have taken the prophet himself , jer. . , , , . the people told jeremy , we will not hearken unto thee , but we will certainly do whatsoever thing goeth out of our own mouth , to burn incense to the queen of heaven , &c. jer. . , , . hast thou seen what the ancients of the house of israel do in the dark , every man in the chambers of his imagery ? for they say , the lord seeth not us , the lord hath forsaken the earth , &c. ezek. . . when they had slain their children to their idols , then they came the same day into my sanctuary to profane it , &c. ezek. . . nebuchadnezzar said , who is that god who can deliver out of my hands ? dan. . . the king said , is not this great babylon which i have built for the house of the kingdom , by the might of my power , and for the honour of my majesty ? while the word was in his mouth , &c. a voice said , the kingdom is departed , dan. . , . though nebuchadnezzar knew all which god had done to his father for his pride : yet he humbled not his heart . but thou hast lifted up thy self against the lord of heaven , &c. thou hast praised the gods of silver , &c. dan. . , , . their mother hath played the harlot , &c. for she said , i will go after my lovers who gave me my bread , &c. hosea . . they set their heart on their iniquity , hos. . . god repeats many judgments he had brought upon israel , and saith , yet they have not returned unto me , &c. amos . , , , , . they hate him who rebuketh in the gate : and they abhor him who speaketh uprightly , amos . . thus speaketh the lord of hosts , execute true judgment , &c. but they refused to hearken , and pulled away the shoulder , and stopped their ears that they should not hear . yea , they made their heart as an adamant-stone , lest they should hear the law , &c. zech. . , , , . your words have been stout against me , saith the lord : yet ye say , what have we spoken against thee ? ye have said , it is vain to serve god , and what profit that we have kept his ordinances , &c. mal. . , . job . , . when pilate had said , i am innocent of the blood of this just person : see ye to it . then answered all the people and said , his blood be on us and our children , matt. . , . that which cometh out of them and defileth the man. for from within , out of the heart of men proceed evil thoughts , adulteries , fornications , thefts , covetousness , wickedness , deceit , lasciviousness , an evil eye , blasphemy , pride , foolishness : all these evil things come from within , and defile the man , mark . , , , . certain of the jews banded together , and bound themselves with a curse , saying , that they would neither eat nor drink until they had killed paul. more than fourty , acts . , . they became vain in their imagination , and their foolish heart was darkned , &c. and changed the glory of the incorruptible god into an image , &c. wherefore god gave them up to uncleanness , through the lusts of their own hearts , &c. who changed the truth of god into a lye , and worshipped and served the creature more than the creator , &c. for this cause , god gave them up to vile affections : for even the women did change the natural use into that which is against nature , &c. being filled with all unrighteousness , fornication , wickedness , covetousness , maliciousness , full of envy , murder , debate , deceit , malignity , whisperers , backbiters , haters of god , despightful , proud , boasters , inventers of evil things , disobedient to parents , &c. covenant-breakers , without natural affections , implacable , unmerciful , &c. not only do the fame , but have pleasure in them who do them , rom. . , , , , , , , , , . they are all gon out of the way , &c. their throat is an open sepulchre , with their tongues they have used deceit , the poison of asps is under their lips : whose mouth is full of cursing and bitterness : their feet are swift to shed blood , &c. there is no fear of god before their eyes , rom. . , , , , , , , . when we were yet sinners , &c. enemies , we were reconciled , rom. . , . the carnal mind is enmity against god ; for it is not subject to the law of god , neither indeed can be , &c. rom. . . you who were dead in trespasses and sins ; wherein in times past ye walked , &c. in the lusts of our flesh , fulfilling the desires of our flesh , &c. ephes. . , , . col. . . other gentiles walk in the vanity of their minds , &c. being alienated from the life of god : who being past feeling , have given themselves over unto lasciviousness , to work all uncleanness with greediness , &c. the old man which is corrupt , ephes. . , , , . the enemies of the cross of christ , &c. whose god is their belly , whose glory is their shame , who mind earthly things , phil. . , . you who were sometimes alienated , and enemies in your mind by wicked works , col. . . the jews who killed the lord jesus and their own prophets , and have persecuted us : and they please not god , and are contrary to all men . forbidding us to speak , &c. to fill up their sins alway : for the wrath , &c. thes. . , , . who was before a blasphemer , and a persecutor , and injurious ; but i obtained mercy , tim. . . we our selves were sometimes foolish , disobedient , deceived , serving divers lusts and pleasures , living in malice and envy , hateful , and hating one another , titus . . every man is tempted , when he is drawn away of his own lust and inticed , and when lust hath conceived it bringeth forth sin , james . , . chap. . , . your vain conversation by tradition from your fathers , pet. . . the time past of our life may suffice us , &c. when we walked in lasciviousness , lusts , excess of wine , revellings , banquetings , and abominable idolatries ; wherein they think it strange that you run not with them , to the same excess , pet. . , . they have eyes full of adultery , who cannot cease from sin , pet. . . we know that , &c. the whole world lyeth in wickedness , john . . see more of sin , chap. . dly . ignorant , and sottishly opposing the true god and his ways , and adoring idols of stocks and stones . when jacob went from laban , laban complains that he had stolen his gods , gen. . . pharaoh said , who is the lord that i should obey him , & c ? i know not the lord , exod. . . israel by aaron made a molten calf , and they said , these be thy gods , o israel , which brought thee out of egypt , &c. they built an altar , and offered sacrifice to it , exod. . , , . the men of ashdod were so sottish , that when dagon their idol-god had fallen down before the ark twice , and was broken in pieces , and themselves had confessed the hand of the god of israel to be sore against them and their god . yet they continued to call him their god , and neither the priest , nor any who came into dagon's house , would after tread upon the threshold whereon dagon fell , sam. . , , , , . the wicked say unto god , depart from us : for we desire not the knowledg of thy ways . what is the almighty that we should serve him , and what profit should we have , if we pray unto him ? job . , . who said unto god , depart from us , and what can the almighty do for ( or by ) them ? job . . they are those who rebel against the light , they know not the way thereof , nor abide in the path thereof , job . . great men are not wise , neither do the aged understand judgment , job . . the fool hath said in his heart , there is no god , psal. . . but unto the wicked , god said , what hast thou to do to declare my statutes , &c. seeing thou hatest instruction , and castest my words behind thee , &c. thou thoughtest that i was altogether such a one as thy self , psal. . , , . they slay the widow , &c. yet they say the lord shall not see , neither shall the god of jacob regard . understand o ye bruitish , &c. he who planteth the ear shall , &c. psal. . , , . the ox knoweth his owner , and the ass his masters crib , israel doth not know , my people doth not consider , isa. . . he heweth down cedars , &c. for a man to burn and warm himself , &c. yea , he maketh a god , and worshippeth it , he maketh a graven image , and falleth down thereto . he burneth part thereof , &c. the residue thereof , he maketh a god , and worshippeth it , and prayeth to it , and saith , deliver me , for thou art my god . they have not known , nor understood , &c. and none considereth in his heart , neither is there knowledg or understanding , to say i have burned part , &c. shall i make the residue thereof an abomination , shall i fall down to the stock of a tree , isa. . , , , , , . they have not known me , they are sottish children , they have no understanding , jer. . . the word of the lord , is unto them a reproach , they have no delight in it , jer. . . though nebuchadnezzar had acknowledged the god of daniel , to be the god of gods , and a lord of kings , &c. yet he presently makes a molten image , and commands his people to worship it , &c. and said , who is that god who shall deliver you out of my hands , dan. . . ch . . , , , , . belshazzer and his princes , &c. praised the gods of gold and of silver , &c. dan. . , . the gergesons , so ignorant , that because of the loss of their swine , the whole city came out to meet jesus , &c. and besought him to depart out , &c. matt. . , , . o jerusalem , &c. how often would i have gathered , &c. and ye would not , luk. . . christ was in the world , &c. and the world knew him not , &c. he came to his own , and his own received him not , john . , . light is come into the world , and men love darkness rather than light , joh. . . jesus said to the woman , ye worship ye know not what , john . . ye will not come to me , that ye may have life , john . . jesus said , the world , &c. me it hateth , because i testify of it , that , &c. john . . the spirit of truth , whom the world cannot receive , because it seeth him not , neither knoweth him , john . . the world , &c. it hated me before it hated you . because i have chosen you , &c. therefore the world hates you , &c. these things will they do , &c. because they know not him who sent me , they hated both me and my father , john . , , , . simon magus , so sottish , that he offered money for power , to confer the holy ghost by imposition of hands , acts . , , . when paul was at athens , &c. he saw the city wholly given to idolatry ( or , full of idols ) &c. certain philosophers , &c. incountred him , and some said , what will this habler ( or , base fellow ) say ? other some , he seemeth to be a setter sorth of strange gods : because he preached unto them , jesus and the resurrection , &c. i perceive ( saith paul ) ye are too superstitious , &c. i found an altar with an inscription , to the unknown god. whom therefore ye ignorantly worship , him declare i , act. . , , , . when paul preached , many believed not , but spake evil of that way before the multitude , &c. demetrius and his company , cry up great is diana the goddess , &c. and cryed out against paul , for saying , that they were no gods which were made with hands ; and endeavouring to turn men to the true god , &c. the town-clark said , the whole city is a worshipper of the great goddess diana , and of the image which fell down from jupiter , act. . , , , , to the end . certain questions , &c. of one jesus which was dead , whom paul affirmed to be alive , act. . . the way of peace they have not known , rom. . . the carnal mind is enmity against god , for it cannot be subject , &c. rom. . . the preaching of the cross , is to them who perish foolishness , &c. after that in the wisdom of god , the world by wisdom knew not god , cor. . , . the natural man , receiveth not the things of the spirit of god : for they are foolishness unto him , neither can he know , for they are spiritually discerned , cor. . . in whom the god of this world hath blinded the minds of them who believe not , lest the light of the glorious gospel , &c. should shine unto them , cor. . . act. . , . howbeit then , when ye knew not god , ye did service unto them , who by nature are no gods , gal. . . walk not as other gentiles walk , in the vanity of their minds , having the understanding darkened , being alienated from the life of god , through the ignorance which is in them , because of the blindness , &c. ephes. . , . ye were sometimes darkness , but now , &c. ephes. . . not in the lust of concupiscence , even as the gentiles who knew not god , thes. . . see ignorance in divine things . chap. . dly . in servitude and subjection to satan and sin. in the parable of the sower , christ saith , the tares are the children of the wicked one , &c. the enemy who soweth them is the devil , matt. . , . when the strong man armed keepeth his palace , his goods are in peace ; but when a stronger than he shall come upon him , &c. luk. . , . ye are of your father the devil , and the lusts of your father ye will do , john . . to whom ye yield your selves servants to obey , his servants ye are to whom ye obey : whether of sin unto death , &c. ye were servants of sin , rom. . , . them who are lost , in whom the god of this world hath blinded the mind , &c. cor. . , . the prince of the power of the air , the spirit who now worketh in the children of disobedience , ephes. . . thanks be to god , &c. who hath delivered us from the power of darkness , &c. col. . , . that they may recover themselves out of the snare of the devil , who are taken captive by him at his will , tim. . . in this , &c. are manifest , and the children of the devil , whosoever doth not righteousness is not of god , neither he who loveth not his brother , and cain who was of that wicked one , &c. john . , , , . the fad fruit and end of such a state . when adam and eve had sinned , they hid themselves from the presence of the lord god , &c. and was afraid , because naked , gen. . , . aaron made israel naked by sin , exod. . . if there be any among you , &c. that he bless himself in his heart , saying , i will have peace , though i walk in the imagination ( or , stubbornness ) of my heart , to add drunkenness to thirst . the lord will not spare him , but then the anger of the lord and his jealousie shall smoke against that man , and all the curses which are written in this book , shall lye upon him , and the lord shall blot out his name from under heaven , deut. . , . if a man sin against the lord , who shall intreat for him ? they who despise me ( saith the lord ) shall be lightly esteemed , sam. . , . the triumph of the wicked is but short , &c. though his excellency mount up to the heavens , and his head reach unto the clouds , he shall perish for ever like his own dung , &c. job . . , , &c. how often is the candle of the wicked put out , and cometh their destruction upon them , god distributeth sorrows in his anger , they are as stubble , &c. his eyes shall see his destruction , he shall drink of the wrath of the almighty , &c. the wicked is reserved unto the day of destruction ; they shall be brought forth to the day of wrath , job . . , , , . the ungodly are like the chaff which the wind driveth away , &c. they shall not stand in judgment , &c. the way of the ungodly shall perish , psal. . , . thou not a god who hath pleasure in wickedness , &c. thou hatest all workers of iniquity , psal. . , . the wicked his soul hateth . upon the wicked he shall rain snares , fire and brimstone , and an horrible ( or , burning ) tempest , this the portion of their curse , psal. . , . because they regard not the works of the lord , &c. he shall destroy them and not build , psal. . . the face of the lord is against them who do evil , to cut off the remembrance , &c. psal. . . the transgressors shall be destroyed together : the end of the wicked shall be cut off , psal. . , , . consider , ye who forget god ; lest i tear you in pieces ; and none to deliver , psal. . . who knoweth the power of thine anger : even according to thy fear is thy wrath , psal. . . when the wicked spring as the grass , and when all the workers of iniquity do flourish : that they should be destroyed for ever , psal. . . psal. . , . they shall eat of the fruit of their own way , and be filled with their own devices , prov. . , . the name of the wicked shall rot , &c. the expectation of the wicked shal●… perish , prov. . , . ch . . . there is a way which seemeth right unto a man : but the end thereof , the ways of death , prov. . . the sacrifice of the wicked , is an abomination to the lord , &c. so his thoughts are , prov. . , . ch . . . but it shall not be well with the wicked , &c. because he feareth not before god , eccles. . . no peace saith my god to the wicked , isa. . . ch . . . they shall look on the carkases of men , who have transgressed against me , for their worm shall not dye , neither shall their fire be quenched , and they shall be an abhorring to all flesh , isa. . . every one shall dye for his own iniquity , jer. . . the soul who sinneth shall dye , ezek. . , . can thine heart endure , can thine hands be strong , in the day that i shall deal with thee ? i the lord have spoken , and will do , ezek. . . behold , the day cometh which shall burn as an oven , and all the proud , yea , and all who do wickedly , shall be stubble , and the day which cometh shall burn them up , saith the lord of hosts , and it shall leave them , neither root , nor , &c. mal. . . jude v. . the axe is layd to the root of the tree : therefore every tree which bringeth not forth good fruit , is hewen down and cast into the fire , matt. . . ch . . . the children of the kingdom shall be cast out into outward darkness , there shall be weeping , &c. matt. . . the angels shall gather out of the kingdom , &c. them which do iniquity , and shall cast them into a furnace of fire , there shall be wailing and gnashing of teeth , &c. at the end of the world , the angel shall come forth and sever the wicked from the just . and shall cast them into the furnace of fire , &c. matt. . , , , . see mark . , . cast the unprofitable servants into outer darkness , there shall be weeping , &c. when the son of man comes , &c. then shall he say unto them on the left hand , depart from me ye cursed into everlasting fire , prepared for the devil , matt. . , , . ch . . . ch . . , . the chaff he will burn with unquenchable fire , luk. . . the parable of the rich in dying , and being in hell in the flames , luk. . , , , , &c. except a man be born again , he cannot enter into the kingdom of god , &c. he who believeth not , is condemned already , &c. he shall not see life , but the wrath of god abideth on him , john . , , . for the wrath of god is revealed from heaven , against all ungodliness and unrighteousness of men , rom. . . thinkest thou this , &c. that thou shalt escape the judgment of god ? &c. thou treasurest up unto thy self , wrath against the day of wrath , and revelation of the righteous judgments of god , &c. indignation and wrath ; tribulation and anguish upon every soul of man who doeth evil , &c. rom. . , , , . sin entered , and death by sin , rom. . . whether of sin unto death , &c. what fruit had ye , &c. the end of those things is death , &c. the wages of sin is death , rom. . , , . james . . to be carnally minded , is death , &c. so then , they who are in the flesh cannot please god , &c. for if ye live after the flesh , ye shall dye , rom. . , , . the unrighteous shall not inherit the kingdom of god , &c. neither fornicators , nor idolaters nor adulterers , &c. shall inherit the kingdom of god , cor. . , . if any man love not the lord jesus , let him be anathema maranatha , cor. . . if our gospel be hid , it is hid unto them who are lost , in whom the god of , &c. cor. . . the work of the flesh , &c. adultery , fornication , &c. they who do such things , shall not inherit the kingdom of god , gal. . , , . he who soweth to the flesh , shall of the flesh reap corruption , gal. . . you , &c. were dead in trespasses and sins , &c. ye were without christ ; being aliens of the common-wealth of israel , and strangers from the covenants of promises , having no hope , and without god in the world , ephes. . , . no whoremonger nor unclean person , &c. hath any inheritance in the kingdom of christ , and of god , &c. because of these things , cometh the wrath of god upon the children of disobedience ( or , unbelief ) . ephes. . , . colos. . , . many walk , &c. whose end is destruction , phil. . , . when they say peace , &c. then sudden destruction cometh upon them , as travail upon a woman with-child , and they shall not escape , thes. . . the lord jesus shall be revealed from heaven , &c. taking vengeance on them who know not god , and who obey not the gospel of our lord jesus , who shall be punished with everlasting destruction from the presence of the lord , and the glory of his power . when , &c. thes. . , , . that they all might be damned , who believe not , &c. thes. . . to them who are unbelieving is nothing pure , &c. titus . . it is a fearful thing , to fall into the hands of the living god , heb. . . whoremongers and adulterers god will judg , heb. . . judgment must begin at the house of god , and if first at us : what shall the end be of them that obey not the gospel of god ? &c. where shall the ungodly and sinners appear , pet. . , . the lord knows , &c. to reserve the unjust unto the day of judgment , to be punished . the day of judgment and perdition of ungodly men , pet. . . chap. . . jude vers . . and the kings of the earth , and the great men , and the rich-men , and the chief captains , and the mighty men , and every bond-man , and every free-man hid themselves in the dens , and in the rocks , &c. and said to the mountains and rocks , fall on us and hide us from the face of him who sitteth on the throne , and from the wrath of the lamb : for the great day of his wrath is come and who shall be able to stand , rev. . , , . the fearful and unbelieving , and the abominable , &c. shall have their part in the lake which burneth with fire and brimstone : which is the second death , rev. . . see more of gods judgments against sin and sinners , chap. . chap. vi. the case the law concludes men under . under sin and guilt . do not think that i will accuse you to the father : there is one who accuseth you , even moses , in whom ye trust , john . . we have before proved ( or , charged ) both jews and gentiles , that they are all under sin ; as it is written , there is none righteous , &c. whatsoever the law saith , it saith unto them who are under the law : that every mouth may be stopped , and all the world may become guilty ( or , subject to the judgment of god ) before god , &c. there is no difference , for all have sinned , and come short of the glory of god , rom. . , , . where no law is , is no transgression , rom. . . until the law , sin was in the world : but sin is not imputed , when there is no law , &c. the law entered , that the offence might abound , &c. rom. . , . i had not known sin but by the law : &c. without the law , sin was dead , i was alive without the law once , but when the commandment came , sin revived and i dyed , &c. that sin might appear sin , &c. and by the commandment might become exceeding sinful , rom. . , , , . for god hath concluded them all ( or , shut them up together ) in unbelief , &c. rom. . . the strength of sin is the law , cor. . . the scripture hath concluded all men under sin , gal. . . under the curse thereof . cursed be he , who confirmeth not all the words of this law to do them ; and , &c. deut. . . if thou wilt not , &c. to do all his commandments and his statutes , which i command thee , &c. all these curses shall come upon thee . cursed thou , &c. deut. . , , , . &c. thus saith the lord god of israel , cursed the man who obeyeth not , &c. jer. . , . for as many as are of the works of the law , are under the curse , for it is written , cursed is every one who continueth not in all things which are written in the book of the law to do them , gal. . . the deeds of the law , or sacrifices under it , cannot justifie , o●… 〈◊〉 〈◊〉 but still leave sinners under guilt , condemnation and wrath . how should man be just with god ( or , before god ) ? if he will 〈◊〉 with him , he cannot answer one of a thousand , job . , . enter not into judgment , &c. for in thy sight shall no flesh be justified , psal. . . when ye have done all that is commanded you , say , we are unprofitable servants , &c. luk. . . the parable , to such who trusted in themselves , that they were righteous , &c. two men went into the temple , &c. the publican went away justified , rather than the pharisee , who had much to boast of his doings , luke . , , , , , . matt. . . there is one , who accuseth you , even moses in whom ye trust , joh. . . by him , all who believe are justified from all things , from which ye could not be justified by the law of moses ; act. . . by the deeds of the law , there shall no flesh be justified in his sight , rom. . . for if they who are of the law be heirs , faith is made void , and the promise is made of none effect . because the law worketh wrath , rom. . , . for when we were yet without strength , in due time christ dyed , &c. rom. . , . what the law could not do in that it was weak through the flesh , &c. rom. . . israel who followed after the law of righteousness , hath not attained to the law of righteousness . wherefore ? because not by faith , but as it were , by the works of the law : for they stumbled at that stumbling stone , rom. . , . christ is the end of the law , for righteousness to every one who believe , rom. . , . i know nothing by my self : yet am i not hereby justified : but he that judgeth me is the lord , cor. . . the strength of sin is the law , cor. . . a man is not justified by the works of the law , &c. for by the works of the law shall no flesh be justified , &c. if righteousness come by the law , then christ is dead in v●…in , gal. . , . that no man is justified by the law , in the sight of god it is evident : for the just shall live by faith , and the law is not of faith ; but the man who doth them , shall live in them , &c. wherefore then serveth the law ? it was added because of transgression , till the seed should come , &c. if there had been a law given , which could have given life , verily , righteousness should have been by the law , &c. wherefore the law was our schoolmaster unto christ , gal. . , , , , . christ is become of none effect unto you , whosoever of you are justified by the law , ye are fallen from grace , gal. . . by grace ye are saved , &c. not of works , lest any man should boast , ephes. . , . paul was very zealous of the law , and if any man had whereof to boast in that respect , he more ; yet he accounted all but loss and dung for christ , and that he might be found in him , not having his own righteousness , which is of the law , phil. . , , , , , , . the law is good , if a man use it lawfully , knowing that the law is not made for the righteous man , but for the lawless and disobedient , &c. tim. . , . not by works of righteousness which we have done , but according to his mercy he hath saved us , titus . . if therefore perfection were by the levitical priesthood , &c. what further need was there that another priest should rise , & c ? for the law made nothing perfect , but the bringing in of a better hope , heb. . , . chap. . , , . in which were offered both gifts and sacrifices , which could not make him who did the service perfect , as pertaining to the conscience , heb. . . for the law having a shadow of good things to come , and not the very image of the things , can never with those sacrifices which they offered year by year continually , make the comers thereunto perfect : for then would they not have ceased to be offered , because that the worshippers once purged , should have had no more conscience of sins : but in those sacrifices a remembrance of sin again every year : for it is not possible that the blood of bulls and goats should take away sins , &c. sacrifice and offerings thou wouldest not , &c. in burned offerings , &c. thou hadst no pleasure , &c. sacrifices which can never take away sin , heb. . , , , , , , , . chap. . , . whosoever shall keep the whole law , and yet offend in one point , he is guilty of all . for he who said , &c. james . . we are all as an unclean thing , and all our righteousnesses are as filthy rags , isa. . . when ye have done all these things which are commanded you , say , we are unprofitable servants , we have done that which was our duty to do , luk. . , , , , , . if the ministration of death written and ingraven in stones was glorious , so that the children of israel could not stedfastly behold the face of moses , for the glory of his countenance , which was to be done away , &c. how shall not the ministration of the spirit be rather glorious ? for if the ministration of condemnation be glory , much more doth the ministration of righteousness exceed in glory ; for even that which was made glorious , had no glory in this respect , by reason of the glory which excelleth : for if that which is done away was glorious , much more that which remaineth is glorious , cor. . , , , , . chap. vii . of mans salvation , and redemption , how it came , and by what means . from god only and no otherwise . none can by any means redeem his brother , nor give to god a ransome for him : for the redemption of their soul is pretious , &c. that he should live for ever , psal. . , . will the lord be pleased with thousands of rams , or with ten thousand rivers of oil ? shall i give my first-born for my transgression , the fruit of my body for the sin of my soul , &c. micha . . . ye were not redeemed with corruptible things , as silver or gold , &c. pet. . . he saw that there was no man , and wondered that there was no intercessour , therefore his arm brought salvation to him , &c. and the redeemer shall come to zion , &c. isa. . , . the year of my redeemed is come : and i looked , and there was none to help , therefore mine own arm brought salvation to me , &c. isa. . , . then thou spakest in a vision to thy holy one , and saidst , i have laid help upon one who is mighty : i have exalted one chosen amongst the people , &c. psal. . . thus saith the lord , behold i lay in zion for a foundation , a stone , a tryed stone , a precious corner-stone , a sure foundation , &c. isa. . . the glory of the lord shall be revealed , and all flesh shall see it together , &c. isa. . . luk. . , , . behold , my servant whom i uphold , mine elect in whom my soul delighteth i have put my spirit upon him , he shall bring forth judgment to the gentiles , &c. i the lord have called thee in righteousness , &c. and give thee for a covenant of the people : for a light of the gentiles , to open the blind eyes , to bring out the prisoners , &c. isa. . , , , , . i will bring neer my righteousness , it shall not be far off , and my salvation shall not tarry , and i will place salvation in zion for israel , isa. . . it is a light thing , that thou shouldest be my servant to raise up the tribes of jacob , and restore the reserved of israel , i will also give thee for a light unto the gentiles , that thou maist be my salvation to the ends of the earth , &c. that thou maist say to the prisoners , go forth , &c. isa. . , . act. . , . to whom is the arm of the lord revealed ? for he shall grow up before him as a tender plant , and as a root out of a dry ground , &c. isa. . , . the spirit of the lord is upon me , because the lord hath anointed me to preach good-tidings to the meek , he hath sent me to bind up the broken-hearted , to proclaim liberty to the captives , and the opening of the prison to them who are bound , to proclaim the acceptable year , &c. to comfort them who mourn , &c. isa. . , , . saith the lord , i will raise unto david a righteous branch , &c. in his days shall judah be saved , and israel shall dwell safely , and this his name , whereby he shall be called , the lord our righteousness , &c. jer. . , . behold , i will bring forth my servant the branch , zechar. . . behold , i will send my messenger , &c. and the lord whom ye seek , shall suddenly come to his temple : even the messenger of the covenant whom ye delight in : behold , he shall come , saith the lord of hosts , mal. . . blessed be the lord god of israel , for he hath visited and redeemed his people ; and hath raised up an horn of salvation for us , in the house of his servant david ; as he spake by the mouth of the holy prophets , &c. that we should be saved from our enemies , &c. to perform the mercy promised to our fathers , and to remember his holy covenant , &c. to give knowledg of salvation unto his people by the remission of their sins , through the tender mercy of our god , whereby the day-spring ( or , sun-rising , bravith ) from on high visited us to give light , &c. luk. . , , , , , , , . mine eyes have seen thy salvation which thou hast prepared before all people , a light to the gentiles , &c. luk. . , . god so loved the world , that he gave his only begotten son , that whosoever believed should not perish , &c. that the world through him might be saved , john . , . if thou hadst known the gift of god , and who it is , who saith unto thee , &c. john . . i came from heaven to do the will of him who sent me : and this is the fathers will who sent me , that of all he hath given me , i should lose nothing , &c. that every one who seeth the son , and believeth on him , may have everlasting life , john . , , . him being delivered by the determinate counsel , and foreknowledg of god , ye have taken , &c. act. . . against the holy child jesus whom thou hast anointed , both herod , and pontius pilate , &c. were gathered together : for to do whatsoever thy hand and thy counsel determined before to be done , acts . , . him hath god exalted with his right hand , a prince and a saviour , act. . . god commended his love towards us , in that while we were yet sinners christ died for us , &c. the grace of god , and the gift by grace , &c. rom. . , , . what the law could not do , &c. god sending his own son , &c. rom. . . all things are of god , who hath reconciled us to himself by jesus , cor. . . jesus who gave himself , &c. according to the will of god and our father , gal. . . god sent forth his son made of a woman , made under the law to redeem them who are under the law , &c. gal. . , . blessed be the god and father of our lord jesus , &c. who hath blessed us , &c. in christ , and chosen us , adopted us , &c. ephes. . , , , &c. pet. . , . god who is rich in mercy , for his great love wherewith he loved us , even when we were dead in sins , hath quickened us , &c. that in ages to come , he might shew the exceeding riches of his grace , in kindness towards us through jesus christ : for by grace are ye saved , ephes. . , , , , . chap. . , . titus . , , . what is man that thou art mindful of him , or the son of man that thou visitest him , heb. . . psal. . . in this was manifest the love of god towards us , because that god sent his only begotten son into the world , that we might live through him ; herein is love , not that we loved god , but that he loved us ; and sent his son to be the propitiation for our sins , &c. and we have seen , and do testifie , that the father sent the son , the saviour , &c. john . , , . and this is the record , that god hath given us eternal life , and this life is in his son , john . . god willing more abundantly to shew unto the heirs of promise , the immutability of his counsel , confirmed it by an oath , that by two immutable things , in which it was impossible for god to lye , we might have strong consolation , who have fled for refuge to lay hold of the hope set before us , heb. . , . who is he , in and by whom this salvation is conveyed and wrought . john . . it is jesus christ. and i will put enmity between thee and the woman , and between thy seed and her seed : it shall bruise thy head , and thou shalt bruise his heel , gen. . . the lord said unto abram , &c. and in thee shall all families in the earth be blessed , gen. . . abraham shall , &c. and all the nations of the earth shall be blessed in him , gen. . . the lord said to isaac , &c. in thy seed shall all the nations of the earth be blessed , gen. . . the lord said to jacob , &c. and in thy seed shall all the families of the earth be blessed , gen. . . the scepter shall not depart from judah , nor a lawgiver from between his feet , until shiloe come , and unto him shall the gathering of the nations be , binding his foal unto the vine , and his asses colt , &c. gen. . . i know my redeemer lives , &c. job . . . sacrifice and offering thou didest not desire , &c. then said i lo i come , &c. psal. . , , . heb. . , , . the stone which the builders refused , is become the head of the corner , psal. . . act. . , , . the lord possessed me in the beginning of his way , before his works of old . i was set up from everlasting , from the beginning , or ever the earth was , &c. then i was by him , one brought up , and i was dayly his delight , rejoycing always before him , rejoicing in the habitable parts of his earth , and my delight with the sons of men , prov. . , , , , , , , , , . the people who walked in darkness have seen a great light : they who dwell in the land of the shadow of death , upon them hath the light shined , &c. for unto us a child is born , unto us a son is given , &c. isa. . , , . matt. . , . there shall be a root of jesse , who shall stand for an ensign of the people , to it shall the gentiles , &c. isa. . , , . o zion , who bringeth good tidings , &c. behold , the lord shall come , &c. his arm shall rule for him : his reward is with him , he shall feed his flock like , &c. isa. . . behold , my servant whom i uphold , &c. he shall bring forth judgment to the gentiles , he shall not cry nor lift up , &c. i will give thee for a covenant to the people , for a light to the gentiles , to open the blind eyes , to bring out the prisoners , isa. . , , , . act. . . the lord god hath given me the tongue of the learned , that i should know how to speak a word in season , &c. i gave my back to the smiters , and my cheeks , &c. isa. . , . matt. . . the spirit of the lord god is upon me , because the lord hath anointed me to preach good tidings , &c. to bind up the broken heart , to proclaim liberty to the captives , and the opening of the prison unto them who are bound , &c. isa. . , , , &c. luk. . , , , , . who is this who cometh from edom , with dyed garments , &c. mighty to save , why art thou red in apparel , and thy garment like him who treadeth , &c. isa. . , , . i will raise unto david a righteous branch , &c. and in his days , judah shall be saved , &c. he shall be called the lord our righteousness , jer. . , . joh. . . i will shake all nations , and the desire of all nations shall come , &c. hagga . . . behold the man whose name is the branch , and he shall grow up out of his place , and he shall build the temple of the lord , &c. zech. . , . behold , thy king cometh , he is just , and having salvation , lowly , and rideing upon an ass , and upon a colt the fole of an ass , &c. zech. . . matt. . , , . that which is conceived in her , is of the holy ghost , and she shall bring forth a son , and thou shalt call his name jesus : for he shall save his people from their sins , matt. . . the spirit of god , like a dove lighted upon jesus , and loe a voice from heaven , saying , this is my beloved son , in whom i am well pleased , matt. . , . john said unto him , art thou he who should come , or do we look for another ? jesus said , &c. shew john , &c. the blind receive their sight , &c. and blessed is he who shall not be offended in me , &c. for this is he of whom it is written , &c. come unto me all that labour , &c. matt. . , , , , , , , , . the voice out of the cloud , said , this is my beloved son , in whom , &c. i am well pleased , hear ye him , matt. . . and the angel said , &c. i bring you good tidings of great joy which shall be to all people : for unto you is born this day in the city of david , a saviour , who is christ the lord. and this shall be a sign to you , you shall find the babe wrapped in swadling clothes , lying in a manger , &c. glory to god in the highest , and on earth peace , good-will towards men , &c. symeon , to whom it was revealed by the holy ghost , that he should not see death , before he had seen the lord christ , took up the child jesus into his arms , and blessed god , and said , &c. for mine eyes have seen thy salvation , &c. luke . , , , , , , , . they who are whole need not a physician , &c. i came not to call the righteous but sinners to repentance , luke . , . jesus said unto zacheus , this day is salvation come to this house , &c. for the son of man is come to seek , and to save that which was lost , luke . , , . john seeing jesus coming unto him , said , behold , the lamb of god who taketh away ( or , beareth ) the sins of the world , &c. we have found the messias , which is ( being interpreted ) the christ : and he brought him to jesus , &c. phillip said to nathaniel , we have found him , whom moses in the law and the prophets did write , jesus , &c. john . , , , , . as moses lifted up the serpent , &c. even so must the son of man be lifted up : that whosoever believed in him should not perish , but have everlasting life , &c. that the world through him should be saved , john . , , . num. . , . i know that messias cometh which is called christ , when he cometh he will tell us all things . jesus said unto her , i who speak unto thee , am he , john . , . the works that i do bear witness of me , that the father sent me , &c. and ye will not come to me , that ye might have life , john . , . labour , &c. for that meat which endureth unto everlasting life , which the son of man shall give you : for him hath god the father sealed , &c. the bread of god , is he who cometh down from heaven , and giveth life unto the world , &c. and jesus said unto them , i am the bread of life , he who cometh to me , shall never hunger , &c. i am the living bread which came down from heaven , if any man eat of this bread , he shall live for ever , &c. john . , , , . when ye have lift up the son of man , then shall ye know that i am he , &c. john . . jesus said , doest thou believe on the son of god ? he said , &c. who is this lord , that i might believe on him ? and jesus said unto him , thou hast both seen him , and it is he who talketh with thee , john . , , . i am the door ( said jesus ) by me if any man enter in , he shall be saved , &c. i am come , that they might have life , and that they might have it more abundantly . i am the good sheepherd , &c. i give them eternal life , john . , , , , . i came not to judge , &c. but to save the world , john . . i have glorified thee on earth , i have finished the work thou gavest me to do , john . . these things are written , that ye might believe that jesus is that christ the son of god , and that believing , ye might have life through his name , john . . jesus christ , &c. whom ye crucified , whom god raised , &c. this is the stone which was set at nought , &c. neither is their salvation in any other : for there is none other name under heaven given among men , whereby we must be saved , &c. against thy holy child jesus , whom thou hast anointed , both herod and pontius pilate , act. . , , , . jesus whom ye slew , &c. him hath god exalted , &c. to be a prince and a saviour , to give repentance unto israel , and forgiveness of sins , act. . , . through this man , is preached unto you the forgiveness of sins , act. . . we believe , that through the grace of our lord jesus , we shall be saved , act. . . jesus christ whom god hath set forth ( or , fore-ordained ) to be a propitiation through faith in his blood , rom. . , . who was delivered for our offences , and raised again for our justification , rom. . . when we were yet without strength , in the set time christ dyed for the ungodly , &c. while we were yet sinners , christ dyed for us , &c. if when we were enemies , we were reconciled unto god by the death of his son , &c. our lord jesus by whom we have now received the atonement , rom. . , , , . who shall deliver me from this body of death ? i thank god through jesus christ our lord , rom. . , . for other foundation can no man lay , than that is laid which is jesus christ , cor. . . they were all baptized into moses , &c. did all drink the same spiritual drink : for they did all drink of the same spiritual rock which followed ( or , went with ) them , and that rock was christ , cor. . . all the promises of god into him are , yea , and in him are amen unto the glory of god , cor. . . god who hath reconciled us to himself by jesus christ , &c. god was in christ , reconciling the world unto himself , cor. . , . jesus christ who gave himself for our sins , gal. . , . in him we are blessed , chosen , adopted , accepted , have remission of sins , all things , ephes. . , , &c. the son of god who loved me , and gave himself for me , gal. . . jesus himself being the chief corner-stone , in whom all the building , &c. ephes. . , . christ is the head of the church , and the saviour of the body , ephes. . . we look for the saviour , the lord jesus christ , phil. . . it pleased the father , that in him all fulness should dwell , &c. by him to reconcile all things to himself , &c. christ in ( or , among ) you the hope of glory , col. . , , . your life is hid with christ in god. when christ who is our life shall , &c. col. . , . his son jesus who delivered us from the wrath to come , thes. . . this is a faithful saying , and worthy of all acceptation , that christ jesus came into the world to save sinners , of whom i am chief , tim. . . one mediatour between god and man , the man christ jesus , who gave himself a ransome for all , to be testified in due time , tim. . , . is now made manifest by the appearing of our saviour jesus christ , who hath abolished death , and hath brought life and immortality to light , tim. . . jesus christ , who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , &c. titus . . ephes. . . his son , &c. when he had by himself purged our sins , sate down , &c. heb. . . christ , &c. he became the author of eternal salvation unto all them , &c. heb. . , . christ now once in the end of the world hath he appeared , to put away sin by the sacrifice of himself , &c. unto them who look for him , he shall appear the second time , without sin unto salvation , heb. . , , . we are sanctified through the offering of the body of christ once for all , &c. by one offering , he hath perfected for ever them who are sanctified , &c. heb. . , . who hath begotten us again to a lively hope , through the resurrection of jesus christ , &c. the prophets , &c. who prophesied of the grace , &c. searching what , &c. the spirit of christ which was in them , did signifie before hand , the sufferings of christ , and the glory which should follow , &c. ye were not redeemed with silver and gold , &c. but with the precious blood of christ , &c. who verily was fore-ordained , before the foundation of the world , &c. pet. . , , , , , . our lord jesus christ , &c. he received from god the father , honour and glory , when there came such a voice to him , from the excellent glory , this is my beloved son in whom i am well pleased , pet. . , . jesus christ , &c. he is the propitiation for our sins : and not for ours only , but also for the sins of the whole world , &c. who is a lyer , but he who denyeth that jesus is the christ ? john . , . for this purpose the son of god was manifest , that he might destroy the works of the devil , john . . god sent his only begotten son into the world , that we might live through him , &c. we , &c. testify that the father sent the son the saviour of the world , john . , . god hath given us eternal life , and this life is in his son , john . , . unto him who hath loved us , and washed us from our sins in his own blood , rev. . . col. . . they fell down before the lamb , &c. saying thou art worthy , &c. for thou wast slain , and hast redeemed us to god by thy blood , out of every kindred , and tongue , and people , and nation : and hast made us unto god , &c. rev. . , , . the lamb slain from the foundation of the world , &c. rev. . . i jesus , have sent mine angel to testify unto you these things , &c. i am the root and the off-spring of david , and the bright and morning-star , rev. . . see pardon and reconciliation , by christ only , chap. . the excellency of this saviour , and his fulness and dignity . in his person and authority . yet have i set my king ( or , anointed ) upon my holy hill of sion , &c. the lord hath said , thou my son , this day have i begotten thee , &c. i will give thee the heathen for thine inheritance , &c. thou shalt break them with a rod of iron , &c. psal. . , , , . thou art fairer than the children of men , grace is poured into thy lips , &c. gird thy sword upon thy thigh , o mighty , with thy glory , and thy majesty , and in thy majesty ride , &c. thine arrows sharp in the hearts of the kings enemies , whereby the people shall fall under thee . thy throne , o god , for ever and ever : the scepter of thy kingdom a right scepter , &c. god thy god , hath anointed thee with the oil of gladness , above thy fellows , &c. the king , &c. he is thy lord , and worship thou him , psal. . , , , , , , . thou hast ascended on high , thou hast led captivity captive , thou hast received gifts , psal. . . ephes. . . he shall have dominion also from sea to sea , and from the river unto the ends of the earth , they , &c. shall bow before him : and his enemies shall lick the dust , &c. all kings shall fall down before him : all nations shall serve him , &c. his name shall endure for ever : his name shall be continued , as long as the sun ( or , shall be as a son , to continue his fathers name for ever : ) &c. and all nations shall call him blessed , psal. . , , , , . i will set his hand also in the sea : and his right hand in the rivers , &c. also i will make him first-born : higher than the kings of the earth , &c. his throne as the days of heaven , &c. as the sun before me , psal. . , , , . the lord said unto my lord , sit thou at my right hand : until i make thine enemies thy footstool , &c. rule thou in the middest of thine enemies , psal. . , . the stone which the builders refused , is become the head of the corner , psal. . . act. . , . matt. . . wisdom is better than rubies , and all the things which may be desired , are not to be compared unto it , &c. counsel is mine , and sound wisdom : i understanding , i strength , by me kings reign , and princes decree justice . by me princes rule , and nobles , yea , all the judges of the earth , &c. riches and honour are with me , yea , durable riches , and righteousness . my fruit better than gold , &c. i may cause those who love me to inherit substance : and i will fill their treasures , &c. the lord possessed me in the beginning , &c. when he appointed the foundation of the earth , then was i by him , &c. his delight , whoso findeth me , findeth life , &c. prov. . , , , , , , , , , , , , . thy name is as ointment poured out , &c. cant. . . the beauty of his person described by the parts thereof , and said in the close to be altogether lovely , cant. . , , , , , , . rev. . . , . a virgin shall , &c. bear a son , and shall call his name emanuel , god with us , &c. isa. . . matt. . . unto us a child is born , &c. his name shall be called wonderful counseller , the mighty god , the everlasting father , the prince of peace : of the increase of his government and peace , no end , upon the throne of david , and upon his kingdom , to order it , isa. . , . there shall come forth a rod out of the stem of jesse , &c. and the spirit of the lord shall rest upon him , the spirit of wisdom and understanding , the spirit of counsel and might , &c. isa. . , . and the key of the house of david , will i lay upon his shoulder : so he shall open and none shall shut , and he shall shut and none shall open , isa. . . rev. . . i lay in zion , &c. a stone , a tryed stone , a precious corner-stone , a sure foundation , isa. . . him whom man despiseth , &c. kings shall see and arise , princes also shall worship , &c. isa. . . behold , my servant shall prosper ( or , deal prudently ) he shall be exalted and extolled , and be very high , &c. the kings shall shut their mouths at him , isa. . , . behold , i have given him , &c. a leader and a commander to the people , isa. . . i will overturn , overturn , &c. until he come whose right it is : and i will give it him , ezek. . . i will raise up for them a plant of renown , &c. ezek. . . and my servant david , their prince for ever , ezek. . . from the going forth of the commandement , &c. unto the messiah the prince , &c. dan. . . they shall smite the judg of israel with a rod upon his cheek , &c. beth-lehem ephratah , &c. out of thee shall come forth unto me to be ruler in israel : whose goings forth have been from of old ( or , the days of eternity ) micah . , . the desire of all nations shall come , haggai . . he shall bear the glory ; and shall sit and rule upon his throne , &c. zech. . . rejoice greatly , &c. behold , thy king cometh unto thee , &c. zech. . . awake , o sword , &c. against the man my fellow , zech. . . and the lord shall be king over all the earth , &c. zech. . . who may abide the day of his coming ? and who may stand when he appeareth ? for he is like a refiners fire , &c. malachi . , , . mary , &c. was found with child of the holy ghost , &c. that which is conceived in her , is of the holy ghost , matt. . , . luk. . . he taught as one having authority , and not as the scribes , matt. . . luk. . . the devil cryed out saying , &c. jesus thou son of god , &c. matt. . . jesus knowing their thoughts , &c. that ye may know that the son of man hath power on earth to forgive sins , matt. . , . all things are delivered unto me of my father , and no man knoweth the son but the father : neither knoweth any man the father but the son , and he to whom , &c. matt. . . john . . behold , a greater than jonas is here , &c. a greater than solomon is here , matt. . , . the woman of canaan came and worshipped him , and said lord help me , matt. . . why callest thou me good ? there is none good , but one god , matt. . . the mother of zebedees children , with her sons came to him , and worshiped , matt. . . when christ was riding , &c. the multitude cryed hosanna to the son of david , blessed is he who cometh in the name of the lord , hosanna in the highest , matt. . . jesus said , all power is given unto me in heaven and in earth , &c. matt. . . the unclean spirit said , i know thee who thou art , the holy one of god , &c. with authority commanded he even the unclean spirits , and they obey him , &c. he cast out many devils , and suffered not the devils to speak , because they knew him ( or , to say that they knew him , ) mark . , , . ch . . . christ said to the man sick of the palsie , son , thy sins are forgiven thee , &c. who can forgive sins but god only ? &c. the son of man hath power , &c. to forgive sins , mark. . , , , , . jesus , he shall be great , and shall be called the son of the highest , and the lord god shall give unto him the throne of his father david , and he shall reign over the house of jacob for ever , and of his kingdom there shall be no end , &c. the holy thing which shall be born of thee , shall be called the son of god , luk. . , , , . at twelve years old , he sate in the middest of the doctors , in the temple , both hearing them , and asking them questions . and all who heard him , were astonished at his understanding and answers , luke . , . john . . in the beginning was the word , and the word was with god , and the word was god , &c. all things were made by him , and without him was not any thing made which was made , &c. he was in the world , and the world was made by him , &c. and the word was made flesh and dwelled amongst us , and we beheld his glory , as the glory of the only begotten son of the father , full of grace and truth , &c. is preferred before me , for he was before me , john . , , , . ch . . . jesus , &c. knew all men , and needed not that any man should testify of man : for he knew what was in man , john . , . luk. . . no man hath ascended up to heaven , but he who came down from heaven , even the son of man who is in heaven , &c. he who cometh from above , is above all , &c. the father loved the son , and hath given all things into his hands , john . , , , . whatsoever things the father doeth , those also doeth the son likewise , &c. for as the father raiseth up the dead and quickeneth them , even so the son quickeneth whom he will , &c. he hath committed all judgment to the son : that all men should honour the son , even as they honour the father , &c. as the father hath life in himself , so hath he given the son to have life in himself : and hath given him authority to execute judgment also , because , &c. john . , , , , , . i came down from heaven , &c. if ye see the son of man ascend up where he was before , &c. jesus knew from the beginning who they were that believed not , and who should betray him , &c. we believe , and are sure , that thou art that christ the son of the living god , john . , , , , . jesus said , i am the light of the world , &c. jesus said unto them , verily , verily , i say unto you , before abram was i am , john . , . ch . . . jesus knowing that the father had given all things into his hands , and that he was come from god , and went to god , &c. ye call me master , and lord , and ye say well , for so i am , john . , . philip said unto him , lord , shew us the father , and jesus said , &c. he who hath seen me hath seen the father , &c. believe me that i am in the father , and the father in me , &c. the prince of this world cometh , and hath nothing in me , john . , , , . when the spirit of truth comes , &c. he shall glorify me , for he shall receive of mine and shall shew it unto you . all things which the father hath are mine , therefore said i , that he shall take of mine , &c. we are sure that thou camest forth from god , &c. john. . , , , , . o father , glorify thou me , &c. with the glory which i had with thee before the world was , john . . when jesus said i am he , those who came to take him , went backward and fell to the ground , john . , . thomas said unto jesus , my lord and my god , john . . chap. . . jesus , &c. a man approved of god , &c. he hath made the same jesus whom ye have crucified , both lord and christ , act. . , . but ye denyed the holy one , and killed the prince of life , &c. act. . , . ch . . . against the holy child jesus , whom thou hast anointed , &c. act. . , . jesus christ , he is lord of all , &c. god anointed jesus , &c. with the holy ghost and power , act. . , . cor. . . feed the church of god , which he hath purchased with his own blood , act. . . concerning his son jesus christ our lord , &c. and declared to be the son of god , with power according to the spirit of holiness , &c. rom. . , . christ who is over all , god blessed for ever , amen , rom. . . christ both dyed , and rose , and revived , that he might be lord both of the dead and living , rom. . . there is one lord jesus , by whom are all things , and we by him , cor. . . when he shall have put down all rule , and all authority and power , for he must reign till he hath put all enemies under his feet , cor. . , . he hath made him , &c. who knew no sin , &c. cor. . . heb. . . he raised him from the dead , and set him at his own right hand in the heavenly places , far above all principalities and powers , might and dominion , and every name which is named , not only in this world , but also in that which is to come ; and hath put all things under his feet , and gave him to be the head over all things to the church , &c. who filleth all in all , ephes. . , , , . the unsearchable riches of christ , &c. god who created all things by jesus christ , &c. of whom the whole family in heaven and earth is named , ephes. . , , . he descended first into the lower parts of the earth : he who descended is the same who ascended up far above all heavens , ephes. . , . jesus , who being in the form of god , thought it not robbery to be equal with god , &c. god also hath highly exalted him , and given him a name above every name , that at the name of jesus every knee should bow , of things in heaven , and things in earth , and things under the earth : and that every tongue should confess that jesus christ is lord , &c. phil. . , , , , . jesus christ : who shall , &c. according to the working , whereby he is able even to subdue all things to himself , phil. . . who is the image of the invisible god , the first-born of every creature . for by him were all things created that are in heaven , and which are in the earth , visible and invisible , whether thrones , or dominions , or principalities , or powers , all things were created by him and for him , and he is before all things , and by him all things consist , and he is the head , &c. that in ( or , amongst ) all things he might have the preeminency : for it pleased the father , that in him all fulness , &c. col. . , , , , . cor. . . christ , for in him dwelleth all the fulness of the godhead bodily , &c. the head of all principalities , and powers , &c. having spoiled principalities , &c. col. . , , . god was manifested in the flesh , justified in the spirit , seen of angels , &c. received up , &c. tim. . . jesus christ , who in his times , he shall shew who is the blessed and only potentate , the king of kings , and lord of lords : who only hath immortality dwelling in the light , which no man can approach unto , which no man hath seen , &c. to whom honour , &c. tim. . , , . the doctrine of god our saviour , &c. titus . . chap. . . his son , whom he hath appointed heir of all things , by whom also he made the worlds , who being the brightness of his glory , and the express image of his person , and upholding all things by the word of his power , when he had by himself purged our sins , sate down on the right hand of the majesty on high , being made so much better than the angels , &c. as he hath a more excellent name , &c. unto which of the angels said he at any time , thou art my son , &c. he saith , and let all the angels of god worship him , &c. thy god , o god , hath anointed thee , heb. . , , , , , &c. chap. . . ch . . . ch . . . col. . . we see jesus , &c. crowned with glory and honour , &c. heb. . . having neither beginning of days , nor end of life : but made like unto the son of god , &c. such a high priest became us , holy , &c. and made higher than the heavens , heb. . , . jesus christ , the same yesterday , and to day , and for ever , heb. . . our glorious lord jesus christ ( or , our lord jesus christ of glory ) &c. that worthy name by which we are called , james . , . the precious blood of christ , as of a lamb without spot or blemish , pet. . . john . . a living stone , &c. chosen of god and precious , &c. who did no sin , pet. . , . jesus christ ; who is gon into heaven , and is on the right hand of god , angels , and authorities , and powers , being made subject unto him , pet. . . the power and coming of our lord jesus christ , were eye-witnesses of his majesty : for he received from god the father , honour and glory , when there came such a voice to him from the excellent glory : this is my beloved son in whom i am well pleased , pet. . , . pet. . . our lord and saviour jesus christ , to him be glory both now and for ever , pet. . . jude vers . . in him is no sin , &c. hereby perceive we the love of god , because he laid down his life for us , john . , . pet. . . his son jesus christ , this is the true god and eternal life , john . . jesus christ , &c. the prince of the kings of the earth , &c. to him be glory , and dominion for ever and ever , amen . i am alpha and omega , the beginning and the ending , saith the lord , which is , and which was , and which is to come , the almighty , &c. i am the first and the last , i am he who liveth and was dead , and behold i am alive for evermore , amen , and have the keys of hell and death , rev. . , , , , . i am he who searcheth the reins and hearts , rev. . . those things , saith he , who hath the seven spirits of god , &c. who is holy &c. who hath the key of david , he who openeth and no man shutteth , &c. rev. . , . worthy is the lamb which was slain to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing , &c. blessing , honour , and glory , and power , be unto him who sitteth upon the throne , and unto the lamb for ever , &c. the elders fell down and worshipped him who liveth for ever , rev. . , , . and the kings of the earth , and the great men , &c. said to the mountains , &c. hide us from the face of him who sitteth upon the throne , and from the wrath of the lamb : for the great day of his wrath is come , and who shall be able to stand , rev. . , , . the lamb shall overcome them , for he is the lord of lords , and king of kings , rev. . . ch . . . see more of the one god , father , son and spirit , or the trinity , chap. . in his nature . he shall not cry , nor lift up , nor cause his voice to be heard in the street . a bruised reed shall he not break , smoaking ( or , daily burning ) flax shall he not quench , isa. . , . matt. . , , . i gave my back to the smiters , and my cheeks to them who plucked off hair ; i hid not my face from shame and spitting , isa. . . matt. . . he was oppressed , &c. he opened not his mouth , he is brought as a lamb to the slaughter , and as a sheep before her shearers is dumb , so he opened not his mouth , &c. he had done no violence , neither was guile found in his mouth , isa. . , . mal. . . thy king cometh unto thee , he is just , &c. lowly and riding upon an ass , &c. zech. . . the son of righteousness shall arise with healing in his wings , mal. . . jesus sate at meat , &c. many publicans and sinners came , &c. the pharisees said , why eat your master with publicans and sinners , &c. jesus said unto them , they who are whole need not a physician , but they who are sick ; but go and learn what that meant , i will have mercy and not sacrifice : for i am not come to call the righteous , but sinners to repentance , &c. when he saw the multitude , he was moved with compassion on them , because they fainted ( or , were tired ) and were scattered abroad as sheep having no sheepherd , &c. he healed their sick , &c. would not send them away fasting , &c. matt. . , , , , . chap. . . ch . . , . learn of me , for i am meek and lowly of heart , matt. . . when peter was sinking , and cryed out lord save me , and immediately jesus stretched forth his hand and caught him , and said unto him , &c. wherefore didest , &c. matt. . , . o jerusalem , jerusalem , thou who killest the prophets , &c. how often would i have gathered thy children together , even as a hen gathereth her chickens under her wings , and ye would not , matt. . . christ excused his disciples when they slept , &c. he said the spirit indeed is willing , but the flesh is weak , matt. . . when he came neer the city he wept over it , saying , if thou hadest known , even thou , at least in this thy day , the things which belong to thy peace , &c. luk. . , . and the word was made flesh , &c. full of grace and truth , john . . when jesus therefore saw her weeping , &c. he groaned in the spirit , and was troubled , &c. jesus wept , then said the jews , behold how he loved him , john . , , . let not your hearts be troubled , ye believe in god , &c. peace i leave with you , my peace i give unto you , &c. let not your heart be troubled , neither let it be afraid , john . , . when mary sought jesus , weeping , he appeared to her to comfort her , &c. he shewed himself also to his disciples , his hands and feet , and the second time to thomas , when he would not believe the report of the rest , john . , , , , , , . christ gives charge three times to peter , that , if he loved him , he should feed his lambs and his sheep , john . , , . ye denied the holy and just one , act. . . i obtained mercy , for this cause , that in me first , jesus christ might shew forth all long-suffering , for a pattern to them who should hereafter believe on him , tim. . . in that he himself hath suffered being tempted , he is able to succour them who are tempted , heb. . . chap. . . who is holy , harmless , undefiled , &c. heb. . . christ , as of a lamb , without spot and blemish , pet. . . hereby perceive we the love of god , because he laid down his life for us , &c. john . . behold , i stand at the door and knock , if any man hear my voice , and open the door , i will come in to him and sup with him , and he with me , rev. . . chap. viii . how christ wrought this salvation for sinners , and what he was made , and is ; what he undertook , and did , in order to it . first , he is mediatour . there is one god , one mediatour between god and man , the man jesus christ , tim. . . by so much was jesus made a surety of a better testament , heb. . . he is made the mediatour of a better testament , which was established upon better promises , heb. . . and for this cause he is the mediatour of the new-testament , that , &c. heb. . . and to jesus the mediatour of the new covenant , or testament , heb. . . dly . he took upon him the nature of man , and humbled himself . god said to the serpent , &c. i will put enmity between thee and the woman , and between thy seed and her seed , it shall bruise thy head , and thou shalt bruise his heel , gen. . . behold , a virgin shall conceive and bear a son , and shall call his name immanuel , isa. . . and there shall come forth a rod out of the stem of jesse , and a branch shall grow out of his roots : and the spirit of the lord shall rest upon him , &c. isa. . , . act. . , . his visage was so marred , more than any man , and his form more than the sons of men , isa. . . he hath no form nor comeliness : and when we shall see him , there is no beauty that we should desire him , he is despised and rejected of men , a man of sorrows , &c. we hid , as it were , our faces from him , he was despised , and we esteemed him not , isa. . , . the lord hath created a new thing in the earth : a woman shall compass a man , jer. . . they shall smite the judg of israel with a rod upon the cheek , micha . . . the birth of jesus christ was on this wise , &c. mary was found with child of the holy ghost , &c. she had brought forth her first-born son , and he called his name jesus , matt. . , , , . thou shalt conceive in thy womb , and bring forth a son , and shall call his name jesus , the holy thing which shall be born of thee , shall be called the son of god , luk. . , . he was tempted of the devil , matt. . , , , , , , , , . and jesus said unto them , the foxes have holes , and the birds of the air have nests : but the son of man hath not where to lay his head , matt. . . is not this the carpenters son ? is not his mother called mary ? and his brethren james , & c ? and they were offended in him , matt. . , , . he rode upon an ass into the city of jerusalem , matt. . , , . she brought forth her first-born son , and wrapped him in swadling-clothes , and laid him in a manger , because there was no room for them in the inn , &c. he went down with them , &c. and was subject to them : but his mother kept , &c. luk. . , . and the word was made flesh , and dwelled among us , john . . jesus therefore being weary with his journey , sate thus on the well , john . . the bread which i give is my flesh , which i give for the life of the world , john . . david , &c. knowing that god had sworn with an oath to him , that of the fruit of his loins according to the flesh , he would raise up christ , &c. act. . , . concerning his son jesus christ our lord , who was made of the seed of david , according to the flesh , rom. . . tim. . . god sending his son , in the likeness of sinful flesh , rom. . . of whom as concerning the flesh christ came , rom. . . ye know the grace of our lord jesus christ , that though he was rich , yet for your sakes he became poor , &c. cor. . . though he was crucified through weakness , yet he lived , cor. . . god sent forth his son made of a woman made under the law , gal. . . but made himself of no reputation , and took upon him the sorm of a servant , and was made in the likeness of men ; and being found in fashion as a man , he humbled himself , and became obedient , &c. phil. . , . hath he reconciled in the body of his flesh through death , &c. col. . , . great is the mistery of godliness , god was manifested in the flesh , tim. . . jesus who was made a little lower than the angels , for the suffering of death , &c. he who sanctifieth , and they who are sanctified are all of one , for which cause he is not ashamed to call them brethren , &c. as the children are partakers of flesh and blood , he also himself likewise took part of the same , that through death , &c. verily he took not on him the nature of angels , but he took on him the seed of abraham , wherefore in all things it behooved him to be made like unto his brethren , heb. . , , , , . who in the days of his flesh , when he had offered up prayers , &c. though he were a son , yet learned he obedience , &c. heb. . , . sacrifice , &c. thou wouldest not , but a body hast thou prepared me , &c. a new and living way which he hath consecrated ( or , made ) for us , through the vail , that is to say , his flesh , heb. . , . every spirit who confesseth that jesus christ is come in the flesh , is of god , and every spirit which confesseth not that jesus christ is come in the flesh , is not of god , john . , . many deceivers are entered into the world , who confess not that jesus christ is come in the flesh , john v. . dly , he is made an high priest. and i will raise me up a faithful priest , who shall do according to that which is in mine heart , and in my mind , and i will build him a sure house , and he shall walk before mine anointed for ever , sam. . . the lord hath sworn and will not repent , thou a priest for ever , after the order of melchisedeck , psal. . . heb. . , . thus saith the lord , david shall never want a man , &c. neither shall the priest , the levites want a man before me to offer , &c. jer. . , . the man whose name is the branch , &c. he shall be a priest upon his throne , and , &c. zech. . . it behooveth him in all things to be made like his brethren , that he might be a merciful and faithful high priest in things pertaining to god , to make reconciliation for sins : for in that he himself hath suffered being tempted , he is able to succour them who are tempted , heb. . , . consider the apostle and high-priest of our profession christ jesus , who was faithful to him who appointed him , as also moses was , &c. heb. . , . seeing then , that we have a great high-priest , who is passed into the heavens , jesus the son of god , let us hold fast , &c. for we have not an high-priest , which cannot be touched with the feeling of our infirmities : but was in all points tempted like as we are , yet without sin , heb. . , . for every high-priest taken from among men , is ordained for men in things pertaining unto god , that he may offer , &c. who can have compassion on ( or , can reasonably bear with ) the ignorant and them who are out of the way , &c. and no man taketh this honour to himself , but he who is called of god , as aaron . so also christ glorified not himself , to be made an high-priest : but he who said unto him , thou art my son , &c. thou a priest , &c. heb. . , , , , . hope which we have as an anchor of the soul , sure and stedfast , and which entereth within the vail ; whither the fore-runner is for us entered ; jesus made an high-priest for ever after the order of melchisedeck , heb. . , . for this melchisedeck king of salem , priest of the most high god , &c. having neither beginning of days , nor end of life : but made like unto the son of god , abideth a priest continually , &c. after the similitude of melchisedeck , there ariseth another priest , who is made not after the law of a carnal commandment , but after the power of an endless life : for he testifieth thou art a priest for ever after the order of melchisedeck , &c. not without an oath , for those were made without an oath , but this with an oath , by him who said unto him , the lord sware and will not repent , thou art a priest , &c. and they truly were many priests , because they were not suffered to continue by reason of death : but this man because he continueth for ever , hath an unchangeable priesthood ( or which passeth not from one to another , wherefore he is able to save them to the uttermost ( or , for evermore ) who come unto god by him , seeing he ever liveth to make intercession for them . for such an high-priest became us , who was holy , &c. who needeth not dayly as those high priests offer , &c. for this he did once when he offered up himself . for the law maketh men high-priests who have infirmities , but the word of the oath which was since the law , maketh the son who is consecrated ( or , perfected ) for evermore , heb. . , , , , , , , , , , , . but christ being come an high-priest of good things to come , by a greater and more perfect tabernacle , &c. heb. . . now of the things which we have spoken , this is the sum . we have such an high-priest , who is set on the right hand of the throne of the majesty in the heavens . a minister of the sanctuary ( or , holy things ) which the lord pitched and not man ; for every high-priest is ordained to offer gifts and sacrifices , wherefore it is of necessity that this man should have somewhat also to offer , heb. . , , . thly , he offered himself as a sacrifice to god , suffered for the sins of mankind , and so made peace through the shedding of his own blood , by which he entered into the holiest for us . the assembly of the wicked have enclosed me ; they pierced my hands and my feet , &c. they part my garment amongst them , and cast lots for my vesture . psal. . , . for thy sake i have born reproach , shame hath covered my face : i am become a stranger to my brethren , an alien unto my mothers children : for the zeal of thine house hath eaten me up ; and the reproaches of them who reproach thee , are fallen upon me , &c. reproach hath broken my heart , and i am full of heaviness , &c. they gave me also gall for my meat , and in my thirst they gave me vinegar to drink , psal. . , , , , . i gave my back to the smiters , and my cheeks to them who plucked off the hair : i hid not my face from shame and spitting . isa. . . he is despised and rejected of men , a man of sorrows , and acquainted with grief , &c. surely he hath born our griefs , and carried our sorrows : yet we did esteem him stricken , smitten of god , and afflicted : he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes ( or , bruise ) we are healed , &c. we have turned every one to his own way , and the lord hath laid the iniquity of us all upon him ( or , he hath made the iniquity of us all to meet on him ) . he was oppressed , he was afflicted , &c. he was taken from prison and from judgment , &c. he was cut off out of the land of the living , for the transgression of my people was he stricken ( or , was the stroke upon him ) . he made his grave with the wicked , &c. it pleased the lord to bruise him , he hath put him to grief ; when thou shalt make his soul an offering ( or , when his soul shall make an offering ) for sin , &c. he shall bear their iniquities , &c. he hath poured out his soul unto death ; and he was numbered with the transgressors ; and he bare the sins of many , and made intercession for the transgressors , isa. . , , , , , , , , , . who is this who cometh from edom , with dyed garments from bosrah , & c ? wherefore art thou red in thine apparel , & c ? . i have trodden the wine-press alone , and of the people there was none with me , isa. . , , . shall messiah be cut off , but not for himself , &c. and he shall confirm the covenant with many , &c. he shall cause the sacrifice and oblation to cease , dan. . , . by the blood of thy covenant ( or , whose covenant is by blood ) i have sent forth thy prisoners , zech. . . what are these wounds in thine hands ? then shall he answer , those with which i was wounded in the house of my friends . awake , o sword , against my shepherd , and against the man , my fellow , saith the lord of hosts ; smite the shepherd , &c. zech. . , . mat. . . from that time forth began jesus to shew , &c. how that he must suffer many things of the elders , &c. and be killed , &c. when peter had said , be it far from thee , lord ; he turned and said to peter , get thee behind me , satan , &c. thou savourest not the things of god , &c. mat : . , , . luk. . . likewise also shall the son of man suffer of them , &c. the son of man shall be betrayed into the hands of men , and they shall kill him , mat. . , , . acts . , . the son of man shall be betrayed into the hands of the chief priests , &c. and they shall condemn him to death , and shall deliver him to the gentiles to mock , and to scourge , and to crucifie him , mat. . , , . luke . , , . and acts . . the chief priests , &c. assembled and consulted that they might take jesus by subtilty and kill him , &c. jesus , &c. began to be sorrowful and very heavy ; then said he unto them , my soul is exceeding sorrowful even unto death , &c. put up thy sword ; thinkest thou that i cannot now pray to my father , and he shall presently give me more than twelve legions of angels ? but how then shall the scripture be fulfilled , that thus it must be ? they spit in his face , and buffeted him , mat. . , , , , , , . joh. . . the soldiers mocked him , they spit upon him , and smote him on the head , &c. they gave him vinegar to drink mingled with gall , &c. they crucified him between two thieves , &c. they parted his garments , &c. he cryed with a loud voice , saying , my god , my god , why hast thou forsaken me , &c. jesus when he had cryed again with a loud voice , yeelded up the ghost , mat. . , , , , , , , . see john . , , &c. the son of man came to give his life for a ransome for many , mar. . . i have a baptism to be baptized with , and how am i straitned till it be accomplished ! luke . . and being in an agony , he prayed more earnestly , and his sweat was as it were great drops of blood , falling down to the ground , luke . . thus it is written , and thus it behooveth christ to suffer , luke . . my flesh , which i will give for the life of the world , john . . i lay down my life for the sheep , &c. i lay down my life , that i may take it up , &c. no man taketh it from me , but i lay it down of my self , &c. john . , , . it is expedient for us that one man should dye for the people , &c. he prophesied , that jesus should dye for that nation ; and not for that nation only , but , &c. john . , , . greater love hath no man than this , that a man lay down his life for his friends , john . . the cup which my father hath given me , shall i not drink it ? joh. . . those things which god spake before by the mouth of all his prophets , that christ should suffer , he hath so fulfilled , acts . . the church of god , which he hath purchased with his own blood , acts . . jesus christ , whom god hath set forth to be a propitiation for sin , through faith in his blood , rom. . , . jesus , who was delivered for our offences , rom. . . christ dyed for the ungodly , &c. while we were yet sinners , christ dyed for us , &c. we were reconciled to god by the death of his son , rom. . , , . god sent his son , &c. and for sin ( or , by a sacrifice for sins ) condemned sin in the flesh , &c. who is he who condemneth ? it is christ that dyed , rom. . , . christ our passover is sacrificed for us , cor. . . ye are bought with a price , cor. . . christ dyed for our sins , according to the scripture , cor. . . he hath made him to be sin for us , who knew no sin , cor. . . jesus christ , who gave himself for our sins , &c. gal. . . the son of god , &c. who gave himself for me , gal. . . christ hath loved us , and given himself for us an offering and a sacrifice to god for a sweet-smelling savour , &c. christ loved the church , and gave himself for it , ephes. . , . he became obedient unto the death , even the death of the cross , phil. . . we have redemption through his blood , &c. having made peace through the blood of his cross , &c. hath he reconciled in the body of his flesh through death , col. . , , , . the man jesus christ , who gave himself a ransome for all , &c. tim. . , . his son who , &c. when he had by himself purged our sins , &c. heb. . . jesus made , &c. for the suffering of death , &c. that he by the grace of god should taste death for every man , for it became him , &c. to make the captain of their salvation perfect through sufferings , &c. that through death he might destroy him who had the power of death , that is , the devil . heb. . , , . though he were a son , yet learned he obedience by the things which he suffered , heb. . . who needed not daily , as those high-priests , to offer up sacrifice , &c. for this he did once , when he offered up himself , heb. . . christ being come , &c. by his own blood he entered in once into the holy place , &c. how much more shall the blood of christ , who through the eternal spirit offered up himself without spot to god , purge your consciences , & c ? that by the means of death for the redemption of transgressions , &c. where a testament is , there must also of necessity be the death of the testator , &c. neither was the first testament dedicated without blood , &c. and without shedding of blood is no remission , &c. nor yet that he should offer himself often , &c. but now once , in the end of the world , hath he appeared to put away sin by the sacrifice of himself , &c. christ was once offered to bear the sins of many , &c. heb. . , , , , , , , , , . we are sanctified through the offering of the body of christ once for all , &c. this man after he had offered one sacrifice for sins , for ever sate down , &c. for by one offering he hath perfected for ever them who are sanctified , &c. to the blood of sprinkling , which speaks better things than that of abel , heb. . , , . heb. . . jesus also , that he might sanctifie the people with his own blood , suffered without the gate , heb. . . the spirit of christ , &c. when it testified before-hand the sufferings of christ , &c. the precious blood of christ , pet. . , . christ also suffered for us , leaving us an example , &c. who his own self , bare our sins in his own body , on ( or , to ) the tree , pet. . , . christ also hath once suffered for sins , the just for the unjust , &c. being put to death in the flesh , &c. pet. . . forasmuch then as christ hath suffered for us in the flesh , let us , &c. pet. . . jesus christ , who gave himself a ransom for all , &c. john . . hereby perceive we the love of god , because he laid down his life for us , john . . unto him who hath loved us and washed us from our sins in his own blood , rev. . . thou wast slain , and hast redeemed us unto god by thy blood , &c. rev. . . the lamb slain from the foundation of the world , rev. . . he treadeth the winepress of the fierceness and wrath of almighty god , rev. . . thly , he fulfilled all righteousness of the law , bare the curse , took away the hand-writing of ordinances , is our righteousness . i will make mention of thy name , of thine only , psal. . . in thy name shall they rejoice all the day , and in thy righteousness shall they be exalted , psal. . . surely shall one say , in the lord have i righteousness , &c. in the lord shall all the seed of israel be justified , and shall glory , isa. . , . the servants of the lord , and their righteousness is of me , saith the lord , isa. . . i will cause the branch of righteousness to grow up unto david , &c. and this is the name wherewith he shall be called , the lord our righteousness , jer. . , . ch . . . seventy weeks are determined &c. to make an end of sins , &c. and to bring in everlasting righteousness , dan. . . jesus came to john to be baptized , &c. jesus said , suffer it to be so now for thus it becometh us to fulfill all righteousness , matt. . , . think not that i am come to destroy the law or the prophets , i am not come to destroy , but to fulfill , matt. . , . the spirit will convince the world , &c. of righteousness , because i go to my father , john . , . i am not ashamed of the gospel , for therein is the righteousness of god revealed , rom. . , . christ is the end of the law , for righteousness to every one who believeth , rom. . . christ jesus , who of god is made unto us , &c. righteousness , &c. cor. . , . he hath made him to be sin for us , &c. that we may be made the righteousness of god in him , cor. . . christ hath redeemed us from the curse of the law , being made a curse for us : for it is written , cursed is every one who hangeth on a tree , gal. . . deut. . . but now in christ jesus ye are made nigh , &c. for he , &c. hath broken down the middle-wall of partition between us , having abolished in his flesh , the enmity , the law of commandments in ordinances , &c. ephes. . , , . paul counted all things but dung , that he might win christ , and be found in him , not having his own righteousness , &c. but that which is through the faith of christ , the righteousness which is of god by faith , phil. . , . blotting out the hand-writing of ordinances , which was against us , which was contrary to us , and took it out of the way , nailing it to his cross , col. . , . see more of justification , &c. chap. thly . he sanctifieth us , is our sanctification . in that day there shall be a fountain opened , &c. for sin , and for uncleanness , zeoh . . . peter said unto him , thou shalt never wash my feet , jesus saith unto him , if i wash thee not , thou hast no part in me : simon peter saith unto him , lord , not my feet only , but also my hands and my head , john . , . and for their sakes , i sanctify my self , that they also might be sanctified through the truth ( or , truly sanctified ) . john . . christ jesus who is made of god unto us , wisdom , and righteousness , and sanctification , &c. cor. . . ye are washed , ye are sanctified , &c. in the name of our lord jesus , cor. . . christ also loved the church ; and gave himself for it : that he might sanctifie and cleanse it , with the washing of water by the word ; that he might present it to himself , a glorious church , not having spot , or wrinkle , or any such thing : but that it should be holy and without blemish , ephes. . , , . both he who sanctifieth , and they who are sanctified , are all of one , &c. heb. . . if the blood of bulls , &c. sanctifieth , &c. how much more shall the blood of christ , &c. purge , heb. . , . we are sanctified , through the offering of the body of jesus christ once for all , &c. for by one offering ( or , one only oblation ) he hath perfected for ever them who are sanctified , &c. and hath counted the blood of the covenant , wherewith he was sanctified an unholy thing , &c. heb. . , , . jesus also , that he might sanctify the people with his own blood , suffered without the gate , &c. heb. . . jesus , &c. who loved us , and washed us from our sins in his own blood , rev. . . these are they who came out of great tribulation , and have washed their robes , and made them white in the blood of the lamb , rev. . . thly . he ariseth from the dead . i know my redeemer liveth , and he shall stand at the latter day on the earth , job . . my soul shall rest in hope , ( or , dwell confidently ) for thou wilt not leave my soul in hell , neither wilt thou suffer thine holy one to see corruption , psal. . . acts . . jesus said he must go , &c. and be killed , and be raised again the third day , matt. . . ch . . . tell the vision to no man , until the son of man be risen again from the dead , &c. they shall kill him , and the third day he shall be raised again , matt. . , . the angel said , &c. he is not here : for he is risen , as he said , &c. the eleven disciples saw him , they worshipped him , matt. . , , . luke . , . the world seeth me no more , but ye see me : because i live , ye shall live also , john . . mary saw jesus after he was risen , he said unto her , touch me not : for i am not yet ascended , &c. john . , , . this is now the third time that jesus shewed himself , &c. after that he was risen from the dead , john . . whom god hath raised up , having loosed the pains of death , because it was not possible he should be holden of it , &c. this jesus hath god raised up , whereof we all are witnesses , act. . , , . christ , whom ye crucified , whom god raised from the dead , &c. with great power , gave the apostles witness of the resurrection of the lord jesus , act. . , . the god of our fathers raised up jesus whom ye slew , &c. act. . . whom they slew and hanged on a tree , him god raised up the third day , and shewed him openly , &c. unto witnesses chosen before of god , act. . , . god raised him from the dead , &c. and as concerning that , he raised him up from the dead no more to return to corruption , he said on this wise , i will give you the sure mercies of david , &c. he whom god raised again , saw no corruption , act. . , , , . he hath appointed a day in which he will judge the world , &c. by that man whom he hath ordained , whereof he hath given assurance unto all men in that he hath raised him from the dead , act. . . the prophets and moses did say , &c. that christ should suffer , and that he should be the first who should rise from the dead , act. . , . concerning his son jesus christ our lord , &c. declared to be the son of god with power , &c. by the resurrection from the dead , rom. . . who raised up jesus our lord from the dead , who was delivered for our offences , and was raised again for our justification , rom. . , . knowing that christ being raised from the dead , dyeth no more , death hath no more dominion over him , rom. . . and god hath both raised up the lord , and will also raise up us by his own power , cor. . . i delivered unto you first of all , that which i also received , how that christ dyed , &c. that he rose again the third day according to the scriptures , and that he was seen of cephas , &c. if christ be not risen , then our preaching is vain , and your faith is also vain , &c. ye are yet in your sins , &c. but now christ is risen from the dead , and become the first-fruits of them who slept , cor. . , , , , , . though he was crucified through weakness , yet he lived by the power of god , cor. . . ephes. . , . and you being dead , &c. hath he quickened together with him , &c. through the faith of the operation of god , who hath raised him from the dead , col. . , . wait for his son from heaven , whom he raised from : the dead , thes. . . great is the mistery of godliness : god manifested in the flesh , justified in the spirit , &c. tim. . . remember that jesus christ of the seed of david , was raised from the dead according to my gospel , tim. . . now the god of peace , who brought again from the dead our lord jesus , &c. heb. . . blessed be god , &c. who hath begotten us again to a lively hope through the resurrection of jesus , &c. who by him , do believe in god who raised him up from the dead , that our , &c. pet. . , . christ , &c. being put to death in the flesh , but quickened by the spirit , by the which , &c. not the putting away of the filth of the flesh , but the answer of a good conscience , towards god , by the resurrection of jesus christ , pet. . . jesus christ the first-begotten of the dead , rev. . . thly . he ascended into heaven , is our way to the father , our advocate and intercessour there . so then , after the lord had spoken unto them , he is received up into heaven , and sate on the right hand of god , mark . . luke . . simon , behold , satan hath desired you , that he might sift you as wheat , but i have prayed for thee that thy faith fail not , luke . , . i am the door , by me , if any man enter in , he shall be saved , and shall go in and out and find pasture , john . . jesus saith unto him , i am the way , and the truth , and the life , no man cometh to the father but by me , john . . it is expedient for you , that i go away , &c. if i depart , i will send the comforter unto you , and when he is come , he will convince the world , &c. of righteousness , because i go to my father , &c. i came forth from the father and am come into the world ; again , i leave the world and go to the father , joh. . , , , , . christ prays for his , at large , john . jesus said unto her , touch me not , for i am not yet ascended to my father , but go unto my brethren , and say unto them , i ascend unto my father and unto your father , and to my god and your god , john . . all that jesus began both to do and teach , until the day in which he was taken up , &c. to whom also he shewed himself alive after his passion , &c. when he had spoken these things , while they beheld , he was taken up , and a cloud received him out of their sight ; and while they looked steadfastly towards heaven as he went up , behold , two men , &c. said , ye men of galilee , why stand ye gazing up into heaven ? this same jesus who is taken up from you into heaven , shall , &c. act. . , , , , , . this jesus , &c. being by the right hand of god exalted , &c. for david is not ascended into the heavens ; but he saith himself , the lord said unto my lord , sit thou on my right hand , &c. god hath made the same jesus whom ye have crucified , both lord and christ , act. . , , . jesus , &c. whom the heavens must receive until the times of restitutions , &c. act. . . behold ( said stephen ) i see the heavens open , and the son of man standing on the right hand of god , act. . . who is he who condemneth ? it is christ who dyed , &c. who is even at the right hand of god , who also maketh intercession for us , rom. . . he raised him from the dead , and set him at his own right hand in the heavenly places , &c. ephes. . . but now in christ jesus , ye who were sometimes far off , are made nigh , &c. through him we both have an access by one spirit unto the father : now therefore , ye are no more strangers , but fellow citizens , &c. of the houshold of god , ephes. . , , . jesus our lord : in whom we have boldness and access with confidence by the faith , ephes. . , . christ sitteth on the right hand of god , &c. do all in the name of our lord jesus , col. . , . god was manifest in the flesh , &c. received up into glory , tim. . . when he had by himself purged our sins , sate down on the right hand of the majesty on high , heb. . . ch . . . seeing then that we have a great high-priest , who is passed into the heavens , jesus the son of god , &c. let us therefore come boldly unto the throne of grace , &c. heb. . , , . within the vail , whither the fore-runner is for us entered : jesus made an high-priest for ever , heb. . , . he is able also to save them for evermore ( or , to the uttermost ) who come unto god by him , seeing he ever liveth to make intercession for them : for such an high-priest became us , who is , &c. made higher than the heavens , heb. . , . we have such an high-priest , who is set on the right hand of the throne of the majesty in the heavens , heb. . . but christ being come an high-priest of good things to come , by a greater and more perfect tabernacle , not made with hands , &c. by his own blood he entered in once into the holy place , &c. for christ is not entered into the holy places made with hands , &c. but into heaven it self , now to appear before god for us , heb. . , , . ephes. . . after he had offered one sacrifice , &c. sate down on the right hand of god , &c. having therefore , brethren , boldness to enter into the holiest by the blood of jesus , by a new and living way , which he hath consecrated ( or , new made ) for us , &c. let us draw nigh , heb. . , , , , . ye are come to the heavenly jerusalem , &c. and to jesus the mediatour of the new testament , and to the blood of sprinkling which speaketh better things than that of abel , heb. . , . christ ; &c. once suffered for sins , the just for the unjust , that he might bring us to god , &c. christ , who is gon into heaven and is on the right hand of god , pet. . . if any man sin , we have an advocate with the father , jesus christ the righteous ; john . , . thly . he is made our king and head , to encounter and conquer our enemies , to rule for us , and in us . there shall come a star out of jacob , and a scepter shall arise out of israel , numb . . . gen. . . yet have i set my king ( or , mine anointed ) upon my holy hill of sion . i have given thee the heathen for thine inheritance , &c. psal. . , . thine arrows sharp in the hearts of the kings enemies , whereby the people fall under thee . thy throne , o god , is for ever and ever , the scepter of thy kingdom a right scepter , &c. the lord thy god hath anointed thee with the oyl , &c. psal. . , , . heb. . . thou hast ascended on high , thou hast led captivity captive , thou hast received gifts for men , psal. . . unto us a son is given , and the government shall be upon his shoulders , &c. of the increase of his government shall be no end , upon the throne of david and upon his kingdom to order it , &c. isa. . , . the days come saith the lord , that i will raise unto david a righteous branch , and a king shall reign and prosper , &c. in his days judah shall be saved , and israel shall dwell safely , jer. . , . ch . . . zech. . , . i will set up one sheepherd over them , and he shall feed them , even my servant david , &c. i will be their god , and my servant david a prince among them . ezek. . , . the messiah , the prince , dan. . . thou bethlehem , &c. out of thee shall he come forth unto me , to be ruler in israel , micah . . rejoice greatly , o daughter of zion , &c. behold , thy king cometh , &c. zech. . . jesus , he shall be great , &c. and the lord god shall give him the throne of his father david ; and he shall reign , &c. for ever , and of his kingdom no end , luk. . , , . when a strong man armed keepeth his palace , his goods are in peace ; but when a stronger than he shall come upon him , and overcometh him , he taketh from him all his armour , &c. luke . , . when he is come , he will convince the world , &c. of judgment , because the prince of this world is judged , &c. be of good chear i have overcome the world , john . , , . god hath made that same jesus whom ye have crucified , both lord and christ , act. . . him hath god exalted with his right hand , to be a prince , and a saviour , &c. act. . . o death where is thy sting ? o grave where is thy victory ? &c. thanks be unto god , who gave us the victory through our lord jesus , cor. . , , , . christ , &c. he set him at his own right hand in the heavenly places , far above all principalities , and powers , and might , and dominion , &c. and hath put all things under his feet , and given him to be head over all things to the church , ephes. . , , . grow up in him in all things , who is the head christ , &c. ephes. . . christ is the head of the church , and saviour of the body , ephes. . . he is the head of the body , the church , &c. that in all things he might have the preeminence , col. . . he blotted out the hand-writing of ordinances which was against us , which was contrary unto us , and took it out of the way , &c. and having spoiled principalities , and powers , he made a shew of them openly , triumphing over them in it , ( or , in himself , ) col. . , . it became him , &c. in bringing many sons unto glory , to make the captain of their salvation perfect , &c. he also himself took part likewise of the same , that through death he might destroy him who had the power of death , that is the devil , and deliver them who through fear of death , were all their life-time subject to bondage , heb. . , . but this man , &c. sate down on the right hand of god from henceforth , expecting till his enemies be made his footstool , heb. . , . even as i also have overcome , and am sate down with my father in his throne , rev. . . these shall make war with the lamb , and the lamb shall overcome them , for he is lord of lords , and king of kings , rev. . . thly . he is our great prophet and sheepherd , to teach , guide , and feed us . the lord thy god will raise up unto thee a prophet from the middest of thee , of thy brethren like unto me , unto him thou shalt hearken , &c. and the lord said , they have well spoken , &c. i will raise them up a prophet , &c. and i will put my words into his mouth , and he shall speak unto them all that i shall command him : and it shall come to pass , that whosoever will not hearken unto my words , which he shall speak in my name , i will require it of him , deut. . , , , , . act. . , . act. . . i will declare thy name unto my brethren , psal. . . i have preached righteousness in the great congregation , &c. i have declared thy faithfulness and thy salvation , &c. psal. . , . thou hast received gifts for men , yea , for the rebellious also , psal. . . unto us a son is given , &c. he shall be called wonderful counseller , isaiah . . behold , the lord god will come , &c. he shall feed his flock like a sheepherd , he shall gather the lambs with his arms , and carry in his bosom , and shall gently lead those who are with young , isa. . , . a bruised reed shall he not break , and the smoaking flax shall he not quench : he shall bring forth judgment unto truth , &c. the isles shall wait for thy law . i the lord give thee , &c. a light of the gentiles , to open the blind eyes , to bring out the prisoners from the prison , them who sit in darkness out of the prison house , isa. . , , , . behold , i have given him , &c. a leader and commander unto the people , isa. . . the lord hath anointed me to preach good-tidings to the meek , &c. to bind up the broken-hearted , to proclaim liberty to the captives , and the opening of the prison to them who are bound : to proclaim the acceptable year of the lord , &c. to appoint unto them who mourn in zion , to give unto them beauty for ashes , the oil of joy for mourning , &c. isa. . , , . i will feed them in goodly pasture , &c. and they shall lye in a good fold , and in a fat pasture shall they feed upon the mountains of israel . i will feed my flock , and will cause them to lye down saith the lord god. i will seek that which was lost , and bring again that which was driven away : i will bind up that which was broken , and will strengthen that which was sick , &c. and i will set up one sheepherd over them , and he shall feed them , my servant david he shall feed them , and he shall be their sheepherd , ezek. . , , , . luk. . . out of thee shall come a captain , or governour , who shall rule ( or , feed ) my people , matt. . . all things are delivered to me of my father : and no man knoweth the son but the father : neither knoweth any man the father save the son , and he , to whomsoever the son will reveal him , &c. learn of me , matt. . . luk. . , . the day-spring on high hath visited us , to give light to them who sit in darkness , and in the shadow of death , to guide our feet into the way of peace , luke . , . i will give you a mouth , and wisdom , which all your adversaries shall not be able to gain-say nor resist , luk. . . matt. . , . jesus , beginning at moses and all the prophets , he expounded unto them in all the scriptures the things concerning himself , &c. then opened he their understanding , that they might understand the scriptures , luke . , , . i am the light of the world : he who followeth me shall not walk in darkness , but shall have the light of life , &c. if ye continue in my word , then are ye my disciples indeed , and ye shall know the truth , &c. john . . . i am the good sheepherd , the good sheepherd giveth his life for the sheep , &c. i know my sheep , &c. other sheep i have which are not of this fold , and them also i must bring , and they shall hear my voice , and there shall be one fold , one sheepherd , john . , , , . i have manifested thy name unto the men which thou gavest me out of the world , &c. i have given unto them the words which thou gavest me , and they received them , &c. while i was with them in the world i kept them , &c. i have given them thy word , &c. i have declared unto them thy name , and will declare it , john . , , , , . to this end was i born , and for this cause came i into the world , that i should bear witness unto the truth : every one who is of the truth , heareth my voice , john . . god who , &c. spake in times past to the fathers by the prophets , hath in these last days spoke unto us by his son , &c. therefore we ought to give the more earnest heed to the things which we have heard , &c. heb. . , . chap. . . wherefore , &c. consider the apostle and high priest of our profession , jesus christ , who was faithful to him who appointed him , as also moses was faithful in all his house , &c. christ as a son in his own house , whose house are we , &c. wherefore , &c. to day if ye will hear his voice , harden not your hearts , heb. . , , , , , , . our lord jesus christ , that great sheepherd of the sheep , heb. . . ye were as sheep going astray , but are now returned unto the sheepherd and bishop of your souls , pet. . . thly , he is our all in all things , our compleatness and perfection . i will make him first-born , &c. my covenant shall stand fast with him , psal. . , . by the blood of thy covenant , i have sent forth thy prisoners out of the pit , zech. . . this is my beloved son in whom i am well pleased , &c. matt. . . of his fulness have all we received , grace for grace , &c. john . . i am the door , by me if any man enter in , he shall be saved , and shall go in and out and find pasture , john . . i am the way , the truth and the life , john . . as the branch cannot bear fruit of it self except it abide in the vine , no more can ye , except ye abide in me . i am the vine , ye are the branches , he who abideth in me and i in him , the same bringeth forth much fruit : for without me ( or , severed from me ) ye can do nothing , john . , . it is expedient for you that i go away , for if i go not away , the comforter will not come unto you , but if i depart i will send him unto you , these things i have spoken unto you , that in me ye might have peace , in the world ye shall have tribulation , john . , . i in them , and thou in me , that they may be made perfect in one , john . . other foundation can no man lay , than that is laid , which is jesus christ , &c. all things are yours , whether paul or apollos , &c. all are yours , and ye are christs , cor. . , , , . the sting of death is sin , and the strength of sin is the law . but thanks be to god who giveth us the victory through our lord jesus christ , cor. . , . all the promises of god in him are , yea , and in him amen , to the glory of god , cor. . . he became poor , that ye through his poverty might be rich , cor. . . i live , yet not i , but christ liveth in me , gal. . . that the blessing of abraham might come on the gentiles through jesus christ , &c. there is neither jew nor greek , there is neither bond nor free , there is neither male nor female , for ye are all one in christ jesus , and if christs , then are ye abrahams feed and heirs according to promise , gal. . , , . who hath blessed us with all spiritual blessings in heavenly places ( or , things ) in jesus christ , &c. chosen us in him , &c. predestinated us to the adoption of children by jesus christ , &c. he hath made us accepted in the beloved , &c. that he might gather together in one all things in christ , both which are in heaven , and which are on earth , even in him , &c. who filleth all in all , ephes. . , , , , , . hath quickened us together with christ , &c. and hath raised us up together and made us sit together in heavenly places in christ jesus . jesus christ himself being the chief corner-stone , in whom all the building fitly framed together , groweth up into an holy temple in the lord , in whom you also are builded together , for an habitation of god , &c. ephes. . , , , , . that the gentiles should be fellow-heirs , and of the same body , and partakers of his promises in christ , &c. the unsearchable riches of christ , ephes. . , . grow up into him in all things , who is the head christ , from whom the whole body fitly joyned together , ephes. . , . we are the circumcision , &c. who rejoice in christ jesus , and have no confidence in the flesh , phil. . . it pleased the father , that in him all fulness should dwell , &c. christ in ( or , among ) you the hope of glory , whom we preach , warning every man , &c. that we may present every man perfect in christ jesus , col. . , , . in him dwelleth all the fulness of the godhead bodily , and ye are compleat in him , who is the head , &c. not holding the head , from which all the body by joints and bands , having nourishment administred and knit together , increaseth with the increase of god , col. . , , . your life is hid with christ in god , when christ who is our life , &c. put on the new man , &c. where there is neither greek nor jew , &c. but christ is all in all , &c. and whatsoever ye do in word or deed , do all in the name of the lord jesus , &c. col. . , , , , . jesus christ who hath abolished death , and hath brought light and immortality to light through the gospel , tim. . , . in that he himself hath suffered being tempted , he is able to succour them who are tempted , heb. . . by one offering , he hath perfected for ever them who are sanctified , &c. heb. . . ye are built up , &c. to offer up spiritual sacrifices acceptable to god by jesus christ , pet. . . heb. . . the god of all grace , who hath called us into his eternal glory by jesus christ , pet. . . i counsel thee to buy of me gold tryed in the fire that thou mayest be rich , and white raiment that thou maist be clothed , that the shame of thy nakedness do not appear , and anoint thine eyes with eye-salve , that thou mayest see , rev. . . chap. ix . gods free choice of his in christ to eternal life , and calling them according to his purpose and grace . and ye shall be holy unto me , for i the lord am holy , and have severed you from other people , that ye should be mine , levit. . . thou art an holy people unto the lord thy god , the lord thy god hath chosen thee to be a special people unto himself , above all people that are upon the face of the earth , the lord did not set his love upon you , nor choose you because ye were more in number than any people : for ye were the fewest of all people , but because the lord loved you , &c. deut. . , , . ch . . . only the lord had a delight in thy fathers , to love them , and he chose their seed after them , even you above all people as at this day , deut. . . the lord will not forsake his people for his names sake , because it hath pleased the lord to make you his people , sam. . . and what one nation in the earth is like thy people , like israel whom god went to redeem for a people to himself , and to make him a name , and to do for you great things , & c ? for thou hast confirmed to thy self thy people israel , a people unto thee for ever , and thou lord art become their god , sam. . , . wo unto him who striveth with his maker , let the potsherd strive with the potsherds of the earth : shall the clay say to him who fashioneth it , what makest thou ? woe unto him who saith unto his father , what begettest thou , &c. isa. . , . the lord hath called thee as a woman forsaken , and grieved in spirit , a wife of youth when thou wast refused , saith thy god , isa. . , . i am found of them who sought me not : i said , behold me , behold me , unto a nation , which was not called by my name , isa. . . rom. . . ch . . . the lord said to jeremy , before i formed thee in the belly i knew thee , and before thou camest out of the womb i sanctified thee , i ordained thee a prophet unto the nation , jer. . . i have loved thee with an everlasting love , therefore , with loving kindness have i drawn thee , jer. . . when god gives out the great promises of a new heart , a new spirit , &c. he said , not for your sakes do i this , be it known unto you ; be ashamed , &c. ezek. . , , , , , , , , . ch . . , . it shall come to pass that in the place where it was said unto them , ye are not my people , there it shall be said unto them , ye are the sons of the living god , hosea . . i will have mercy upon her who had not obtained mercy , and will say to them which were not my people : thou my people , and they shall say thou my god , hosea . . afterward shall the children of israel return and seek the lord their god , &c. and shall fear the lord , &c. hosea . . when israel a child , then i loved him , &c. i taught ephraim also to go , taking them by their arms : but they knew not that i healed them●… i drew them with cords of a man , with bands of love , &c. hosea . , , , . o children of israel , &c. you only have i known of all the families of the earth , hosea . , . at that time , jesus answered and said , i thank thee o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . even so , father , for so it seemed good in thy sight , matt. . , . luk. . . it is given unto you to know the mysteries of the kingdom of heaven ; but to them it is not given , &c. therefore spake i to them in parables : because they seeing see not , &c. blessed are your eyes for they see , and your ears for they hear , matt. . , , . mark . , . i will give unto this last , even as unto thee . is it not lawful for me to do what i will with mine own ? is thine eye evil because i am good ? so the last shall be first and the first last : for many be called but few chosen , &c. to sit on my right hand or my left , is not mine to give , but to them for whom it is prepared of my father , matt. . , , , , . mark . . jesus called simon , and andrew , and james , and john , to follow him , and they did , mark . , , , , . except that the lord had shortned those days no flesh should be saved , but for the elects sake whom he hath chosen , he hath shortened the days , mark . . thy wife elizabeth shall bear thee a son , and thou shalt call his name john : he shall be great in the sight of the lord , &c. he shall be filled with the holy ghost even from his mothers womb , luke . , . many widows were in israel in the days of elias , &c. when great famine was throughout all the land : but unto none of them was elias sent save unto sarepta , &c. and many leapers were in israel in the time of elizeus the prophet , and none of them was cleansed saving naaman , &c. luke . , , . christ called zacheus to come down , &c. and he received him joyfully , and christ said to him , this day is salvation come to thy house , for so much as he also is the son of abraham . for the son of man is come to seek and save that which was lost , luke . , , , , . all which the father hath given me , shall come to me : and him who cometh to me , i will in no wise cast out , &c. this is the fathers will , &c. that of all which be hath given me , i should lose nothing , &c. there are some of you who believe not , &c. no man can come unto me , except it were given him of my father , john . , , , . jesus called the blind man , whom he had healed , and discovers himself to him , john . , , , , . other sheep i have which are not of this fold : them also i must bring , and they shall hear my voice , and there shall be one fold , &c. ye believe not , because ye are not of my sheep , &c. my sheep hear my voice , john . , , . they believed not on him , that the saying of esaias the prophet might be fulfilled , &c. lord who hath believed , &c. therefore they could not believe , because esaias had said , again he hath blinded their eyes , &c. john . , , , , . i speak not of you all , i know whom i have chosen , john . . ye have not chosen me , but i have chosen you , and ordained you , that you should go and bring forth fruit , &c. i have chosen you out of the world , &c. john . , . that he should give eternal life to as many as thou hast given him , &c. i have manifested thy name unto the men which thou gavest me out of the world , thine they were , and thou gavest them me , &c. i pray , &c. but for them whom thou gavest me out of the world , john . , , . the promise is made to you and your children , and to all who are afar off , even as many as the lord our god shall call , &c. and the lord added unto the church daily such as should be saved , act. . , . phillip sent on purpose to meet the eunuch , and commanded to go neer his chariot , where he preached unto him and converted him , act. . , , , , , . paul was persecuting the church , &c. and was converted in the middest of his rage , &c. and christ said to ananias , go thy way , for he is a chosen vessel to bear my name before the gentiles , &c. and i will shew him how great things he must suffer for my name , acts . , , , , , , , . acts . . god in a special manner calls cornelius to the faith , acts . , , &c. which extraordinary call , peter after declares at large to those of the circumcision , act. . , , &c. when the gentiles heard , &c. as many as were ordained to eternal life believed , act. . . paul and others were forbidden of the holy ghost to preach the word in asia , &c. they assayed to go into bithynia , but the spirit suffered them not , &c. when paul preached at philippi , &c. lydia heard him , and the lord opened her heart , that she attended unto the things which were spoken , &c. was baptized , act. . , , , . paul came to corinth , &c. then spake the lord to paul in the night by a vision ; be not afraid , but speak and hold not thy peace , &c. for i have much people in this city , acts . , , . we know that all things shall work together for good to them who love god , to them who are called according to his purpose : for whom he did foreknow , he also did predestinate to be conformed to the image of his son , &c. whom he did predestinate them he called : whom he called he justified , &c. them he also glorified , rom. . , , . when rebeckah also had conceived by one , isaac , the children not yet born , neither having done any good or bad , that the purpose of god according to election might stand , not of works , but of him who calleth , it was said unto her , the elder shall serve the younger ; as 't is written jacob have i loved , but esau have i hated , &c. is there unrighteousness with god! god forbid , for he saith to moses , i will have mercy on whom i will have mercy , and i will have compassion on whom i will have compassion ; so then , it is not of him who willeth , nor of him who runneth , but of god who sheweth mercy : for the scripture saith unto pharaoh , &c. thou wilt say unto me , why doth he yet find fault ? for who hath resisted his will ? who art thou who replyest ( or , answerest against , or disputest with ) god ? shall the thing formed , say to him who formed it , why hast thou thus made me ? &c. rom. . , , , , , , , , , , , , &c. god hath not cast away his people whom he fore-knew , &c. i have reserved to my self seven thousand men , who have not bowed the knee to the image of baal ; even so then at this present time also , there is a remnant according to the election of grace : if by grace , then it is no more of works , otherwise grace is no more grace , &c. the election hath obtained it , and the rest were blinded ( or , hardened ) as it is written , &c. as ye in times past have not believed god , yet have now obtained mercy , &c. o the depth of the riches , both of the wisdom and knowledg of god! how unsearchable are his judgments and his ways past finding out ! for who hath known the mind of the lord , or who hath been his counseller , &c. for of him , and through him , and to him are all things , rom. . , , , , , , , , . kings . . god is faithful by whom ye are called into the fellowship of his son , &c. for you see your calling , brethren , how that not many wise men after the flesh , not many mighty , &c. but god hath chosen the foolish things of the world , &c. that no flesh should glory in his presence ; but of him are ye in christ jesus , &c. as it is written , he who glorieth let him glory in the lord , cor. , , , , , , , . i am , &c. not meet to be called an apostle , &c. but by the grace of god i am what i am , cor. . , . he who hath wrought us for the self-same thing is god , &c. all things are of god who hath reconciled us unto himself by jesus christ , cor. . , . when it pleased god who separated me from my mothers womb , and called me by his grace to reveal his son in me , that i might preach , &c. gal. . , . blessed be god , &c. according as he hath chosen us in him , before the foundation of the world , &c. having predestinated us unto the adoption of children by jesus christ according to the good pleasure of his will : to the praise of the glory of his grace , &c. having made known to us the mistery of his will according to his good pleasure which he hath purposed in himself , &c. being predestinated according to the purpose of him who worketh all things according to the counsel of his own will , ephes. . , , , , . which in other ages was not made known , &c. that the gentiles should be fellow-heirs , and of the same body , and partakers of his promise in christ , ephes. . , . work out your own salvation , &c. for it is god who worketh in you , both to will and to do of his good pleasure , phil. . . giving thanks to the father who hath made us meet to be partakers of the inheritance of the saints in light : who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear son , col. . , . knowing , &c. your election of god , for our gospel came not unto you in word , but also in power , &c. thes. . , . god hath not appointed us unto wrath : but to obtain salvation by our lord , thes. . . god hath from the beginning chosen you to salvation , &c. whereunto he called you by our gospel , thes. . , . god who hath saved us , and called us with a holy calling , not according to our works , but according to his own purpose and grace , which was given us in christ jesus before the world began , tim. . , . i endure all things for the elects sake , &c. who concerning the truth have erred , &c. nevertheless the foundation of god standeth sure , having this seal , the lord knoweth them that are his , tim. . , , . if they shall enter into rest , although the works were finished from the foundation of the world , heb. . . to the strangers , &c. elect according to the foreknowledg of god the father , pet. . , . being disobedient , whereto they were appointed , but ye are a chosen generation a royal priesthood , a peculiar ( or , a purchased ) people that ye may shew forth the praises of him who hath called you out of darkness , &c. pet. . , , . the god of all grace who hath called us into his eternal glory , &c. pet. . . they went out from us , &c. that they might be made manifest that they were not all of us , john . . all who dwell upon the earth shall worship him , whose names are not written in the book of life , of the lamb , rev. . . and they who dwell on the earth shall wonder ( whose names were not written in the book of life from the foundation of the world ) when &c. rev. . . chap. x. pardon and remission of sins , reconciliation and peace with god ; justification and sanctification before god ; eternal-life and salvation , free through the grace of god only ; by the death , sacrifice and sufferings of christ without works . in general . this is the true grace of god wherein ye stand , pet. . . the law was given by moses , but grace and truth came by jesus christ , john . . if by grace , then is it no more works , otherwise grace is no more grace : but if it be of works then is it no more of grace , otherwise work is no more work , &c. that he might have mercy on all , o the depth of the riches , both of the wisdom , &c. rom. . , , . we are the circumcision who worship god in spirit , rejoyce in christ , have no confidence in the flesh , phil. . . we are come , &c. to the blood of sprinkling , which speaketh better things than that of abel , heb. . . who testified before-hand the sufferings of christ , and the glory which should follow , pet. . . in particular . pardon of sins . the lord proclaimed himself , the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and truth , &c. forgiving iniquity , transgression and sin , exod. . , . blessed is he whose transgression is forgiven , whose sin is covered ; blessed is the man unto whom the lord imputeth not iniquity . i said , i will confess my transgressions unto the lord , and thou forgavest the iniquity of my sin , psal. . , , . as for our transgressions , thou shalt purge them away , psal. . . but there is forgiveness with thee , that thou mayest be feared , psal. . . though your sins be as scarlet , they shall be as white as snow ; though they be red as crimson , they shall be as wooll , isa. . . i am he who blotteth out thy transgression for mine own sake , and will not remember thy sins , isa. . . i have blotted out as a thick cloud thy transgressions , and as a cloud thy sins . sing , o heavens , for the lord hath done it , isa. . , . he was wounded for our transgressions , he was bruised for our iniquities , &c. the lord hath laid on him the iniquity of us all , &c. he shall bear their iniquities , isa. . , , . let him return unto the lord , and he will have mercy upon him ; and unto our god , for he will abundantly pardon ( or , multiply pardons ) : for my thoughts are not your thoughts , &c. isa. . , , . i will make a new covenant , &c. for i will forgive their iniquity , and will remember their sins no more , jer. . , . heb. . , . i will cleanse them from all their iniquity whereby they have sinned against me ; and i will pardon all their iniquities whereby they have sinned against me , and whereby they have transgressed against me , jer. . . in those days , and in that time , saith the lord , the iniquity of israel shall be sought for , and there shall be none ; and the sins of judah , and they shall not be found ; for i will pardon them whom i reserve , jer. . . seventy weeks are determined , &c. to finish the transgression , and to make an end of sins , and to make reconciliation for iniquity , &c. the messiah shall be cut off , but not for himself , &c. dan. . , . who is a god like unto thee ? who pardoneth iniquity , and passeth by the transgression of the remnant of his heritage , &c. thou wilt cast all their sins into the depths of the sea , mic. . , . in that day there shall be a fountain opened to the house of david , and to the inhabitants of jerusalem , for sin and for uncleanness , zech. . . thou shalt call his name jesus , for he shall save his people from their sins , mat. . . jesus said to the sick of the palsie , son , be of good cheer , thy sins be forgiven thee , &c. ye may know that the son of man hath power on earth to forgive sins , mat. . , . all manner of sins and blasphemies shall be forgiven to men , but the blasphemy against the holy ghost shall not be forgiven unto men . and whosoever speaketh a word against the son of man , it shall be forgiven him ; but whosoever speaks against the holy ghost , it shall not be forgiven him in this world , neither in the world to come , mat. . , . to give knowledg of salvation unto his people , by the remission of their sins through the tender mercies of our god , whereby the day spring from on high hath visited us , luke . , . i say unto thee , her sins which are many , are forgiven , for she loved much ; but to whom little is forgiven , the same loveth little . and he said unto her , thy sins are forgiven thee , luke . , . it behoveth christ to suffer , &c. and that repentance and remission of sins should be preached in his name , luke . , . behold the lamb of god who taketh away the sins of the world , john . . repent , &c. that your sins may be blotted out , when the time of refreshing shall come from the presence of the lord , and he shall send jesus , &c. acts . , . jesus , &c. hath god exalted with his right hand , to be a prince and a saviour , for to give repentance to israel , and forgiveness of sins , acts . , . to him gave all the prophets witness , that through his name whosoever believeth in him , shall receive remission of sins , acts . . be it known unto you , &c. that through this man is preached to you the forgiveness of sins , acts . . to open the eyes , &c. that they may receive forgiveness of sins , &c. acts . . whom god hath set forth ( or , fore-ordained ) to be a propitiation through faith in his blood , to declare his righteousness for the remission ( or passing over ) of sins , rom. . . christ dyed for our sins according to the scriptures , &c. the sting of death is sin , and the strength of sin is the law ; but thanks be to god who giveth us the victory through our lord jesus christ , cor. . , , . god was in christ reconciling the world to himself , not imputing their trespasses unto them , &c. for he hath made him to be sin for us , cor. . , . jesus christ , who gave himself for our sins , gal. . , . in whom ye have redemption through his blood , the forgiveness of sins , according to the riches of his grace , wherein he hath abounded , &c. eph. . , . col. . . and you , &c. hath he quickned together with him , having forgiven you all trespasses , col. . . jesus christ , who gave himself for us , that he might redeem us from all iniquity , tit. . , . his son , &c. when he had by himself purged our sins , sate down , hebr. . , . wherefore it behoveth him to be made like unto his brethren , &c. to make reconciliation for the sins of the people , heb. . . i will be merciful unto their unrighteousnesses , and their sins , and their iniquities i will remember no more , heb. . . if the blood of bulls , &c. sanctifieth , &c. how much more shall the blood of christ who offered himself , &c. purge our consciences , &c. by means of death for the redemption of the transgression . without shedding of blood , no remission of sin , &c. once in the end of the world hath he appeared to put away sin by the sacrifice of himself , &c. christ was once offered to bear the sins of many , heb. . , , , , , . this man , after he had offered one sacrifice for sins for ever , sate down , heb. . . who his own self bear our sins in his own body on ( or to ) the tree , &c. by whose stripes ye were healed , pet. . . christ also hath once suffered for sins , the just for the unjust , that he might bring us unto god , pet. . . the blood of jesus christ his son , cleanseth us from all sin , &c. if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness , joh. . , . if any man sin , we have an advocate with the father , jesus christ the righteous , and he is the propitiation for our sins ; and not for ours only , but also for the sins of the whole world , &c. i write to you , little children , because your sins are forgiven you for his names sake , john. . , , . he was manifested to take away our sins , &c. john . . herein is love , not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins , john . . jesus christ , &c. who hath loved us , and washed us with his own blood from our sins , rev. . . reconciliation to , and peace with god. fury is not in me , &c. let him take hold of my strength ; he may make peace with me ; he shall make peace with me , isa. . , . the lord is well pleased for his righteousness sake , isa. . . the chastisement of our peace was upon him , and with his stripes we are healed , isa. . . seventy weeks are determined , &c. to make reconciliation for iniquity , dan. . . he shall be a priest upon his throne , and the counsel of peace shall be between them both , zech. . , . this is my beloved son in whom i am well pleased , mat. . . go to my brethren , and say unto them , i ascend unto my father , and unto your father ; and unto my god and your god , john. . . the word which god sent unto the children of israel , preaching peace by jesus christ , acts . . we have peace with god through our lord jesus christ , &c. for if when we were enemies , we were reconciled to god by the death of his son , much more being reconciled , &c. we say in god through our lord jesus christ , by whom we have now received the atonement , rom. . , , . god , who hath reconciled us unto himself by jesus christ , and hath committed unto us the ministry of reconciliation , to wit , that god was in christ reconciling the world unto himself , not imputing their trespasses , &c. cor. . , . the glory of his grace , wherein he hath made us accepted in the beloved , eph. . . but now in christ jesus , ye who sometimes were far off , are made nigh by he blood of christ ; for he is our peace , who hath made both one , hath broken down the middle-wall of partition between us ; hath abolished in his flesh the enmity , the law of commandments in ordinances , for to ma●…e in himself of twain one new man , so making pea●… . that he might reconcile both unto god in one body by the cross , having slain the enmity thereby , ( or , in himself ) and came and preached peace to you who were far off , and to them who are near , &c. now therefore ye are no more strangers and forreigners , but fellow-citizens with the saints , and of the houshold of god , eph. . , , , , , , . and having made ( or , making ) peace through the blood of his cross , by him to reconcile all things to himself ; by him , whether they be things , &c. and you who were sometimes alienated , and enemies in your minds by wicked works , yet now hath he reconciled in the body of his flesh through death , to present you holy and unblameable , &c. col. . , , . it behoveth him to be made like unto his brethren , that he might be a merciful and faithful high-priest , &c. to make reconciliation for the sins of the people , heb. . . who his own self bare our sins , &c. by whose stripes ye were healed : for ye were as sheep going astray , but are now returned unto the shepherd and bishop of our souls , pet. . , . for christ also hath once suffered for sins , the just for the unjust , that he might bring us to god , pet. . . justification and sanctification before god. let not them who wait on thee , o lord god of hosts , be ashamed for my sake ; let not those who seek thee , be confounded for my sake , o god of israel ; because for thy sake i have born reproach , shame hath covered my face ; i am become a stranger to my brethren , &c. for the zeal of thine house , &c. and the reproaches of them who reproached thee , have fallen upon me , &c. psal. . , , , , , &c. surely shall one say , in the lord have i righteousness and strength , &c. in the lord shall all the seed of israel be justified , and shall glory , isa. . , . by his knowledg shall my righteous servant justifie many ; for he shall bear their iniquities , isa. . . i will sprinkle clean water upon you , and ye shall be clean from all your filthiness , and from all your idols will i cleanse you , &c. i will also save you from all your uncleannesses , &c. not for your sakes do i this , saith the lord god , be it known unto you : be ashamed and confounded for your own ways , o house of israel . thus saith the lord god , in the day that i shall have cleansed you from all your iniquities , &c. ezek. . , , , , . the lord whom ye seek , shall suddenly come , &c. for he is like a refiners fire , &c. he shall purifie the sons of levi , and purge them as gold and silver , &c. then shall the offering of judah and jerusalem be pleasant unto the lord , mal. . , , , . the pharisee prayed thus : god , i thank thee that i am not as other men are , extortioners , &c. i fast twice a week , &c. and the publican standing afar off , would not lift up so much as his eyes unto heaven , &c. saying , god be merciful unto me a sinner . i tell you , this man went down unto his house justified , rather than the other , luke . , , , , . and by him all who believe are justified from all things , from which ye could not be justified by the law of moses , acts . . therein is the righteousness of god revealed from faith to faith ; as it is written , the just shall live by faith , rom. . . the righteousness of god without the law is manifested , being witnessed by the law and the prophets , even the righteousness of god which is by faith of jesus christ , unto all , and upon all them who believe , &c. being justified freely by his grace , through the redemption that is in jesus christ , whom god hath set forth , &c. to declare his righteousness , &c. to declare , i say , his righteousness ; that he might be just , and the justifier of them who believe in jesus : where is boasting then , & c ? wherefore we conclude , that a man is justified by faith without the deeds of the law , rom. . , , , , , , . abraham believed god , and it was counted unto him for righteousness . now to him who worketh , is the reward not reckoned of grace , but of debt . but to him who worketh not , but believeth on him who justifieth the ungodly , his faith is counted unto him for righteousness , even as david describeth the blessedness of the man unto whom god imputeth righteousness without works , &c. he received the sign of circumcision , a seal of the righteousness of the faith , &c. that he might be the father of them who believe , though they be not circumcised , that righteousness might be imputed unto them also , &c. for the promise , &c. not to abraham , or to his seed through the law ; but through the righteousness of faith , &c. it was imputed to him for righteousness : now it was not written for his sake alone , that it was imputed unto him ; but for us also , to whom it shall be imputed , if we believe on him who raised up jesus , &c. who was delivered for our offences , and was raised again for our justification , gen. . . rom. . , , , , , , , , , . being justified by faith , &c. much more then being now justified by his blood , we shall be saved , &c. the free gift of many offences unto justification , &c. as by one offence judgment came upon all to condemnation ; even so by the righteousness of one ( or , by one righteousness ) the free gift came upon all men to justification of life , &c. by the obedience of one shall many be made righteous , rom. . , , , , , . there is therefore now no condemnation to them who are in christ jesus , &c. whom he did foreknow , &c. them he also justified , &c. who shall lay any thing to the charge of gods elect ? it is god who justifieth : who is he who condemneth ? it is christ who died , yea rather that is risen again , &c. rom. . 〈◊〉 . , , , . the gentiles who followed not after righteousness , have attained unto righteousness , &c. which is of faith . but israel who followed after the law of righteousness , hath not attained unto the law of righteousness . wherefore ? because they sought it not by faith , but as it were by the works of the law , rom. . , , . they being ignorant of gods righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of god : for christ is the end of the law for righteousness to every one who believeth , &c. the righteousness which is of faith saith on this wise , &c. for with the heart man believeth unto righteousness , rom. . , , , , , , . christ jesus , who of god is made unto us wisdom , and righteousness , and sanctification , &c. cor. . . but ye are washed , but ye are sanctified , but ye are justified in the name of the lord jesus , cor. . . god was in christ , reconciling the world to himself , not imputing their trespasses to them . he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him , cor. . , . a man is not justified by the works of the law , but by the faith of jesus christ. even we believe , &c. that we may be justified by the faith of christ , and not , &c. gal. . . paul to the galatians doth argue this at large , gal. . we through the spirit wait for the hope of righteousness by faith , &c. gal. . . christ gave himself , &c. that he might sanctifie and cleanse it , &c. that he might present it to himself a glorious church , not having spot or wrinkle , or any such thing ; but that it should be holy , and without blemish , ephes. . , , . when paul above any others had whereof to boast for his exactness in keeping the law , he said , but what things were gain to me , them ( or , those ) i counted loss for christ , &c. that i may win christ , and be found in him , not having mine own righteousness which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith , phil. . , , , , , . and you , &c. hath he reconciled in the body of his flesh through death , to present you holy , and unblameable , and unreprovable in his sight , colos. . , . and ye are compleat in him , who is the head of all principalities , &c. col. . . jesus christ , who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , tit. . . after that the loving-kindness of god appeared , &c. not by works of righteousness which we have done , &c. that being justified by his grace , we should be made heirs , &c. tit. . , , . who , &c. when he had by himself purged our sins , sate down , &c. heb. . . if the blood of bulls , &c. sanctifieth to the purifying of the flesh : how much more shall the blood of christ , who , &c. purge your consciences from dead works , &c. heb. . , . by the which will we are sanctified , through the offering of the body of jesus christ once for all , &c. by one offering he hath for ever perfected them who are sanctified , &c. heb. . , . wherefore jesus also , that he might sanctifie the people with his own blood , suffered without the gate , &c. heb. . . who his own self bare our sins , &c. by whose stripes we were healed , pet. . . isa. . . jesus , &c. who hath loved us , and washed us with his own blood , &c. rev. . . these were redeemed ( or , bought ) from among men , &c. they were without fault before the throne of god , rev. . , . eternal life and salvation . the just shall live by his faith , hab. . . christ said unto zacheus , this day is salvation come to this house , &c. for the son of man is come to seek and to save that which was lost , luk. . , . so must the son of man be lifted up , that whosoever believeth in him , should not perish , but have eternal life . for god so loved the world , that he gave his only begotten son , that whosoever believed in him , should not perish , but have everlasting life , &c. he who believeth on the son , hath everlasting life , &c. john . , , , . ye will not come unto me , that ye may have life , john . . the bread of god is he who cometh down from heaven , and giveth life unto the world , &c , i am the bread of life , &c. this is the will of him who sent me , that every one who seeth the son , and believeth on him , may have everlasting life ; and i will raise him up at the last day , &c. this is the bread which came down from heaven , that a man may eat thereof and not dye . i am the living bread which came down from heaven ; if any man eat of this bread , he shall live for ever : and the bread that i will give , is my flesh , which i will give for the life of the world , &c. whoso eateth my flesh , &c. hath eternal life , &c. as , &c. i live by the father : so he who eateth me , even he shall live by me , &c. lord , to whom shall we go ? thou hast the words of eternal life , john . , , , , , , , , . john . . i am the dore ; by me if any man enter in , he shall be saved , &c. i am come , that they might have life , and that they might have it more abundantly . my sheep hear my voice , &c. and i give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand , john . , , , . because i live , ye shall live also , john . . as thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him , john . . these things are written , that ye might believe that jesus is the christ , the son of god , and that believing ye might have life through his name , john . . why tempt ye god , to put a yoke upon the neck of his disciples , &c. but we believe , that through the grace of the lord jesus christ we shall be saved even as they , acts . , . i send thee ( said christ to paul ) to open their eyes , &c. that they might receive forgiveness of sins , and an inheritance among them who are sanctified through faith that is in me , acts . , . being justified by his blood , we shall be saved from wrath through him , &c. much more , being reconciled , we shall be saved by his life , &c. if by one offence death reigned by one ; much more they who receive abundance of grace , &c. shall reign in life by one jesus christ , &c. that as sin hath reigned unto death , even so might grace reign through righteousness unto eternal life , by jesus christ our lord , rom. . , , , . the gift of god is eternal life , through jesus christ our lord , rom. . . whom he justifies , them also he glorifies . what shall we say ? &c. rom. . , . i declare unto you the gospel , &c. by which also ye are saved , if , &c. cor. . , , . in christ , &c. in whom also we have obtained an inheritance , ephes. . . god who is rich in mercy , for his great love wherewith he hath loved us , even when we were dead in sins , hath quickned us together with christ. by grace are ye saved , that in the ages to come he might shew the exceeding riches of his grace , &c. for by grace are ye saved through faith , &c. not by works , lest any man should boast , ephes. . , , , , . christ in ( or , amongst ) you the hope of glory , col. . . jesus , who delivered us from the wrath to come , thes. . . god hath not appointed us unto wrath ; but to obtain salvation by our lord jesus christ , who dyed for us , that whether we wake or sleep , we should live together with him , thes. . , . tim. . . chap. . , . believe on him to life everlasting , tim. . . jesus christ , who hath abolished death , and hath brought life and immortality to light through the gospel , tim. . . not by works of righteousness which we have done , but according to his mercy he hath saved us , &c. tit. . . he became the author of eternal salvation unto all them who obey him , heb. . . ephes. . . by his own blood he entred in once into the holy place , having obtained eternal redemption for us , &c. they who were called might receive the promise of eternal inheritance , &c. he shall appear , &c. unto salvation , heb. . . , . receiving the end of your faith , even the salvation of your souls , pet. . . the god of all grace , who hath called us into his eternal glory by jesus , pet. . . and this is the promise which he hath promised us , eternal life , joh. . . tim. . . in this was manifest the love of god towards us , because that god sent his only begotten son into the world , that we might live through him , joh. . . this is the record , that god hath given to us eternal life , and this life is in his son ; he who hath the son , hath life , &c. john . , , . keep your selves in the love of god , looking for the mercy of our lord jesus , unto eternal life , jude v. . see more in the next chapter . chap. xi . how men have the benefit of this salvation , or by what means , it becomes theirs , in particular . by faith. the just shall live by his faith , habak . . . abram believed in the lord , and he counted it to him for righteousness , gen. . . rom. . . he who believeth and is baptised , shall be saved , mark . . blessed is she who believeth that there ( or , for there ) shall be a performance of those thing which were told her from the lord , luk. . . jesus said to the woman , thy sins are forgiven , &c. thy faith saved thee , go , &c. luk. . , . but to as many as received him , to them he gave power ( or , the right or priviledg ) to become the sons of god , to them who believe on his name , john . . the son of man must be lifted up . that whosoever believeth in him should not perish but have eternal life , &c. he who believeth on him is not condemned , &c. he who believeth on the son , hath everlasting life , john . , , , , . he who heareth my word , and believeth on him who sent me , hath everlasting life , and shall not come into condemnation : but is passed from death unto life , &c. whom he hath sent , him ye believe not , &c. and ye will not come to me that ye might have life , john . , , . what shall we do that we may work the works of god ? jesus answered and said unto them , this is the work of god , that ye believe on him whom he hath sent , &c. he who cometh to me shall never hunger , and he who believeth on me , shall never thirst , &c. this is the will of him who sent me , that every one who seeth the son and believeth on him , may have everlasting life , &c. he who believeth on me hath everlasting life , &c. i am the living bread which came down from heaven , if any man eat of this bread , he shall live for ever , &c. whosoever eateth my flesh and drinketh my blood , hath eternal life , john . , , , , , , . he who believeth in me , though he were dead , yet shall he live , and whosoever liveth and believeth in me , shall never dye , &c. john . , . jesus said unto thomas , reach hither thy finger , &c. be not faithless but believing , &c. jesus said unto him , because thou hast seen thou hast believed , blessed are they who have not seen , and yet have believed , &c. these things are written that ye might believe that jesus is the christ the son of god , and that believing ye might have life through his name , &c. john . , , . through his name , whosoever believeth in him , shall receive remission of sins , act. . . by him all who believe are justified from all things , &c. act. . . we believe that through the grace of our lord jesus we shall be saved , act. . . sirs , what must i do to be saved ? and they said , believe on the lord jesus christ , and thou shalt be saved and thine house , act. . , . i kept back nothing which was profitable , &c. testifying both to the jews , and also to the greeks , repentance towards god , and faith towards our lord jesus christ , acts . , . that they may receive forgiveness of sins , and inheritance among them who are sanctified by faith that is in me , act. . . the gospel of christ : for it is the power of god unto salvation unto every one who believeth , &c. for therein is the righteousness of god revealed from faith to faith ; as it is written the just shall live by faith , rom. . , . now the righteousness of god without the law is manifest , &c. even the righteousness of god which is by faith of jesus christ unto all , and upon all them who believe , &c. jesus christ whom god hath set forth to be a propitiation through faith in his blood , &c. that he may be just , and the justifier of him who believeth in jesus , &c. we conclude , that a man is justified by faith without , &c. it is one god , who shall justifie the circumcision by faith , and uncircumcision through faith , rom. . , , , , , . to him who worketh not , but believeth on him who justifieth the ungodly ; his faith is accounted for rightecusness , &c. we say , that faith was reckoned to abraham for righteousness , &c. therefore it is of faith , that it might be by grace , &c. it was imputed to him for righteousness , &c. for us also to whom it shall be imputed , if we believe on him who raised up jesus our lord , &c. rom. . , , , , , . being justified by faith , we have peace with god , &c. we have access by faith , into this grace wherein we stand , &c. rom. . , . we are saved by hope , &c. rom. . . the gentiles , &c. have attained unto the righteousness which is of faith , &c. but israel hath not attained , &c. because they sought it not by faith , rom. . , . christ is the end of the law for righteousness to every one who believeth , &c. if thou confess with thy mouth the lord jesus , and shalt believe in thine heart , that god hath raised him from the dead , thou shalt be saved . for with the heart man believeth unto righteousness , &c. for the scripture faith , whosoever believeth on him shall not be ashamed , rom. . , , , . isa. . . for by faith ye stand , cor. . . a man is not justified by the works of the law , but by the faith of jesus christ : even we have believed in jesus christ , that we might be justified by the ●…aith of christ , and not by the works of the law , &c. and the life which i now live in the flesh ; i live by the faith of the son of god , gal. . , . abraham believed god , and it was accounted to him for righteousness , &c. god would justifie the heathen through faith , &c. they who are of faith , are blessed with faithful abraham , &c. that the promise through faith of jesus , might be given unto them who believe , &c. we are all the children of god by faith in jesus christ , gal. . , , , , , . we through the spirit wait for the hope of righteousness by faith : for in jesus christ neither circumcision nor uncircumcision availeth any thing , but faith which worketh by love , gal. . , . in whom also , after that ye believed , ye were sealed with the holy spirit , &c. ephes. . . by grace are ye saved through faith , ephes. . . we have boldness and access with confidence by the faith of him , &c. that christ may dwell in your hearts by faith , ephes. . , . not having mine own righteousness , &c. but that which is through the faith of christ , phil. . . you are risen with him , through the faith of the operation of god , &c. col. . . god hath , &c. chosen you to salvation through sanctification , &c. and belief of the truth , thes. . . now the end of the commandment is charity , &c. and of faith unfeined , tim. . . wise unto salvation through faith which is in christ jesus , tim. . . leaving the principles of the doctrine of christ , &c. of faith towards god , &c. but followers of them , who through faith and patience inherit the promises , heb. . , . cast not away therefore your confidence which hath great recompence of reward , &c. yet a little while , and he who shall come , will come , and will not tarry . now the just shall live by faith , &c. we are not of them who draw back to perdition ; but of them who believe to the saving of the soul , heb. . , , , , . by faith abel offered unto god a more excellent sacrifice than kain , by which he obtained witness that he was righteous , &c. by faith enoch was translated that he should not see death , &c. he had this testimony , that he pleased god , but without faith it is impossible to please god. for he who cometh to god must believe that he is , and that he is a rewarder of them who diligently seek him . by faith noah , &c. and became heir of righteousness which is by faith , heb. . , , , . for you , who are kept by the power of god through faith unto salvation : for you , who do believe in god who raised him , &c. pet. . , . behold , i lay in sion a chief corner-stone , &c. and he who believeth on him shall not be confounded . pet. . . this is his commandment , that we should believe on the name of his son jesus christ , and love , &c. john . , . whosoever believeth that jesus is the christ , is born of god , &c. this is the victory which overcometh the world , even our faith . who is he who overcometh the world , but he who believeth that jesus is the son of god , &c. he who believeth on the son of god hath the witness in himself , &c. you that believe , &c. that ye may know that ye have eternal life , john . , , , , . blessed be god , &c. who according to his abundant mercy , hath begotten us again unto a lively hope through the resurrection of jesus christ from the dead , pet. . . of faith , in its nature , and objects , and use , benefits and advantages , further the nas before , as relating to this salvation . holding the mistery of faith in a pure conscience , &c. without controversie great is the mistery of godliness : god was manifested in the flesh , &c. tim. . , . . in its nature and objects . i know my redeemer liveth , and that he shall stand at the latter day upon the earth , and though after my skin worms destroy this body ( or , after i shall awake , this body shall be destroyed ) yet out ( or , in ) my flesh , shall i see god , whom i shall see for myself , and mine eyes shall behold , and not another , &c. job . , , . behold , i lay in zion for a foundation a stone , &c. he who believeth shall not make hast . the centurion said , lord , i am not worthy , &c. but speak the word only , and my servant shall be healed ; for i am a man under authority , &c. and i say to this man , go and he goeth , and unto another , come and he cometh , &c. when jesus heard this , he said , &c. i have not found so great faith no not in israel , &c. many shall come from east and west , and shall sit down with abraham , &c. matt. . , , , , . the woman of canaan would not be put off , though christ spake harsh to her , whereupon jesus said to her , o woman , great is thy faith , be it unto thee as thou wilt , matt. . , , , , , , . simon peter said , thou art christ the son of the living god. and jesus said unto him , blessed art thou , &c. for flesh and blood hath not revealed it unto thee , but my father which is in heaven , matt. . , . the woman of the bloody issue said , if i may but touch his clothes , i shall be whole , &c. jesus said unto her , thy faith hath made thee whole , go in peace , mark . , , , . jesus said unto them , have faith in god , &c. and shall not doubt in his heart , mark . , . o fools , and slow of heart , to believe all which the prophets have spoken , luke . . his own received him not , but as many as received him to them he gave to become , &c. john seeth jesus coming unto him , and saith , behold the lamb of god who taketh away the sins of the world ; this is he of whom i said , after me cometh a man who is preferred before me ; for he was before me , &c. and i saw and bare record that this is the son of god , &c. andrew said to his brother simon , we have found the messias , which is , being interpreted , the christ , &c. philip said to nathaniel , we have found him of whom moses in the law and the prophets did write , jesus of nazareth the son of joseph , &c. nathaniel said , thou art the son of god , thou art the king of israel , jesus said , because i said , &c. believest thou : thou shalt see greater , &c. john . , , , , , , , , , , . he who hath received his testimony , hath set to his seal that god is true , john . . the samaritans believed on him for the saying of the woman , &c. and more believed because of his own word , and said unto the woman , now we believe not because of thy saying : for we have heard him our selves , and know that this is indeed the christ , the saviour of the world , &c. jesus said to the nobleman , go thy way , thy son liveth , and the man believed the word which jesus had spoken , and he went his way , &c. and himself believed and his whole house , john . , , , , . he who believeth on him who sent me , &c. had ye believed moses , &c. but if ye believe not his writings , &c. john . , , . simon peter answered him , lord to whom shall we go , thou hast the words of eternal life ? and we believe and are sure , that thou art that christ the son of the living god , john . , . for if ye believe not that i am he , ye shall dye in your sins , joh. . . the man who was born blind christ cured , and when the jews had cast him out , jesus heard of it , and when he had found him , he said unto him , dost thou believe on the son of god , and he answered and said , who is he lord , that i might believe on him , & c ? it is he who talketh with thee . and he said , lord i believe , and he worshipped him , john . , , , . jesus , &c. whosoever liveth and believeth in me , shall never dye . believest thou this ? she said unto him , yea lord , i believe that thou art the christ , the son of god which should come into the world , john . , , . he who believeth on me , believeth not on me , but on him who sent me , john . . that when it is come to pass , ye may believe that i am he , john . . ye believe in god , believe also in me , john . . the father himself loveth you , because ye have loved me , and believe that i came out from god , &c. now we are sure that thou knowest all things , &c. by this we believe that thou camest forth from god , john . , . i have given unto them the words which thou gavest to me , and they have received them , and they have known surely , that i came out from thee , and they have believed that thou didest send me , john . . john . , . thomas , &c. said unto him , my lord and my god ; &c. jesus said , &c. blessed are they who have not seen , yet believed . these things are written , that ye might believe that jesus is the christ , the son of god , john . , , . the eunuch said , what doth hinder me to be baptized ? and philip said , if thou believest with all thine heart , thou mayest . and he answered and said , i believe that jesus christ is the son of god. — he baptized him , acts. . , , . paul preached christ in the synagogues , that he is the son of god , &c. proving that this is very christ , act. . , . ch . . . god gave them the li●…e gifts , &c. then hath god also granted to the gentiles repentance unto life , act. . , . we believe that through the grace of our lord jesus , we shall be saved even as they , act. . . believing all things which are written in the law and the prophets , and have hope towards god , which they themselves also allow , that there , &c. acts . , . paul said , be of good cheer , for there shall be no loss , &c. be of good chear : for i believe god , that it shall be , even as it was told me , acts . , , , . to him who worketh not , but believeth on him who justifieth the ungodly , his faith is accounted ●…or righteousness , &c. abraham against hope believed in hope , &c. and being not weak in faith considered not his own body now dead , &c. but was strong in the faith , giving glory to god : and being fully perswaded that what he had promised he was able also to perform . and therefore it was imputed unto him for righteousness , rom. . , , , , , , . now if we be dead with christ , we believe that we shall also live with him , rom. . . we are saved by hope : but hope which is seen , is not hope : for what a man seeth , why doth he yet hope for it ? but if we hope for that we see not , then do we with patience wait for it , &c. i am perswaded that neither life , &c. rom. . , , , . the righteousness which is of faith , speaketh on this wise , say not in thine heart , who shall ascend in●… heaven ? that is to bring christ down from above : or who shall descend into the deep ? that is to bring up christ from the dead . but what saith it ? the word is nigh thee , in thy mouth and in thy heart , that is the word of faith which we preach , that if thou shalt confess with thy mouth the lord jesus , and shalt believe in thine heart , that god hath raised him from the dead , thou shalt be saved ; for with the heart man believeth unto righteousness , rom. . , , , , . no man can say that jesus is the lord , but by the spirit of god , cor. . . our preaching is not with inticeing words , &c. that your faith should not stand in the wisdom of men , but in the power of god , cor. . , . we also believe and therefore speak , knowing that he who raised up the lord jesus , shall raise up us also by jesus , and shall present us with you , &c. while we look not at the things which are seen , but at the things which are not seen , &c. are eternal , cor. . , , . we know that if our earthly house of this tabernacle were dissolved , we have a building of god , an house not made with hands eternal in the heavens , &c. we are confident i say , and willing rather to be absent from the body , and to be present with the lord , &c. knowing therefore the terror of the lord we perswade men , &c. cor. . , , , , . that we should be to the praise of his glory , who first trusted ( or , hoped ) in christ , ephes. . . buried with him in baptism , wherein also you are risen with him through the faith of the operation of god , who hath raised him from the dead , col. . . we pray for you always , that our god would , &c. fulfill all the good pleasure of his goodness , and the work of faith with power , thes. . . therefore we both labour and suffer reproach , because we trust in the living god who is the saviour of all men , especially of them who believe , tim. . . fight the good fight of faith , lay hold of eternal life , tim. . when i call to remembrance the unfeined faith that is in thee , &c. i am not ashamed , for i know whom i have believed , and am perswaded , that he is able to keep that which i have committed unto him against that day , tim. . , . according to the faith of gods elect , &c. in hope of eternal life , which god who cannot lye promised before the world began , &c. rebuke them sharply , that they may be found sound in the faith , titus . , , . ch . . . the word , &c. did not profit them , not being mixed with faith in them who heard it , heb. . . faith is the substance of things hoped for , the evidence of things not seen , &c. for he who cometh to god must believe that he is , and that he is a rewarder of them who diligently seek him , &c. by faith abram , &c. sojourned in the land of promise , &c. for he looked for a city which hath foundations , whose builder and maker is god through faith , also sarah her self received strength , &c. because she judged him faithful who had promised , &c. these all dyed in the faith , not having received the promises , but seeing them afar off , and were perswaded of them , and imbraced them and confessed , &c. abram offered isaac , &c. accounting that god was able to raise him up from the dead , &c. moses had respect to the recompence of reward , &c. as seeing him who is invisible , and some refused deliverance that they might obtain a better resurrection , heb. . , , , , , , , , , , . chap. . . blessed be god , &c. who hath begotten us again to a lively hope through the resurrection of jesus christ , &c. whom having not seen ye love , in whom though you see not , yet believing , &c. who by him do believe in god , &c. that your faith and hope might be in god , pet. . , , . to them who have obtained like precious faith with us , pet. . . who is a lyer , but he that denyeth that jesus is the christ ? john . . we know that when he shall appear , we shall be like him : for we shall see him as he is , john . , . we have seen and do testifie , that the father hath sent the son to be the saviour , &c. whosoever shall confess that jesus is the son of god , god dwelleth in him , and he in god. and we have known and believed , the love which god hath unto us , &c. john . , , . whosoever believeth that jesus is the christ , is born of god , &c. who is he who overcometh the world , but he who believeth that jesus is the son of god , &c. we know that the son of god is come , &c. his son jesus christ , this is the true god , and eternal life , john . , , . but ye beloved , build up your selves in your most holy faith , jude vers . . dly . in its use , benefits , and advantages , further . i had fainted , unless i had believed to see the goodness of the lord in the land of the living , psal. . . behold , god is my salvation , i will trust , &c. therefore with joy shall ye draw water out of the wells of salvation , isa. . . jesus said unto the blind man , believe ye that i am able to do this ? they said unto him , yea lord , then touched he their eyes , saying , according to your faith , be it unto you . and their eyes were opened , matt. . , , . luk. . . when peter came out of the ship , he walked on the water to go to jesus , but when he began to fear , he began to sink , &c. and jesus said unto him , o thou of little faith , why didst thou doubt ? matt. . , , , . when christ saw the faith of the woman of canaan , jesus answered and said unto her , o woman , great is thy faith : be it unto thee even as thou wilt , and her daughter was made whole , matt. . , , . the disciples came to jesus apart , and said , why could not we cast him out ? and jesus said unto them , because of your unbelief : for verily i say unto you , if ye have faith as a grain of mustard-seed , ye shall say to this mountain , remove hence unto yonder place , and it shall remove , and nothing shall be impossible unto you , matt. . , . mark . . the saith of the woman with the bloody-issue , derived virtue from christ to heal her , &c. jesus said to the ruler ( when news was brought that his daughter was dead ) be not afraid , only believe , and christ raised her , mark . , , , , , . if thou canst believe , all things are possible to him who believeth , &c. he cryed ou●… , lord i believe , help thou my unbelief , jesus healed his child , mark . , , . what things soever ye desire when ye pray , believe that ye receive , and ye shall have them , mark . . he who believeth on me , as the scripture saith , out of his belly shall flow rivers of living water ; but this spake he of the spirit , which they who believed on him should receive , john . , . if thou wouldest believe , thou shouldest see the glory of god , john . christ prayed only for those who had , and afterwards should believe in him john . . through faith in his name , hath made this man strong whom ye see and know ; yea , the faith which is by him , hath given him this perfect sou●…ness in the presence of you all , act. . . what doth hinder me to be baptized ? and if thou believest with all thine heart thou mayest , act. . , . putting no difference between them and us , purifying their hearts by faith , act. . . rejoycing in hope , rom. . . the god of hope fill you with all joy and peace in believing , rom. . . we are always confident , knowing that whilest we are at home in the body , we are absent from the lord , for we walk by faith and not by sight ; we are confident , i say , and willing rather to be absent from the body , and to be present with the lord , cor. . , , . they who are of faith , the same are the children of abraham , &c. we received , &c. the spirit through faith , gal. . , . in whom , after , that ye believed , ye were sealed with the holy spirit , ephes. . . in whom ye have boldness , and access with confidence by the faith of him , &c. that christ may dwell in your hearts by faith , ephes. . , . heb. . . above all , taking the shield of faith , wherewith ye shall be able to quench all the fiery darts of the wicked , ephes. . . we are the circumcision , &c. who rejoyce in christ , and have no confidence in the flesh , phil. . . putting on the brest-plate of faith and love , and for an helmet the hope of salvation , thes. . . therefore we both labour and suffer reproach , because we trust in the living god , who is the saviour of all men , especially of them who believe , tim. . . fight the good fight of faith , lay hold of eternal life , tim. . . the word , &c. did not profit , not being mixed with faith in them who heard it , &c. for we who have believed do enter into rest , &c. for he who is entred into his rest , he also hath ceased from his own works , heb. . , , . that by two immutable things , &c. we might have strong consolation , who have fled for refuge to lay hold upon the hope set before us . which hope we have as an anchor of the soul , both sure and stedfast , &c. heb. . , . faith enabled men to do and suffer great things for god. see at large , heb. . and the prayer of faith shall save the sick , and the lord shall raise him , james . . who are kept by the power of god through faith unto salvation , &c. receiving the end of your faith , even the salvation of your souls , pet. . , . to them who have obtained like precious faith with us , pet. . . this is the victory which overcometh the world , even our faith , john . . ●…dly , in its effects , or the fruits by which it 's known to be true . examine your selves whether ye be in the saith , cor. . . all men have not faith , thes. . . it 's called the faith of gods elect ; sound and unfeigned faith , tim. . . tit. . . chap. . . that the trial of your faith being much more precious than that of gold , &c. might be found unto praise , and honour , and glory , at the appearing of jesus christ , pet. . . be ready always to give , &c. a reason of the hope that is in you , pet. . . he who believeth , will not make haste , isa. . . the people of nineveh believed god , and proclaimed a fast , and put on sackcloath , &c. who can tell if god will turn and repent ? &c. and god saw their works , that they turned from their evil way , &c. jonah . , , , , . the vision is yet for an appointed time ; but at the end it shall speak , and shall not lye ; though it tarry , wait for it , &c. behold his soul which is lifted up , is not upright in him ; but the just shall live by faith , hab. . , . the woman who had much forgiven unto her , loved much , and expressed it much ; and jesus said , her sins which are many , are forgiven ; for she loved much : but to whom little is forgiven , the same loveth little , luke . , , , . and the apostles said unto the lord , increase our faith , luke . . mar. . . the faith of poor impotent people made them wait at the pool for the moving of the water ; and though they were disappointed often , yet still waited , john . , , , , . we cannot but speak the things we have seen and heard , acts . . when the eunuch had believed , he went on his way rejoycing , acts . , . purifie their hearts by faith , acts . . if we hope for what we see not , then do we with patience wait for it , rom. . . rejoycing in hope , rom. . . the god of hope fill you with all joy and peace in believing , rom. . . we having the same spirit of faith , according as it is written , i believed , and therefore have i spoken . we also believe , therefore speak , cor. . . we are confident , i say , and willing rather to be absent from the body , and to be present with the lord , &c. knowing therefore the terror of the lord we perswade men to believe , cor. . , . examine your selves whether you be in the faith : prove your own selves : know you not your own selves , how that jesus christ is in you except ye be reprobates ? cor. . . in jesus christ neither circumcision availeth any thing , nor uncircumcision ; but faith , which worketh by love , gal. . . in whom , after that ye believed , ye were sealed with the holy spirit of promise , ephes. . . we give thanks to god , remembring without ceasing your works of faith , &c. patience of hope , thes. . . we who believe , do enter into rest , heb. . , . we might have strong consolation , who have fled for refuge to lay hold upon the hope set before us , heb. . . by faith noah , being warned of god of things not seen as yet , moved with fear , prepared an ark , &c. by faith abraham when he was called to go , &c. obeyed ; and he went out , not knowing whither he went , &c. confessed themselves strangers , &c. by faith abraham when he was tryed , offered up isaac , &c. his only begotten son , of whom it is said , &c. by faith moses , &c. refused to be called the son of pharoahs daughter ; chusing rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season : esteeming the reproach of christ greater riches than the treasures of egypt : for , &c. heb. . , , , , , , , . what doth it profit , my brethren , though a man say he hath saith , and have not works ? can faith save him ? &c. faith , if it hath not works , is dead , being alone ( or , by it self ) ; yea a man may say , thou hast faith , and i have works ; shew me thy faith without thy works , and i will shew thee my faith by my works . thou believest that there is one god , &c. but wilt thou know , o vain man , that faith without works is dead ? was not abraham our father justified by works when he had offered isaac his son upon the altar ? seest thou how faith wrought with his works ? and by works was faith made perfect , &c. faith without works is dead , james . , , , , , , , . jesus christ , whom having not seen ye love ; in whom , though now ye see not , yet believing ye rejoyce with joy unspeakable and full of glory , pet. . , . unto you therefore who believe , he is precious ( or an honour ) . pet. . . we know that when he shall appear , we shall be like him ; for we shall see him as he is . and every man who hath this hope in him , purifieth himself as he is pure , john . , . the dangerous state and issue of unbelief . when lot had told his sons in law , that god would destroy the city , and had advised him to get out , they believed him not ; and were destroyed in the overthrow , gen. . , , , . he did not many mighty works there , because of their unbelief , mat. . . peter began to sink through unbelief . jesus said unto them , o thou of little faith , wherefore didst thou doubt ? mat. . , , . he appeared unto the eleven , and upbraided them with their unbelief and hardness of heart , because they believed not them who had seen him after he was risen , &c. but he who believed not , shall be damned , mark . , . thou shalt be dumb , and not able to speak , until the day that these things shall be performed ; because thou believest not my word which shall be , &c. luke . , . but those mine enemies who would not that i should reign over them , bring hither , and slay them before me , luke . . he who believeth not , is condemned already , because he hath not believed in the name of the only begotten son of god , &c. he who believeth not the son , shall not see life , but the wrath of god abideth on him , john . , . verily , verily i say unto you , except ye eat the flesh of the son of man , and drink his blood , ye have no life in you , john . . i said therefore unto you , that you shall dye in your sins : for if ye believe not that i am he , ye shall dye in your sins , john . . ye believe not , because ye are not of my sheep ; as i said unto you , my sheep hear my voice , &c. john . , . if any man hear my words , and believe not , &c. he who rejecteth me , and receives not my words , hath one who judgeth him ; the word which i have spoken , the same shall judg him in the last day , john . , . if a man abide not in me , he is cast forth as a branch , and is withered , and men gather them and cast them into the fire , and they are burned , john . . he will reprove the world of sin , &c. of sin , because they believe not on me , john . , . beware therefore , lest that come upon you , &c. behold ye despisers and wonder and perish : for i will work a work in your days , a work which you shall in no wise believe , though a man declare it unto you , acts . , . how shall they call on him in whom they have not believed ? rom. . . well , because of unbelief they were broken off , &c. and thou standest by faith , &c. god spared not the natural branches , &c. rom. . , . he who doubteth , is damned if he eat , because not of faith : for whatsoever is not of faith , is sin , rom. . . the lord jesus shall be revealed from heaven , &c. taking vengeance on them , &c. who obey not the gospel of our lord jesus christ , who shall be punished with everlasting destruction , &c. thes. . . antichrist shall prevail upon such who shall perish ; because they received not the truth in the love thereof ( or , the love of the truth ) , that they might be saved ; and for this cause god shall send them strong delusions , that they shall believe a lye ; that they all might be damned who believe not the truth , but had pleasure in unrighteousness , thes. . , , , , . holding faith , &c. which some having put away , concerning faith have made shipwrack ; of whom is hymeneus and alexander , whom i have delivered unto satan , that being chastised , they might learn not to blaspheme , tim. . , . unto them who are defiled and unbelieving , is nothing pure , but even their minds and consciences are defiled , titus . . if the word spoken by angels was stedfast , and every transgression , and disobedience , received a just recompence of reward : how shall we escape , if we neglect so great salvation , which at the first began to be spoken by the lord ? &c. heb. . , . i swear in my wrath , they shall not ( or , if they shall ) enter 〈◊〉 rest . take heed brethren , lest there be in any of you an evil heart of unbelief , in departing from the living god , &c. and to whom swear he , that they should not enter into his rest , but to them who believed not ? so we see , that they could not enter in , because of unbelief , heb. . , , , . the word preached , did not profit them , not being mixed with faith ( or , because they were not united by faith to it ) in them who heard , &c. they to whom it was first preached ( or , the gospel was first preached ) entered not in because of unbelief : heb. . , . the just shall live by faith : but if any man draw back , my soul shall have no pleasure in him . but we are not of those who draw back to perdition , but of them who believe to the salvation of the soul , heb. . , . without faith it is impossible to please god : for he , &c. heb. . . see that ye refuse not him who speaketh : for if they escaped not , who refused him who spake on earth ; much more shall not we , if turn away from him who speaketh from heaven , heb. . . let him ask in faith , &c. for he that wavereth is like , &c. let not that man think he shall receive , &c. james . , , . unto you who believe , he is precious ; but unto them who are disobedient , the stone which the builders disallowed of , the same is made the head of the corner , and a stone of stumbling , and a rock of offence unto them who stumble at the word , being disobedient , whereunto also they were appointed , pet. . , . what shall the end be of them who obey not the gospel of god ? pet. . , . he who believeth not god , hath made him a lyar , because he believeth not the record which god gave of his son , and this is the record , that god hath given unto us eternal life , and this life is in his son , &c. he who hath not the son , hath not life , john . , , . the fearful and unbelieving , &c. shall have their part in the lake which burneth with fire and brimstone , which is the second death , rev. . . he who despised moses law , dyed without mercy , &c. of how much sorer punishment suppose ye , shall he be thought worthy who have trodden under foot the son of god , &c. heb. . , . see more of trusting in god , chap. . chap. xii . characters of saints , good men , and believers , appearing in word and deed . . that such may be known from others by their fruits . the tree is known by his fruit . o generation of vipers , how can ye being evil , speak good things ! for out of the abundance of the heart the mouth speaketh . a good man out of the good treasure of his heart , bringeth forth good things : and an evil man out of the evil treasure bringeth forth evil things , mat. . , , . john . . ye cannot serve god and mammon , &c. that which is highly esteemed among men , is an abomination , &c. luke . , . some have not the knowledg of god , i speak this to your shame , cor. . . examine your selves whether ye be in the faith : prove your own selves ; know ye not your own selves , how that jesus christ is in you except ye be reprobates , cor. . . now if any man have not the spirit of christ , he is none of his , rom. . . doth a fountain send forth at the same place sweet water and bitter ? can the fig-tree , my brethren , bear olive-berries ? either a vine figs ? so no fountain both yeilds salt-water and fresh . who is a wise man , and indued with knowledg among you ? let him shew out of a good conversation , his work with meekness of wisdom . but if ye have bitter envying , &c. this wisdom descendeth not from above , but is earthly , sensual , &c. james . , , , . be ready always to give an answer to every man who asketh you a reason of the hope that is in you , with meekness and fear , pet. . . dly , of the particular fruits of the spirit in them , or good things appearing , or necessary to be in such who are real saints . and enoch walked with god , &c. three hundred years , &c. and enoch walked with god , and was not , &c. ( or walked according to god continually ) gen. . , . noah was a just man , perfect in his generation . noah walked with god , gen. . . and the lord said unto noah , come , &c. for thee have i seen righteous before me in this generation , &c. and noe did according to all that god commanded him , gen. . , . abraham went into a strange place out of his own countrey , when god bid him , gen. . , , , . and abraham said unto lot , let there be no strife , i pray thee , between me and thee , &c. for we be brethren . is not the whole land before thee ? &c. if thou go to the left hand , then will i go to the right ; or if thou to the right hand , then i will go to the left , gen. . , . and the angel of the lord said , &c. abraham , &c. for now i know that thou fearest god , seeing thou hast not with-held thy son , thine only begotten son , from me , gen. . , . ch . , . when josephs mistris tempted him to sin , he said , how then can i do this great wickedness , and sin against god ? gen. . . when pharoah said to joseph , i have heard say of thee , thou canst understand a dream to interpret it : and joseph answered pharoah , saying , it is not in me , god shall give pharoah an answer of peace , gen. . , . chap. . . and the lord said unto moses , i have seen this people , &c. now let me alone , that my wrath may wax hot against them , and i will make of thee a great nation . and moses besought the lord , &c. saying , wherefore should the egyptians say , for mischief did he bring them out , to slay them in the mountains , &c. remember abraham , isaac , &c. to whom thou swarest by thine own self , &c. now if thou wilt forgive their sins ; and if not , i pray thee blot me out of thy book which thou hast written , exod. . , , , , , . when moses was told that eldad and medad did prophesie in the camp , and his servant had said to him , my lord moses forbid them . moses said unto him , enviest thou for my sake ? would god that all the lords people were prophets , and that the lord would put his spirit upon them , numb . . , , , . god said to moses , i will smite them , &c. and make of thee a greater nation , and mightier than they . and moses said unto the lord , then the egyptians shall hear ( for thou broughtest up this people in thy might from amongst them ) , and they will tell it to the inhabitants of this land , they have heard that thou lord art among this people , &c. now if thou shalt kill all this people as one man , then the nations which have heard the fame of thee , will speak , saying , because the lord was not able to bring this people into the land which he sware unto them , therefore he hath slain them in the wilderness , &c. numb . . , , , , . deut. . , , . when god had told moses that he must dye ; moses prays for israel : let the lord the god of the spirits of all flesh , set a man over the congregation who may go out before them , &c. that the congregation of the lord be not as sheep which have no shepherd , &c. and he appointed joshua , numb . . , , , , , , . he exhorts israel at large to cleave to the lord , when he was to dye , deut. . , , &c. when israel fell before ai , &c. joshna said , o lord , what shall i say when israel turneth their backs before their enemies ? for the canaanites and all the inhabitants of the land shall hear , &c. and what wilt thou do unto thy great name ? joshua . , , , , . joel . . eli when he heard the ark of the lord was taken , he fell backward and dyed : and his daughter-in-law cryed out , the glory is departed from israel , for the ark of god is taken . yet she was not so much concerned with the news of her husbands death , and her own being near death at the same time , sam. . , , , , , . davids heart smote him when he cut off sauls skirt , sam. . . when davids wife had blamed him for dancing before the ark , he told her , it was before the lord , &c. i will play before the lord , and i will yet be more vile than thus , and will be base in mine own sight , sam. . , , . when king david sate in his house , and the lord had given him rest round about from all his enemies ; that the king said to nathan the prophet ; see now i dwell in an house of cedar ; but the ark of god dwelleth within curtains , &c. sam. . , , , , . uriah said unto david , the ark , and israel , and judah , abide in tents ; and my lord joab and the servants are encamped in the open field ; shall i then go into mine house to eat and to drink , and to lye with my wife , & c. ? i will not do this thing , sam. . . i have kept the ways of the lord , and have not wickedly departed from my god : for all his judgments were before me ; and as for his statutes i did not depart from them . i was also upright before ( or , to ) him ; i have also kept me from mine iniquity , sam. . , , . and davids heart smote him after that he had numbred the people . and david said unto the lord , i have sinned greatly , &c. and the lord sent a pestilence upon israel for it , &c. and david said , lo , i have sinned ; i have done wickedly : but these sheep , what have they done ? let thine hand be against me , and against my fathers house , sam. . , , . sam. . . when josiah heard the book of the law , he rent his clothes , &c. was tender , &c. king. . , , , . esther , when the jews were in danger by haman , ventured her life and all for their security ; she said , go fast for me , &c. i also and my maidens will fast likewise ; and so will i go unto the king , which is not according to the law ; and if i perish , i perish , esther . . his delight is in the law of the lord ; and in his law doth he meditate day and night : he shall be like a tree planted by the rivers of water , psal. . , . who shall ascend into the hill of the lord ? and who shall stand in his holy place ? he who hath clean hands and a pure heart ; who hath not lift up his soul unto vanity , nor sworn deceitfully , &c. this is the generation of them who seek him , that seek thy face , &c. psal. . , , , . i have loved the habitation of thy house , and the place where thine honour dwelleth , psal. . . seek ye my face : my heart said unto thee , thy face lord will i seek , psal. . . the righteous sheweth mercy and giveth , &c. is ever merciful and lendeth , &c. the mouth of the righteous speaketh wisdom , and his tongue talketh of judgment : the law of his god is in his heart , psal. . , , , . my tongue also shall talk of thy righteousness all the day long , psal. . . psal. . . thou shalt arise and have mercy upon zion , &c. for thy servants take pleasure in her stones , and favour the dust thereof , psal. . , . he shall not be afraid of evil tydings : his heart is fixed , trusting in the lord , psal. . . i have rejoyced in the ways of thy testimonies , as in all riches , &c. i will delight my self in thy statutes , &c. thy testimonies are my delight and my counsellor , &c. o how love i thy law ! it is my meditation all the day , &c. how sweet are thy words ! &c. psal. . , , , , . i was glad when they said unto me , let us go into the house of the lord , psal. . . if i forget thee , o jerusalem , &c. if i do not remember thee , let my tongue cleave to the roof of my mouth ; if i prefer not jerusalem above my chief joy , psal. . , . i will speak of the glorious honour of thy majesty , and of thy wondrous works ; and shall speak of the might of thy terrible acts , and will declare thy greatness . they shall abundantly utter the memory of thy great goodness ; and shall sing of thy righteousness , &c. thy saints shall bless thee ; they shall speak of the glory of thy kingdom , and talk of thy power ; to make known unto the sons of men his mighty acts , and the glorious majesty of thy kingdom , psal. . , , , , , . the path of the just is as the shining light , that shineth more and more unto the perfect day , prov. . . the fear of the lord is to hate evil , pride and arrogancy , and the evil way , prov. . . he who walks righteously , and speaketh uprightly ; he who despiseth the gain of oppression , who shaketh his hands from holding of bribes ; who stoppeth his ears from hearing of blood , and shutteth his eyes from seeing of evil ; he shall dwell on high , &c. isa. . , . when the king asked daniel thus : art thou able to make known unto me the dream which i have seen , and the interpretation thereof ? daniel answered in the presence of the king , and said : the secret which the king hath commanded , cannot the wise-men , &c. shew unto the king. but there is a god in heaven who revealeth secrets , and maketh known to the king , &c. dan. . , , . then they who feared the lord , spake often one to another ; and the lord hearkened and heard , &c. mal. . . blessed are the poor in spirit , for theirs is the kingdom of hraven . blessed are they who mourn , for they shall be comforted . blessed are the meek , &c. blessed are they who do hunger and thirst after righteousness , for they shall be filled . blessed are the merciful , for they shall obtain mercy . blessed are the pure in heart , for they shall see god. blessed are the peace-makers , for they shall be called the children of god. blessed are they who are persecuted for righteousness sake , for theirs is the kingdom of heaven , mat. . , , , , , , , . john . . he who loveth father or mother more than me , is not worthy of me ; and he who loveth son or daughter more than me , is not worthy of me ; and he who taketh not his cross , and solloweth after me , is not worthy of me , mat. . , , . ch . . . luke . . he who is not with me , is against me ; and he who gathereth not with me , scattereth abroad , mat. . . the kingdom of heaven is like to a treasure hid in a field , the which when a man hath found , he hideth , and for joy thereof he goeth and selleth all he hath , and buyeth that field , mat. . . verily , i say unto you , except ye be converted , and become as little children , ye shall not enter into the kingdom of heaven , mat. . , . the woman to whom much was forgiven , loved christ much , luke . , , , , . when andrew had found christ himself , he tells his brother simon , and brings him to him . philip tells nathaniel , and leads him to jesus , john . , , , , , . chap. . , . jesus answered and said unto him , verily , verily i say unto thee , except a man be born again ( or from above ) he cannot see the kingdom of god , &c. except a man be born of water and of the spirit , he cannot enter into the kingdom of god. that which is born of the flesh , is flesh ; and that which is born of the spirit , is spirit , &c. every one who doth evil , hateth the light , &c. but he who doth truth , rometh unto the light , that his deeds may be made manifest that they are wrought in god , john. . , , , , . john was a burning and a shining light , &c. ye have not his word abiding in you ; for him whom he hath sent , ye believe not , john . , . simon peter answered him , lord , to whom shall we go ? thou hast the words of eternal life , john . . if ye continue in my word , then are ye my disciples indeed , &c. if ye were abrahams children , you would do the works of abraham , &c. if god were your father , ye would love me ; for i proceed forth , and came from god , &c. he who is of god , heareth gods words ; ye therefore hear them not , because ye are not of god , john . , , , . john . . john ver . the sheep hear his voice , &c. the sheep followeth him , for they know his voice ; and a stranger they will not follow , but will flee from him , for they know not the voice of a stranger , &c. i know my sheep , and am known of mine , &c. my sheep hear my voice , &c. and they follow me , john . , , , . simon peter saith unto him , lord , not my feet only , but also my head and my hands , &c. by this shall all men know that ye are my disciples , if ye have love one to another , john . , . if ye love me , keep my commandments , &c. he who hath my commandments , and keepeth them , he it is who loveth me , &c. if any man love me , he will keep my words , john . , , . chap. . . every branch in me who beareth not fruit , he taketh away ; and every branch which beareth fruit , he purgeth it , that it may bring forth more fruit , &c. if ye were of the world , the world would love his own ; but because ye are not of the world , but i have chosen you out of the world , therefore the world hateth you , john . , , , , . the world have hated them , because they are not of the world , even as i , &c. john . . every one who is of the truth , heareth my voice , john . . when they saw the boldness of peter and john , and perceived that they were unlearned and ignorant men ; they marvelled , and took knowledg of them that they had been with jesus , acts . . saul , when christ came to him , and converted him ; he said , lord , what wilt thou have me to do ? acts . . god is no respecter of persons ; but in every nation , he who feareth him , and worketh righteousness , is accepted with him , acts . , . when the priests of jupiter would have done sacrifice to the apostles , barnabas and paul they rent their clothes , and ran in amongst the people , crying out and saying , sirs , why do ye these things ? we also are men of like passions with you , and preach unto you that you should turn from these vanities unto the living god , acts . , , . chap. . , . apollos that eloquent man , was content to learn the way of god more perfectly of aquila and priscilla , tent-makers , acts . , , . many who believed , came and confessed and shewed their deeds . many also of them who used curious arts , brought their books together , and burnt them ; and they counted the price of them , and found it pieces of silver , acts . , . none of these things move me ; neither count i my life dear unto my self , so that i might finish my course with joy , and the ministry which i have , &c. acts . . i am ready not only to be bound , but also to dye for the name of the lord jesus , acts . . i wist not that he was the high-priest : for it is written , thou shalt not speak evil of , &c. acts . , . paul confesseth freely thus : i verily thought with my self , that i ought to do many things contrary to the name of jesus , &c. which thing i also did in jerusalem , and many of the saints i did shut up in prison , &c. and being exceeding mad against them , i persecuted them , &c. i would to god that not only thou , but all that hear me , &c. were both almost , and altogether such as i am , except these bonds , acts . , , , . gal. . . vve glory in tribulation also , knowing that tribulation worketh patience , &c. the love of god is shed abroad in our hearts by the holy ghost , rom. . , . how shall we who are dead to sin , live any longer therein ? &c. ye were the servants of sin ; but ye have obeyed from the heart that form of doctrine whereto ye were delivered , being made free from sin , ye became the servants of righteousness , rom. . , , . that which i do , i allow not , what i would that do i not , but what i hate that do i , &c. i consent unto the law that it is good ; now then it is no more i that do it , but sin which dwelleth in me , &c. to will is present with me , &c. the good that i would i do not , &c. i find then a law , that when i would do good , then evil is present with me : for i delight in the law of god after the inner man ; but i see another law in my members , warring against the law of my mind , &c. o wretched man that i am , who shall deliver me , & c ! thanks be to god through jesus , &c. so then with my mind , i my self serve the law of god : but with the flesh the law of sin , rom. . , , , , , , , , , , . there is therefore no condemnation to them who are in christ jesus , who walk not after the flesh , but after the spirit , &c. for they who are after the flesh do mind the things of the flesh : but they who are after the spirit , the things of the spirit , &c. if any man have not the spirit of christ , he is none of his ; and if christ be in you , the body is dead because of sin , but the spirit is life because of righteousness , &c. as many as are led by the spirit of god are the sons of god. for ye have not received the spirit of bondage again to fear : but ye have received the spirit of adoption , whereby we cry abba father , &c. we our selves groan within our selves , waiting for the adoption , the redemption of our body , &c. rom. . , , , , , , . i have great heaviness , and continual sorrow in my heart , &c. for my brethren , my kinsmen according to the flesh , &c. rom. . , . ch . . . the kingdom of god is not meat and drink , but righteousness , and peace , and joy in the holy ghost . for he who in these things serve christ , is acceptable to god , and , &c. rom. . , . the preaching of the cross , is to them who perish foolishness : but unto us who are saved , it is the power of god , &c. christ crucified unto the jews a stumbling block , &c. but unto them who are called , both jews and greeks , christ the power of god , and the wisdom of god , cor. . , . that no man can say , that jesus is the lord , but by the holy ghost , cor. . . though i speak with the tongue of men and of angels , and have not charity , i am become as sounding brass , or a tinkling cymbal , and though i have the gift of prophesie , and understood all misteries , and all knowledg , and though i have all faith , so that i could remove mountains , and have not charity , i am nothing : and though i bestow all my goods to feed the poor , and though i give my body to be burned and have not charity , it profiteth nothing to me , cor. . , , . we beholding , &c. the glory of the lord , &c. are changed into the same image , &c. by the spirit , cor. . , . we having the same spirit of faith according as it is written , i believed , and therefore have i spoken ; we also believe , and therefore speak , cor. . . in this we groan , earnestly desiring to be clothed upon with our house from heaven , &c. that mortallity might be swallowed up of life . we are willing to be absent from the body , that we may be present with the lord , wherefore we labour , that whether present , &c. we may be accepted of him , &c. knowing therefore the terror of the lord , we perswade men , &c. the love of christ constraineth us , &c. if any man be in christ , he is a new creature ; old things are past away , behold all things as become new , cor. . , , , , , , . jesus christ is in you , except you be reprobates , &c. we can do nothing against the truth , but for the truth , cor. . , . when it pleased god , &c. to reveal his son in me , that i might preach him , &c. immediately i conferred not with flesh and blood , gal. . , . i am crucified with christ ; nevertheless i live , yet not i , but christ liveth in me , gal. . . the works of the flesh are manifest , which are adultery , &c. but the fruit of the spirit is love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance : and they who are christs , have crucified the flesh , with the affections ( or passions ) and lusts , gal. . , , , , , . god forbid that i should glory , save in the cross of our lord jesus christ , by whom ( or , whereby ) the world is crucified unto me , and i unto the world : for in jesus christ circumcision availeth nothing , &c. but a new creature , gal. . , . this i say therefore , and testifie in the lord , that ye henceforth walk not as other gentiles walk , in the vanity of their minds , &c. but ye have not so learned christ. if so be that ye have heard him , and have been taught by him as the truth is in jesus , ephes. . , , , , . for the fruit of the spirit is in all , goodness , righteousness , and truth , eph. . . some preach christ out of envy and strife , &c. what then ? notwithstanding in every way , whether in pretence or in truth , christ is preached ; and therein do i rejoyce , yea and i will rejoyce , phil. . , , , . we are the circumcision , who worship god in the spirit , rejoyce in christ jesus , and have no confidence in the flesh , &c. what things were gain to me , those i count loss for christ ; yea doubtless , and i count all things but loss for the excellency of the knowledg of christ jesus my lord , &c. that i might know him , and the power of his resurrection , &c. and be made conformable unto his death , if by any means i might attain unto the resurrection of the dead ; not as though i had already attained , or were already perfect ; but i follow after , &c. but this one thing , forgetting those things which are behind , and reaching forth unto those things which are before , i press towards the mark , &c. let us therefore , as many as be perfect , be thus minded , &c. our conversation is in heaven , from whence we look for the saviour , &c. phil. . . , , , , , , , , . i have learned in whatsoever estate i am , therewith to be content . i know how to be abased , and i know how to abound : every where , and in all things i am instructed both to be full , and to be hungry ; both to abound , and to suffer need : i can do all things through christ who strengthneth me , phil. . , , . and bringeth forth fruits , as it doth also in you since the day ye heard and knew the grace of god in truth , col. . . if ye be risen with christ , seek those things which are above , &c. set your affections on things above , not on things on the earth , &c. seeing that ye have put off the old man with his deeds , and have put on the new man , which is renewed in knowledg after the image of him who created him , colos. . , , , . remembring without ceasing your work of faith , and labour of love , &c. knowing , beloved , your election of god. for our gospel came not unto you in word only , but also in power , &c. and ye became followers of us , and of the lord , having received the word in much affliction , &c. ye turned to god , &c. to serve the living and true god , and to wait for his son , thes. . , , , , , . the word of god which effectually worketh also in you who believe : for ye brethren became followers of the churches of god , which in judea are in christ jesus : for ye also have suffered like things of your own countrey-men , . thes. . , . ye brethren are not in darkness , that that day should overtake you as a thief : ye are the children of the light , &c. thes. . , . i thank jesus christ our lord , who hath enabled me , &c. who was before , a blasphemer , and a persecutor , and injurious ; but i obtained mercy , &c. jesus christ came into the world to save sinners , of whom i am the chief , tim. . , , . let every one who nameth the name of christ , depart from iniquity , tim. . . he who is entred into his rest , hath ceased from his own works , hebr. . . they who believe , desire a better countrey , that is an heavenly , &c. moses , &c. chusing rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season ; esteeming the reproach of christ greater riches than the treasures of egypt , &c. heb. . , , , . follow peace with all men , and holiness , without which no man shall see the lord , heb. . . if any among you seem to be religious , and bridle not his tongue , but deceiveth his own heart , this mans religion is vain . pure religion and undefiled before god and the father , is this , to visit the fatherless and widows in their affliction ; to keep himself unspotted from the world , james . , . what doth it profit , my brethren , though a man say he hath faith , and have not works ? &c. faith , if it hath not works , is dead , &c. i will shew thee my faith by my works , &c. faith without works is dead also , james . , , . who is a wise man , and endued with knowledg amongst you ? let him shew out of a good conversation his works with meekness of wisdom . but if ye have bitter envying , &c. this wisdom descendeth not from above , &c. but the wisdom which is from above , is first pure , then peaceable , gentle , and easie to be entreated , full of mercy and good fruits , without partiality , and without hypocrisie ; and the fruit of righteousness is sown in peace , &c. james . , , , , . jesus christ , whom having not seen , ye love , &c. seeing that you have purified your souls in obeying the truth , &c. unto unfeigned love of the brethren , pet. . , . as new-born babes desire the sincere milk of the word of god , that ye may grow thereby , if so be ye have tasted , &c. ye are a chosen generation , &c. that ye should shew forth the virtues ( or , praises ) of him who hath called you , &c. pet. . , . the time of our life may suffice , &c. when we walked in lasciviousness , &c. wherein they think it strange that you run not with them to the same excess of riot , pet. . , . having escaped the corruption that is in the world through lust . add to your faith virtue , and to virtue knowledg , &c. for if these things be in you , and abound , they make you that ye shall neither be barren and unfruitful in the knowledg of our lord jesus ; but he who lacketh these things , is blind and cannot see afar off , &c. pet. . , , , , , . just lot vexed with the filthy conversation of the wicked ; for that righteous man dwelling among them , in seeing and hearing , vexed his righteous soul from day to day with unlawful deeds , pet. . , . god is light , &c. if we say we have fellowship with him , and walk in darkness , we lye , &c. but if we walk in the light , &c. if we say that we have no sin , we deceive our selves , john . , , , hereby we know that we know him , if we keep his commandments . he who faith , i know him , and keepeth not his commandments , is a lyar , and the truth is not in him , &c. he who abideth in him , ought himself also so to walk , even as he walked , &c. he who faith he is in the light , and hateth his brother , is in darkness even until now : he who loveth his brother , abideth in the light , &c. if any man loveth the world , the love of the father is not in him , &c. if ye know that he is righteous , ye know ( or , know ye ) that every one who doth righteousness , is born of god , john . , , , , , , , . we shall see him as he is : and every man who hath this hope in him , purifieth himself as he is pure , &c. whosoever abideth in him , sinneth not , &c. he who committeth sin ( or , giveth his labour to sin ) is of the devil , &c. whosoever is born of god , doth not commit sin , for his seed remaineth in him , and he cannot sin because he is born of god. in this the children of god are manifest , and the children of the devil ; whosoever doth not righteousness , is not of god ; neither is he who loveth not his brother , &c. we know that we have passed from death to life , because we love the brethren , &c. whosoever hateth his brother , is a murderer : and ye know , that no murderer hath eternal life abiding in him , &c. whosoever hath this worlds goods , and seeth his brother hath need , and shutteth up the bowels of his compassion from him , how dwelleth the love of god in him ? &c. let us not love in word , neither in tongue , but in deed and in truth . and hereby we know that we are of the truth , and shall assure our hearts before god , &c. and hereby we know that he abideth in us by the spirit which he hath given us , john . , , , , , , , , , , , , . chap. . . love is god ; and every one who loveth , is born of god , and knoweth god. if a man say , i love god , and hateth his brother , he is a lyar : for he who loveth not his brother whom he hath seen , how can he love god whom he hath not seen ? john . , , . chap. . . whosoever is born of god , overcometh the world ; and this is the victory that , &c. whosoever is born of god , sinneth not : but he who is begotten of god , keepeth himself , and that wicked one toucheth him not , john . , . he who doth good , is of god ; but he who doth evil , hath not seen god , john v. . see more in the fruits of the spirit , chap. . see more in the fruits of faith , chap. . see more in duties , chap. , under each duty . and chap. , under each duty in affliction . and chap. , duties to magistrates . chap. xiii . saints , believers , the children of god themselves may be overtaken with faults , are not altogether free from sinful dispositions and inclinations , in this life : and may be corrected of god for them . st . in general it is affirmed . for there is no man who sinneth not , kings . . how should man be just with god ( or , before god ) if he will contend with him , he cannot answer him one of a thousand , &c. whom though i were righteous , yet would i not answer , i would make supplication to my judge , &c. if i justifie my self , my own mouth shall condemn me . if i say i am perfect , it shall also prove me perverse , job . , , , , . who can understand his errours ? cleanse thou me from secret faults , keep back thy servant also from presumptuous sins , let them not have dominion over me , psal. . , . if thou lord shouldest mark iniquity : o lord , who shall stand ? psal. . . who can say i have made my heart clean , i am pure from my sins ? prov. . . a just man falleth seven times and riseth up , prov. . . for that there is not a just man upon earth , who doth good and sinneth not , eccles. . . the flesh lusteth against the spirit , &c. so that ye cannot do the things that ye would , gal. . . if any man be overtaken in a fault , ye who are spiritual restore such , &c. considering thy self , lest thou also be tempted , gal. . , . i have no man like minded , &c. for all seek their own , not the things which are jesus christs , phil. . , . paul saith , i count not my self to have apprehended but this one thing , &c. i press towards the mark , &c. let us therefore as many as be perfect , be thus minded , phil. . , , . for in many things we offend all : if any man offend not in word , the same is a perfect man , james . . if we say we have no sin , we deceive our selves , and the truth is not in us . if we confess our sins , he is faithful and just to forgive us our sins , &c. if we say that we have not sinned , we make him a lyar , and his word is not in us , john . , , , . if any man see his brother sin a sin not unto death , he shall ask , and he shall give him life for them who sin not unto death . there is a sin unto death : i do not say that he shall pray for it , john. . . dly , particular instances of the saints failings recorded . noah was a just man , perfect in his generation . noah walked with god. gen. . . chap. . . noah drank of the wine , and was drunken , and was uncovered within his tent , gen. . . abraham believed the lord , and he counted it to him for righteousness , &c. abraham my friend . he staggered not through unbelief , gen. . . isa. . . rom. . , , , . they will kill me ; they will save thee alive : say , i pray thee , thou art my sister , &c. and when god had promised him to inherit the land , he said , lord god , whereby shall i know that i shall inherit it ? &c. when the promise was made to him of a child , he fell on his face and laughed , and said in his heart , shall a child , &c. o that ishmael might live before thee , &c. he said of his wife , she is my sister , again at gerer , for fear of being slain , &c. gen. . , . gen. . . gen. . , , . gen. . , . good isaac said of his wife also , she is my sister , for fear of the men of the place , lest they should kill him for her , gen. . . just lot vexed with the filthy conversation of the wicked : for that righteous man , &c. pet. . , . he lingered ; the men laid hold upon his hand , &c. and said , go escape for thy lise , &c. and lot said unto him , oh not so my lord , &c. i cannot escape to the mountains , lest some evil take me , and i dye : behold this city is near to flye unto , is it not a little one ? &c. he afterwards drinks wine , and then lay with his two daughters , gen. . , , , , , , , , . jacob , when he heard his brother esau was coming with men against him , he was greatly afraid and distressed , &c. gen. . , . moses was very meek above all the men upon the face of the earth , &c. moses my servant is dead , &c. who was faithful to him in all his house , &c. and moses verily was faithful in all his house as a servant , numb . . , . jof . . , . heb. . , . when god was sending moses , he saith , o my lord , i am not eloquent , &c. and the lord said unto him , who hath made mans mouth ? &c. and he said , o my lord , send i pray thee by the hand thou wile send ( or , shouldst send ) ; and the anger of the lord was kindled against moses , &c. moses returned unto the lord , and said , wherefore hast thou so evilly entreated this people ? why is it that thou hast sent me ? &c. moses was very wroth , &c. now ye rebels , must we fetch out water out of the rock , & c. ? i am not able to bear this people , &c. if thou deal thus with me , kill me i pray thee out of hand , &c. and moses said , &c. shall the flocks and the herds be slain for them to suffice them , & c. ? he spake unadvisedly with his lips , being provoked in his spirit , exod. . , , , , . exod. . , . numb . . , , , , , , . numb . . . numb . . , . psal. . , . numb . . . aaron made a molten calf for israel , &c. he built an altar before it ; and aaron made proclamation , and said , to morrow a feast to the lord , &c. and moses saw that the people were naked , for aaron had made them naked to their shame amongst their enemies , exod. . , , , , , , . when god had told gideon , surely i will be with thee , and thou shalt smite the midianites as one man : he said unto him , &c. shew me a sign that thou talkest with me , &c. if thou wilt save israel by mine hand , as thou hast said , behold i will put a fleece of wool in the floor , &c. let not thine anger be hot against me , and i will speak but this once : let me prove , i pray thee , but this once with the fleece , &c. heb. . . judges . , , , , , , . my servant david , who kept my commandments , and who followed me with all his heart , to do that only which is right in mine eyes , &c. king. . . acts . . and david , &c. was sore afraid of achish the king of gath. and he changed his behaviour before them , and feigned himself mad in their hands , &c. david said in his heart , i shall now perish one day by the hand of saul , &c. he went on with the philistines against israel , &c. he sent messengers to fetch uriahs wife , and he lay with her , &c. to cover it , made uriah drunk , and then sent to joab to put uriah into the hottest battel , and then retire from him that he mighe be smitten and dye , &c. o my son absolom ! my son , my son absolom ! would god i had dyed for thee , &c. he caused the children of israel to be numbred , &c. i said in my haste , i am cut off from before thine eyes , &c. i said in my haste , that all men are lyars , &c. sam. . , , . sam. . . sam. . . sam. . , , , , , . sam. . . sam. . , , , , &c. psal. . . psal. . . and asa did that which was right in the eyes of the lord , as did david his father , &c. asa his heart was perfect with the lord all his days , king. . , . he took out silver and gold out of the treasures of the house of the lord , &c. made a league with the king of assyria : and hanani the seer came to him , and said , because thou hast relyed on the king of syria , and not relyed on the lord thy god , &c. then asa was wroth with the seer , and put him in a prison-house ; for he was in a rage with him because of this thing . and asa oppressed ( or , crushed ) some of the people at that time , &c. in his disease he sought not to the lord , but to the physicians , chron. . , , , , , , . when elijah the prophet was in trouble , he said enough : now , o lord , take away my life ; for i am not better than my fathers , king. . . and jehoshaphat walked , &c. doing that which was right in the sight of the lord , chron. . . king. . , . the seer meets him , after he had gone out with the wicked king of israel and said unto him , shouldst thou help the ungodly , and love them who hate the lord ? therefore is wrath upon thee from before the lord , chron. . , . chap. . . hezekiah did that which was right in the sight of the lord , he removed the high-places , &c. he trusted in the lord god of israel , so that after him was none like him , &c. for he clave to the lord , departed not from following of him , &c. king. . , , , , . when isaiah had told hezekiah , being sick , that he should be healed , &c. he said unto isaiah , what shall be the sign that the lord will heal me , &c. he shewed his treasures unto the messenger of the king of babylons son : for which god was angry , &c. hezekiah rendered not again according to the benefit done unto him : for his heart was lifted up , therefore there was wrath upon him , &c. in the business of the ambassadours of the king of babylon , &c. god left him to try him , that he might know all that was in his heart , kings . , , , , , , , , . chron. . , . job , that man was perfect and upright , one who feared god and eschewed evil : hast thou considered my servant job , that there is none like him in the earth , a perfect and an upright man , & c ? ye have not spoken of me the thing which is right , like my servant job , &c. ye have heard of the patience of job job . , . job . . james . . after this opened job his mouth and cursed his day , &c. see at large , job . , , &c. o that i might have my request , and that god would grant me the thing which i long for , even that it would please god to destroy me , that he would let loose his hand and cut me off , &c. so that my soul chuseth strangling , death rather than my life , &c. he confessed thus : i have uttered that i understood not ; things too wonderful for me , which i knew not ; wherefore i abhor my self , and repent in dust and ashes , job . , . job . . job . , . as for me , my feet were almost gone , &c. for i was envious at the foolish , when i saw the prosperity of the wicked , &c. verily i have cleansed my hands in vain , &c. so foolish was i , and ignorant , as a beast , &c. psal. . , , , . will the lord cast off for ever ? will he be favourable no more ? is his mercy clean gone for ever ? doth his promise fail for evermore ? hath god forgotten to be gracious ? hath he in anger shut up his tender mercy ? i said , this is mine infirmity , psal. . , , , . the prophet jeremy in his affliction curseth the day of his birth , jer. . , , &c. the prophet jonah was very angry because god spared nineveh , and said , therefore now , o lord , take i beseech thee my life from me ; for it is better for me to dye than to live . then said the lord , dost thou well to be angry ? &c. again he said so : and jonah said , i do well to be angry , even unto death , jonah . , , , , , . chap. . , , . john sent two of his disciples to christ , and said unto him , art thou he who should come ? or do we look for another ? mat. . , . when zacharias had a son promised him , he said unto the angel , whereby shall i know this ; for i am an old man , and my wife well stricken in years , &c. behold , thou shalt be dumb , &c. because thou believest not my words &c. luk. . , , . jesus said unto peter , blessed art thou simon , &c. matt. . . jesus said unto peter , o thou of little faith ! wherefore didst thou doubt ? matt. . . when jesus spake of his being killed , peter said , be it far from thee , lord , this shall not be unto thee : but he turned and said unto peter , get the behind me satan , thou art an offence to me : for thou savourest not the things that be of god , but those which be of men , &c. thou wast with jesus , &c. but he denyed before them all , saying , i know not what thou sayest , &c. and again he denyed with an oath ; i do not know the man : then began he to curse and to swear , i know not the man , &c. matt. . , , . matt. . , , , . when peter came to antioch , i withstood him to the face , because he was to be blamed ; for before that certain came from james , he did eat with the gentiles ; but when they were come , he withdrew , and separated himself , fearing them who were of the circumcision , and the other jews dissembled likewise with him , insomuch that barnabas also was carried away with their dissimulation , gal. . , , . the wise virgins as well as the foolish , while the bridegroom tarried , they all slumbred and slept , matt. . . when the mother of zebedees children asked of christ , that her sons might set one at his right hand , and the other on his left in the kingdom , &c. the ten heard it , they were moved with indignation against the two brethren , &c. matt. . , , . one of his disciples , stretched out his hand and drew his sword , and struck a servant of the high-priest , and smote off his ear . christ rebuked for it , &c. then all the disciples forsook him and fled , &c. jesus said unto them , why reason ye because ye have no bread ? perceive ye not yet , neither understand ? have ye your hearts yet hardened , &c. do ye not remember , when i brake five loaves , & c ? matt. . , . joh. . . mark . , , . and there was also a strife amongst them , which of them should be accounted the greatest ; &c. jesus appeared unto the eleven , &c. and upbraided them with their unbelief , and hardness of heart , because they believed not them who had seen him , &c. luk. . . mark . . luke . , . master , we saw one cast out devils in thy name , and we forbad him , because he followed not with us . and jesus said , forbid him not , &c. james and john would have had fire from heaven upon the samaritans , jesus rebuked them , and said , ye know not what manner of spirit ye are of , &c. thomas said , except i shall see in his hands the print of the nails , and put my finger into the print of the nails , &c. i will not believe , &c. luk. . , , , . john . . paul said , i have lived in all good conscience before god until this day . paul and barnabas , men who have hazarded their lives for the name of our lord jesus christ , act. . . act. . , . barnabas determined to take with them john , &c. but paul thought not good to take him with them , &c. and the contention was so sharp , that they departed asunder one from the other , &c. act. . , , . when we were come into macedonia , our flesh had no rest , &c. without , fightings ; within were fears , cor. . . paul did what he hated , &c. and said , o wretched man that i am , &c. rom. . , , , . many saints , being compelled , did blaspheme , acts. . , . i brethren could not speak unto you as unto spiritual , but as unto carnal , as unto babes in christ , i have fed you with milk , and not with meat : for hitherto ye were not able , neither yet now are ye able , for ye are yet carnal , &c. there is among you envying , and strife , and divisions ( or factions ) ; are ye not carnal and walk as men ? &c. they were greatly disorderly in the lords supper , cor. . , , . cor. . ye suffer fools gladly , &c. ye suffer if a man bring you into bondage , if a man devour you , if a man take of you , if a man exalt himself , if a man smite you on the face , cor. . , . i fear , lest when i come i shall not find you such as i would , &c. lest there be debates , envyings , wraths , strifes , backbitings , whisperings , swellings , tumults ? lest when i come again my god will humble me among you , and that i shall bewail many who have sinned already , and have not repented of the ●…anness , and fornication , and lasciviousness , which they have committed , cor. . , . i marvel that you are so soon removed from him who called you into the grace of christ , unto another gospel , &c. and now after that ye have known god , or rather are known of god , how turn ye back to the weak and beggerly elements ( or rudiments ) whereunto ye desire again to be in bondage ? ye observe days , and months , and times , and years , &c. gal. . . gal. . , , . paul complains thus , i have no man like minded , who will naturally care for your state ! for all seek their own , not the things which are jesus christs , phil. . , . ye are dull of hearing , for when for the time ye ought to be teachers , ye have need that one teach you again , which be the first principles of the oracles of god , and are become such as have need of milk , &c. heb. . , . thou hast borne and hast patience , and for my names sake hast laboured and hast not fainted ; nevertheless i have somewhat against thee , because thou hast left thy first love , &c. so the church of pergamos , &c. and the church of thiatira , &c. see , rev. . , , , , , , , , . dly , that god will punish or correct his for sinning . god was angry with moses for his sin , and would not suffer him to go into the good land , deut. . , , . chap. . , . god said to moses , dye in the mount , as aaron thy brother died in mount hor , because ye trespassed against me among the children of israel , &c. because ye sanctified me not in the middest of the children of israel , deut. . , , . psalm . , . aaron shall be gathered unto his people , he shall not enter into the land , &c. because ye rebelled against my word , &c. num. . . i will be his father and he shall be my son : if he commit iniquity , i will chasten him with the rod of men , and with the stripes of the children of men , but my mercy shall not depart away from him , sam. . , . david said to nathan , i have sinned against the lord ; and nathan said unto david , the lord also hath put away thy sin , thou shalt not dye , how-be-it because by this deed , thou hast given great occasion to the enemies of the lord to blaspheme , the child , &c. shall surely dye , sam. . , . if his children forsake my law , and walk not in my judgments , &c. then will i visit their transgressions with a rod , and their iniquity with stripes , psal. . , , . thou wast a god who forgavest them , though thou tookest vengeance of their inventions , psal. . . for the iniquity of his covetousness was i wroth , and smote him , i hid me and was wroth , and he went on frowardly ( or turning away ) in the way of his heart : i have seen his way , and i will heal him , isa. . , . i will correct thee in measure , and will not leave thee altogether unpunished , jer. . . ch . . . you only have i known of all the families in the earth : therefore i will punish you for all your iniquities , amos . . when god sent jonah to nineveh , he fled from gods presence , &c. but the lord sent out a great wind , &c. and jonah was cast into the sea for this , jonah . , , , , . zacharias struck dumb for not believing , luk . , . for this cause many are weak and sickly among you , and many sleep , &c. when we are judged , we are chastened of the lord , that we should not be condemned with the world , cor. . , . as many as i love , i rebuke and chasten , be zealous therefore , &c. rev. . . heb. . , , . see more of gods judgments for sin , chap. . chap. xiv . of the priviledges of saints , and their excellency above others : vvhat god hath done , doth do , and will do for , and be unto them , more than others ; and what they can do with god , &c. enoch walked with god , and was not , for god took him , gen. . . noah found grace in the eyes of the lord , gen. . . and the lord said unto noah , come thou and all thy house into the ark : for thee have i seen righteous before me in this generation , gen. . . pet. . . and the lord plagued pharoah and his house with great plagues , because of sarai abrams wife , gen. . . the word of the lord came unto abram in a vision , saying , fear not abram , i am thy shield , thy exceeding great reward , gen. . . abram interceded with god for sodom ; and god granted him as much as he asked . see at large , gen. . , , , , , , &c. when god had sent his angels to destroy sodom , they said unto lot , hast thou any here besides ? son-in-law , and thy sons , and thy daughters , and whatsoever thou hast in the city , bring out of this place , &c. they hastened lot , saying , arise , take thy wife and thy two daughters which are here lest thou be consumed , &c. and while he lingered , the men laid hold upon his hand , and upon the hand of his wife , and upon the hand of his two daughters , the lord being merciful unto him , and they brought him forth , &c. he prevailed with god to spare zoar , &c. hast thee , escape thither : for i cannot do any thing till thou be come thither , &c. god remembred abram , and sent lot out of the midst of the overthrow , &c. gen. . , , , , , , , , . pet. . , . and god said unto abram , &c. of the son of the bond-woman will i make a nation , because he is thy seed , gen. . , . laban said unto jacob , i have learned by experience , that the lord hath blessed me for thy sake , &c. jacob said to him , &c. the lord hath blessed thee since my coming ( or , at my foot ) , gen. . , . when laban was pursuing jacob , god came to laban , &c. and said , take heed that thou speak not to jacob either good or bad ( or , from good to bad ) , &c. laban said , it is in the power of my hands to do you hurt : but the god of your father spake unto me yester-night , saying , take thou heed , &c. gen. . , . jacob prevailed with god , &c. i have seen god face to face , &c. gen. . , . god appeared unto jacob again , &c. and blessed him , &c. gen. . . the lord was with joseph , and he was a prosperous man , &c. and his master saw that the lord was with him , &c. and made all that he did to prosper in his hand , &c. the lord blessed the egyptians house for josephs sake , &c. the lord was with joseph , &c. and gave him favour in the sight of the keeper , &c. when joseph had the custody of the prisoners , that which he did , the lord made it to prosper , gen. . , , , , , . joseph said unto his brethren , &c. as for you , ye thought evil against me , but god meant it unto good , to bring to pass as at this day , &c. gen. . . there shall be a great cry throughout all the land of egypt , such as there was none like it , &c. but against any of the children of israel shall not a dog move his tongue against man or beast ; that ye may know how that the lord doth put a difference between the egyptians and israel , exod. . , . i will pass through the land of egypt this night , and will smite all the first-born , &c. and the blood shall be to you for a token , &c. when i see the blood , i will pass over you , and the plague shall not be upon you to destroy you , &c. exod. . , . i will dwell among the children of israel , and will be their god , &c. exod. . . when god had said to moses , let me alone , that my wrath may wax hot against them , that i may consume them , &c. moses prayed for israel , and prevailed often for them ; and the lord said , i have pardoned according to thy word , exod. . , , to the . numb . . , , , , . and the lord spake unto moses face to face , as a man speaketh unto a friend , &c. when moses had said , i beseech thee shew me thy glory : he said , i will make all my goodness pass before thee , &c. exod. . , , , . ch . . , . ch . . , , , . my servant moses is not so , who is faithful in all mine house ; with him will i speak mouth to mouth , apparently , and not in dark speeches ; and the similitude of the lord shall he behold , numb . . , . he hath blessed , and i cannot reverse it ; he hath not beheld iniquity in jacob , neither hath he seen perversness in israel ; the lord his god is with him , and the shout of a king is among them , &c. surely there is no inchantment against jacob , neither is there any divination against israel , numb . . , , . for what nation so great , who hath god so nigh unto them , as the lord our god , in all things which we call upon him for ? and what nation so great which hath statutes and judgments so righteous as all this law , &c. did ever people hear the voice of god , &c. as thou hast heard , and live ? deut. . , , . thou art an holy people unto the lord thy god , and the lord hath chosen thee to be a peculiar people unto himself , above all the nations which are upon the earth , deut. . . for the lords portion is his people , jacob the lot of his inheritance , &c. he lead him about , he instructed him , he kept him as the apple of his eye , deut. . , . the eternal god thy refuge , and underneath are the everlasting arms , &c. happy thou , o israel ; who is like unto thee , o people saved by the lord , the shield of thy help , and who is the sword of thine excellency ? deut. . , . at the word of joshua , the sun stood still , and the moon stayed , joshua . , . when gideon asked signs of god , he gave them to him , judges . , , , , , , . he will keep the feet of his saints , sam. . . the lord will not forsake his people for his great names sake ; because it hath pleased the lord to make you his people , sam. . . david went on , and grew great ; and the lord god of hosts was with him , sam. . . i will surely rend the kingdom from thee , &c. notwithstanding in thy days i will not do it , for david thy fathers sake , &c. i will give one tribe to thy son for david my servants sake , and for jerusalems sake which i have chosen , king. . , , . chap. . . he only of jeroboam shall come to the grave , because in him is found some good thing towards the lord god of israel , king. . . the prophet elijah was taken up into heaven , king. . . when the king of israel , and jehosephat the king of judah went together , and wanted water ; elisha the prophet said , &c. were it not that i regard the presence of jehosephat the king of judah , i would not look towards thee , nor see thee . but now , &c. king. . , , , , , , &c. god hearkened to hezekiah , and gave him a sign that god would heal him ; he brought the shadow ten degrees backward , king. . , . isaiah . , . blessed is the man who walketh not in the counsel of the ungodly , &c. he shall be like a tree planted by the rivers of water , which bringeth forth his fruit in his season ; his fruit shall not wither ; and whatsoever he doth , it shall prosper , psal. . , . know that the lord hath set apart him who is godly for himself , psal. . . a seed shall serve him ; it shall be accounted to the lord for a generation , &c. psal. . . the lord is my shepherd , i shall not want ; he maketh me to lye down in green pastures ; he leadeth me besides the still waters , &c. psal. . , . what man is he who feareth the lord ? him shall he teach in the way which he shall chuse , his soul shall dwell at ease , and his seed shall inherit the earth : the secret of the lord is with them who fear him , and he will shew them his covenant ( or , make them know it ) , psal. . , , . o how great is thy goodness which thou hast laid up for them who fear thee ! thou hast wrought for them who trust in thee , before the sons of men : thou shalt hide them in the secret of thy presence from the pride of man ; thou shalt ●…eep them secretly in a pavilion from the strife of tongues , psal. . , . blessed is he whose transgression is forgiven , whose sins are covered ; blessed is the man unto whom the lord imputeth not iniquity , and in whose spirit is no guile , psal. . , . blessed is the nation whose god is the lord , the people he hath chosen for his own inheritance , &c. behold the eye of the lord is upon them who fear him , upon them who hope in his mercy , to deliver their soul from death , to keep them alive in famine , psal. . , , . the eyes of the lord are upon the righteous , and his ears unto their cries , &c. none of them who trust in him shall be desolate , psal. . , . delight thy self also in the lord , and he shall give thee the desire of thine heart , &c. a little that a righteous man hath , is better than the riches of many wicked , &c. the steps of a good man are ordered by the lord : and he delighteth in his way . though he fall he shall not be utterly cast down 〈◊〉 for the lord upholdeth him with his hand , &c. yet have i not seen the righteous forsaken , nor his seed begging their bread , &c. for the lord loveth judgment , and forsaketh not his saints , they are preserved for ever , &c. mark the perfect man , and behold the upright ; for the end of that man is peace : the salvation of the righteous is of the lord , he is their strength in time of trouble , psal. . , , , , , , , . the lord of hosts is with us , the god of jacob our refuge , psal. . , . blessed is he whom thou choosest to approach unto thee , &c. we shall be satisfied with the goodness of thy house , of thy holy temple , psal. . . truly god is good to israel , to such who are of a clean heart , psal. . . the lord will give grace and glory : no good thing will i withhold from them who walk uprightly , psal. . . he will speak peace unto his people , and to his saints , &c. his salvation is high unto them who fear him , psal. . , . the righteous shall flourish like the palm-tree , he shall grow like a cedar in lebanon : those who be planted in the house of the lord , shall flourish in the courts of our god , they shall still bring forth fruit in old age , they shall be fat and flourishing , psal. . , , . the lord will not cast off his people : neither will he forsake his inheritance , psal. . . he is our god , and we the people of his pasture , and the sheep of his hands , psal. . . he preserveth the souls of his saints , &c. light is sown for the righteous , &c. psal. . , . when they were few , &c. he suffered no man to do them wrong : yea he reproved kings for their sakes : saying , touch not mine anointed , and do my prophets no harm , psal. . , , , . surely he shall not be moved for ever , the righteous shall be in everlasting remembrance , psal. . . precious in the light of the lord is the death of his saints , psal. . . the lord hath chosen jacob for himself , and israel for his peculiar treasure , psal. . . pet. . . happy that people who is in such a case , happy that people whose god is the lord , psal. . . he will fulfill the desire of them who fear him , he also will hear their cry and will save them , psal. . . happy is he who hath the god of jacob for his help ; whose hope is in the lord his god , psal. . . the lord taketh pleasure in them who fear him , in them who hope in his mercy , psal. . . the lord taketh pleasure in his people , &c. this honour hath all his saints , psal. . , . i love them who love me , &c. blessed are they who keep my ways , &c. who heareth me , watching daily at my gates , waiting at the posts of my dores : for whoso findeth me , findeth life , and shall obtain favour of the lord , prov. . , , . righteousness shall deliver from death . the lord will not suffer the soul of the righteous to famish , &c. blessing upon the head of the just , &c. the memory of the just blessed , &c. the desire of the righteous shall be granted , prov. . , , , , . by the blessing of the upright the city is exalted , prov. . . the righteous is more excellent than his neighbour , prov. . . when a mans ways please the lord , he maketh even his enemies to be at peace with him , prov. . . the righteous are as bold as a lyon , prov. . . say ye to the righteous , that it shall be well : for they shall eat the fruit of their doings , isa. . . bind up the testimony ; seal the law among my disciples , isa. . . he who walketh righteously ( or , in righteousnesses ) , &c. he shall dwell on high ; his place of defence , the munition of rocks : bread shall be given him ; his waters sure : thine eyes shall see the king in his beauty , and shall behold the land that is far off , isa. . , , . this people have i formed for my self ; they shall shew forth my praise , isa. . . ask me of things to come , concerning my sons ; and concerning the works of my hands , command ye me , isa. . . zion said , the lord hath forsaken me , &c. can a woman forsake her sucking-child , & c. ? yet will i not forget thee : behold , i have graven thee upon the palms of my hands : thy walls are continually before me , isa. . , , . with everlasting kindness will i have mercy on thee , saith the lord. no weapon which is formed against thee , shall prosper , &c. this is the heritage of the servants of the lord ; and their righteousness of me , saith the lord , isa. . , . unto them will i give in my house , &c. a place and a name better than of sons and of daughters : i will give them an everlasting name , that shall not be cut off , &c. them will i bring unto my holy mountain , and make them joyful in my house of prayer ; and their burnt-offerings accepted upon my altar , isa. . , , , , . in all their afflictions he was afflicted , and the angel of his presence saved them , &c. doubtless thou art our father , &c. return for thy servants sake , the tribes of thine inheritance , the people of thy holiness , &c. isa. . , , , . chap. . . since the beginning of the world , men have not heard nor perceived by the ear , neither hath the eye seen , o god , besides thee , what he hath prepared for him who waiteth for him ( or a god besides thee , who doth so for him who waiteth , &c. ) isa. . . cor. . . run to and fro through the streets of jerusalem , &c. if ye can find a man , if there be any who executeth judgment , who seeketh the truth , and i will pardon it , jer. . . gen. . , . is ephraim my dear son ? he a pleasant child ? since i spake against him , i do earnestly remember him still , therefore my bowels are troubled for him : i will surely have mercy on him , saith the lord , &c. if the ordinances of heaven cease , then the seed of israel shall cease from being a nation before me , jer. . , , . when jerusalem was taken , and jeremiah the prophet ; the king of babylon gave charge concerning jeremiah , &c. look well to him , and do him no harm , but do unto him even as he shall say unto thee , jer. . , . the precious sons of zion comparable to fine gold , how are they esteemed ? &c. lam. . . though i have scattered them , &c. yet will i be unto them as a little sanctuary in the countreys where they shall come , ezek. . . though these three men , noah , daniel , and job were in it , they should deliver their own souls by their righteousness , saith the lord , &c. they only shall be delivered themselves , ezek. . , , , . i sought for a man amongst them who should make up the hedg , and stand in the gap before me , for the land , that i should not destroy it , but i found none ; therefore , &c. ezek. . , . because thou hast said , &c. these two countreys shall be mine , and we will possess it , whereas the lord was there ( or though the lord was there ) ; therefore , &c. ezek. . , . o daniel , a man greatly beloved , &c. o man greatly beloved , fear not , &c. dan. . , . jacob , &c. by his strength he had power with god , yea he had power over the angel , and prevailed , he wept , &c. there he spake with us , even the lord god of hosts , hosea . , , , . gen. . , . i will be as the dew unto israel : he shall grow as the lilly , &c. hosea . , . for he who toucheth you , toucheth the apple of his eyes , zech. . . we will go with you : for we have heard god is with you , zech. . . ezra . . the lord hearkened , and heard , and a book of remembrance was written before him ; for them who feared the lord , and that thought upon his name . and they shall be mine , saith the lord of hosts , in that day when i make up my jewels ( or special treasure ) ; and i will spare them as a man spareth his son who serveth him : then shall ye return , and discern between the righteous and the wicked , between him who serveth god , and him who serveth him not , malachi . , , . unto you who fear my name , shall the sun of righteousness arise with healing in his wings ; and ye shall go forth , and grow up as calves in the stall , mal. . . they are pronounced blessed , and many priviledges mentioned by christ. they are the salt of the earth , the light of the world , &c. matt. . , , to the . the very hairs of your head are all numbred , &c. ye are of more value then many sparrows , matt. . , . among them who are born of women , there hath not risen a greater then john the baptist. notwithstanding he who is least in the kingdom of heaven is greater than he , matt. . . it is given to you to know the mysteries of the kingdom of heaven , &c. blessed are your eyes for they see , and your ears for they hear , &c. matt. . , . whosoever shall offend one of these little ones who believe in me , it were better for him that a millstone were hanged about his neck , &c. wo unto the world because of offences , &c. take heed that ye despise not one of these little ones , for i say unto you , that in heaven their angels do always behold the face of my father , &c. matt. . , , . for the elects sake whom he hath chosen , he hath shortened the days , &c. mark . . rejoyce not that the spirits are subject unto you : but rather rejoyce , because your names are written in the book of life , luk. . . fear not little flock , it is your fathers good pleasure to give you the kingdom , luk. . . joy in heaven over one sinner who repenteth , more then over ninety nine just persons , &c. there is joy in the presence of the angels of god over him , &c. luk. . , . to as many as received him , to them he gave power ( or the right or priviledge ) to become the sons of god , even to them who believe on his name , who are born not of blood , &c. but of god , john . , . whosoever drinketh of the water that i shall give him , shall never thirst , &c. john . . jesus said , i am the light of the world : he who followeth me , shall not walk in darkness , but shall have the light of life , &c. if the son therefore shall make you free , ye shall be free indeed , &c. he who keeps my sayings shall never see death , &c. john . , , . ch . . . my sheep , &c. i know them , &c. and i give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand , john . , . john . , . if any man serve me , let him follow me , and where i am , there also shall my servant be ; if any man serve me , him will my father honour , john . . i will not leave you comfortless , i will come to you , &c. ye see me , &c. because i live , ye shall live also , &c. he who loveth me , shall be loved of my father , and i will love him , and will manifest my self unto him , &c. and my father will love him , and we will come unto him , and make our abode with him , &c. peace i leave with you , my peace i give unto you , &c. john . , , , , . ch . . . ch . . . ye shall ask what ye will , and it shall be done unto you , &c. ye are my friends , &c. henceforth i call you not servants , &c. but i have called you friends : for all things which i have heard of my father , i have made known unto you , john . , , . john . . christ prays for them only , not for the world , john . , . go to my brethren , and say unto them , i ascend unto my father , and your father , and to my god and your god , john . . god is no respecter of persons ; but in every nation , he who feareth him , and worketh righteousness , is accepted with him , act. . , . the love of god is shed abroad into our hearts by the holy ghost , which is given unto us , rom. . . sin shall not have dominion over you , because ye are not under the law , but under grace , &c. now being made free from sin , and become servants to god ; ye have your fruit unto holiness , and the end , everlasting life , rom. . , . there is no condemnation to them who are in christ jesus , &c. for the law of the spirit of life in christ jesus , hath made me free from the law of sin and death , &c. as many as are led by the spirit of god , are the sons of god : for ye have not received the spirit of bondage , &c. but the spirit of adoption , &c. and if children , then heirs , heirsof god , and joynt heirs with christ , &c. we know that all things work together for good , to them who love god , &c. if god be for us , who can be against us ; he who spared not his own son , &c. how shall he not with him also freely give us all things ? who shall lay any thing to the charge of gods elect ? is it not god who justifies ? who is he that condemns , & c ? who shall separate us from the love of christ , & c ? we are more then conquerors , &c. rom. . , , , , , , , , , , , , . gal. . , , . whosoever believeth , &c. shall not be ashamed , &c. they that call upon the name of the lord , shall be saved , rom. . , , . know ye not that ye are the temple of god , &c. whether paul , or apollo , or cephas , or the world , or life , or death , or things present , or things to come , all are ●…ours , and ye are christs , and christ is gods , cor. . , , . chap. . . do ye not know that the saints shall judg the world , & c ? we shall judg angels , how much more things which pertain unto this life ? cor. . , . the unbelieving husband , is sanctified by the wife , and the unbelieving wife is sanctified by the husband , else were your children unclean , but now are they holy , &c. he who is called in the lord , being a servant , he is the lords free-man , cor. . , . if any man love god , the same is known of him , cor. . . to the glory of god by us , cor. . . ye are the temple of the living god ; as god hath said , i will dwell in them , and walk in them , and i will be their god , and they shall be my people , &c. i will be a father unto you , and ye shall be my sons and daughters , saith the lord almighty , cor. . , . christ gave himself , &c. that he might deliver us from this present evil world , gal. . . ye are all the children of god , &c. and if christs , then abrahams seed , and heirs according to the promise , gal. . , . ch . . . and because ye are sons , god hath sent forth the spirit of his son into your hearts , crying abba father , &c. and if a son , then an heir of god through christ , gal. . , . brethren , ye have been called unto liberty , only use not liberty for an occasion unto the flesh , gal. . . blessed be god , who hath blessed us with all spiritual blessings in heavenly things , &c. having predestinated us unto the adoption of children , &c. what is the riches of the glory of his inheritance in the saints ? &c. the church , which is the body , the fulness of him who filleth all in all , ephes. . , , , . god who is rich in mercy , and hath made us to sit together in heavenly places in christ jesus , &c. we are no more strangers , &c. but fellow-citizens with the saints , and of the houshold of god , &c. ye are built together for a habitation for god through the spirit , ephes. . , , , . for me to live is christ , and to dye is gain , phil. . . the peace of god which passeth all understanding , shall keep your hearts and minds through jesus christ , &c. the god of peace shall be with you , phil. . , . giving thanks to the father , who hath made us meet to be partakers of the inheritance of the saints in light : who hath delivered us from the power of darkness , and hath translated us into the kingdom of his dear son , &c. the mystery which hath been hid from ages , &c. but now is made manifest unto his saints ; to whom god would make known what is the riches of the glory of this mystery , &c. col. . , , , . your life is hid with christ in god , &c. the elect of god holy and beloved , col. . , . that ye would walk worthy of god , who hath called you unto his kingdom and glory , thes. . . god hath not appointed us unto wrath , but to obtain salvation by our lord jesus christ , who dyed for us , that whether we wake or sleep , we should live together with him , thes. . , . brethren , beloved of the lord , &c. he called you by our gospel , to the obtaining of the glory of the lord jesus christ , &c. now our lord jesus christ himself , and god even our father who hath loved us , and given us everlasting consolation and good hope through grace , thes. . , , . godliness is profitable unto all things , having the promise of the life that now is , and of that which is to come , &c. we trust in the living . god , who is the saviour of all men , especially of those who believe , tim. . , . godliness with contentment is great gain , tim. . . unto the pure all things are pure , tit. . . being justified , &c. we should be made heirs according to the hope of eternal life , tit. . . the angels , &c. are they not all ministring-spirits , sent forth to minister for them who shall be heirs of salvation , heb. . , . there remaineth therefore a rest ( or , keeping of a fabbath ) unto the people of god , &c. heb. . . chap. . . god is not unrighteous , to forget your work and labour of love which ye have shewed towards his name , &c. wherein god , willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath , that by two immutable things wherein it was impossible for god to lye , we might have strong consolation , who have fled for refuge , to lay hold upon the hope set before us , heb. . , , . the excellency of the new covenant , and the saints priviledges under it , heb. . , , , , . chap. . , , , . others had trials of cruel mockings and scourgings , &c. of whom the world was not worthy , heb. . , , . ye are come unto mount sion , and unto the city of the living god , the heavenly jerusalem , and to an innumerable company of angels , to the general assembly and church of the first-born , who are written ( or , enrolled ) in heaven , and to god the judg of all , and to the spirits of just men made perfect , and to jesus , &c. and to the blood of sprinkling which speaketh , &c. heb. . , , . a crown of life , which the lord hath promised to them who love him , james . . hath not god chosen the poor of this world , rich in faith , and heirs of the kingdom , which he hath promised unto them who love him , james . . the effectual fervent prayer of a righteous man availeth much . elias was a man subject to like passions as we are , and he prayed earnestly that it might not rain , and it rained not , &c. and he prayed again , and the heavens gave rain , and the earth brought forth her fruit , james . , , . blessed be god , &c. who , &c. hath begotten us to a lively hope by the resurrection of jesus , &c. pet. . . ye also as lively stones are built up a spiritual house , an holy priesthood , to offer up spiritual sacrifice acceptable to god by jesus christ , &c. ye are a chosen generation , a royal priesthood , a holy nation , a peculiar ( or , a purchased ) people , that ye should shew forth the praise ( or , virtues ) , &c. pet. . , . rev. . . rev. . . ye are thereunto called , that ye should inherit a blessing , &c. the eyes of the lord are over the righteous , and his ears are open unto their prayer , pet. . , . casting all your care upon him , for he careth for you , pet. . . according to his divine power hath given us all things which pertain to life and godliness , &c. whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature , &c. so an entrance shall be administred unto you abundantly into the everlasting kingdom of our lord and saviour jesus christ , pet. . , , . the lord knoweth how to deliver the godly out of temptation , pet. . . truly our fellowship is with the father , and with his son jesus christ , john . . we have an advocate with the father , jesus christ the righteous , &c. he who doth the will of god , abideth for ever , &c. ye have an unction from the holy one , and ye know all things , john . , , . behold what manner of love the father hath bestowed upon us , that we should be called the sons of god , &c. beloved , now we are the sons of god , and it doth not yet appear what we shall be , john . , . ye are of god , &c. greater is he who is in you , than he who is in the world , john . . this is the confidence that we have in him , that if we ask any thing according to his will , he heareth us , john . . the revelation of jesus christ , which god gave unto him to shew unto his servants things which must shortly come to pass , &c. he hath made us kings , &c. rev. . , . hurt not the earth , &c. till we have sealed the servants of god in their foreheads , rev. . , . and it was commanded them they should not hurt , &c. but only those men who have not the seal of god in their foreheads , rev. . . the lamb shall overcome them , &c. and they who are with him , are called , and chosen , and faithful , rev. . . see the advantage of faith , chap. . see more of their priviledges in afflictions and persecutions , chap. . in common calamities , chap. . in the glory believers shall have , chap. . in the next chapter , of their relation to christ. chap. xv. the union and relations between christ and his church ; and the mutual love and esteem each of other , and the manifestation thereof . i will declare thy name unto my brethren , &c. psal. . . let him kiss me with the kisses of his mouth : for thy love is better than wine , &c. thy name is as ointment poured forth , therefore do the virgins love thee . tell me , o thou , whom my soul loveth , where thou feedest , &c. for why should i be as one who turneth aside by the flocks of thy companions ? if thou know not ( o thou fairest among women ) go , &c. a bundle of myrrh is my beloved unto me , he shall lye all night betwixt my breasts , &c. behold thou art fair my love , &c. cant. . , , , , , , . as the lilly among thorns , so is my love among the daughters ; as the apple-tree among the trees of the wood , so my beloved among the sons . i sate down ( or delighted and sate down ) under his shadow with great delight , and his fruit sweet , &c. i am sick of love , his left hand under my head , and his right hand doth embrace me , &c. o my dove , let me see thy countenance , let me hear thy voice : for sweet is thy voice , and thy countenance is comely , cant. . , , , , , , . by night on my bed , i sought him whom my soul loveth , i sought him , but i found him not . i will rise now , and go about the city , &c. i will seek him whom my soul loveth , &c. saw ye whom my soul loveth ? i found him , &c. i held him and would not let him go , cant. . , , , . thou art all fair , my love ; there is no spot in thee ; come with me , &c. thou hast ravished ( or taken away ) my heart , my sister , spouse : thou hast ravished my heart with one of thine eyes , &c. how fair is thy love , my sister , spouse ? how much better is thy love than wine , & c ? a garden inclosed is my sister , &c. let my beloved come into his garden , &c. cant. . , , , , . it is the voice of my beloved who knocketh , saying , open to me my sister , my love , my dove , my und●…filed , &c. i opened to my beloved , but my beloved had withdrawn himself , was gon , my soul failed when he spake ; i sought him , but could not find : i called him , but he gave me no answer , &c. tell him i am sick of love , &c. my beloved is , &c. he is altogether lovely , cant. . , , , . i am my beloveds , and my beloved is mine , &c. thou beautiful , o my love , &c. my dove , my undefiled , &c. who is she who looketh forth as the morning , fair as the moon , clear as the sun ? cant. . , , , . i am my beloveds , and his desire is towards me , cant. . . set me as a seal upon thine heart , as a seal upon thine arm : for love is strong as death , cant. . . behold , i , and the children whom the lord hath given me , isaiah . . heb. . . inasmuch as ye have done it unto one of the least of these my brethren , ye have done it unto me , &c. when saw we thee an hungry , &c. and did not minister , & c ? inasmuch as ye did it not to one of the least of these , ye did it not to me , matt. . , , , . go tell my brethren , that they go into galilee , and there shall they see me , matt. . . he who eateth my flesh , and drinketh my blood , dwelleth in me , and i in him , john . . i am the good shepherd , the good shepherd giveth his life for the sheep , &c. i , &c. know my sheep , and am known of mine , john . , . i am glad for your sakes that i was not there ( to the intent ye may believe ) john . , . ye call me master and lord , and ye say well : for so i am , john. . . let not you hearts be troubled , &c. i will come again , and receive you to my self , that where i am , there ye may be also , &c. ye see me ; because i live , ye shall live also , &c. you in me , and i in you , &c. peace i leave with you , &c. let not your hearts be troubled , john . , , , , . i am the vine , ye are the branches , &c. as the father hath loved me , so have i loved you : continue ye in my love , &c. these things have i spoken unto you , that my joy might remain in you , and that your joy might be full , &c. i have loved you ; greater love hath no man than this , that a man lay down his life for his friends , john . , , , , . luk. . . these things have i spoken , that ye should not be offended , &c. i will see you again , and your heart shall rejoyce , and your joy no man taketh from you , john . , . christ prays for his church at large , john . go to my brethren , and say unto them , i ascend unto my father , and your father , to my god , and to your god , john . . jesus said , feed my sheep , feed my lambs , john . , , . when saul persecuted the church , christ said unto him , why persecutes thou me , &c. i am jesus whom thou persecutest , act. . , . ye are become dead unto the law , &c. that ye should be married unto another , even to him who is raised from the dead , rom. . . ch . . . thou bearest not the root , but the root thee , rom. . . ye are christs , cor. . . know you not that your bodies are the members of christ , &c. he who is joyned unto the lord is one spirit , cor. . , . when ye sin so against the brethren , ye sin against christ , cor. . . the head of every man is christ , cor. . . all the members of that one body being many , are one body , so also is christ , &c. for by one spirit are we all baptized into one body , cor. . , . gal. . . the love of christ constraineth us , cor. . . i have espoused you unto one husband , that i may present you a chast virgin to christ , cor. . . gave him to be the head over all things to the church , which is the body , the fulness of him who filleth all in all , ephes. . , . col. . . to know the love of christ which passeth knowledg , ephes. . . grow up into him in all things , who is the head christ , from whom the whole body fitly joyned together and compacted , &c. ephes. . , . christ hath loved us , and given himself for us an offering , &c. christ is the head of the church , and the saviour of the body , &c. christ loved the church , and gave himself for it , that he might sanctifie and cleanse it , &c. that he might present it to himself a glorious church , not having spot or wrinckle , &c. no man ever hated his own flesh , but nourisheth and cherisheth it , even as the lord the church : for we are members of his body , of his flesh , and of his bones , ephes. . , , , , , , . i am in a strait betwixt two , having a desire to depart , and to be with christ , which is far better , phil. . . what things were gain to me , those i counted loss for christ ; yea doubtless , i count all things but loss for the excellency of the knowledg of christ jesus my lord , for whom i have suffered the loss of all things , and do count them but dung that i may win christ , phil. . , . not holding the head , from which all the body by joynts and bands having nourishment ministred , and knit together , increaseth with the increase of god , col. . , . both he who sanctifieth , and they who are sanctified , are all of one : for which cause he is not ashamed to call them brethren : saying , i will declare thy name , &c. heb. . , . christ as a son over his own house , whose house are we , if we hold fast , &c. heb. . . unto you who believe , he is precious , &c. pet. . . jesus christ , &c. who loved us and washed us , &c. rev. . . chap. xvi . of the duties of believers , such as profess to be saints . first , towards god. in the general , to live to god , not to themselves ; to be holy fruitful , walking in the light , in an honest , heavenly , and spiritual conversation , worthy of their high calling ; glorifie god , and mind things above . enoch walked with god , gen. . , . noah walked with god , gen. . . and the lord said unto noah , come thou , &c. for thee have i seen righteous before me in this generation , &c. and noah did according unto all that the lord had commanded him , gen. . , . i am the lord your god : ye shall therefore sanctifie your selves , ye shall be holy , for i am holy , levit. . , . ch . . . seek not after your own heart , &c. but be ye holy unto your god , &c. num. . , . thou art an holy people to the lord , &c. thou shalt not eat any abominable thing , deut. . , . behold , all souls are mine : as the soul of the father , so also the soul of the son is mine , the soul which sinneth it shall dye , ezek. . . israel is an empty vine , he bringeth forth fruit unto himself , hosea . . is it time for you , o ye , to dwell in your ceiled houses , and this house lye waste ? &c. ye have sown much , and brought in little , &c. why , saith the lord of hosts ? because of mine house that is waste ; and ye run every man to his own house , therefore , &c. haggai . , , , . bring forth therefore fruit meet for repentance , &c. the axe is laid unto the root of the trees : therefore every tree which bring forth not fruit , is hewen down , and cast into the fire , matt. . , . luk. . . let your lights so shine before men , that they may see your good works , and glorifie your father which is in heaven , matt. . . lay up for your selves treasure in heaven , &c. for where your treasure is , there will your hearts be also , matt. . , . a good man out of the good treasure of the heart , bringeth forth good things , matt. . . they are to improve their talents . see the parable , matt. . , &c. behold , these three years i come seeking fruit on this fig-tree , and find none , cut it down , why cumbreth it the ground , & c ? strive to enter in at the strait gate , luke . , . when ye have done all those things which are commanded you , say , we are unprofitable servants , we have done that which was our duty to do , luke , . in every nation , he that feareth god , and worketh righteousness , is accepted of him , act. . . walk while ye have the light , lest darkness come upon you , john . . ye call me master , and lord , and ye say well : for so i am , john . . every branch in me that beareth not fruit , he taketh away ; and every branch that beareth fruit , he purgeth it , that it may bring forth more fruit , &c. herein is my father glorified , that ye bring forth much fruit , &c. i have chosen you , and ordained you , that you should go and bring forth fruit , and that your fruit should remain , john . , , . herein do i exercise my self , to have always a conscience void of offence , towards god , and towards men , acts . . we also should walk in newness of life , &c. yeild your selves unto god , as those who are alive from the dead , and your members as instruments of righteousness unto god , &c. know ye not , that to whom ye yield your selves servants to obey , his servants ye are to whom ye obey : whether of sin unto death , or obedience unto righteousness ? rom. . , , . ye also are become dead unto the law , &c. that we should bring forth fruit unto god , &c. that we should serve in newness of spirit , and not in the oldness of the letter , rom. . , . we are debtors , not to the flesh , to live after the flesh : for if ye live after the flesh , ye shall dye ; but if ye through the spirit mortifie the deeds of the body , ye shall live , rom. . , . i beseech you brethren , by the mercies of god , that ye present your bodies a living sacrifice , holy , acceptable unto god , your reasonable service ; and be not conformed unto this world , but be ye transformed by the renewing of your mind , that ye may prove what is that good , that acceptable will of god , &c. provide things honest in the sight of all men , rom. . , , . ephes. . . it is high time to awake out of sleep , &c. the night is far spent , the day is at hand : let us therefore cast off the works of darkness , and let us put on the armour of light . let us walk honestly as in the day , not in rioting and drunkenness , &c. but put ye on the lord jesus christ , and make no provision for the flesh , to fulfil the lusts thereof , rom. . , , , . none of us liveth to himself , and no man dyeth to himself : for whether we live , we live unto the lord , &c. whether we live therefore , or dye , we are the lords , &c. righteousness and peace , &c. for he who in these things serveth christ , is acceptable to god , and approved of men , rom. . , , , , . i would have you wise to that which is good , and simple concerning evil , rom. . . the body is not for fornication , but for the lord , &c. your bodies are the members of christ , &c. and ye are not your own : for ye are bought with a price : therefore glorifie god in your bodies , and in your spirit , which are gods , cor. . , , , . chap. . , . be ye steadfast , &c. always abounding in the work of the lord , forasmuch as you know , that your labour is not in vain in the lord , cor. . . whether therefore ye eat or drink , or whatsoever ye do , do all to the glory of god , cor. . . wherefore we endeavour ( or labour ) that whether present , or absent , we may be accepted of him , &c. the love of christ constraineth us , because we thus judg , that if one dyed for all , then were all dead , &c. that they who live , should not henceforth live unto themselves , but unto him who dyed for them , cor. . , , . having therefore these promises ( dearly beloved ) let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god , cor. . . providing for honest things , not only in the sight of the lord , but in the sight of men , cor. . . be not deceived , god is not mocked : for whatsoever a man soweth , that shall he also reap : for he who soweth to the flesh , shall of the flesh reap corruption : but he who soweth to the spirit , shall of the spirit reap life , &c. gal. . , . ch . . . according as he hath chosen us in him , &c. that we should be holy , and without blame , before him in love , ephes. . . created , &c. unto good works which god hath foreordained , that we should walk in them , ephes. . . i therefore , &c. beseech you , that ye walk worthy of the vocation wherewith ye are called , &c. this i say therefore , and testifie in the lord , that ye henceforth walk not as other gentiles in the vanity of their mind , &c. but ye have not so learned christ , &c. that ye put off concerning the former conversation , the old man which is corrupt according to deceitful lusts : and be renewed in the spirit of your minds ; and that ye put on that new man , which after god , is created in righteousness , and true holiness , ephes. . , , , , , . col. . , . be ye therefore followers of god , as dear children , &c. ye were sometimes darkness , but now light in the lord : walk as children of the light , &c. have no fellowship with the unfruitful works of darkness , but rather reprove them , &c. see then that ye walk circumspectly , not as fools , redeeming the time , ephes. . , , , , . that ye may approve things which differ ( or try things which are excellent ) that ye be sincere , and without offence , till the day of christ , &c. being filled with the fruits of righteousness , which are by jesus christ , unto the glory and praise of god , &c. according to my earnest expection , &c. christ shall be magnified in my body , whether it be by life or by death , &c. let your conversation be as becometh the gospel of christ , phil. . , , , . work out your own salvation with fear and trembling , &c. that ye be blameless and harmless , the sons of god without rebuke , in the midst of a crooked and perverse nation , among whom ye shine ( or shine ye ) as lights in the world , &c. all seek their own things , not the things of jesus christ , phil. . , , . brethren , be ye followers of me , and mark them who walk so , as ye have us for an ensample : for many walk , of whom i have told you , &c. even weeping , the enemies of the cross of christ , &c. who mind earthly things : for our conversation is in heaven , phil. . , , , . finally brethren , whatsoever things are true , whatsoever things honest , whatsoever things just , whatsoever things pure , whatsoever things lovely , whatsoever things of good report : if there be any virtue , and if there be any praise , think on these things . those things which ye have both learned , and received , and heard , and seen in me , do , &c. phil. . , . that ye might walk worthy of the lord , unto all pleasing , being fruitful in every good work , col. . . if ye then be risen with christ , seek those things which are above , &c. set your affections on things above , not on things on the earth , &c. mortifie therefore your members which are upon earth , fornication , &c. col. . , , . walk in wisdom towards them who are without , redeeming the time , &c. that ye may stand perfect , and compleat in all the will of god , &c. col. . , . that ye would walk worthy of god , who h●…h called you unto his kingdom , thes. . . we exhort you , by the lord jesus , that as ye have received of us , how ye ought to walk , and to please god ; so ye would abound more and more , &c. for this is the will of god , your sanctification , &c. that every one of you should know how to possess his vessel in sanctification , and honour , &c. for god hath not called us unto uncleanness , but unto holiness , thes. . , , , . now the very god of peace sanctifie you wholly , and your whole spirit , and soul , and body be preserved blameless , unto the coming of our lord , thes. . . exercise thy self to godliness , &c. godliness is profitable to all things , have promise of this , &c. tim. . , . thou , o man of god , &c. follow after righteousness , godliness , &c. tim. . , . flee also youthful lusts : but follow righteousness , &c. tim. . . for the grace of god that bringeth salvation , &c. teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world , titus . , . put them in mind , &c. to be ready to every good work , &c. a faithful saying , and these things i will that thou affirm constantly , that they which have believed in god , might be careful to maintain good works , titus . , . let us lay aside every weight , and the sin which doth so easily beset us , and let us run with patience the race that is set before us , &c. follow peace , &c. and holiness , without which no man shall see the lord , heb. . , . who is a wise man , & c ? let him shew out of a good conversation , his works with meekness of wisdom , james . . as obedient children , not fashioning your selves according to the former lusts , in your ignorance : but as he who hath called you is holy , so be ye holy in all manner of conversation ; because it is written , be ye holy , for i am holy , pet. . , . ye are a chosen generation , &c. that ye should shew forth the praises of him who hath called you , &c. abstain from fleshly lusts which war against the soul , having your conversation honest amongst the gentiles , that whereas ( or wherein ) they speak against you , as evil doers , they may by your good works which they behold , glorifie god in the day of visitation , &c. we being dead unto sin , should live unto righteousness , matt. . . pet. . , , , , . tim. . . titus . , . let him eschew evil , and do good , &c. who is he who will harm you , if you be followers of that which is good , & c ? sanctifie the lord in your hearts , and he always ready to give an answer to every man who asketh you a reason of the hope that is in you , with meekness and fear ; having a good conscience , that whereas they speak evil of you , as of evil doers , they may be ashamed who falsly accuse your good conversation in christ , pet. . , , , . the time past of our life may ●…uffice us to have wrought the will of the gentiles , &c. pet. . , . giving all dilligence , add to your faith virtue , and to virtue knowledg , and to knowledg temperance , &c. godliness , &c. give dilligence to make your calling and election sure , pet. . , , . seeing that all these things shall be dissolved , what manner of persons ought ye to be , in all holy conversation and godliness , & c ? wherefore beloved , seeing ye loo for such things , be diligent , that ye may be found of him in peace without spot or blemish , pet. . , . god is light , &c. if we say that we have fellowship with him , and walk in darkness , we lye , and do not the truth ; but if we walk in the light , as he is in the light , &c. john . , , . he who saith he abideth in him , ought himself also so to walk , even as he walked , john . . every man who hath this hope in him , purifieth himself , even as he is pure , &c. he who doth righteousness , is righteous , even as he is righteous , joh. . . beloved , follow not that which is evil , but that which is good : he who doth good is of god , but he who doth evil hath not seen god , john v. . in particular . st , to love god , and the father , and our lord jesus christ. i' the lord thy god , &c. shewing mercy unto thousands of them who love me , exod. . . the lord our god , one lord. and thou shalt love the lord thy god , with all thine heart , with all thy soul , and with all thy might , deut. . , . the lord thy god , he is god , the faithful god , who keepeth covenant and mercy with them who love him , deut. . . and now israel , what doth god require of thee , but , &c. to love him , and to serve the lord thy god , with all thy heart , and with all thy soul ? deut. . . therefore thou shalt love the lord thy god , &c. if you shall hearken , &c. to love the lord your god , and to serve him with all your heart , &c. that i will , &c. deut. . , . the lord your god proveth you , to know whether ye love the lord your god , with all your heart , and with all your soul , deut. . . and the lord thy god will circumcise thine heart , and the heart of thy seed , to love the lord thy god , with all thine heart , and with all thy soul , deut. . . take diligent heed to do the commandment , &c. to love the lord your god , joshua . . take good heed therefore unto your selves ( or souls ) that ye love the lord your god , joshua . . o love the lord , all ye his saints , &c. psal. . . i love the lord , because he hath heard my voice , psal. . . thy name is as ointment poured out , therefore do the virgins love thee , cant. . . thus faith the lord , i remember thee ( or for thy sake ) the kindness of thy youth , the love of thine espousals , when thou wentest after me in the wilderness , jer. . . judah hath prophaned the holiness of the lord , whom he loved ( or ought to love ) malachi . . thou shalt love the lord thy god , with all thine heart , and with all thy soul , and with all thy mind . this is the first and great commandment , &c. on these , &c. hang all the law and the prophets , matt. . , , , . iniquity shall abound , the love of many shall wax cold , matt. . . her sins which are many , are forgiven , for she loved much : but to whom little is forgiven , the same loveth little , luk. . . he who loveth me , shall be loved of my father , and i will love him , and will manifest my self to him , &c. vve will come unto him , and make our abode with him , john . , . peter , &c. lovest thou me more than these ? he saith unto him , yea lord , thou knowest that i love thee , &c. again the second and third time , john. . , , . the love of god is shed abroad in our hearts , by the holy ghosts , rom. . . if any man love god , the same is known of him , cor. . . though i speak with the tongue of men and angels , and have not charity , i am become as sounding brass or a tinkling-cymbal : and though i have the gift of prophesie , and understand all mysteries , &c. i have all faith , &c. and have no charity , i am nothing . and though i bestow all my goods to feed the poor , and though i give my body to be burned , and have no charity , it profiteth me nothing , &c. charity never faileth , &c. now abideth faith , hope , charity ; but the greatest of these is charity , cor. . , , , , . if any man love not the lord jesus christ , let him be anathema maranatha , cor. . . whether we are besides our selves , it is to god , &c. for the love of christ constraineth us , cor. . , . circumcision availeth nothing , &c. but faith which worketh by love , &c. fruit of the spirit is love , gal. . , . the lord direct your hearts into the love of god , thes. . . hearing of thy love , &c. which thou hast towards the lord jesus , &c. phil. ver . . god is not unrighteous to forget your work and labour of love which ye have shewed towards his name , heb. . . jesus christ , whom having not seen , ye love , pet. . , . god is love ; and he who dwelleth in love , dwelleth in god , and god in him , &c. there is no fear in love , but perfect love casteth out fear , &c. he who feareth , is not made perfect in love . we love him , because he first loved us . if any man say , i love god , and hateth his brother , is a lyar : for he who loveth not his brother whom he hath seen , how can he love god whom he hath not seen ? john . , , , , . by this we know that we love the children of god , when we love god , &c. john . . i have something against thee , because thou hast left thy first love : remember therefore from whence thou art fallen , &c. rev. . , . as fruits of love to god and christ. to delight themselves in him , long for , and pant after him ; make their boast of , and glory and rejoyce in god and christ , as their portion , all , and rest ; and to obey and hearken to him . first , to delight in , long for , pant after , make their boast of , glory and rejoyce in god and christ , as their portion , all , and rest . my presence shall go , and i will give thee rest : and he said unto him , if thy presence go not , carry us not up hence , exod. . , , . their rock is not as our rock , even our enemies themselves being judges , deut. . . i rejoyce in thy salvation : there is none holy as the lord , for there is none besides thee ; neither is there any rock like our god , &c. sam. . , . the lord is my rock , and my fortress , and my deliverer , the god of my rock , &c. my shield , and the horn of my salvation ; my high tower , and my refuge , and my saviour : who is god save the lord ? and who a rock save our god ? sam. . , . when he giveth quietness , who can make trouble ? and when he hideth his face , who then can behold him ? &c. job . . thou , o lord , a shield for ( or about ) me ; my glory , and the lifter up of my head , psal. . . there be many who say , who will shew us good ? lord , lift thou up the light of thy countenance upon us . thou hast put gladness into my heart , more than in the time that their corn and their wine encreaseth , psal. . , . i will be glad and rejoyce in thee : i will sing praises to thy name , &c. psal. . . why standest thou afar off , o lord ? why hidest thou thy self in times of trouble ? psal. . . how long wilt thou forget me , o lord , for ever ? how long wilt thou hide thy face from me ? psal. . . the lord the portion of mine inheritance , and of my cup : thou maintainest my lot : the lines are fallen unto me in pleasant places ; yea , i have a goodly heritage , &c. in thy presence is fulness of joy , at thy right hand are pleasures for evermore , psal. . , , . o lord my strength and my redeemer , psal. . . we will rejoyce in thy salvation , and in the name of our god we will set up our banners , psal. . . the king shall joy in thy strength , o lord ; and in thy salvation how greatly shall he rejoyce ? psal. . . my god , my god , why hast thou forsaken me ? why art thou so far from helping me , & c ? be not far from me , for trouble is near , &c. be not thou far from me , o lord , o my strength , &c. psal. . , , . the lord is my shepherd , i shall not want , &c. thou art with me , thy rod and thy staff they comfort me , psal. . , . the lord is my light and my salvation ; whom shall i fear ? the lord the strength of my life , of whom shall i be afraid ? one thing have i desired of the lord , that will i seek after , that i may dwell in the house of the lord all the days of my life , to behold the beauty of the lord , and to enquire in his temple , &c. my heart said , thy face , lord , will i seek ; hide not thy face far from me ; put not thy servant away in anger : thou hast been my help ; leave me not , neither forsake me , o god of my salvation , &c. psal. . , , , . sing unto the lord , o ye saints of his , &c. in his favour is life , &c. lord , by thy favour thou hast made my mountain to stand strong : thou hiddest thy face , and i was troubled , psal. . , , . thou my hiding-place ; thou shalt preserve me from trouble ; thou shalt encompass me about with songs of deliverance , &c. be glad in the lord , and rejoyce ye righteous , and shout for joy all ye who are upright in heart , psal. . , . our soul waiteth for the lord ; he our help and our shield : for our heart shall rejoyce in him , psal. . , . my soul shall make her boast in the lord , &c. o magnifie the lord with me , let us exalt his name together , &c. o tast and see that the lord is good , psal. . , , . how excellent ( or pre●…ous ) is thy loving kindness , o god , &c. for with thee , the fountain of life : in thy light , shall we see light , psal. . , . delight thy self also in the lord , &c. psal. . . surely , every man walketh in a vain shew , &c. and now lord , what wait i for , my hope is in thee , psal. . , . as the hart panteth after the water brooks , so panteth my soul after thee , o god. my soul thirsteth for god , for the living god : when shall i come and appear before god ? my tears have been my meat day and night : while they continually say unto me , where is thy god ? when i remember these things , i pour out my soul in me , for i had gon with the multitude , &c. to the house of god , &c. why art thou cast down , o my soul , & c ? hope thou in god , &c. psal. , , , , , , . thou the god of my strength , why dost thou cast me off ? then will i go , &c. unto god my exceeding joy , ( or the gladness of my joy ) , psal. . , . in god we boast all the day long , psal. . . as we have heard , so have we seen in the city of the lord of hosts , &c. according to thy name , o god , so is thy praise unto the ends of the earth , &c. this god is our god for ever and ever : he will be our guide unto death , psal. . , , . ezra . . . cast me not away from thy presence , &c. restore to me the joy of thy salvation , psal. . , . o god , thou my god , early will i seek thee : my soul thirsteth for thee , my flesh longeth for thee , in a dry and thirsty land , &c. to see thy power and thy glory , so as i have seen thee in the sanctuary , because thy loving kindness is better than life , &c. my soul followeth hard after thee , psal. . , , , , . blessed is he whom thou chusest , and causeth to approach unto thee , that he may dwell in thy courts : we shall be satisfied with the goodness of thy house , of thy holy temple , psal. . . he who is our god , is the god of salvation , and unto god the lord belong the issues from death , &c. psal. . . whom have i in heaven but thee , and none upon earth whom i desire besides thee . my flesh and my heart faileth , but god is the strength of my heart , and my portion for ever , &c. it is good for me to draw near unto god , psal. . , , . who so great a god as our god ? psal. . . turn us again , o god , and cause thy face to shine , and we shall be saved , psal. . , . how amiable are thy tabernacles , o lord of hosts ! my soul longeth , yea , fainteth for the courts of the lord : my heart and my flesh cryeth for the living god. blessed are they who dwell in thy house , &c. behold , o lord , our shield , &c. for a day in thy courts , is better than a thousand . i had rather be a door-keeper in the house of my god , than to dwell in the tents of wickedness : for the lord god is a fun and a shield , &c. psal. . , , , , , . blessed the people who know the joyful sound : they shall walk , o lord , in the light of thy countenance ; in thy name shall they rejoyce all the day , &c. for thou art the glory of their strength : and in thy favour our horn shall be exalted ; the lord is our defence , and the holy one of israel , our king , &c. how long , o lord , wilt thou hide thy face for ever ? psal. . , , , , . in the multitude of thoughts within me , thy comforts delight my soul , psal. . , . rejoyce in the lord ye righteous : psal. . . my meditation of him shall be sweet : i will be glad in the lord , psal. . . he satisfieth the longing soul : and filleth the hungry soul with goodness , psal. . . the lord is high above all nations , and his glory above the heavens . who is like unto the lord our god , who dwelleth on high ? who , & c ? psal. . , . wherefore should the heathen say , where is now their god ? but our god is in the heavens : he hath done whatsoever he pleaseth , psal. . , . return unto thy rest , o my soul : for the lord hath dealt bountifully with thee , psal. . . thou art my portion , o lord , &c. i intreated thy favour ( or face ) with my whole heart , &c. make thy face to shine upon thy servant , &c. psal. . , , . my soul waiteth for the lord , more than they who wait for the morn , psal. . . i know that the lord is great , and our god is above all gods , psal. . . thou my refuge , my portion in the land of the living , psal. . . my soul thirsteth after thee , as a thirsty land , &c. hide not thy face from me , psal. . , . the lord my strength ( or rock ) &c. my goodness , and my fortress , my high tower , and my deliverer , my shield , &c. happy is that people whose god is the lord , psal. . , , . psal. . . let them praise the name of the lord , for his name alone is excellent ( or exalted ) , his glory above the earth and the heaven , psal. . . as the apple-tree is among the trees of the wood , so is my beloved , &c. i sate down under his shadow with great delight , and his fruit was sweet to my tast , &c. cant. . . by night on my bed i sought him whom my soul loved , but found him not : i will arise now , and go about the city , &c. i found him , i held him , and would not let him go , &c. cant. . , , . i opened to my beloved , but my beloved had withdrawn himself , and vvas gon : my soul failed when he spoke : i sought him , &c. i am sick of love , &c. my beloved is white , &c. this is my beloved , cant. . , , . in the way of thy judgments , we have waited for thee : the desire of our soul is to thy name , and to the remembrance of thee : with my soul have i desired thee in the night , yea , with my spirit within me will i seek thee early , isa. . , . in that day , shall the lord of hosts be for a crown of glory , and for a diadem of beauty unto the residue of his people , isa. . . as for our redeemer , the lord of hosts is his name , the holy one of israel , isa. . . i will greatly rejoyce in the lord , my soul shall be joyful in my god , isa. . . hath a nation changed their gods , which yet are no gods ? but my people have changed their glory for that which doth not profit , &c. my people have committed two evils , they have forsaken me the fountain of living waters , and hewed them out cisterns , broken cisterns , &c. have i been a barren wilderness unto israel , & c ? can a maid forget her ornaments , a bride her attire ? yet my people have forgotten me days without number , jer. . , , , . let not the wise man glory in his wisdom , neither let the mighty man glory in his might , &c. but let him who glorieth , glory in this , that he understandeth and knoweth me , that i am the lord , who exerciseth loving kindness , &c. jer. . , . cor. . . cor. . . the portion of jacob is not like them : for he is the former of all things , &c. the lord of hosts is his his name , jer. . . chap. . . o the hope of israel , the saviour thereof in time of trouble , why shouldest thou be as a stranger in the land , and as a wayfaring man turneth aside to tarry for a night ? why shouldest thou be as a man astonied , & c ? yet thou , o lord , in the midst of us , and we are called by thy name , &c. jer. . , . chap. . . the lord is my portion , saith my soul , therefore will i hope in him , lam. . . wo also unto them when i depart from them , hosea . . fear not , o land , be glad , and rejoyce , for the lord will do great things , &c. be glad then ye children of zion , and rejoyce in the lord your god , joel . , . but the lord , the hope ( or harbour ) of his people , and the strength of the children of israel , joel . . arise , and depart ye , for this is not your rest , because it is polluted , micha . . although the figtree shall not blo●…om , neither fruit in the vine , &c. yet i will rejoyce in the lord , i will joy in the god of my salvation . the lord god is my strength , &c. habbak . . , , . rejoyce , because your names are written in heaven , luk. . . zacheus came down , and received christ joyfully , luk. . , . lord to whom shall we go ? thou hast the words of eternal ●…ife , &c. thou art that christ , the son of the living god , john . , . philip said unto him , shew us the father , and it sufficeth , john . . these things have i spoken unto you , that my joy might remain in you , and that your joy might be full , john . . the eunuch went on his way rejoycing , acts . , . by whom also we have access by faith into this grace wherein we stand , and rejoyce in hope of the glory of god , &c. we also joy in god through our lord jesus christ , rom. . , . rejoycing in hope , rom. . . now the god of hope fill you with all joy and peace in believing , rom. . . our consolation also aboundeth by jesus christ , cor. . . now thanks be to god who always causeth us to triumph in christ , cor. . . god forbid that i should glory , save in the cross of our lord jesus christ , gal. . . my brethren , rejoyce in the lord , &c. we are the circumcision , &c. who rejoyce in christ , &c. i count all things but loss for the excellency of the knowledg of christ jesus my lord , phil. . , , . rejoyce in the lord alway ; and again i say , rejoyce , &c. and the peace of god which passeth all understanding , shall keep your heart and mind , &c. phil. . , . rejoyce evermore , thess. . . that by two immutable things , wherein it is impossible for god to lye , we might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us , heb. . . in whom , though now ye see not , yet believing , ye rejoyce with joy unspeakable and full of glory , pet. . . dly , to obey and hearken to the laws and word of god in christ. there is one law-giver , who is able to save and to destroy , james . . now the lord had said unto abram , get thee out of thy countrey , and from thy kindred , and from thy fathers house , unto a land i will shew thee , &c. so abram departed as the lord had spoken unto him , gen. . , , . heb. . . god said unto abraham , take now thy son , thine only isaac whom thou lovest , &c. and offer him there for a burnt-offering , &c. and abraham rose up early in the morning , and took isaac , &c. he stretched forth his hand , and took his knife to slay his son , &c. in blessing i will bless thee , &c. because thou hast obeyed my voice , gen. . , , , , , . in thy seed shall all the nations of the earth be blessed : because that abraham obeyed my voice , and kept my charge , my commandments , my statutes , and my laws , gen. . , . thus did the children of israel : as the lord commanded moses and aaron , so did they , exod. . . if thou wilt diligently hearken to the voice of the lord thy god , and wilt do that which is right in his sight , and will give ear unto his commandments , and keep all his statutes , i will put none of these diseases upon thee , exod. . . deut. . . i will rain bread , &c. that i may prove them , whether they will walk in my law , or no , &c. how long refuse ye to keep my commandments , & c ? exod. . , . now therefore , if ye will obey my voice indeed , and keep my covenant , then ye shall be a peculiar treasure unto me above all people , &c. and all the people answered together , and said , all that the lord hath spoken , we will do , exod. . , , . ch . . . . shewing mercy unto thousands of them who love me and keep my commandments , exod. . . behold , i will send an angel before thee , &c. beware of him , and obey his voice ; provoke him not , for he will not pardon you , &c. but if thou shalt indeed obey his voice , and do all that i spake , then , &c. exod. . , . that ye seek not after your own heart , &c. do all my commandments , and be holy , numb . . , . we will hear it , and do it . and the lord said , &c. they have well said , all that they have spoken . o that there were such a heart in them , that they would fear me , and keep all my commandments always , that it might be well with them and their children for ever , &c. you shall observe to do therefore , as the lord your god hath commanded you , you shall not turn aside to the right hand , or to the left ; you shall walk in all the ways which the lord your god hath commanded you , deut. . , , , , . levit. . , , . hear therefore , o israel , and observe to do ; that it may be well with thee , deut. . . the lord thy god is a faithful god , who keepeth covenant and mercy with them who love and keep his commandments to a thousand generations , deut. . . levit. . . kings . . therefore thou shalt love the lord thy god , and keep his charge , and his statutes , and his judgments , and his commandments alway , &c. and it shall come to pass , if you will hearken diligently unto my commandments , &c. then will i give you , &c. deut. . , , . ch . . , . see , i have set before you this day , life and good , and death and evil , &c. i call heaven and earth to record this day against you , that i have set before you , life and death , blessing and cursing : therefore chuse life , &c. that thou maist love the lord thy god , that thou maist obey his voice , and that thou maist cleave unto him : for he is thy life , &c. deut. . , , , . ch . . . take diligent heed to do the commandments and laws , &c. to love the lord your god , and to walk in all his ways , and to keep all his commandments , and to cleave unto him , and to serve him with all your heart , &c. joshua . . if ye will fear the lord , and serve him , and obey his voice , and not rebel against the commandment of the lord , then shall both ye , and the king who reigneth over you , continue , &c. sam. . . behold , to obey is better than sacrifice : to hearken , then the fat of rams , for rebellion is as the sin of witchcraft , &c. sam. . . david charged solomon to keep the charge of the lord , his statutes , his commandements , &c. as it is written in the law of moses , kings . , , . ch . . , . hear , o my people , and i will testifie unto thee , o israel , if thou wilt hearken unto me , &c. but my people would not hearken unto me : and israel would none of me : so i gave them up unto their own hearts lust , and they walked in their own counsels . o that my people had hearkened unto me , and israel had walked in my ways , i should soon have subdued their enemies , &c. psal. . , , , , , . kings . , . because they rebelled against the word of god , and contemned the counsel of the most high : therefore he brought down their heart with labour , psal. . , . thou hast commanded us to keep thy precepts diligently , &c. then shall i not be ashamed , when i have respect unto all thy commandements , &c. i will run the ways of thy commandements , when thou shalt enlarge my heart , &c. o how love i thy law , &c. i love thy testimonies , &c. it is time for thee , o lord , to work , they have made void thy law ; therefore i love thy commandments above gold , &c. rivers of waters run down mine eyes , because they keep not thy law , &c. my soul hath kept thy testimony , and i love them exceedingly , psal. . , , ●… , , , , , , , . because i have called , and ye refused , i have stretched out my hand , and no man regarded : but ye have set at nought my counsel , and would none of my reproof : i also will laugh at your calamity , i will mock when your fear cometh , &c. prov. . , , , , . blessed is the man who heareth me , watching dayly at my gates , waiting at the post of my doors , prov. . . thus saith the lord , thy redeemer , &c. o that thou hadst hearkned to my commandments ; then had thy peace been as the river , &c. isa. . , . i have spread out my hands all the day unto a rebellious people , who walketh in a way that is not good , after their own thoughts , isa. . . i will bring their fears upon them , because when i called , none did answer ; when i spake , they did not hear , but they did evil , &c. isa. . . be thou instructed , o jerusalem , lest my soul depart from thee , jer. . . i spake not unto your fathers , &c. but this thing commanded i them , saying , obey my voice , and i will be your god , and ye shall be my people : and walk ye in all my ways which i have commanded you , that it may be well unto you . but they hearkned not , nor inclined their ear , but walked in the counsels and in the imaginations of their evil heart , &c. jer. . , , . chap. . , . the lord hath sent unto you all his servants the prophets , rising early and israel ; and the tabernacle ( or israel ) shall be sanctified by my glory , &c. exod : . . ch . . , . thou canst not see my face ? for there shall no man see my face and live , exod. . . thou shalt worship no other god : for the lord whose name is jealous , is a jealous god , exod. . . deut. . . when the tabernacle was set up , the glory of the lord filled the tabernacle , exod. . , , . when aarons sons were consumed for offering strange fire , moses said unto aaron , this that the lord spake , saying , i will be sanctified in them who come nigh me , and before all the people i will be glorified , levit. . , , . thou shalt fear the lord thy god , and serve him , &c. thou shalt not go after other gods , &c. the lord our god is one lord , &c. deut. . , , , and now israel , what doth the lord require of thee , but to fear the lord , &c. and to serve the lord thy god with all thy heart , and with all thy soul , &c. behold , the heavens , and the heaven of heavens is the lords thy god , the earth with all that therein is , &c. for the lord your god , is god of gods , and lord of lords , a great god , a mighty and a terrible , who regardeth not persons , &c. deut. . , , , . ch . . . thou may not sacrifice the passover within any of the gates , &c. but at the place which the lord thy god shall chuse to place his name in , there thou shalt sacrifice , deut. . , . serve ye the lord ; and if it seem evil unto you to serve the lord , &c. but as for me and my house , we will serve the lord. and the people answered and said , god forbid that we should forsake the lord , to serve other gods , &c. he is a holy god , he is a jealous god , joshua . , , , . elkanah went up out of his city yearly , to worship and to sacrifice unto the lord of hosts , sam. . , . prepare your hearts unto the lord , and serve him only , sam. . , . only fear the lord , and serve him in truth , with all your heart , sam. . . and elijah came unto all the people , and said , how long halt ye between opinions ( or thoughts ) ? if the lord be god , follow him ; but if baal , follow him , kings . . that the heart be prepared to serve god is expected , commended , and the contrary taken notice of , chron. . . ch . . . ch . . . ch . . , . serve the lord with fear , and rejoyce with trembling , psalm . . but as for me , i will come unto thy house , &c. and in thy fear will i worship towards thy holy temple , ( or the temple of thy holiness ) psal. . . who is god save the lord ! psal. . . all the ends of the world shall remember , and return unto the lord , and all the kindreds of the nations shall worship before thee : for the kingdom is the lords , and he the governour among the nations . all they who are fat on earth , shall eat and worship , &c. a seed shall serve him , psal. . , , , . i will wash my hands in innocency , so will i compass thine altar , o lord , &c. i have loved the habitation of thy house , and the place where thine honour dwelleth , psal. . , . give unto the lord the glory due unto ( or , the honour of ) his name : worship the lord in the beauty of holiness ( or , in his glorious sanctuary ) , psal. . . psal. . , , , , . for he is thy lord , and worship thou him , psal. . . all the earth shall worship thee , and shall sing unto thee , &c. psal. . . psal. . , , , &c. neither shalt thou worship any strange god , i the lord thy god , psal. . , . how amiable are thy tabernacles , & c ! my soul longeth , &c. a day in thy courts is better , &c. psal. . , , &c. i will call upon thee among the gods ; none like unto thee , o lord ; neither are there any works like unto thy works : all nations whom thou hast made , shall come and worship before thee , o lord , and shall glorifie thy name ; for thou art great , and dost wonderful things : thou art god alone , psal. . , , , . rev. . . for who in heaven can be compared unto the lord ? who among the sons of the mighty can be likened unto the lord ? god is greatly to be feared in the assembly of the saints , and to be had in reverence of all them about him , psal. , , . before the mountains were , &c. even from everlasting to everlasting thou art god , psal. . . the lord is great , and a great king above all gods , &c. o come let us worship and bow down ; let us kneel before the lord our maker ; for he is our god , and we are the people of his pasture , psal. . , , . the lord reigneth , &c. worship him all ye gods , &c. for thou lord art high above all the earth ; thou art exalted far above all gods , psal. . , , . exalt ye the lord our god , and worship at his footstool , he is holy , psal. , , . holy and reverend is his name , psal. . . i will worship toward his holy temple , psal. . . keep thy foot when thou goest to the house of god ; and be more ready to hear , than to give the sacrifice of fools , &c. be not rash with thy mouth and let not thy heart be hasty to utter any thing ( or , word ) before god : for , god in heaven , and thou upon earth ; therefore let thy words be few , eccles . . , . who hath measured the waters in the hollow of his hand , &c. to whom then will ye liken god ? or what , & c ? isa. . , , , , , , . i am the lord , that is my name ; and my glory will i not give unto another , isa. . . that ye may know and believe me , and understand that i am he : before me there was no god formed ( or nothing formed of god ) , neither shall there be after me . i the lord , and besides me no saviour . i have declared , and have saved , and i have shewed when there no god among you : therefore ye my witnesses , saith the lord , that i am god ; yea , before the day i am he ; and there is none who can deliver out of my hand . i will work , and who shall let it ? thus saith the lord , your redeemer the holy one of israel , &c. but thou hast not called upon me , o jacob , isa. , , , , , , , . thus saith the lord , the king of israel , and his redeemer , the lord of hosts : i am the first , and i the last , and besides me no god , &c. ye are my witnesses , is there a god besides me ? yea , no god , i know not any , &c. thus saith the lord , &c. i am the lord who maketh all things , who stretcheth forth the heavens alone , who spreadeth abroad the earth by my self , &c. isa. . , , . psal. . . i am the lord , and none else ; no god besides me : i girded thee , though thou hast not known me . that they may know from the rising of the sun , and from the west , that there is none besides me . i am the lord , and none else , i form the light , and create darkness ; i make peace , and create evil : i the lord do all these things , &c. thus saith the lord who created the heavens , god himself who formed the earth , and made it , he hath established it , &c. i am the lord , and there is none else , isa. . , , , , , . i am god , and there is none besides me ; i am god , and none like me , declaring the end from the beginning ; and from ancient times the things which are not done ; saying , my counsel shall stand , and i will do all my pleasure , isa. . , . chap. . . but the lord is the true god , he is the living god , and an everlasting king ; at his wrath the earth shall tremble , &c. he hath made the earth by his power , he hath established the world by his wisdom , and hath stretched out the heavens by his discretion , when he uttereth his voice , &c. jer. . , , . heb. . . yet i am the lord thy god , and thou shalt know no god but me : for there is no saviour besides me , hosea . . isa. . . i hate , i despise your feasts , and i will not smell in your solemn assemblies , &c. but let judgment run down , &c. amos . , , , . and it shall come to pass , that every one who is least of all the nations which came against jerusalem , shall even go up from year to year to worship the king the lord of host , &c. zech. . . if then i be a father , where is mine honour , &c. and if ye offer the blind and the lame , &c. offer it now unto your governour , will he be pleased with thee , or accept thy person , & c ? ye brought that which was torn , and the lame , and the sick ; thus ye brought an offering : should i accept this at your hand , saith the lord ? but cursed the deceiver , who hath in his flock a male , and voweth and sacrificeth unto god a corrupt thing : for i am a great king , saith the lord of hosts , and my name is dreadful among the heathen , mal. . , , , . get thee behind me satan , for it is written : thou shalt worship the lord thy god , and him only shalt thou serve , matt. . . where two or three are gathered together in my name , there am i in the midst of them , matt. . . there is one god , and there is none other but he , mark. . . our father 's worshipped in this mountain , and ye say that in jerusalem is the place where men ought to worship , &c. the hour cometh , when ye shall neither in this mountain , nor at jerusalem worship the father , ye worship ye know not what , &c. but the hour cometh , and now is , when the true worshippers shall worship the father in spirit and in truth : for the father seeketh such to worship him . god is a spirit , and they who worship him , must worship him in spirit and in truth , john . , , , , . the father himself , &c. ye have neither heard his voice at any time , nor seen his shape , john . . exod. . . and he said , lord i believe , and he worshipped him , john . . the most high dwelleth not in temples made with hands , &c. heaven is my throne , &c. hath not my hands made all , & c ? act. . , , . whom ye ignorantly worship , him declare i unto you . god who made the world and all things therein , seeing that he is lord of heaven and earth , dwelleth not in temples made with hands : neither is worshipped with mens hands , as though he needed any thing , seeing he gave to all life , and breath , and all things , and hath made of one blood , all nations of men for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitations , &c. acts . , , . after the way they call heresie , so worship i the god of my fathers , act. . . god whom i serve with my spirit , &c. the invisible things of him from the creation of the world , are cleerly seen , being understood by the things which are made , his eternal power and godhead : so that they are without excuse ; because that when they knew god , they glorified him not as god , &c. but became vain , &c. changed the truth of god into a lye , and served and worshipped the creature more than the creator , who is blessed for ever , amen , rom. . , , , , . tim. . . not slothful in business , fervent in spirit , serving the lord , rom. . . we know that an idol is nothing in the world , and there is none other god but one . for though there be that are called gods , &c. but to us there is but one god the father , of whom are all things , and we in ( or for ) him ; and one lord jesus christ , by whom are all things , and we by him , cor. . , , . tim. . . so falling down on his face , he will worship god , and report that god is in you of a truth , cor. . . we are the circumcision , who worship god in the spirit , phil. . . when he bringeth in the first begotten into the world , he saith , and let all the angels of god worship him , heb. . . god , &c. because he could swear by no greater , he sware by himself , &c. the living god , &c. heb. . . ch . . . wherefore we receiving a kingdom which cannot be moved , let us have grace ( or hold fast ) whereby we may serve god acceptably ; with reverence and godly fear : for our god is a consuming fire , heb. . ; . ye also as lively stones , are built up a spiritual house , a holy priest-hood , to offer up spiritual sacrifice , acceptable to god by jesus christ , pet. . . no man hath seen god at any time , john . . fear god , and give glory unto him , &c. and worship him who made heaven and earth , and the sea , and the fountains of waters , rev. . . chap. . . worship god , rev. . . chap. . . sanctifie the lord god in your hearts , pet. . . see more of idolatry , and worshipping strange gods , &c. chap. . see the order of publick worship , ordinances , officers , &c. chap. . believe , imbrace , and be found in the practice of nothing , in the things of god , and about his worship , but that which clearly ( according to precepts , rules , and examples of the scriptures ) appears to be christs mind , upon which we can in faith expect acceptance . and moses came and told the people all the words of the lord , and all the judgments : and all the people answered with one voice , and said , all the words which the lord hath said , will we do . and moses wrote all the words of the lord ; &c. and he took the book of the covenant , and read in the audience of the people , and they said , all that the lord hath said , will we do , and be obedient , exod. . , , . and let them make me a sanctuary , that i may dwell among them : according unto all that i shew thee , after the pattern of the tabernacle , and the pattern of all the instruments thereof , even so shall ye make , exod. . , . in the tabernacle without the vail , which is before the testimony , aaron and his sons shall order it from evening till morning before the lord , &c. exod. . . and these are the garments which they shall make , a breast-plate , &c. and they shall make holy garments for aaron thy brother , and his sons , that they may minister unto me in the priests office , &c. exod. . , , , &c. they made the holy garments for aaron , as the lord commanded moses , exod. . . thus did moses : according unto all that the lord commanded him , so did he , &c. he spread abroad the tent over the tabernacle , &c. as the lord commanded moses , &c. and he lighted the lamps before the lord , as the lord commanded moses , &c. when they came near unto the altar , they washed as the lord commanded moses , exod. . , , , , , , . levit. . , , . nadab and abihu , the sons of aaron , &c. offered strange fire which he commanded them not , and there went out fire from the lord , and devoured them , and they dyed before the lord. and moses said unto aaron , this is that the lord spake , i will be sanctified in them who come nigh me , and before all the people , &c. levit. . , , . after the doings of the land of egypt , &c. and after the doings of the land of canaan , &c. shall ye not do : neither shall ye walk in their ordinances . ye shall do my judgments , and keep my ordinances to walk therein : i am the lord your god , levit. . , . and they kept the passover on the fourteenth day of the first month , at even , in the wilderness of sinai : according to all that the lord commanded moses , so did the children of israel , &c. they shall leave none of it , &c. according to all the ordinances of the passover , they shall keep it , num. . , . levit. . , . ye shall not add unto the word which i command you , neither shall you , &c. deut. . . ye shall utterly destroy all the places wherein the nations which ye shall possess , served their gods , &c. ye shall not do so unto the lord your god ; but unto the place the lord your god shall chuse out of all your tribes , to put his name there ; unto his habitation shall ye seek , and thither shalt thou come , and thither ye shall bring your burnt-offerings , &c. and ye shall not do , &c. every man what is right in his own eyes , &c. when you go over jordan , &c. then there shall be a place which the lord your god shall chuse to cause his name to dwell there , thither shall ye bring all that i command you , your burnt-offerings , &c. take heed to thy self , that thou be not snared by following them , &c. and that thou enquire not after their gods , saying , how did these nations serve their gods ? even so will i do likewise . thou shalt not do so unto the lord thy god , &c. whatsoever thing i command you , observe to do it : thou shalt not add thereunto , nor diminish from it , deut. . , , , , , , , , , , , , . secret things belong unto the lord our god ; but those things which are revealed , belong unto us , and to our children for ever , that we may do all the words of this law , deut. . . jeroboam ordained a feast , &c. like unto the feast in judah , &c. upon the month which he had devised in his own heart , kings . , . kings . . be not righteous overmuch , neith●… make thy self over wise , eccles. . . to the law and to the testimony : if they speak not according to this word , it is because there is no light in them , isa. . . the earth also is defiled under the inhabitants thereof : because they have transgressed the laws , changed the ordinances , &c. isa. . . and the vision of all is become unto you as the words of a book that is sealed , &c. wherefore the lord said , for as much as this people draw nigh unto me with their mouth , &c. and their fear towards me is taught by the precepts of men : therefore behold , i will proceed to do a marvellous work , &c. the wisdom of the wise men shall perish , &c. isa. . , , , . i have spread out my hand all the day unto a rebellious people , who walketh in a way that is not good , after their own thoughts , &c. who sacrificeth in gardens , and burneth incense upon altars of brick , &c. isa. . , . thus saith the lord , stand ye in the ways and see , and ask for the old paths , where is the good way , and walk therein , and ye shall find rest , &c. jer. . . the place of my throne , &c. shall the house of israel no more defile , neither they nor their kings by their whoredom , &c. in their setting of their threshold by my threshold , and their posts by my posts , &c. ezek. . , . son of man , mark well , &c. all that i say unto thee concerning all the ordinances of the house of the lord , and all the laws thereof , &c. and thou shalt say to the rebellious , &c. ye have brought into my sanctuary strangers , uncircumcised in heart , &c. to pollute it , even my house , when ye offer my bread , &c. and ye have not kept the charge of my holy things , but ye have set keepers of my charge ( or ordinance ) in my sanctuary , for your selves , ezek. . , , , , . why do you transgress the commandments of god by your traditions ? for god commanded , saying , &c. but ye say , &c. thus have ye made the commandments of god of none effect by your traditions , &c. in vain do they worship me , teaching for doctrines the commandments of men , matt. . , , , , , . where two or three are gathered together in my name , there am i in the midst of them , matt. . . teach them to observe all things , whatsoever i have commanded you , matt. . . act. . . when paul , according to advice , had observed some jewish ceremonies , the jews came upon him , and layd hold on him ; the very thing his advisers proposed to prevent by it , act. . , , , , &c. after the way which they call heresie , so worship i the god of my fathers , believing all things which are written in the law and the prophets , acts . . that ye may prove what is that good , that acceptable will of god , rom. . . ephes. . , . he who doubteth is damned , if he eat , because not of faith : for whatsoever is not of faith , is sin , rom. . . now i praise you , brethren , that you , &c. keep the ordinances ( or traditions ) as i delivered them unto you , &c. for i have received of the lord , that which also i delivered unto you , that the lord jesus the same night , &c. cor. . , , . if we , or an angel from heaven preach unto you , other than that which we have preached , &c. let him be accursed , gal. . . ye did run well , who did hinder you ( or turn you back ) ? this perswasion cometh not of him who called you , gal. . , . that we henceforth be no more children tossed to and fro , and carried about with every wind of doctrine , by the slight of men , and cunning craftiness , &c. ephes. . . those things which ye have learned , and received , and heard , and seen in me , do , philip. . . beware lest any man spoil you through philosophy and vain deceit , after the tradition of men , after the rudiments of the world , &c. if ye be dead with christ , why , as though living in the world , are ye subject to ordinances ? touch not , tast not , handle not ; which all are to perish with the using , after the commandments and doctrine of men : which things have indeed a shew of wisdom in will-worship , col. . , , , , . we beseech you brethren , and exhort you by the lord jesus , that as ye have received of us how ye ought to walk , and to please god , so ye would abound , &c. thes. . . prove all things , hold fast that which is good , thes. . . therefore brethren stand fast , and hold the traditions which ye have been taught , whether by word , or our epistle , thes. . . hold fast the form of sound words which thou hast heard of me , tim. . . continue thou in the things which thou hast learned , and hast been assured of , knowing of whom thou hast learned . and that from a child thou hast known the holy scriptures , &c. tim. . , . not giving heed to jewish fables , and commandments of men who turn from the truth , titus . . therefore we ought to give the more earnest heed to the things which we have heard , lest at any time we should let them slip , heb. . . let that therefore abide in you , which ye have heard from the begining , john . . it was needful for me to write unto you , and exhort you that you should earnestly contend for the faith which was once delivered unto the saints : for there are certain men crept in , &c. jude vers . , . the children of israel had sinned against the lord their god , &c. and had walked in the statutes of the heathen whom , &c. and of the kings of israel which they had made , &c. also judah kept not the commandments of the lord their god , but walked in the statutes of israel which they made , kings . , , , . that which is highly esteemed amongst men , is abomination in the sight of god , luk. . . some affirm that we say , let us do evil that good may come : whose damnation is just , rom. . . to pray unto god : of prayer at large . abraham prayed for abimelech unto god , and god healed him and his , gen. . . o lord god of master abraham , i pray thee send me good speed this day , &c. let it come to pass that the damosel to whom i shall say , &c. gen. . , , , . and isaac intreated the lord for his wife , because she was barren , and the lord was intreated of him , and rebekah his wife conceived , gen. . . jacob prayed unto god , in his distress about esau , and prevailed , gen. . , , , , , , , . ch . . . hosea . , . moses prayed unto god for pharoah , to remove their plagues , exod. . , . ch . . . ch . . . moses prayed hard and often for israel , and prevailed , exod. . , , , , , . num. . , to the . the forms moses and aaron , and his sons used in blessing the people , and in their march , num. . , , , . chap. . , . i besought the lord at that time , saying , o lord god , thou hast begun to shew thy servant , &c. deut. . , , &c. if from thence thou shalt seek the lord thy god , thou shalt find him , if thou seek him with all thy heart , &c. deut. . . joshua prayed when israel had fled before the men of ai , joshua : , , , . then manoah intreated the lord , and said , o my lord , let the man of god whom thou didst send , come again unto us , and teach us what we shall do unto the child , &c. and god hearkened unto the voice of manoah , judges . , . sampson called on the lord , and said , thou hast given this great deliverance into the hands of thy servant , and now shall i dye for thirst ? and god clave an hollow place that was in the jaw , and there came water thereout , judges . , . and sampson called unto the lord , and said , o lord god , remember me , i pray thee , and strengthen me , i pray thee , only this once , o god , &c. judges . . hanna prayed unto the lord and wept sore , &c. she spake in her heart , only her lips moved , but her voice was not heard , sam. . , , , . as for me , god forbid that i should sin against the lord in ceasing to pray for you , sam. . . david prays that it may be with him and his house , as god had said to him by nathan the prophet , sam. . , , , to the . while the child was alive , i fasted , and i said , who can tell whether god will be gracious ? sam. . . jonah . , . god said to solomon , ask what i shall give thee . and solomon asked wisdom to govern ; and god was pleased so with that , and in that he had not asked long life and riches ; that god gave him wisdom , and understanding , and riches , and honour also , kings . , , , , , , , , . king solomon prayed at large , at the dedication of the temple , and god heard him , kings . , , , &c. ch . . , . chron. . , , &c. elijah the prophet prayed that it might be made known , that god was god in israel , when others were for baal . and god he heard him , and caused fire to come down , and consume the sacrifice , kings . , , . seek the lord and his strength , seek his face continually , chron. . . if thou seek him , he will be found of thee , chron. . . judah , &c. fought him with their whole desire , and he was found of them , chron. . . there are good things found in thee , thou hast taken away , &c. and hast prepared thine heart to seek god , chron. . . asa prayed for help against the ethiopian army of , and prevailed , chron. . , , . when moab , &c. came against jehosaphat , he stood in the congregation in the house of the lord , and prayed for help , and god heard and answered , chron. . , , , , , , , , , . hezekiah being sick , prayed , chron. . . nehemiah when he heard of the affliction of the jews , he wept , and mourned , and fasted , and prayed , nehem. . , , , , , &c. so again , when israel were building , and in danger of enemies , nehem. . , , . i would make supplication to my judg , job . . my god : for unto thee will i pray , my voice shalt thou hear in the morning : o lord , in the morning will i direct unto thee , and look up , psal. . , . i acknowledged my sin , &c. for this shall every one who is godly pray unto thee , in a time when thou maist be found , psal. . , . they who seek the lord , shall not lack any good thing , psal. . . call upon me in the time of trouble ; i will deliver thee , &c. psal. . . though nathan had told david his sin was forgiven him , yet he prays earnestly to be delivered from blood-guiltiness , &c. psal. . , , , , to the . as for me , i will call upon god : and the lord shall save me : evening and morning , at noon will i pray and cry aloud : and he shall hear my voice , psal. . , . o thou who ●…rest prayer , unto thee shall all flesh come , psal. . . if i regard iniquity in my heart , the lord will not hear me . but verily god hath heard , psal. . , . thou lord art good and ready to forgive : and plenteous in mercy unto all them who call upon thee . give ear , o lord , unto my prayer , &c. in the day of my trouble i will call upon thee : for thou wilt answer me , psal. . , , . he will regard the prayer of the destitute , and not despise their prayers , psal. . . i cryed with my whole heart , &c. i prevented the dawning of the morning , and cryed , psal. . , . in my distress i cryed unto the lord , and he heard me , psal. . . sam. . . pray for the peace of jerusalem : they shall prosper who love thee , psal. . . the lord is nigh unto all who call upon him : to all who call upon him in truth ; he will fulfil the desire of them who fear him : he also will hear their cry , and will save them , psal. . , . the sacrifice of the wicked , is an abomination to the lord : but the prayer of the upright is his delight , &c. he heareth the prayer of the righteous , prov. . , . he who turneth away his ear from hearing the law , even his prayer shall be an abomination , prov. . . be not rash with thy mouth , and be not hasty to utter any thing before god : for god is in heaven , and thou upon earth ; therefore let thy words be few , eccles. . . when ye spread forth your hands , i will hide my eyes from you : yea , when ye make many prayers ( or multiply prayers ) i will not hear : your hands are full of blood , wash ye , &c. isa. . , . in trouble have they visited thee : they poured out a prayer ( or secret speech ) when thy chastening was upon them , isa. . . thou hast not called upon me , o jacob , isa. . . thus saith the lord , &c. ask me of things to come : concerning my sons , and concerning the works of my hands , command ye me , &c. i said not unto the seed of jacob , seek ye me in vain , isa. . , . seek ye the lord while he may be found , call ye upon him while he is near , isa. . . when thou cryest , let thy companions deliver thee , isa. . . for zions sake will i not hold my peace ; and for jerusalems sake i will not rest until the righteousness thereof goeth forth , &c. i have set watchmen upon thy walls , o jerusalem , who shall never hold their peace day nor night . ye who make mention of the lord ( or are the lords remembrancers ) keep not silence : and give him no rest , till he establish , and till he make jerusalem a praise in the earth , isa. . , , . the churches prayer for the lords return unto them , isa. . , , , , . chap. . i am found of them who sought me not , isa. . . therefore pray not thou for this people , neither lift up cry nor prayer for them , neither make intercession to me : for i will not hear thee : seest thou not what they do , & c ? jer. . , . pour out thy fury upon the heathen who know thee not , and upon the families who call not on thy name , jer. . . i will bring evil upon them , &c. and though they shall cry unto me , i will not hearken unto them , &c. therefore pray not thou for this people ; &c. for i will not hear them , in the time that they cry unto me for their trouble , jer. . , . chap. . , . jeremiah prays for israel , when he prophesied of the dearth , jer. . , , , , , , , . the lord said unto him , though moses and samuel stood before me , my mind could not be towards this people , &c. jer : . . then shall ye call upon me , and ye shall go and pray unto me , and i will hearken unto you . and ye shall seek me and find me , when ye shall search for me with all your heart , jer. . , . call upon me and i will answer thee , and shew thee great and mighty ( or hidden things ) which thou knowest not , jer. . . let us lift up our hearts with our hands unto god in the heavens , &c. thou hast covered thy self with a cloud , that our prayer should not pass tho row , lam. . , . when god had promised many things that he would do for his ; he saith , i will yet for this , be enquired of by the house of israel , to do it for them , ezek. . , , , to the . daniel desired his companions , that they would ask mercy of the god of heaven concerning the secret of the kings dream , that daniel and his fellows should not perish , &c. and it was revealed to him , dan. . , , . now when daniel knew that the writing was signed , he went into his house ; and his windows being open in his chamber towards jerusalem , he kneeled upon his knees three times a day , and prayed , and gave thanks before his god , as he did aforetime , dan. . , . and i set my face unto the lord god , to seek by prayer and supplication , and i prayed unto the lord my god , and made my confession , and said , o lord , &c. dan. . , , , &c. they shall go with their flocks , and with their herds to seek the lord , but they shall not find : he hath withdrawn himself from them , they have dealt treacherously against me , the lord , hosea . . they have not cryed unto me with their heart , when they howled upon their beds , hosea . . by his strength he had power with god : yea , he had power over the angel and prevailed ; he wept and made supplication unto him , hosea . , . gen. . , , , . sanctifie a fast , &c. and cry unto the lord : alas for the day , &c. joel . , , &c. sanctifie a fast , &c. let the priests , ministers of the lord weep , &c. and let them say , spare thy people , o lord , and give not thine heritage to reproach , that the heathen should rule over ( or use a by-word against ) them : wherefore should they say amongst the people , where is their god ? then will the lord be jealous for his land , and pity his people , &c. and it shall come to pass , that whosoever shall call upon the name of the lord , shall be delivered , joel . . , , , . act. . . seek ye me , and ye shall live , &c. seek the lord and ye shall live , amos . , . when my soul fainted within me , i remembred the lord , and my prayer came in unto thee , into thine holy temple , jonah . . let man and beast be covered with sackcloth , and cry mightily unto god , &c. who can tell if god will return , & c ? and they prevailed , jonah . , , . seek ye the lord all ye meek of the earth , &c. it may be ye shall be hid , zeph. . . as he cryed , and they would not hear : so they cryed , and i would not hear , saith the lord of hosts , zech. . . the inhabitants of one city shall go to another , saying , let us go speedily ( or continually be going ) to pray before the lord , and to seek the lord of hosts : i will go also , zech. . , . ask ye of the lord rain in the time of the latter rain : the lord shall zech. . . i will pour upon the house of david , &c. a spirit of prayer and supplication , zech. . . pray for them who despitefully use you and persecute you , mat. . . when thou prayest , thou shalt not be as the hypocrites are ; for they love to pray standing in the synagogues , &c. but when thou prayest , enter into thy closet ; and when thou hast shut the dore , pray to thy father , &c. and when ye pray , use not vain repetitions as the heathens do : for they think , that they shall be heard for their much speaking , &c. your father knoweth what things ye have need of before ye ask them ; after this manner therefore pray ye : our father , &c. matt. . , , , , , , , , . luke . , , &c. ask and it shall be given you : seek and ye shall find : knock and it shall be open●…d unto you : for every one who asketh receiveth , &c. what man is there among you , who if his son ask bread will he give him a stone , & c ? if ye then being evil know how to give good gifts unto your children , how much more shall your father which is in heaven , give good things unto them who ask him ? matt. . , , , , . luk. . , , , , . christ looking up to heaven , he blessed the bread and fishes , &c. he went up into the mount apart to pray , &c. peter said , lord save me , matt. . , , . the woman of canaan would not give off asking till she had obtained , mat. . , , , , , , . if two of you shall agree on earth , as touching any thing that they shall ask , it shall be done for them of my father which is in heaven , &c. matt. . . ye know not what ye ask , said christ unto the mother of zebedees children , &c. the two blind men would not cease crying till they were heard , matt. . , , , , , . all things whatsoever ye shall ask in prayer , believing , ye shall receive , mat. , . mark . . christ fell on his face and prayed , saying , o my father , if it be possible , &c. watch and pray that ye enter not into temptation , &c. he prayed again and again , &c. he kneeled down and prayed , matt. . , , , . luke . . luk. . . pray ye therefore the lord of the harvest , that he would send forth labourers into the harvest , luk. . . and it came to pass , as he was praying in a certain place , when he ceased , one of his disciples said unto him , lord teach us to pray , &c. luk. . , . and the apostles said unto the lord , encrease our faith , luke . . and he spake a parable unto them , that men ought always to pray , and not to faint ; saying , there was in a city a judg , &c. shall not god avenge his elect , who cry day and night unto him , & c ? i tell you that he will , luk. . , , , , , , , . beware of the scribes , &c. who for a pretence ( or a shew ) make long prayers , luk. . , . watch ye therefore and pray always , that ye may be counted worthy to escape all those things that shall come to pass , &c. luk. . . if thou knewest the gift of god , and who it is , &c. thou wouldest have asked of him , and he would , &c. john . . whats●…ever ye shall ask in my name , that will i do , that the father may be glorified in the son . if ye shall ask any thing in my name , i will do it , john . , . if ye abide in me , ye shall ask what ye will , and it shall be done unto you , john . . whatsoever ye shall ask the father in my name , he will give it unto you : hitherto have ye asked nothing in my name , ask and you shall receive , that your joy may be full , john . , , . christs prayer for his at large , john . these all continued with one accord in prayer and supplication , act. . . ch . . . the apostles and their company , prayed with one accord , and said , lord , thou art god , &c. and now lord , behold their threatnings , and grant unto thy servants , that with all boldness they may speak thy word , &c. act. . , , , , , , . we will give our selves continually to prayer and , &c. act. . . simon said , pray ye the lord for me , that none of these things which ye have spoken , act. . . enquire for one called saul of tarsus : for behold he prays , &c. peter put them forth , and kneeled down and prayed , and turned him , &c. act. . , . cornelius , a devout man , and one who , &c. and prayed unto god always , &c. peter went up upon the house to pray about the sixth hour , act. . , , , , , . peter was in prison : but prayer was made without ceasing , of the church , unto god for him , act. . . and on the sabbath-day we went out of the city by a river side , where prayer was wont to be made , &c. and it came to pass , as we went to prayer , a certain damsel , &c. act. . , . paul , when he had thus spoken , he kneeled down , and prayed with them all , act. . . and we kneeled down on the shore and prayed , act. . . even while i prayed in the temple , i was in a trance , act. . . i make mention of you always in my prayers , making request , &c. i might have a prosperous journey , rom. . , . the spirit also helpeth our infirmities : for we know not what we should pray for as we ought : but the spirit himself maketh intercession for us , with groanings which cannot be uttered , rom. . . the same lord over all , is rich unto all who call upon him , &c. how then shall they call on him in whom they have not believed ? rom. . , . continuing instant in prayer , rom. . . now the god of hope fill you with all joy and peace in believing , &c. i beseech you , &c. that ye will strive together with me , in your prayers to god for me , that i may be delivered , &c. rom. . , , , . with all who in every place call upon the name of jesus christ our lord , cor. . . every man praying , or prophesying , having his head covered , dishonoureth his head ; but every woman who prayeth , &c. judg you in your selves , is it comely that a woman pray unto god uncovered ? cor. . , , . let him who speaketh in a tongue , pray that he may interpret , &c. i will pray with the spirit , and will pray with understanding also , cor. . , , . you also helping together by prayer for us , cor. . . for this cause i besought the lord thrice , that it might depart fr●…m me : and he said unto me , my grace is sufficient , &c. cor. . , , . making mention of you in my prayers , that the god of our lord jesus christ , the father of glory , may give unto you the spirit of wisdom and revelation , in the knowledg of him , &c. ephes. . , , , . for this cause i bow my knees unto the father of our lord jesus , &c. that he would grant unto you , according to the riches of his glory , to be strengthened with might by his spirit in the inner man , that christ may dwell in your hearts by faith , &c. ephes. . , , , , , . praying always with all manner of prayer and supplication in the spirit , and watching thereunto with all perseverance , and supplication for all saints ; and for me , that utterance may be given unto me , that i may , &c. ephes. . , . always in every prayer of mine for you all , making request , &c. and thus i pray that your love may abound , &c. phil. . , , , . be careful for nothing : but in every thing by prayer and supplication , with thanksgiving , let your request be made known unto god , &c. phil. . . for this cause we also , &c. do not cease to pray for you , and to desire that ye may be filled with the knowledg of his will , &c. col. . , , . continue in prayer , and watch in the same with thanksgiving : withall , praying also for us , that god would open unto us a dore of utterance , &c. labouring fervently for you in prayers , that ye may stand perfect and compleat in all the will of god , col. . , , , . pet. . . night and day praying exceedingly , that we might see your face , and might perfect that which is lacking in your faith : now god himself , and our father , and our lord jesus christ , direct our way unto you : and the lord make you to increase , and abound in love , &c. thes. . , , . pray without ceasing , &c. and the very god of peace sanctifie you wholly , &c. brethren pray for us , thes. . , , . we pray always for you , that our god would , &c. fulfil all the good pleasure of his goodness , and the work of faith , thes. . . now our lord jesus christ himself , and god even our father , who hath loved us , comfort your hearts , and stablish you in every good word and work ' thes. . , . finally , brethren , pray for us , that the word of the lord may have free course ( or , may run ) and be glorified , and that we may be delivered , &c. and the lord direct your hearts into the love of god , &c. thes. . , , . exhort therefore , that first of all , supplications , prayers , intercessions , and giving of thanks be made for all men : for kings , and for all who are in authority ( or , eminent place ) , that we may lead a quiet , &c. for this is good and acceptable in the sight of god our saviour , &c. i will therefore , that men pray every where , lifting up holy hands without wrath or doubting , tim. . , , , . every creature of god is good , &c. if it be received with thanksgiving , &c. for it is sanctified by the word of god , and prayer , tim. . , . she that is a widow indeed , &c. and continueth in supplications and prayers night and day , tim. . . i have remembrance of thee in my prayers night and day , tim. . . philemon vers . . seeing then that we have a great high-priest that is passed into the heavens , jesus , &c. let us therefore come boldly unto the throne of grace , that we may obtain mercy , and find grace to help in time of need , heb. . , , . who in the days of his flesh , when he had offered up prayers and supplications , with strong cries and tears unto him who was able to save , heb. . . having therefore , brethren , boldness to enter into the holiest , &c. and having an high priest over the house of god : let us draw near with a true heart , in full assurance of faith , &c. heb. . , , , . pray for us , &c. now the god of peace , &c. make you perfect in every good work , to do his will , working in you that which is well pleasing , &c. heb. . , , . if any of you lack wisdom , let him ask of god , who giveth unto all men liberally , and upbraideth not , and it shall be given him : but let him ask in faith , nothing wavering : for he who wavereth , is like a wave of the sea , &c. and let not that man think , that he shall receive any thing of the lord , james . , , . ye have not , because ye ask not ; ye ask and receive not , because ye ask amiss , that ye may consume it upon your lusts ( or pleasures ) james . , . is any among you afflicted ? let him pray , &c. is any sick among you ? let him call for the elders of the church , and let them pray over him , &c. and the prayer of faith shall save the sic●… , &c. pray one for another : the effectual fervent prayer , &c. james . , , , , . and if ye call on the father , who without respect of persons judgeth , &c. pet. . . likewise ye husbands , dwell with them , &c. that your prayers be not hindred , & ●… . the eyes of the lord are over the righteous , and his ears are open unto their prayers , pet. . , . be ye therefore sober , and watch unto prayer , pet. . . whatsoever we ask , we receive of him , because we keep his commandments , and do those things which are pleasing in his sight , john . . this is the confidence that we have in him , that if we ask any thing according unto his will , he heareth us : and if we know that he heareth us whatsoever we ask , we know that we have the petitions that we desire of him . if any man see his brother sin a sin not unto death , he shall ask , and he shall give him life for them that sin not unto death . there is a sin unto death , i do not say that ye shall pray for it , john . , , . praying in the holy ghost , jude vers . . the elders , &c. having every one of them harps , and golden viols full of odours ( or , incense ) which are the prayers of the saints , rev. . . another angel came and stood at the altar , having a golden censer , and there was given unto him much incense , that he should offer it ( or , add it to ) with the prayers of all saints , &c. and the smoke of the incense , which came with the prayers of the saints , ascended up before god , out of the angels hand , rev. . , . see more of prayer in affliction , chap. . see more of common calamities , chap. . see more in duty towards all men , chap. . see prayer for magistrates , chap. to take special notice of the acts of gods goodness and mercy , keep memorials thereof , celebrate his praises , extol him , and stir up others so to do . abraham's servant , when god had heard his request , he bowed down his head and worshipped the lord. and he said , blessed be the lord god of my master abraham , who hath not left destitute my master , of his mercy and his truth , &c. when he heard their words , he worshipped the lord , &c. gen. . , , . i have seen thy face , as though i had seen the face of god ; that thou wast pleased with me , gen. . . then jacob said , &c. let us arise and go unto bethel , and i will make there an altar unto god , who answered me in the day of my distress , and was with me in the way which i went , &c. and he built there an altar , and called the place , el-bethel , because there god appeared unto him , when he fled from the face of his brother , gen. . , , . moses and israel solemnly celebrated his praise for their deliverance at the red sea , in a song of praise , exod. . , , to the . when israel got victory over the amalekites , he built an altar , and called the name of it jehovah nissi ; that is , the lord my banner , exod. . , , . and moses told unto jethro his father-in-law all that the lord had done unto pharoah , and to the egyptians for israels sake , &c. and jethro rejoyced for all the goodness which the lord had done unto israel , &c. and said , blessed be the lord , who hath delivered you , &c now i know that the lord is greater than all gods , &c. exod. . , , , . when thou hast eaten , and art full , then thou shalt bless the lord thy god , for the good land which he hath given thee , deut. . . moses song , deut. . joshua pitched stones in gilgal , in memory of israels passing dry thorow jordan ; that all the people of the earth might know the hand of the lord , that it is mighty , josh. . , , , , . the song of deborah and barak , which they sang after the victory against sisera and his army , judges . hannah sang praise , when she brought samuel her son to the house of the lord , whom the lord had given her upon her prayer , sam. . , , , , to the . when the philistines were beaten , samuel set up a stone , called the name thereof , eben-ezer , saying , hitherto hath the lord helped us , sam. . , , . when abigail met david , and prevented him in his hasty purpose concerning nabals house ; he said unto abigail , blessed be the lord god of israel , who sent thee this day to meet me ; and blessed be thy advice , &c. and when david heard that nabal was dead , he said , blessed be the lord who hath pleaded the cause of my reproach from the hand of nabal , and hath kept his servant from evil , &c. sam. . , , . when god had promised many things unto david , he saith , set thy name be magnified for ever : saying , the lord of hosts is the god over israel , &c. sam. . . and david spake unto the lord the words of this song , in the day the lord had delivered him out of the hand of all his enemies , and out of the hands of saul : and he said , the lord is my rock , my fortress , and my deliverer , &c. sam. . upon the return of the ark to the city of david , he prepares a song , and delivers it to be sang by way of thanksgiving unto god , chron. . , , to the . when the people had offered willingly towards the building of the house of the lord , david blessed the lord before all the congregation ; and david said , blessed be thou , lord god of israel our father , for ever and ever , &c. now therefore our god , we thank thee , and praise thy glorious name , &c. that we should be able to offer so willingly , &c. the congregation did so , chron. . , , , , , , to the . hezekiah prayed unto the lord , and he spake unto him , &c. but hezekiah rendred not again according to the benefit done unto him , &c. chron. . , . ezra takes notice of a little favour , and acknowledgeth it to the praise of god , ezra . , . chap. . , . stand up , bless the lord your god for ever and ever ; and blessed by thy glorious name , which is exalted above all blessing and praise , &c. nehem. . , , , , &c. when job had lost all , than he said , the lord gave , and the lord hath taken , blessed be the name of the lord , job . , . i will praise the lord according to his righteousness , and will sing to the name of the lord most high , psal. . . o lord , our lord , how excellent is thy name in all the earth ; who hast fet thy glory above the heavens ! &c. psal. . , . i will praise thee , o lord , with my whole heart : i will shew forth all thy marvellous works , i will sing praise to thy name , o thou most high , &c. sing to the lord who dwelleth in sion ; declare among the people his doings , psal. . , , . i will sing unto the lord , because he hath dealt bountifully with m●… , psal. . . thou art holy , who inhabiteth the praises of israel , &c. ye who fear the lord , praise him : all ye the seed of jacob , glorifie him , psal. . , . that i may publish with the voice of thanksgiving , and tell of all thy wondrous works , psal. . . the lord is my strength , &c. with my song will i praise him , psal. . . sing unto the lord , o ye saints of his , and give thanks at the remembrance ( or , to the memorial ) of his holy name , &c. thou hast turned for me my mourning into dancing , &c. to the end that my glory may sing praise unto thee , amd not be silent : o lord my god , i will give thanks unto thee for ever , psal . , , . blessed be the lord , for he hath shewed me his marvellous kindness , psal. . . praise is comely for the upright , psal. . . psal. . . i will bless the lord at all times : his praise shall continually be in my mouth , &c. o magnifie the lord with me , and let us exalt his name together : i sought the lord , and he heard me , &c. o taste and see that the lord is good , &c. psal. . , , , , . my tongue shall speak of thy righteousness , of thy praise all the day , psal. . . great is the lord , and greatly to be praised in the city of our god , &c. according to thy name , so is thy praises , o god , unto the ends of the earth , psal. . , . offer unto god thanksgiving , &c. i will deliver thee , and thou shalt glorifie me , &c. whoso offereth praise , glorifieth me , psal. . , , . my heart is fixed , o god , my heart is fixed ( or prepared ) , i will sing praise awake , up my glory , &c. i will praise thee , o lord , among the people ; i will sing unto thee among the nations , psal. . , , . psal. . , . i will sing of thy power , yea , i will sing aloud of thy mercy in the morning ; for thou hast been my defence , &c. psal. . , . praise waiteth for thee , o god , in sion , &c. psal. . . make a joyful noise unto god , all ye saints : sing forth the honour of his name ; make his praise glorious , &c. all the earth shall worship thee , and shall sing unto thee ; o bless our god , ye people , &c. come hear , &c. all ye who fear god , and i will declare what he hath done for my soul : i cryed , &c. blessed be god , who hath not turned away my prayer , nor his mercy from me , psal. . , , , , , , . psal. . . sing unto god , sing praises unto his name ; extol him who rideth upon the heavens , &c. a father of the fatherless , &c. psal. . , . i will praise the lord with a song , and will magnifie him with thanksgiving : this also shall please the lord better than an ox , &c. psal. , , . by thee have i been holpen up from the womb : my praise shall be continually of thee , &c. my mouth shall shew forth thy righteousness , thy salvation all the day , psal. . , , . we will not hide them from their children : shewing to the generation to come , the praises of the lord , &c. psal. . . psal. . . it is a good thing to give thanks unto the lord , and to sing unto thy name o most high ; to shew forth thy loving-kindness in the morning , and thy faithness every night , psal. . , . o come , let us sing unto the lord , let us make a joyful noise to the rock of our salvation : let us come before his presence with thanksgiving , psal. . , . psal. . , . sing unto the lord a new song , for he hath done marvellous things : his right hand and his holy arm hath gotten him the victory , &c. psal. . , . bless the lord , o my soul , and all that is within me , bless his holy name , &c. and forget not all his benefits ; who forgiveth thee all thy iniquities , who healeth all thy diseases , &c. psal. . , , , , . i will sing unto the lord as long a i live : i will sing praise to my god while i have my being , psal. . . psal. . . praise ye the lord : o give thanks unto the lord , for he is good , for his mercy endureth for ever . who can utter the mighty acts of the lord ! who can shew forth all his praises ! &c. then believed they his words ; they sang his praise , they soon forgat his works , &c. psal. , , , , . psal. . . o give thanks unto the lord , for he is good , &c. let the redeemed of the lord say so , whom he hath redeemed , &c. o that men would praise the lord , &c. let them exalt him also in the congregation of the people , and praise him in the assembly of the elders , &c. whoso is wise , and will observe these things , even they shall understand the loving-kindness of the lord , psal. . , , , , , , . i will praise the lord with my whole heart , in the assembly of the upright , and in the congregation , psal. . , . praise ye the lord , praise , o ye servants of the lord , &c. from the rising of the sun , unto the going down of the same : the lords name is to be praised , psal. . , , psal. . , , . not unto us , o lord , not unto us , but unto thy name give glory , &c. but we will bless the lord from this time forth and for evermore , psal , . , . i believed , therefore have i spoken , psal. . . seven times a day do i praise thee , because of thy righteous judgments , psal. . . o give thanks unto the lord , for he is good , &c. o give thanks unto the god of gods , for his mercy is for ever : o give thanks to the lord of lords , psal. . , , , . i will praise thee with my whole heart : before the gods will i sing praise unto thee , &c. for thy loving-kindness , and for thy truth , &c. psal. . , . i will praise thee , for i am fearfully and wonderfully made , &c. psal. . . i will extol thee , my god , o king ; and i will bless thy name for ever and ever , &c. great is the lord , and greatly to be praised ; and his greatness is unsearchable , &c. i will speak of the glorious honour of thy majesty , and of thy wondrous works ; and shall speak of the might of thy terrible acts , and will declare thy greatness ; they shall abundantly utter the memory of thy great goodness , &c. thy saints shall bless-thee , they shall speak of the glory of thy kingdom , and talk of thy power ; to make known unto the sons of men his mighty acts , and the glorious majesty , &c. psal. . , , , , , , , , , . praise the lord , o jerusalem ; praise thy god , o zion , psal. . . all persons , and things , called upon to praise the lord , psal. . psal. . psal. . o lord , thou my god , i will exalt thee , i will praise thy name , for thou hast done wonderful things , &c. isa. . . this people have i formed for my self , that they should shew forth my praise ; but thou hast not called upon me , &c. isa. . , . give glory to the lord your god , before he cause darkness , &c. jer. . . daniel said , blessed be the name of god for ever and ever ; for wisdom and might are his , and he changeth the times and the seasons : he removeth kings , and setteth up kings ; he giveth wisdom to the wise , &c. he revealeth the deep and secret things , &c. i thank thee and praise thee , o thou god of my fathers , who hast given me wisdom and might , and hast made known unto me now what we desired of thee ; for thou hast now made known unto us the kings matter , dan. . , , , , . when christ had healed the two blind men , they spread abroad his fame in all that country , mat. . , . mary , upon the promise made to her , praifeth at large : my soul doth magnifie the lord , &c. the heavenly host praised god , saying , glory to god in the highest , and on earth peace , &c. simeon took up jesus and blessed god , saying , &c. anna the prophetess , coming in at that instant , gave thanks likewise unto the lord , luk. . , &c. luk. . , , , , . christ said unto the man out of whom he had cast devils , return to thine own house , and shew how great things god hath done unto thee ; and he went his way and published it thorowout the whole city , &c. luk. . , . when christ had healed ten lepers , one of them returned back , and with a loud voice glorified god , and fell down on his face at his feet , giving him thanks , &c. jesus answered and said , were there not ten cleansed ? but where are the nine ? there are not found who returned to give glory unto god , save this stranger , luk. . , , , , . the whole multitude of the disciples began to rejoyce , and to praise god with a loud voice , for all the mighty works which they had seen ; saying , blessed be the king , who cometh in the name of the lord , &c. luk. . , . and they continued dayly with one accord in the temple , &c. did eat their meat with gladness , and with singleness of heart , praising god , act. . , . when the lame man was healed , he stood up , and entered with them into the temple , walking and leaping , and praising of god , act. . , . we cannot but speak the things which we have seen and heard , act. . . he took bread , and gave thanks in presence of them all , act. . . having therefore obtained help of god , i continue unto this day , acts . . paul and silas being in prison , sang praises to god , that the prisoners heard , act. . , . who shall deliver ? i thank god through jesus christ our lord , rom. . , . o the depth of the riches , both of the wisdom and knowledg of god! how unsearchable are his judgments ! and his ways past finding out ! for who hath known the mind of the lord ! or who hath been his counsellor ! or who hath first given unto him , & c ! for of him , and through him , and to him are all things : to whom be glory for ever , amen . rom. . , , , . he who eateth , eateth unto the lord : for he giveth god thanks , rom. . . to god only wise , be glory , through jesus christ , for ever , amen . rom. . . i thank my god always on your behalf , for the grace of god which is given you , &c. cor. . , . i will sing with the spirit , and i will sing with understanding also , cor. . . the sting of death is sin , &c. but thanks be unto god who giveth us the victory through our lord jesus , cor. . , . you also helping together by prayer for us : that for the gift bestowed upon us , by the means of many persons , thanks may be given by many on our behalf , cor. . . now thanks be unto god , who always causeth us to triumph in christ , and maketh manisest the favour of his knowledg by us in every place , cor. . . we having the same spirit of saith , &c. and therefore speak , &c. all things are for your sakes , that the abundant grace might through the thanksgiving of many , redound unto the glory of god , cor. . , . being inriched in every thing to all bountifulness , which causeth through us thanksgiving unto god : for the administation of this service , not only supplyeth the want of the saints , but is abundant also by many thanksgiving unto god , whilst by the experiment of this ministration , they glorifie god for your professed subjection unto the gospel of christ , &c. cor. . , , . god and our father , to whom be glory for ever and ever , amen , &c. they glorified , gal. . , , . blessed be the god and father of our lord jesus christ , who hath blessed us with all spiritual blessings , &c. that we should be to the praise of his glory , &c. i also , &c. cease not to give thanks for you , &c. ephes. . , , , . unto him who is able to do exeeedingly , &c. unto him be glory in the church by jesus christ , ephes. . , . speaking to your selves in psalms , &c. giving thanks always for all things unto god , and the father , in the name of our lord jesus christ , ephes. . , . i thank my god upon every remembrance of you , phil. . . thes. . . tim. . . be careful for nothing , but in every thing by prayer and supplication , with thanksgiving , let your request be made known , &c. now unto god , and our father , be glory for ever and ever , amen . phil. . , . we give thanks to god , and the father of our lord jesus christ , &c. since we heard of your faith , &c. giving thanks unto the father , who hath made us meet to be partakers of the inheritance of the saints , col. . , . thes. . , . in the faith , &c. abounding therein , within with thanksgiving , col. . . be ye thankful , &c. and whatsoever ye do in word or deed , do all in the name of the lord jesus christ , giving thanks to god , and the father by him , col. . , . continue in prayer , and watch in the same with thanksgiving , col. . . for this cause also thank we god , without ceasing , because when ye received the word of god , &c. thes. . . in every thing give thanks : for this is the will of god in christ jesus concerning you , thes. . . i thank christ jesus our lord , who hath enabled me , &c. who was before a blasphemer , &c. now unto the king , eternal , immortal , invisible , the only wise god , be honour , and glory , for ever and ever , amen . tim. . , , . every creature of god is good , and nothing to be refused , if it be received with thanksgiving , tim. . , . by him therefore let us o●…r the sacrifice of praise to god continually , that is , the fruit of our lips , giving thanks ( or confessing ) to his name , &c. heb. . , . jesus christ , to whom be glory for ever and ever , amen . pet. . . is any merry ? let him sing psalms , james . . blessed be the god and of father our lord jesus christ , who according unto his abundant mercy , hath begotten us again to a lively hope , &c. pet. . . ye are a chosen generation , &c. that ye should shew forth the praises of him who hath called you , &c. pet. . . sanctifie the lord god in your hearts , and be ready always to give an answer to every man who asketh you a reason of the hope which is in you , with meekness and fear , pet. . . if any man speak , let him speak as the oracles of god , &c. that god in all things may be glorified through jesus christ , to whom be praise , and dominion , for ever and ever , amen . pet. . . now unto him who is able , &c. to the only wise god our saviour , be glory , and majesty , dominion , &c. jude vers . . . thou art worthy , o lord , to receive glory , and honour , and power , for thou hast created all things , &c. rev. . . and they sung a new song , thou art worthy , &c. for thou wast slain , &c. worthy is the lamb which was slain , to receive power , and riches , and wisdome , and strength , and honour , and glory , and blessing , &c. unto him that sits on the throne , and unto the lamb for ever and ever , rev. . , , , . chap. . , . fear god , give glory unto him , rev. . . and they sung the song of moses , &c. saying , great and marvellous are thy works , lord god almighty , &c. who shall not fear thee , o lord , and glorifie thy name ? for thou only art holy , &c. rev. . , . salvation , and glory , and honour , and power , unto the lord our god : for true and righteous are his judgments , &c. and again , &c. praise our god , all ye his servants , and ye who fear him , both small and great , rev. . . , , . to fear god alone ; and none else : the arguments for it . not to fear any els●… : or , other fear . fear not , abram : i am thy shield , thy exceeding great reward , gen. . . god appeared unto isaac the same night , and said , i am the god of abram thy father : fear not , for i am with thee , &c. gen. . . if thou shalt say in thine heart , these nations are more than i , how can i dispossess them ? thou shalt not be afraid of them : but shalt well remember , what the lord thy god did unto pharoah , &c. thou shalt not be affrighted at them : for the lord thy god is among you , a mighty god , and terrible , &c. deut. . , , . be strong , and of a good courage ; fear not , nor be afraid of them : for the lord thy god , he who goeth with thee , he will not fail thee , nor forsake thee , deut. . , . joshua . , , , . i will not be afraid of ten thousand of people , that have set against me round about , psal. . . chron. . , , . i will both lay me down in peace , and sleep , for thou , lord , only makest me dwell in safety , psal. . . yea , though i walk through the valley of the shadow of death , i will fear no evil : for thou with me , &c. psal. . . the lord is my light , and my salvation , whom shall i fear ? the lord is the strength of my life , of whom shall i be afraid , & c ? though an host should encamp against me , my heart shall not fear , &c. psal. . , . god is our refuge , &c. therefore will not we fear , though the earth be removed : and though the mountains be carried , &c. psal. . , . in god will i put my trust , i will not fear what flesh can do unto me , psal. . , . the righteous , &c. shall not be afraid of evil tidings , &c. psal. . , , . be not afraid of sudden fear , neither of the defolation of the wicked when it cometh : for the ●…rd shall be thy confidence , &c. prov. . , . the fear of man bringeth a snare , prov. . . say ye not a confederacy , &c. neither fear ye their fear , nor be afraid , &c. isa. . . ch . . , , , . say unto them who are of a fearful heart , be strong , fear not : behold , your god will come , isa. . . fear thou not , for i am with thee : be not dismayed , for i am thy god , &c. fear not i will help thee , &c. fear not thou worm jacob , ye men of israel , i will help thee , saith the lord , isa. . , , . thus saith the lord who created thee , o jacob , &c. fear not ; for i have redeemed thee , &c. when thou passest through the waters , i with thee , isa. . , , . fear ye not , neither be afraid : have not i told thee , &c. is there a god besides me , &c. isa. . . hearken unto me , ye who know righteousness , &c. fear ye not the reproach of men , neither be afraid of their revilings ; for the moth shall eat them , &c. i am he who comforteth you . who art thou , that thou shouldest be afraid of a man that shall dye , and of the son of man who shall be made as grass , and forgettest the lord thy maker ? isa. . , , , . be not afraid of their faces : for i am with thee to deliver thee , &c. jer. . , , , , . learn not the ways of the heathen , and be not dismayed at the signs of the heavens ; for the heathen are dismayed at them , for the customs of the people are vain , jer. . . be not afraid of them , neither be afraid of their words , &c. nor be dismayed at their looks , &c. ezek. . . chap. . . when christ had told his disciples , what persecutors would do to them , he saith , fear them not , &c. and fear not them which kill the body , but are not able to kill the soul , matt. . , . luke . . why are ye so fearful ? how is it that ye have no saith , mark . . we being delivered out of the hands of our enemies , might serve him without fear , luke . . fear not little flock : for it is your fathers good pleasure to give you the kingdom , luke . . let not your hearts be troubled , &c. neither let it be afraid , john . , . for ye have not received the spirit of bondage again to fear ; but , &c. rom. . . for god hath not given us the spirit of fear , but of power , tim. . . moses parents feared not the kings edict ; nor did he the kings wrath , heb. . , . we may boldly say , the lord is my helper , and i will not fear what man shall do unto me , heb. . , . if ye suffer for righteousness sake , happy ; and be not afraid of their terrour , neither be troubled , but sanctifie the lord , &c. pet. . , . there is no fear in love , but perfect love casteth out fear ; because fear hath torment : he who feareth , is not made perfect in love , john . . fear god. now i know that thou fearest god , seeing thou hast not withheld thy son , gen. . . but the midwives feared god , and did not as the king of egypt commanded them , but saved the men-children alive , &c. therefore god dealt well with the midwives , &c. exod. . , , . i will at this time send all my plagues , &c. that thou maist know , that there is none like me in all the earth , &c. he who feared the word of the lord among the servants of pharaoh , made his servants , &c. flee into the houses , exod. . , . israel saw that great work , of drowning the egyptians , &c. which the lord did : and the people feared the lord , and believed the lord , exod. . . the sea covered them , &c. who is like unto thee , o lord , amongst the gods ( or , mighty ones ) ? who like thee , glorious in holiness , fearful in praises , doing wonders ? exod. . , . when god appeared upon the mount , with a sound of a trumpet , &c. all the people that was in the camp trembled , exod. . , . thou shalt not take the name of the lord thy god in vain : for the lord will not hold him guiltless , who taketh his name in vain , exod. . . thou canst not see my face : for there shall no man see me and live , exod. . , , . thou shalt not curse the deaf , &c. but shalt fear thy god : i the lord , &c. levit. . , . ye shall not therefore oppress one another ; but thou shalt fear thy god : for i am the lord your god , &c. levit. . , , . did ever people hear the voice of god , &c. as thou hast heard , and live ? &c. unto thee it was shewed , that thou mightest know , that the lord he is god , there is none else besides him , deut. . , , . thou shalt fear the lord thy god , and serve him , &c. deut. . . chap. . . understand therefore this day , that the lord thy god , he who goeth over before thee as a consuming fire , he shall destroy , &c. deut. . . and now israel , what doth the lord thy god require of thee , but to fear the lord thy god , & c ? behold , the heaven , and the heaven of heavens are the lords , &c. for the lord your god , is god of gods , and lord of lords , a great god , and a mighty and terrible , who regardeth not persons , nor taketh reward , deut. . , , . i , i am he , and there is no god with me ; i kill , &c. neither is there any who can deliver out of my hands , &c. if i whet my glittering sword , &c. deut. . , . that all the people of the earth may know the hand of the lord , that it is mighty , that ye might fear the lord your god for ever , joshua . . deut. . . there is none holy as the lord , &c. the lord killeth and maketh alive : he bringeth down unto the grave , and bringeth up : the lord maketh poor , &c. sam. . , , , . who is able to stand before this holy lord god! sam. . . then the earth trembled : the foundations of heaven moved and shook , because he was wroth ; there went up a smoke out of his nostrils , &c. sam. . , , , , . my servant job , &c. one who feareth god , and escheweth evil , job . , . how should man be just with god! &c. he is wise in heart , and mighty in strength : who hath hardened against him , and hath prospered ? who removeth the mountains , and they know not : who overturneth them in his anger : who shaketh the earth out of her place , and the pillars thereof tremble : who commandeth the sun , and it riseth not ; and sealed up the stars : who alone spreadeth out the heavens , &c. job . , , , , , , , , , , , , . canst thou by searching find out god ? canst thou find out the almighty ? job . , , , . the lord hath wrought this : in whose hand is the soul ( or , life ) of every living thing , and the breath of all mankind , job . , . will you speak wickedly for god , & c ? shall not his excellency make you afraid ? and his dread fall upon you ? job . , , . and unto man he said , behold the fear of the lord , that is wisdom , job . . god said to job , none is so fierce ; who dare stir him up ? ( speaking of a creature ) who then is able to stand before me ? job . . stand in awe , and sin not , psal. . . who is the king of glory ? the lord of hosts , he is this king of glory , psal. . . what man is he who feareth the lord ? him he shall teach in the way which he shall choose , &c. the secret of the lord is with them who fear him , and he will shew them his covenant , psal. . , , . o! how great is thy goodness which thou hast laid up for them who fear thee ! psal. . . he gathereth the waters of the sea together , &c. let all the earth fear the lord , let all the inhabitants of the world stand in awe of him ; for he spake and it was done , &c. behold , the eye of the lord is upon them who feareth him , &c. psal. . , , , , . the angel of the lord encampeth round about them who fear him , and delivereth them , &c. o fear the lord , ye his saints : for there is no want unto them who fear him , &c. hearken unto me , i will teach you the fear of the lord , psal. . , , . the transgression of the wicked , saith , within my heart , there is no fear of god before his eyes , psal. . . he uttereth his voice , the earth melteth , psal. . . the lord most high is terrible , he is a great king over all the earth , psal. . . because they have no changes , therefore they fear not god , psal. . . to him who rideth upon the heavens of heavens of old ; lo he doth send ( or , give ) out his voice , a mighty voice , &c. his excellency over israel , and his strength in the clouds ( or , heavens ) : o god , thou art terrible out of thy holy places , psal. . , , . at thy rebuke , o god of jacob , both the chariot and horse are cast into a deep sleep . thou , thou art to be feared ; and who may stand in thy sight when once thou art angry ? &c. the earth feared and was still , psal. . , , . surely his salvation is nigh them who fear him , psal. . . before the mountains were , &c. even from everlasting to everlasting thou art god : thou turnest man to destruction , and sayest , return ye children of men . who knoweth the power of thine anger ! even according to thy fear , is thy wrath , psal. . , , . the lord reigneth , he is clothed with majesty ; the lord is clothed with strength , &c. thy throne is established of old , thou from everlasting , &c. the lord on high is mightier than the noise of many waters , psal. . , , . the lord , a great god , and a great king above all gods , psal. . . psal. . , , . the lord is great , &c. he is to be feared above all gods , &c. the lord made the heavens ; honour and majesty are before him , &c. fear before him all the earth , psal. . , , , . a fire goeth before him , and burneth up his enemies round about ; his lightnings enlighteneth the world : the earth saw , and trembled ; the hills melted like wax at the presence of the lord , at the presence of the lord of the whole earth , psal . , , , . the lord reigneth , let the people tremble : he sitteth between the cherubins ; let the earth be removed ( or , stagger ) : the lord is great in zion , he is high above all people ; let them praise the great and terrible name , it is holy , psal. . , , . as the heavens are high above the earth , so great is his mercy towards them who fear him , &c. as a father pitieth his children , so the lord pitieth them who feareth him , &c. the mercy of the lord is from everlasting to everlasting , unto them who fear him , psal. . , , . he hath given meat unto them that fear him , &c. holy and reverend is his name . the fear of god is the beginning of wisdom , psal. . , , . tremble thou earth , at the presence of the lord ; at the presence of the god of jacob : who turneth the rock into a standing water , the flint into a fountain of water , psal. . , . he will bless them who fear the lord , small and great , psal. . . he will fulfil the desire of them who fear him : he also will hear , &c. psal. . . the lord taketh pleasure in them who fear him , &c. psal. . . the fear of the lord is the beginning of knowledg , prov. . . chap. . . fear the lord , and depart from evil , prov. . . in the fear of the lord is strong confidence , &c. it is the fountain of life , to depart from the snares of death , prov. . , . better is a little with the fear of the lord , than great treasures , &c. prov. . . by the fear of the lord , men depart from evil , prov. . . let not thine heart envy sinners ; but be thou in the fear of the lord all the day long , prov. . . whatsoever god doth , it shall be for ever , &c. and god doth it that men should fear before him , eccl. . . it shall be well with them , who fear god , who fear before him , eccl. . . the lord alone shall be exalted in that day , &c. and they shall go into the holes , &c. for fear of the lord , and for the glory of his majesty : when he ariseth to shake terribly the earth , isa. . , , . i saw also the lord sitting upon a throne , &c. and one cryed unto another , and said , holy , holy , holy is the lord of hosts ; the whole earth is full of his glory , &c. then said i , wo is me , &c. because i , a man of unclean lips , &c. have feen the king the lord of hosts , isa. . , , . sanctifie the lord of hosts himself , and let him be your fear , and let him be your dread , isa. . . the lord of hosts hath sworn , saying , surely as i thought , so shall it come to pass , and as i have purposed , it shall stand , &c. the lord of hosts hath purposed , and who shall disannul it ? and his hand is stretched out , and who shall turn it back ? isa. . , . thou hast made of a city an heap , &c. therefore shall the strong people glorifie thee ; the city of the terrible nations shall fear thee , isa. . , , . who would set the briers and thornes against me in battel ? &c. i would burn them together , isa. . . forasmuch as this people draw near unto me with their mouth , &c. and their fear towards me is taught by the precept of men ; therefore , &c. they shall sanctifie my name , and sanctifie the holy one of jacob , and shall fear the god of israel , isa. . , , , . behold , the lord god will come , &c. who hath measured the waters in the hallow of his hand , and meeted heaven with the span , and comprehended the dust of the earth in a measure , &c. behold , the nations as a drop of a bucket , and are counted as the small dust of the ballance ; behold , he taketh up the isles as a very little thing , &c. all nations before him are as nothing , isa. . , , , , , , , . i the lord the first , and with the last , i am he ; the isles faw it , and feared , the ends of the earth were afraid , drew near , &c. isa. . , . the heaven is my throne , and the earth is my footstool ; where is the house ? isa. . . act. . , , . know therefore and see , that it is an evil and bitter thing , that thou hast forsaken the lord thy god , and that my fear is not in thee , jer. . . o foolish people , &c. fear ye not me , saith the lord ? will ye not tremble at my presence ? who hath placed the sands , for the bounds of the sea , by a perpetual decree , that it cannot pass it , &c. but this people hath revolted , &c. neither say they in their hearts , let us now fear the lord our god , who giveth rain , &c. jer. . . , , . none like unto thee , o lord : thou great , and thy name great in might ; who would not fear thee , o king of nations ! for to thee it appertaineth , &c. the lord is the true god , he the living god , an everlasting king ; at his wrath the earth shall tremble , and the nations shall not be able to abide his indignation , &c. jer. . , , . , . dan. . , , , . chap. . , . o house of israel , cannot i do with you , as this potter , saith the lord ? behold , as the clay in the potters hand , so ye , in my hand , o house of israel , jer. . . can any hide himself in secret praces , that i shall not see him , saith the lord ? do not i fill heaven and earth , & c ? jer. . . the great , the mighty god , the lord of hosts is his name : great in counsel , and mighty in work , &c. i will give them one heart , and one way , that they may fear me for ever , &c. i will put my fear into their hearts . jer. . , , , . the lord shall utter his voice before his army , &c. for the day of the lord is great , and very terrible , and who can abide it ? joel . . god is jealous , the lord revengeth , &c. he rebuketh the sea , and maketh it dry , &c. the mountains quake at him , and the hills melt , &c. nahum . . , , , , . if i be a master , where is my fear , & c ? i am a great king , saith the lord of hosts ; and my name is dreadful amongst the heathen , mal. . , . i will be a swift witness against the sorcerer , &c. and fear not me , saith the lord of hosts , &c. a book of remembrance was written before him , for them who feared the lord , and that thought of his name . and they shall be mine , saith the lord , mal. . , , . but unto you , who fear my name , shall the sun of righteousness arise with healing in his wings , and ye shall grow , &c. mal. . . fear him , who is able to destroy both soul and body in hell , mat. . . his mercy is on them who fear him , from generation to generation ; he hath shewed strength , &c. he hath put down the mighty , &c. luke . , , , . the most high , dwelleth not in temples made with hands , &c. heaven is my throne , &c. hath not my hand made all these things ? acts . , , . the churches were edified , and walked in the fear of the lord , acts . . in every nation , he who feareth him , &c. is accepted with him , acts . . god , who made the world , and all things therein , seeing he is god , &c. acts . , , &c. all things are naked and open unto the eyes of him with whom we have to do , heb. . . it is a fearful thing to fall into the hands of the living god , heb. . . let us have grace whereby we may serve god acceptably , with reverence and godly fear . for our god is a consuming fire , heb. . , . pass the time of your sojourning here in fear , pet. . . cor. . . fear god , pet. . . fear god , and give glory to him , for the hour of his judgment is come , rev. . . great and marvellous are thy works , lord god almighty , &c. who shall not fear thee , o lord , and glorifie thy name ? for thou only art holy , rev. . , . to trust in god , and in none else , in all cases : the arguments thereto . . not in any else . there is none besides thee , neither is there any rock like unto god , sam. . . because thou hast relied on the king of assyria , and not relied on the lord thy god ; therefore is the host of the king of syria escaped out of thy hands , &c. asa in his disease fought not to the lord , but to the physicians . chron. . . . there is no king saved by the multitude of an host : a mighty man is not delivered by much strength . a horse is a vain thing for safety ; neither shall he deliver by his great strength , psal. . . . they who trust in their wealth , and boast themselves in the multitude of their riches : none can by any means redeem his brother , nor give to god a ransom for him , &c. that he should live for ever , psal. . , , . lo , this is the man who made not god his strength ; but trusted in the abundance of his riches , &c. but i trust in the mercy of god for ever , psal. . , . give us help from trouble , for vain is the help of man , psal. . . surely , men of low degree are vanity , men of high degree a lye ; to be laid in the balance , they are altogether lighter than vanity . trust not in oppression , &c. psal. . , . put not your trust in princes , nor in the sons of men , in whom is no help ; his breath goeth sorth , he turneth to his earth : in that very day his thoughts perish , psal. . , . he who trusted unto his riches , shall fall , prov. . . he who trusteth in his own heart , is a fool , prov. . . cease from man whose breath is in his nostrils : for wherein is he to be accounted of ? isa. . . thou didst look in that day unto the armour of the house of the forest , &c. ye made also a ditch between the two walls , &c. but ye have not looked unto the maker thereof , isa. . , , , . wo unto the rebellious children , &c. who take counsel , but not of me , &c. who walk to go down to egypt , and have not asked at my mouth , to strengthen themselves in the strength of pharoah , and to trust in the shadow of egypt : therefore shall the strength of pharoah be your shame , and the trust in the shadow of egypt confusion , &c. for the egyptians shall help in vain , and to no purpose , &c. their strength is to sit still , isa. . , , , , . thou hast trusted in thy wickedness : thou hast said , none seeth , &c. thou hast said in thine heart , i am , and none else besides me , &c. stand now with thine enchantments , &c. let them stand up and save thee , &c. behold , they shall be as stubble , &c. none shall save thee , isa. . , , , , , . truly , in vain is salvation hoped for from the hills , and from the multitudes of mountains , &c. jer. . . trust ye not in lying words , saying the temple of the lord , &c. jer. . . trust ye not in any brother , for every brother will utterly supplant , jer. . , . this is thy portion , &c. because thou hast forgotten me , and trusted in falshood : therefore will i discover thy skirts upon thy face , &c. jer. . , . thus saith the lord , cursed be the man who trusteth in man , and maketh flesh his arm , and whose heart departeth from god ; for he shall be like the heath in the desert , &c. jer. . , . for because thou hast trusted in thy works , and in thy treasures , thou shall also be taken , &c. jer. . . wherefore gloriest thou in the valleys , &c. o back-sliding daughter , who trusteth in her treasures , saying , who shall come unto me ? behold , i will bring fear upon thee , saith the lord of host , jer. . , . as for us , our eyes as yet failed for our vain hope in our watching : we have wtached for a nation which could not save us , lam. . . egypt shall know , &c. because they have been a staff of reed to the house of israel , when they took hold of thee by thy hand , thou didst break and rent all their shoulders ; and when they leaned upon thee , thou brakest all their loins , &c. ezek. . , . they shall know that i am the lord , when i have set a fire in egypt , and when all her helpers shall be destroyed , ezek. . . ephraim also is like a silly dove without heart : they call to egypt , they go to assyria ; when they shall go , i will spread my net upon them , i will bring them down , &c. wo unto them , for they have fled from me , hosea . , , . ephraim feedeth upon wind , &c. they do make a covenant with the assyrians , &c. hosea . . wo unto them who are at ease in zion , and trust in the mountains of samaria , amos . . trust ye not in a friend , put ye not confidence in a guide ; keep the dore of thy mouth from her who lyeth in thy bosom . for the son dishonoureth the father , &c. micah . , . we had the sentence of death in our selves , that we should not trust in our selves , cor. . . . in god alone , a suitable object . god said , let there be light , and there was light , &c. gen. . , , , &c. when sarah doubted of the promise , because of her age : the lord said to abraham , wherefore did sarah laugh , saying , shall i of surety bear a child , which am old ? is any thing too hard for the lord ? gen. . , , . luk. . . when hagar was fainting , and thought there was no way but death with her child , god shewed her a well of water , &c. gen. . , , , , . when josephs brethren had conspired to kill him , god works for his deliverance , gen. . , , , , , , , &c. when god was sending moses upon a great work ; moses said unto the lord , o my lord , i am not eloquent , &c. but i am slow of speech , &c. and the lord said unto him , who hath made mans mouth ? or who maketh the dumb , or the deaf , or the seeing , or the blind ? have not i the lord ? now therefore go , and i will be with thy mouth , &c. exod. . , , . and moses said unto the people , fear ye not , stand still and see the salvation of the lord ; which he will shew to you to day , &c. the lord shall fight for you , &c. and the angel of god which went before the camp , removed , and went behind them , &c. between the camp of the egyptians , and the camp of israel , &c. led them through the red-sea , exod. . , , , , , . the lord shall reign for ever and ever , exod. . . the lord , &c. proclaimed the name of the lord : the lord , the lord god merciful and gracious , long-suffering and abundant in goodness and truth ; keeping mercy for thousands : forgiving iniquity , transgression and sin , &c. exod. . , , . and moses said , the people amongst whom i am , are , &c. shall the flocks and the herds be slain for them , to suffice them ? or shall all the fish of the sea be gathered together for them ? &c. and the lord said unto moses , is the lords hand waxed short ? thou shalt see , &c. numb . . , , . god is not a man that he should lye , neither the son of man that he should repent : hath he said , and shall he not do ? or hath he spoken , and shall he not make it good ? behold , &c. he hath blessed , and i cannot reverse it , heb. . . numb . . , . tit. . . what god is there in heaven or earth , that can do according to thy works , and according to thy might , deut. . . unto thee it was shewed , that thou mightest know , that the lord he is god : there is none else besides him , &c. deut. . , . know therefore , that the lord thy god , he is god , the faithful god ; who keepeth covenant and mercy with them who love him , &c. deut. . . understand therefore this day , that the lord thy god , he who goeth before thee as a consuming fire , he shall destroy them , and he shalt bring them down before thy face : so shall thou drive them out , &c. deut. . . there shall be no man able to stand before you , for the lord your god shall lay the fear of you , &c. deut. . . joshua . . chron. . . chap. . . their rock is not as our rock , the enemies themselves being judges , &c see now that i , i am he , and there is no god with me : i kill , and i make alive ; i wound , and i heal ; neither is there any who can deliver out of my hand : for i lift up my hand to heaven , and say , i live for ever , deut . , , . there is none like unto the god of jesurun , who rideth upon the heaven for thy help , and in his excellency on the sky : the eternal god thy refuge , and underneath are the everlasting arms ; and he shall thrust out the enemy from before thee , &c. deut. . , . hereby ye shall know , that the living god is among you , &c. joshua . . not one thing hath failed of all the good things which the lord your god spake concerning you : all are come to pass unto you , and not one thing hath failed thereof , &c. joshua . . there is none besides thee ; neither is there any rock like our god , &c. the lord killeth and maketh alive ; he bringeth down to the grave , and bringeth up : the lord maketh poor , and maketh rich ; he bringeth low , and lifteth up : he raiseth up the poor out of the dust , lifteth up the beggar from the dunghil , to set among princes ; and make them to inherit the throne of glory : for the pillars of the earth are the lords , and he hath set the world upon them , sam. . , , , . luk. . , , . it may be the lord will work for us ; for there is no restraint to the lord to save by many or by few , sam. . . then said david to the philistine , thou comest to me with a sword and with a spear , and with a shield : but i come unto thee in the name of the lord of host , the god of the armies of israel , &c. i will smite thee , &c. that all the earth may know there is a god in israel , sam. . , . and david was greatly distressed ; for the people spake of stoning him , &c. but david encouraged himself in the lord his god , sam. . . the lord is my rock , &c. the god of my rock ; in him will i trust , &c. he is a buckler to all them that trust in him : for who is god save the lord ? and who a rock save our god ? sam. . , , , . alas my master , how shall we do ? and he answered , fear not , for they with us are more than they with them . and elisha prayed , &c. kings . . the children of judah prevailed , because they relied upon the lord god of their fathers , chron. . . hezekiah said unto the people ( when the king of assyria came against him ) , be strong and courageous ; be not afraid or dismayed for the the king of assyria , nor for all the multitude that is with him ; for there are more with us than with them ; with him an arm of flesh ; but with us , the lord our god , to help us , and to fight our battels , chron. . , , . the lord stirred up the spirit of cyrus to make proclamation for the building of jerusalem , the temple , and restoring the vessels of the house of the lord , when the jews were in captivity , ezra . , , , , , . canst thou by searching find out god ? &c. if he cut off , and shut up , and gather together , then who can hinder him ( or , turn him away ) ? job . , . though he slay me , yet will i trust in him , job . . job reckons up many works of god , and concludes thus : lo these parts of his ways : but how little a portion is heard of him ! job . . i know that thou canst do every thing , and no thought can be withholden from thee ( or , no thought of thine can be hindred ) , job . . kiss the son , &c. blessed are they who put their trust in him , psal. . . i will both lay me down in peace and sleep : for thou lord only makest me dwell in safety , psal. . . psal. . , . the lord also will be a refuge for the oppressed : a refuge in times of trouble ; and they who know thy name will put their trust in thee : for thou lord , hast not forsaken them who seek thee , psal. . , . in the lord put i my trust : how say ye to my soul , flee as a bird , & c ? psal. . . psal. . , . the lord is my rock , and my fortress , &c. in whom i will trust , &c. psal. . , . psal. . . in the name of our god we will set up our banners , &c. some trust in chariots , and some in horses : but we will remember the name of the lord our god , psal. . , . the king trusteth in the lord , and through the mercy of the most high he shall not be moved , psal. . . our father 's trusted in thee ; they trusted , and thou didst deliver , &c. they trusted in thee , and were not confounded , psal. . , . who is this king of glory ? the lord strong and mighty , the lord mighty in battel , &c. the lord of hosts , he the king of glory , psal. . , . the lord my strength and my shield , my heart trusteth in him , and i am helped , psal. . . in thee , o lord , do i put my trust , let me not be ashamed , &c. o how great is thy goodness , &c. which thou hast wrought for them who trust in thee ! &c. thou shalt hide them , &c. psal. . , , , , , . he who trusteth in the lord , mercy shall compass him about , psal. . . the lord bringeth the counsel of the heathen to nought , &c. the counsel of the lord standeth for ever , psal. . , . prov. . . isa. . . trust in the lord and do good , so shalt thou dwell in the land , &c. commit thy way unto the lord : trust also in him , and he shall bring it to pass , &c. the salvation of the righteous is of the lord , he their strength in the time of trouble : and the lord shall help them , &c. he shall deliver them , &c. because they trust in him , psal. . , , , . blessed is the man who maketh the lord his trust , psal. . . psal. . . he maketh wars to cease , &c. be still , and know that i am god , i will be exalted , &c. the lord of hosts is with us , the god of jacob our refuge , psal. . , , . i trust in the mercy of god for ever and ever , psal. . . cast thy burthen on the lord , and he shall sustain thee , psal. . . what time i am afraid , i will trust in thee , &c. in god i have put my trust , i will not fear what flesh can do unto me , psal. . , , . for my soul trusteth in thee : yea , in the shadow of thy wings will i make my refuge , until calamities be overpast , psal. . . psal. . , . through god we shall do valiantly , for he shall tread down our enemies , psal. . . in god is my salvation , and my glory : the rock of my strength : my refuge is in god. trust in him at all times , ye people , &c. god hath spoken once , twice have i heard this , that power belongeth unto god , psal. . , , , . the god of israel is he who giveth strength and power unto his , psal. . . a fire was kindled against jacob , &c. because they believed not god , and trusted not in his salvation : though he had commanded the clouds , &c. psal. . , , . the lord reigneth , the lord is clothed with majesty , the lord is clothed with strength , &c. psal. . . psal. . . psal. . . the righteous , &c. he shall not be afraid of evil tidings : his heart is fixed , trusting in the lord , psal. . , . it is better to trust in the lord , than to put confidence in man. it is better to trust in the lord , then to put confidence in princes , psal. . , . my help cometh from the lord , who made heaven and earth , &c. behold , he who keepeth israel , shall neither slumber nor sleep , psal. . , , . they who trust in the lord , shall be as mount zion which cannot be removed , &c. as the mountains are round about jerusalem , so the lord is round about his people : from henceforth even for ever , psal. . , . the lord great , and our god above all gods . whatsoever the lord pleaseth , did he in heaven and in earth , psal. . , . happy is he who hath the god of jacob for his help , whose hope is in the lord his god , who made heaven and earth , and the sea , and all that therein is : who keepeth truth for ever , psal. . , . he healeth the broken in heart , and bindeth up their wounds : he telleth the number of the stars , &c. great is our god , and of great power ; his understanding is infinite , &c. psal. . , , , &c. trust in the lord with all thine heart , and lean not to thine own understanding : in all thy ways acknowledg him , and he shall direct thy paths , prov. . , . commit thy works unto the lord , and thy thoughts shall be established : whoso trusteth in the lord , happy is he , prov. . , . the name of the lord is a strong tower : the righteous runneth into it , and are safe , prov. . . there is no wisdom or understanding , nor counsel against the lord. the horse is prepared against the day of battel ; but safety ( or , victory ) is of the lord , prov. . , . chap. . . whoso putteth his trust in the lord , shall be safe : many seek the rulers favour ; but every mans judgment is from the lord , prov. . , . if ye will not believe , surely ye shall not be established , isa. . . associate your selves , &c. take counsel together , and it shall come to nought ; speak the word , and it shall not stand : for god is with us , isa. . , . i will trust , and not be afraid ; for the lord jehovah is my refuge , isa. . . for the lord of hosts hath purposed , and who shall disannul it ? and his hand is stretched out , and who shall turn it back ? isa. . . there shall be desolation , because thou hast forgotten the god of thy salvation ; and hast not been mindful of the rock of thy strength , isa. . . thou hast been a strength to the poor , a strength to the needy in his distress : a refuge from the storm , a shadow from the heat , when the blast of the terrible ones is as a storm against the wall , isa. . . thou wilt keep him in perfect peace , whose mind is stayed on thee , because he trusteth in thee ; trust ye in the lord for ever : for in the lord jehovah is everlasting strength ; for he bringeth down , &c. isa. . , . behold the lord , a mighty and a strong one , isa. . , . the egyptians shall help in vain , and to no purpose ; therefore have i cryed concerning this : their strength is to sit still , &c. for thus saith the lord god , the holy one of israel , in returning and rest shall ye be saved : in quietness and in confidence shall be your strength ; and ye would not , &c. isa. . , , . behold the lord god will come , &c. he shall feed his flock like a shepherd , &c. who hath measured the waters in the hollow of his hand , and meted out heaven , &c. isa. . , , . i the lord , the first , and with the last i am he , &c. isa. . . chap. . . when thou passest thorow the waters , &c. they shall not overflow thee , &c. for i am the lord thy god , the holy one of israel , thy saviour , &c. and besides me , there is no saviour , &c. i will work , and who shall let it ? &c. isa. . , , , , , , , , . chap. . . thus saith the lord thy redeemer , and he who formed thee from the womb , i the lord who maketh all things , who stretched forth the heavens , &c. who confirmeth the word of his servant , and performeth the counsel of his messengers , &c. who saith to the deep , be dry , isa. . , , , . i am the lord , and there is none else : i formed the light , and create darkness , &c. o god of israel , the saviour , &c. isa. . , , , . my counsel shall stand , and i will do all my pleasure , isa. . . is my hand shortned at all , that i cannot redeem ? or have i no power to deliver ? behold , at my rebuke , i dry up the sea , &c. who is among you who feareth the lord , &c. who sit in darkness and hath no light ? let him trust in the name of the lord , and stay upon his god , isa. . , , . isa. . . chap. . . fear not , &c. for thy maker is thy husband , the lord of hosts is his name : and thy redeemer the holy one of israel , the god of the whole earth , isa. . , . but he who putteth his trust in me , shall possess the land , and shall inherit my holy mountain , isa. . . behold , the lords hand is not shortned , that it cannot save : neither his ear heavy that it cannot hear : but your iniquities have separated , isa. . , . chap. . . blessed is the man who trusteth in the lord , and whose hope the lord is : for he shall be as a tree planted by the waters , &c. o lord , the hope of israel , jer. . , , . behold , i am the lord , the god of all flesh : is there any thing too hard for me ? jer. . . i will surely deliver thee , &c. because thou hast put thy trust in me , saith the lord , jer. . . leave thy fatherless , &c. and let the widows trust in me , jer. . . their redeemer is strong , the lord of hosts , the lord of hosts is his name , he shall throughly plead their cause , &c. jer. . . i the lord have spoken , and will do , ezek. . . our god whom we serve , is able to deliver us , &c. and he will deliver us , dan. . , . daniel was taken out of the den , and no manner of hurt was found upon him , because he believed in his god , dan. . . blessed be god , &c. for wisdom and might are his ; he changeth the times , &c. removeth kings , &c. dan. . , , , . ch . . , . thou shalt know no god but me , for there is no saviour besides me , &c. o israel , thou hast destroyed thy self , but in me is thine help , hosea . , . ashur shall not save us , &c. for in thee the fatherless find mercy , hosea . . when my soul fainted within me , i remembred the lord , jonah . . trust ye not in a friend , &c. for the son dishonoureth the father , &c. therefore i will look unto the lord , i will wait for the god of my salvation , micah . , , . the lord is good , a strong hold ( or , strength ) in the day of trouble , and he knoweth them who trust in him , nahum . . although the figtree shall not blossom , neither shall fruit be in the vines : the labour of the olive shall fail , and the field shall yield no meat , &c. yet i will rejoyce in the lord ; i will joy in the god of my salvation , the lord god is my strength , habbak . . , , . wo to her , &c. she trusted not in the lord : she drew not near to her god , &c. i will leave in the midst of thee an afflicted and poor people , and they shall trust in the name of the lord , zephan . . , , . not by might , not by power , but by spirit , saith the lord of hosts : who thou , o great mountain before zerubbabel ? zech. . , . take no thought for your life , what you shall eat , or what ye shall drink ; nor yet for your body , what you shall put on , &c. behold the fowls of the air , &c. yet your heavenly father feedeth them : are ye not much better than they ? &c. consider the lillies , &c. if god so clothe the grass , &c. shall he not much more clothe you , o ye of little faith ? &c. your heavenly father knoweth that ye have need of these things , matth. . , , , , , . there is one god , and there is none other but he , mark . , . blessed is she who believes , for there shall be a performance of those things which were told her , &c. luke . . let not your hearts be troubled , ye believe in god , believe also in me , joh. . . known unto god are all his works from the beginning of the world . act. . . god who made the world and all things therein , seeing that he is lord of heaven and earth , &c. he giveth to all life , and breath , and all things , acts . , . let god be true , but every man a lyar , rom. . . if god be for us , who can be against us ? rom. . . the foolishness of god is wiser than men , and the weakness of god is stronger than men , cor. . , . god , &c. the father of mercies , and the god of all comfort , &c. we had the sentence of death in our selves that we should not trust in our selves , but in god who raiseth the dead : who delivered us from so great a death , and doth deliver , in whom we trust that he will yet deliver , cor. . , , . god , who comforteth them who are cast down , &c. cor. . . unto him who is able to do exceeding abundantly above all that we can ask or think , &c. ephes. . . be careful for nothing , but in every thing by prayer , &c. let your requests be made known unto god , phil. . . the living and the true god , thes. . . pet. . . therefore we both labour and suffer reproach , because we trust in the living god , who is the saviour of all men , specially of those who believe , tim. . . in hope of eternal life , which god who cannot lye , promised before the world , &c. titus . . be content with such things as ye have : for he hath said , i will never leave thee nor forsake thee ; so we may boldly say , the lord is my helper , and i will not fear , hebr. . . . every good gift and perfect gift is from above , and cometh down from the father of lights , with whom is no variableness , &c. james . . casting all your care upon him , for he careth for you , pet. . . see faith , chap. . to look believingly unto , hope in , and patiently wait for god in all cases : the arguments hereto . fear ye not , stand still and see the salvation of the lord which he will shew , &c. and the lord shall fight for you , &c. exod. . , . the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and truth , exod. . . when the people complained ( or , were as it were complainers ) it displeased the lord , &c. numb . . . god is not man that he should lye , neither the son of man that he should repent : hath he said , and shall he not do ? or , hath he spoken , and shall he not make it good ? numb . . . heb. . . titus . . rom. . . the lord thy god , he is god : the faithful god who keepeth covenant , deut. . . not one thing hath failed of all the good things the lord your god spake , &c. joshua . . the king of israel said , behold this evil is of the lord ; what should i wait for the lord any longer ? kings . . we have no might , &c. neither know we what to do : but our eyes are upon thee , &c. ye shall not need to fight in this ; set your selves , stand ye , and see the salvation of the lord with you , chron. . , . i would seek unto god , and unto god would i commit my cause : who doth great things and unsearchable , marvellous things without number , job . . . in the morning will i direct my prayer unto thee , and will look up . psal. . . thou lord hast not forsaken them who seek thee , psalm . . they shall praise the lord who seek him , psalm . . thou the god of my salvation : on thee do i wait all the day , &c. mine eyes are ever towards the lord : for he shall pluck my feet out of the net , psalm . , . wait on the lord , and be of good courage , and he shall strengthen thine heart : wait , i say , on the lord , psalm . . behold , the eye of the lord is upon them , &c. who hope in his mercy , to deliver their soul , &c. our soul waiteth for the lord , he is our help , psalm . , , . thy mercy ; o lord , in the heavens : thy faithfulness reacheth to the clouds , psalm . . psalm . . commit thy way unto the lord , &c. and he shall bring it to pass , &c. rest in the lord , and wait patiently for him ; fret not thy self , &c. because of the man who bringeth wicked devices to pass , &c. fret not thy self in any wise to do evil , &c. wait on the lord and keep his way , and he shall exalt thee , &c. psalm . , , , . i waited patiently for the lord , and he inclined unto me and heard my cry ; he brought me up out of an horrible pit , out of the mire , psalm . , . why art thou cast down , o my soul ? why art thou disquieted in me ? hope thou in god , for i shall yet praise him , psalm . , . psalm . . god our refuge , &c. a very present help in time of trouble , psalm . . o god , thou my god , early will i seek thee : my soul thirsteth for thee , psalm . . i am weary of my crying , my throat is dryed : mine eyes fail , while i wait for my god , psalm . but i will hope continually , and will yet praise thee more and more , psalm . . thou , o lord , art a god full of compassion , and gracious : long-suffering , and plenteous in mercy and truth , psalm . . psalm . . even from everlasting to everlasting thou art god : thou turnest man to destruction , and sayest , return ye children ofmen , psalm . , . the lord will not cast off his people , neither will he forsake his inheritance , psalm . . the lord is merciful and gracious , slow to anger , plenteous in mercy : he will not always chide , neither will he keep anger for ever , &c. like as a father pitieth his children , so the lord pitieth them who fear him , &c. the mercy of god is from everlasting to everlasting , psalm . , . , . these all wait on thee , that thou mayst give them their meat in due season , psalm . . they soon forgat his works : they waited not for his counsel , psalm . . the lord is gracious and full of compassion : he hath given meat unto them who fear him , he will ever be mindful of his covenant , psalm , . psal : . . psalm . . my soul fainteth for thy salvation : i hope in thy word , psalm . . behold , as the eyes of servants look unto the hand of their masters , &c. so our eyes wait upon the lord our god until he have mercy upon us , psalm . . i wait for the lord ; my soul doth wait , and in his word do i hope , &c. my soul waiteth for the lord more than they who watch for the morn : let israel hope in the lord , for with the lord is mercy and plenteous redemption , psalm . , , . our bones are scattered , &c. but mine eyes are unto thee , o god , the lord , psalm ●… . , . the lord is gracious and full of compassion , slow to anger , and of great mercy : ●…he lord is good to all , and his tender mercies are over all his works , &c. the lord upholdeth all that fall , &c. the eyes of all wait upon ( or , look unto ) thee , and thou givest them their meat in due season : thou openest thine hand , and satisfiest the desire of every living thing , psalm . , , , , . the lord taketh pleasure in them , &c. who hope in his mercy , psalm . . hope deferred maketh the heart sick : but when it cometh , &c. prov. . . say not thou , i will recompence evil : wait on the lord , and he shall save thee , prov. . . if thou saint in the day of adversity , thy strength is small , prov. . . i will wait upon the lord who hideth his face from the house of jacob , and i will look for him , &c. should not a people seek unto the lord ? isaiah . , . at that day shall a man look to his maker , and his eyes shall have respect unto the holy one of israel , and he shall not look to the altars , isaiah . , . and it shall be said in that day , so this is our god , we have waited for him , and he will save us : this the lord , we have waited for him , isaiah . . in the way of thy judgment , o lord , have we waited for thee : the desire of our soul is to the remembrance of thy name : with my soul have i desired thee in the night , &c. isaiah . , . he who believeth shall not make haste , isaiah . . wo to the rebellious children who take counsel , but not of me ; and who cover with a covering , but not of my spirit , &c. their strength is to sit still , &c. for thus saith the lord , the holy one of israel , in returning and rest , shall ye be saved : in quietness and confidence shall be your strength , and ye would not , &c. therefore will the lord wait that he may be gracious unto you , &c. for the lord is a god of judgment , blessed are all they who wait for him , isaiah . , , , . wo to them who go down to egypt for help , &c. but they look not to the holy one of israel , neither seek the lord , isaiah . . o lord , be gracious to us , we have waited for thee , isaiah . . hast thou not known ? &c. the everlasting god , the lord , the creator of the ends of the earth sainteth not , neither is weary ; there is no searching of his understanding ; he giveth power , &c. but they who wait upon the lord shall renew strength : they shall mount up with wings as eagles : they shall run and not be weary , they shall walk and not be faint , isaiah . , , , . look unto me , and be ye saved , all the ends of the earth : for i am god , and there is none else , isaiah . . thou shalt know that i am the lord : for they shall not be ashamed who wait for me , isaiah . . who is among you who feareth the lord , &c. and walks in darkness , and hath no light ? let him trust in the name of the lord , and stay upon his god , isaiah . . for since the beginning of the world men have not heard , nor perceived by the ear , neither hath the eye seen , o god , besides thee , what he hath prepared for him who waiteth for him , isa. . . i am the lord , who exercise loving-kindness , judgment and righteousness in the earth : for in these things i delight , saith the lord , jer. . . o the hope of israel , the saviour thereof in time of trouble , &c. are there any among the vanities of the heathen who can cause rain ? &c. art not thou he , o lord our god ? therefore we will wait upon thee : for thou hast made all these things , jer. . , . blessed is the man , &c. whose hope the lord is , jer. . . the lord is good unto them who wait for him , to the soul which seeketh him . it is good that a man should both hope and quietly wait for the salvation of the lord , &c. for the lord will not cast off for ever : for though he cause grief , yet will he have compassion , according to the multitude of his mercies , lam. . , , , , . wait on thy god continually , hosea . . the lord your god , he is gracious and merciful , slow to anger , and of great kindness , and repenteth him of the evil : who knoweth if he will return and repent , and leave a blessing behind him ! joel . , . jonah . . the lord is the hope of his people , the strength of the children of israel , joel . . seek ye me , and ye shall live ; but seek not bethel , &c. seek the lord , and ye shall live , amos . , , . then i said , i am cast out of thy sight ; yet i will look again towards thy holy temple , &c. when my soul fainted within me , i remembred the lord , and my prayer came in unto him , jonah . , . thou hast had pity on ( or , spared ) the gourd , &c. and should not i spare nineveh that great city , where are more than persons who cannot discern between their right hand and their left , jonah . , . a mans enemies are the men of his own house : therefore i will look unto the lord : i will wait for the god of my salvation , &c. micah . . , . for the vision is yet for an appointed time : but at the end it shall speak and shall not lye ; though it tarry , wait for it , because it will surely come , it will not tarry . behold his soul which is lifted up , is not right in him : but the just shall live by his faith , habbak . . , . though christ put off the woman of canaan by sharp words often ; yet she still waited on him , and looks for good , till she had it , mat. . , , , , , , . so the two blind men would not be put off , but called and waited till christ heard and answered them , mat. . , , , , . the impotent man waited at the pool long to be cured , john . , , , , , . tribulation worketh patience , and patience experience , and experience hope : and hope maketh not ashamed ; because the love of god , &c. rom. . , , . for we are saved by hope : but hope which is seen is not hope : for what a man seeth , why doth he yet hope for ? but if we hope for that we see not ; then do we with patience wait for it , rom. . , . whatsoever things were written afore-time , were written for our learning , that we through patience and comfort of the scriptures might have hope , &c. now the god of hope fill you , &c. that ye may abound in hope through the power of the holy ghost , rom. . , . god is faithful , cor. . . thes. . . god is faithful , who will not suffer you to be tempted above what you are able : but will with the temptation also make a way to escape , cor. . . thes. . . who delivered us : &c. and doth deliver us : in whom we trust that he will yet deliver us , cor. . . god , who comforteth them who are cast down , &c. cor. . . god , who is rich in mercy , eph. . . be not moved away from the hope of the gospel , col. . . remembring , &c. your patience of hope , thes. . . he abideth faithful , he cannot deny himself , tim. . . heb. . . be followers of them , who through faith and patience inherit the promises , &c. abraham , &c. after he had patiently endured , he obtained the promise , &c. god willing to shew , &c. the immutability of his counsel , confirmed it by an oath : that by two immutable things in which it was impossible for god to lye , &c. heb. . , , , . ye have need of patience , that after ye have done the will of god , ye might receive the promise : for yet a little while , and he who shall come , will come , and will not tarry . now the just shall live by faith , &c. heb. ●… . , , . let us run with patience the race which is set before us ; looking unto jesus , &c. heb. . , . the trial of your faith worketh patience ; and let patience have her perfect work , that ye may be perfect and intire , &c. james . , . be patient therefore brethren unto the coming of the lord. behold the husband-man waiteth , &c. be ye also patient , stablish your hearts , &c. behold we count them happy who endure : ye have heard of the patience of job , and have seen the end of the lord : that the lord is very pitiful , and of tender mercies , james . , , , . wherefore gird up the loins of your minds , be sober and hope to the end for the grace which is to be brought to you , &c. pet. . . wherefore let them who suffer according to the will of god , commit the keeping of their souls to him in well-doing , as unto a faithful creator , pet. . . casting all your care upon him , for he careth for you , pet. . . perfect love casts out fear , &c. he who feareth , is not made perfect in love , john . . keep your selves in the love of god , looking for the mercy of our lord jesus , jude , verse . see more of faith in its nature and use , chap. . to walk humbly before god , abasing self ; opposing all high thoughts within us , and avoid boasting of our selves : the reasons . abraham said , behold now , i have taken upon me to speak unto thee , who am but dust and ashes , gen. . . jacob said , &c. i am not worthy of the least of all ( or , i am less than all ) the mercy , and of all the truth which thou hast shewed unto thy servant : for with my staff i passed over , &c. gen. . . pharaoh said unto joseph , &c. i have heard say of thee , thou canst understand a dream , and interpret it . and joseph answered pharaoh , and said , it is not in me : god shall give pharaoh an answer of peace , gen. . , . i know that the lord is greater then all gods : for in the thing wherein they dealt proudly , he was above them , exod. . . hath the lord spoken only by moses ? hath he not spoken also by us ? and the lord heard , &c. and the anger of the lord was kindled against them , numb . . , , . korah , dathan and abiram , and others , gathered themselves together against moses and aaron , and said unto them , ye take too much upon you ( or , it is much for you ) , seeing all the congregation are holy every one of them , and the lord is among them : wherefore then lift you up your selves above the congregation of the lord ? &c. moses sent to call dathan and abiram , &c. who said , we will not come up , &c. god was angry , and the earth opened and swallowed them up , numb . . , , , , , , . speak not thou in thine heart , after that the lord thy god hath cast them out from before thee , saying , for my righteousness the lord hath brought me in to possess this land , &c. understand therefore , that the lord thy god giveth thee not this good land to possess it , for thy righteousness : for thou a stiff-necked people , &c. deut. , , , . saui hath slain his thousands , and david his ten thousands : and saul was very wrath , and the saying displeased him ; and he said , they have ascribed unto david ten thousands , and to me they have ascribed one thousand : and can he have more but the kingdom ? sam. . , . i will yet be more vile than thus , and will be base in mine own sight , sam. . . but thine eyes are upon the haughty , that thou mayst bring them down , sam. . . seest thou how ahab humbleth himself , & c ? because he humbleth himself before me , i will not bring the evil in his days , kings . , , . naaman was wroth , and went away , and said , behold , i thought he would surely have come out unto me , &c. are not , &c. rivers of damascus better than all the waters of israel , &c. so he went away in a rage , &c. kings . . , , , . because thine heart was tender , and thou hast humbled thy self before the lord , &c. behold therefore , &c. thou shalt be gathered into thy grave in peace , and thine eyes shall not see all the evil which i will bring , &c. kings . , . when uzziah was strong , his heart was lifted up to his destruction , chron. . . but hezekiah rendred not again according to the benefit done unto him ; for his heart was lifted up , therefore there was wrath upon him , &c. notwithstanding hezekiah humbled himself for the pride of his heart ( or , lifting up of his heart ) , so that the wrath of the lord came not upon them in the days of hezekiah , chron. . , . what is man that thou shouldst magnifie him ? and that thou shouldst set thine heart upon him ? job . , psalm . . psalm , , . for vain ( or , empty ) man would be wise ; though man be born like a wild asses colt , job . , . wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble ? for thou writest bitter things against me , job . , . man that is born of a woman is of few days and full of trouble : he cometh forth like a flower , and is cut down : he fleeth also as a shadow , and continueth not : and dost thou open thine eyes upon such an one ? job . , , , . psalm . . when men are cast down , then thou shalt say , there is lifting up : and he shall save the humble person , job . . the stars are not pure in his sight : how much less man , a worm ? job . , . job said , behold i am vile : what shall i answer thee ? i will lay my hand upon my mouth : once have i spoken , &c. but i will proceed no farther , job . , , . now mine eye seeth thee : wherefore i abhor my self , and repent in dust and ashes , job . , . when i consider the heavens , &c. what is man that thou art mindful of him ? and the son of man , that thou visiteth him ? psalm . , . he forgetteth not the cry of the humble , psalm . . psalm . . but i a worm , and no man , psalm . . the lord is nigh unto them who are of a broken heart , and saveth such as be of a contrite spirit , psalm . . every man at his best estate is altogether vanity , psalm . , . the sacrifices of god are a broken spirit : a broken and a contrite heart , o god , thou wilt not despise , psalm . . surely men of low degree are vanity , men of high degree a lye ; to be laid in the balance , they are altogether lighter than vanity , psalm . . . if thou lord shouldst mark iniquities , o lord , who shall stand ? psalm . . lord , my heart is not haughty , nor mine eyes lofty , &c. psalm . , . though the lord be high , yet hath he respect unto the lowly : but the proud he knoweth afar off , psalm . . . be not wise in thine own eyes , &c. surely he scorneth the scorners : but he giveth grace unto the lowly , prov. . , . these things doth the lord hate , a proud look ( or , haughty eyes ) , prov. . , . pride cometh , then cometh shame ; but with the lowly is wisdom , prov. . . only by pride cometh contention , prov. . . before honour is humility , prov. . . chap. . . all the ways of man are clean in his own eyes , &c. every one who is proud in heart , is an abomination unto the lord , &c. pride goeth before destruction , and an haughty look before a fall : better be of an humble spirit with the lowly , than to divide the spoil with the proud , prov . , , , . chap. . . most men will proclaim every one his own goodness ( or , bounty ) , prov. . . every way of man is right in his own eyes : but the lord pondereth the heart , prov. . . put not forth thy self in the presence of the king , and stand not in the place of great men : for better it is that it be said unto thee , come up hither ; than that thou shouldst be put lower in the presence of the prince , prov. . , . seest thou a man wise in his own conceit ? there is more hope of a fool than of him , prov. . . let another man praise thee , and not thine own mouth : a stranger , and not thine own lips , prov. . . he who is of a proud heart , stirreth up strife , prov. . . a mans pride shall bring him low : but honour shall uphold the humble in spirit , prov. . . surely i am more brutish than man , and have not the understanding of a man , prov. . . the lofty looks of man shall be humbled , and the haughtiness of man shall be brought down , &c. for the day of the lord of hosts shall be upon every one who is proud and lofty , and upon every one who is lifted up , and he shall be brought low , &c. cease ye from man whose breath is in his nostrils : for wherein is he to be accounted of ? isaiah . , , , , . chap. . . wo unto them who are wise in their own eyes , and prudent in their own sight , isaiah . . who is me , &c. i am of unclean lips , &c. for mine eyes have seen the king , the lord of hosts , isaiah . . i will punish the fruit of the stout heart of the king of assyria , and the glory of his high looks : for he saith , by the strength of my hand i have done it , &c. shall the ax boast it self against him that heweth therewith ? &c. therefore shall the lord , the lord of hosts , send among his fat ones , leanness : and under his glory he shall kindle a fire , &c. the high ones of stature shall be hewn down , and the haughty shall be humbled , isa. . , , , , . the lord of hosts hath purposed it to stain ( or , pollute ) the pride of all glory : to bring into contempt all the honourable of the earth , isa. . . thus saith the high and lofty one , &c. i dwell in the high and holy place ; with him also who is of an humble and contrite spirit , to revive the spirit of the humble , and to revive the heart of the contrite , isa. . . thus saith the lord , the heaven is my ●…rone , &c. but to this man will i look , to him who is pure and contrite in spirit , and trembleth at my word , isa. . , . let not the wise man glory in his wisdom , nor the mighty man in his might , &c. jer. . . o house of israel , cannot i do with you as this potter , saith the lord ? behold , as the clay is in the potters hands , so ye in mine hand , o house of israel , jer. . . when the prophet jeremiah had spoken the words of the lord to the people , then spake azariah , &c. and all the proud men , saying unto jeremiah , thou speakest falsly : the lord our god hath not sent thee to say , &c. jer. . , . behold , i am against thee , o thou most proud ( or , pride ) saith the lord god of hosts , &c. and the most proud shall stumble and fall , &c. jer. . , . behold , this was the iniquity of thy sister sodom , pride , &c. and the more haughty , &c. ezek. . , . thus saith the lord , &c. exalt him that is low , and abase him who is high , ezek. . . god threatens the prince of tyrus for his sacrilegious pride , ezek. . , &c. when the king said unto daniel , art thou able to make known unto me the dream ? &c. daniel answered , &c. there is a god in heaven who revealeth secrets , &c. dan. . , , , . is not this great babylon which i have built by the might of my power , and for the honour of my majesty ? while the word was in the kings mouth , there fell a voice , &c. saying , &c. the kingdom is departed from thee , &c. he was driven from men , and did eat grass as oxen , &c. those who walk in pride , he is able to abase , dan. . , , , , , . when his heart was lifted up , and his mind hardned in pride ( or , to deal proudly ) , he was deposed from his kingly throne , and took his glory from him , &c. and thou his son belshazzar , hast not humbled thine heart , although thou knewest all this , but hast listed up thy self against the lord of heaven , &c. dan. . , , , . he hath shewed thee , o man , what is good : and what doth the lord require of thee , but to do justly , &c. and walk humbly with thy god ? micah . . behold , his soul which is lifted up , is not upright in him , habbak . . . moab shall be as sodom , &c. this shall they have for their pride , because they reproached , and magnified themselves against the people of the lord of hosts , zephan . . , . behold , thy king cometh unto thee , he is just , &c. lowly , zech. . . the day cometh that shall burn as an oven , and all the proud , &c. shall be stubble , mal. . . blessed are the poor in spirit , for theirs is the kingdom of heaven , matth. . . the centurion answered and said , lord , i am not worthy that thou shouldst come under my roof , matth. . , . luke . , . learn of me , for i am meek and lowly in heart , and ye shall find rest , matth. . . whosoever therefore shall humble himself as this little child , the fame is greatest in the kingdom of heaven , matth. . . when the ten heard it , they were moved with indignation against their two brethren : but jesus called them unto him , ●…nd said , ye know that the princes of the gentiles exercise dominion over them , and they who are great exercise authority upon them ; but it shall not be so amongst you : but whosoever will be great among you , let him be your minister , &c. even as the son of man came not to be ministred unto , but to minister , mat. . , , , , . chap. . . . luke . . one is your master , christ , and all ye are brethren , &c. whosoever shall exalt himself , shall be abased ; and he who shall humble himself , shall be exalted , matth. . , . when christ had said , one should betray him ; each disciple said , is it i ? is it i ? matth. . . peter fell down at jesus knees , and said , depart from me , for i am a sinful man , o lord , luke . . when thou art bidden of any man to a wedding , sit not down in the highest room , lest a more honourable man than thou be bidden , luke . . when ye have done all , &c. say ye are unprofitable servants , luke . . he spake this parable unto certain who trusted , &c. that they were righteous , and despised others , &c. the publican standing afar off , would not lift so much as his eyes to heaven , but smote upon his breast , saying , lord be merciful to me a sinner , luke . , . this my joy therefore is fulfilled : he must increase , but i must decrease , john . , . jesus washed his disciples feet , &c. if i then your lord and master have washed your feet , ye also ought to wash one anothers feet , for i have given you an example , john . , , , . ye men of israel , why marvel ye at this ? or why look you so earnestly at us , as though by our own power or holiness we had made this man to walk , & c ? through faith in his name , hath made this man strong , act. . , , . ch . . , . cornelius met peter , fell at his feet and worshipped him ; but peter took him up , saying , stand up , i my self am a man , acts . , . when the priests of jupiter and the people would have done sacrifice to paul and barnabas , they said , we are men of like passions with you , and preach to you that you should turn from these vanities , &c. acts . , , . apollos an eloquent man and mighty in the scripture , yet submits to be taught the way of god more perfectly by aquilla and priscilla tent-makers , acts . , , . i have been with you , &c. serving the lord with all humility of mind , acts . , . the apostle blames the jews for boasting of the law , and of their knowledg and ability to instruct others , &c. rom. . , , , , . for i know that in me ( that is , in my flesh ) dwelleth no good thing , rom. . . boast not against the branches : but if thou boast , thou bearest not the root , but the root thee . thou wilt say , the branches were broken off that i might be grafted in : well , because of unbelief they were broken off , and thou standest by faith ; be not high-minded , but fear , &c. rom. . , , , . for i say , &c. to every one among you , not to think of himself more highly than he ought to think , but to think soberly according as god hath dealt to every man the measure of faith , &c. mind not high things , but condescend to men of low estate ( or , be content with mean things ) ; be not wise in your own conceits , rom. . , . god hath chosen the foolish things of this world to confound the wise , &c. that no flesh should glory in his presence , cor. . , , . if any man among you seemeth to be wise in this world , let him become a fool that he may be wise , for the wisdom of this world is foolishness with god , &c. therefore let no man glory in men , cor. . , , . that ye might learn in us not to think above that which is written , that no one of you be puffed up for one against another ; for who maketh thee to differ ( or , distinguisheth thee ) ? and what hast thou which thou didst not receive ? now if thou didst receive it , why dost thou glory as if thou hadst not received it ? &c. the kingdom of god is not in word but in power , cor. . , , . if any man think he knoweth any thing , he knoweth nothing as he ought to know , cor. . . wherefore let him who thinketh he standeth , take heed lest he fall , cor. . . to one is given the spirit , the word of wisdom , &c. but all these worketh that one and the self-same spirit , dividing to every man severally , as he will , &c. the eye cannot say unto the hand , i have no need of thee ? nor again , the head to the foot , i have no need of you , &c. cor. . , , , , , . charity vaunteth not it self ( or , is not rash ) , is not puffed up , cor. . . i am the least of the apostles , who am not meet to be called an apostle , &c. but by the grace of god i am that i am , cor. . . . not that we are sufficient of our selves to think any thing , as of our selves : but our sufficiency is of god , cor. . . we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us , cor. . . some who commend themselves : but they measuring themselves by themselves , &c. are not wise ; but we will not boast of things without our measure , &c. but he who glorieth , let him glory in the lord : for not he who commendeth himself is approved , but whom the lord commendeth . cor. . , , , . and lest i should be exalted above measure through the abundance of revelations , there was given to me a thorn in the flesh , &c. cor. . . god accepteth no mans person , gal. . . eph. . . let us not be desirous of vain glory , provoking one another , &c. gal. . . for if a man think himself to be something , when he is nothing , he deceiveth himself , gal. . . unto me who am less than the least of all saints , is this grace given , eph. . . walk worthy of the vocation wherewith ye are called , with all lowliness and meekness , &c. unto every one of us is given grace according to the measure of the gift of christ , eph. . , . submiting your selves one to another in the fear of god , eph. . . let nothing be done through strife or vain glory , but in lowliness of mind , let each esteem other better than himself : look not every man on his own things , &c. let the same mind be in you which also was in christ , &c. he humbled himself , &c. work out your own salvation with fear and trembling , phil. . , , , , . i know how to be abased , and i know how to abound : every where , and in all things , i am instructed , &c. phil. . . put on therefore , as the elect of god , holy and beloved , &c. humbleness of mind , meekness , &c. col. . . let us therefore fear , lest a promise being left of entering into his rest : any of us should seem to come short of it , heb. . . the rich , in that he is made low ; because as the flower of the grass , he shall pass away , james . , . have not the faith of our lord jesus with respect of persons : for if there come into your assemblies a man with a gold ring , in goodly apparrel ; and there come in also a poor man in vile rayment ; and ye have respect unto him who weareth the gay clothing , and say unto him , sit thou here , in a good place ( or , well , or seemly ) ; and say to the poor , stand thou there , or sit here under my footstool : are you not then partial in your selves , &c. hath not god chosen the poor of this world , rich in faith , & c ? ye have despised the poor , james . , , , , , . my brethren , be not many masters , knowing that we shall receive the greater condemnation : for in many things we offend all , &c. james . , . god resisteth the proud , but giveth grace unto the humble . submit your selves therefore to god , &c. humble your selves in the sight of the lord , and he shall lift you up , james . , , . likewise ye younger , submit your selves to the elder : yea , all be subject one to another , and be clothed with humility : for god resisteth the proud , and giveth grace to the humble . humble your selves therefore under the mighty hand of god , that he may exalt you in due time , pet. . , thou sayest , i am rich , and increased with goods , and have need of nothing : and knowest not , that thou art wretched , and miserable , and poor , and blind , and naked , rev. . . see more chap. , of submission to god in affliction . see death chap. . to be moderate , meek , patient and quiet in all things : and the encouragements thereto . simeon and levi are brethren , instruments of cruelty ( or , their swords are weapons of violence ) : o my soul , come not thou into their secret , &c. for in their anger they slew a man , and in their self-will they digged down a wall . cursed be their anger , for it was fierce , and their wrath , for it was cruel , gen. . , , . gen. . , , . now the man moses was very meek , above all the men upon the face of the earth , mumb. . . david had rashly and hastily resolved to have avenged himself upon nabal and his house : and he blessed god for abigails counsel , which hindred him , sam. , , , , . with the froward thou wilt shew thy self unfavoury ( or thou wilt wrestle ) , sam. . . the meek shall eat and be satisfied , psal. . . the meek will he guide in judgment : and the meek will he teach his way , psal. . . fret not thy self because of evil doers , neither be thou envious against the workers of iniquity . fret not , &c. because of the man who bringeth wickekd devices to pass , &c. cease from anger , and forsake wrath : fret not thy self in any wise to do evil , &c. but the meek shall inherit the earth , psal. . , , , . the earth feared , &c. when god arose to judgment , to save all the meek of the earth , psal . , . it went ill with moses for their sakes : because they provoked his spirit , so that he spake unadvisedly with his lips , psal. . , . the lord liftteh up the meek , psal. . . put away from thee a froward mouth : and perverse lips put far , prov. . . they who are of a froward heart , are an abomination to the lord , prov. . . a fools wrath is presently known : but a wise man hideth shame , prov. . . he who is soon angry , dealeth foolishly , &c. he who is slow to wrath is of great : understanding : but he who is hasty ( or , short ) of spirit , exalteth folly , prov. . , . a soft answer turneth away wrath : but grievous words stirreth up anger , &c. a wrathful man stirreth up strife : but he who is slow to anger , appeaseth strife , prov. . . . a froward man soweth strife , &c. he who is slow to anger , is better than the mighty : and he who ruleth his spirit , than he who taketh a city , prov. . , . chap. . . he who hath a froward heart findeth no good : and he who hath a perverse tongue , falleth into mischief , prov. . . the discretion of a man deferreth anger : his glory to pass over a transgression , &c. a man of great wrath shall suffer punishment ; for if thou deliver him , yet thou must do it again , prov. . . . it is an honour to a man to cease from strife : but every fool will be medling , prov. . . as coals to burning coals , and wood to fire : so is a contentious man to kindle strife , prov. . . a stone is heavy , &c. but a fools wrath is heavier , &c. wrath is cruel , and anger is outragious : but who is able to stand before envy ( or , jealousie ) ? prov. . , . wise men turn away wrath , &c. seest thou a man who is hasty in his words ( or , matters ) , there is more hope of a fool than of him , &c. an angry man stirreth up strife , and a furious man aboundeth in transgression , prov. . , , . better , &c. the patient in spirit , than the proud in spirit : be not hasty in thy spirit to be angry , for anger resteth in the bosom of fools , eccl. . , . the meek also shall increase ( or , add to ) their joy in the lord , isa. . . blessed are the meek , for they shall inherit the earth , &c. blessed are the peace-makers , for they shall be called the children of god , mat. . , . learn of me , for i am meek and lowly of heart , and ye shall find rest , mat. . . behold , thy king cometh unto thee meek , &c. mat. . . in your patience possess ye your souls , luke . . who will render unto every man according unto his deeds , to them who by patient continuing in well doing , seek for glory , &c. eternal life , rom. . . tribulation worketh patience , and patience experience , and experience hope , &c. rom. . , , . if it be possible , as much as lieth in you , live peaceable with all men : dearly beloved , avenge not your selves , but rather give place unto wrath : for it is written , vengance is mine , &c. be not overcome of evil , rom. . , , . let us therefore follow after the things which make for peace , rom. . . charity suffereth long , and is kind ; charity envieth not , &c. is not easily provoked , &c. rom. . . . the fruits of the flesh , &c. are wrath , strife , &c. but the fruits of the spirit , is peace , long-suffering , gentleness , &c. meekness , temperance , &c. gal. . , , . if any man be overtaken in a fault , ye who are spiritual , restore such a one in the spirit of meekness ; considering , &c. gal. . . walk worthy of the vocation wherewith ye are called , with all lowliness and meekness , with long-suffering , forbearing : be ye angry , and sin not ; let not the sun go down upon your wrath , neither give place to the devil , &c. let all bitterness , and wrath , and anger , and clamour , and evil speaking , be put away from you , with all malice , eph. . , , , , . let your moderation be known unto all men : the lord is at hand , phil. . . that ye walk worthy of the lord , &c. strengthened with all might , according unto his glorious power , unto all patience and long-suffering , col. . , . but now you also put off all these , anger , wrath , malice , &c. put on meekness , long-suffering , forbearing one another , col. . , . be patient towards all men , thes. . . but thou , o man of god , &c. follow after , &c. patience , meekness , tim. . . tim. . . the servant of the lord must not strive ; but be gentle unto all men , &c. patient ( or , forbearing ) , in meekness instructing those who oppose themselves , if god , &c. tim. . , . that aged men be sober , grave , temperate , &c. in patience , tit. . . put them in mind , &c. to be no brawler , gentle , shewing all meekness unto all men , tit. . , . ye have need of patience , that after ye have done the will of god , ye might receive the promise , heb. . . follow peace with all men , heb. . . the trial of your faith worketh patience . but let patience have her perfect work , that ye may be perfect and entire , wanting nothing , &c. let every man be , &c. slow to wrath : for the wrath of man worketh not the righteousness of god , &c. receive with meekness the ingrafted word , james . , , , , . who is a wise man , & c ? let him shew out of a good conversation his works with meekness of wisdom . but if ye have bitter envyings and strife in your heart , &c. for where envy and strife is , there is confusion , &c. but the wisdom which is from above , is first pure , then peaceable , gentle , and easie to be entreated , &c. james . , , , . gird up the loins of your mind : be sober , and hope , &c. pet. . . what glory is it , if when ye be buffeted for your faults , ye take it patiently ? but if when ye do well , and suffer for it , you take it patiently , this is acceptable with god , pet. . . whose adorning , let it not be that outward , &c. but the hidden man of the heart , in that which is not corruptible : the ornament of a meek and quiet spirit , which is in the sight of god of great price , &c. he who will love life , &c. let him seek peace , and ensue it , &c. be always ready to give an answer to every man who asketh you a reason of the hope that is in you , with meekness and fear , pet. . , , , , . the end of all things is at hand , be ye therefore sober , pet. . . add , &c. to knowledg , temperance ; and to temperance , patience , pet. . . see more in duties to brethren , chap. . in duties towards all men , chap. . in duties towards persecutors , chap. . in words , chap. . to take heed to our lips , that our words be not rash , but true , seasonable , well ordered and savoury . ye shall not , &c. lye one to another , levit. . . how forcible are right words ? but what doth your arguing reprove ? job . . . ye are forgers of lyes , &c. o that you would altogether hold your peace , and it should be your wisdom , &c. will you speak wickedly for god ? and talk deceitfully for him ? job . , , . he who speaketh flattery to his friends , even the eyes of his children shall fail , job . . my lips shall not speak wickedness , nor my tongue utter deceit , job . . now elihu had waited till job had spoken , because they were elder than he , &c. he said , i am young , and ye very old ; wherefore i was afraid , and durst not shew my opinion , job . , . i uttered that i understood not , things two wonderful for me , which i knew not , &c. wherefore i abhor , &c. job . , . thou shalt destroy them who speak a lye , psal. . . they speak vanity every one with his neighbour : with flattering lips , with a double heart do they speak : the lord will cut off all flattering lips , &c. who have said , with our tongue will we speak , our lips are our own , who is lord over us ? psal. . , , . lord , who shall abide in thy tabernacle , & c ? he who speaketh the truth in his heart , he who backbiteth not with his tongue , psal. . , , . i am purposed , that my mouth shall not transgress , psal. . . what man is he who desireth life , &c. keep thy tongue from evil , and thy lips from speaking guile , psal. . , . the mouth of the righteous speaketh wisdom , and his tongue talketh of judgment , psal. . . i said , i will take heed to my ways , that i sin not with my tongue : i will keep my mouth with a bridle , while the wicked is before me , psal. . . thou gavest thy mouth to evil , and thy tongue framed deceit : thou sittest and speakest against thy brother , &c. psal. . , . the wicked , &c. go astray as soon as they are born , speaking lyes , psal. . . the mouth of them who speak lyes , shall be stopped , psal. . . my tongue also shall talk of thy righteousness all the day long , psal. . . it went ill with moses for their sakes : because they provoked his spirit , so that he spake unadvisedly with his lips , psal. . , . i hate and abhor lying , psal. . . put away from thee a froward mouth : and perverse lips put far from thee , prov. . . these six things doth the lord hate , &c. a lying tongue , &c. a false witness , speaking lyes , prov. . , , . a prating fool shall fall : the mouth of a righteous man is a well of life , &c. in the lips of him who hath understanding , wisdom is found , &c. he who hideth hatred with lying lips , and he who uttereth a slander , is a fool : in the multitude of words there wanteth not sin ; but he who refraineth his lips is wise . the tongue of the just is as choice silver , &c. the lips of the righteous feed many , &c. the mouth of the just bringeth forth wisdom , &c. the lips of the righteous knows what is acceptable , prov. . , , , , , , , , . he who speaketh truth , sheweth forth righteousness , &c. lying lips are an abomination to the lord : but they who deal truly are his delight , prov. . , . he who keepeth his mouth , keepeth his life : but he who openeth wide his lips , shall have destruction , &c. a righteous man hateth lying , prov. . , . a soft answer turneth away wrath : but grievous words stir up anger : the tongue of the wise useth knowledg aright ; but the mouth of fools poureth forth foolishness , &c. a wholsom tongue is a tree of life : but perversness therein is a breach in the spirit , &c. the lips of the wise disperseth knowledg , &c. a man hath joy by the answer of his mouth , and a word spoken in due season , how good it is ! the heart of the righteous studieth to answer : but the mouth of the wicked poureth out evil things , prov. . , , , , , . righteous lips are the delight of kings : and they love him who speaketh right , &c. the heart of the wise teacheth his mouth , and addeth learning unto his lips . pleasant words are as an honey-comb , sweet to the soul , prov. . , , . excellent speech becomes not a fool : much less do lying lips a prince , &c. he who hath a perverse tongue falleth into mischief , &c. he who hath knowledg , spareth his words , &c. even a fool when he holdeth his peace , is counted wife : he who shutteth his lips is a man of understanding , prov. . , , , . a fools lips enter into contention , and his mouth calleth for strokes , &c. his mouth is his destruction , and his lips the snare of his soul , &c. the word of a tale-bearer ( or , whisperer ) are as wounds , &c. he who answereth a matter before he heareth , it is folly and shame unto him , &c. death and life is in the power of the tongue , &c. the rich man answereth roughly , prov. . , , , , , . he who speaketh lyes shall perish , &c. shall not escape , prov. . , . whoso keepeth his mouth and his tongue , keepeth his soul from troubles , prov. . . a word fitly spoken , is like apples of gold in pictures of silver , prov. . . answer not a fool according to his folly , lest thou also be like unto him : answer a fool according to his folly , lest he be wise in his own conceit , prov. . , . let another man praise thee , not thine own mouth : a stranger , not thine own lips , prov. . . a fool uttereth all his mind , but a wise man keepeth it in till afterwards , &c. seest thou a man that is hasty in his words ? there is more hope of a fool than of him , prov. . , . be not rash with thy mouth : and let not thine heart be hasty to utter any thing before god , &c. let thy words be few , &c. for in many words also divers vanities : but fear thou god , eccl. . , , . the words of wise men are heard in quiet , eccl. . . the words of a wise mans mouth are gracious ( or , grace ) , &c. a fool also is full of words ; a man cannot tell what shall be , eccl. . , . i hearkned and heard , they spake not aright , &c. jer. . . they bent their tongue like their bow , for lyes : but are not valiant for the truth , &c. will not speak the truth ; they have taught their tongue to speak lyes , &c. their tongue is an arrow shot out , it speaketh deceit ; one speaketh peaceably to his neighbour with his mouth , in his heart he layeth in wait , jer. . , , . the lord hath a controversie , &c. because there is no truth , &c. by swearing and lying , &c. hosea . , . the prudent shall keep silence in that day : for it is an evil time , amos . . keep the dores of thy mouth from her who lieth in thy bosom , micah . . speak ye every man truth to his neighbour , zech. . . how can ye being evil , speak good things ? for out of the abundance of the heart the mouth speaketh . a good man out of the good treasure of the heart , bringeth forth good things : and an evil man out of the evil treasure of his heart bringeth forth evil things : but i say unto you , that every idle word which men shall speak , they shall give an account thereof in the day of judgment ; for by thy words thou shalt be justified , and by thy words thou shalt be condemned , mat. . , , , . those things which proceed out of the mouth , cometh forth from the heart , and they defile the man , mat. . . and all wondered at the gracious words which proceeded out of his mouth ; luke . . peter ( too rashly ) said unto christ , thou shalt never wash my feet , joh. . . bless , and curse not , rom. . . in the church i had rather speak five words with my understanding , that i might teach others also , than ten thousand words in an unknown tongue , &c. it is a shame for a woman to speak in the church , cor. . , . evil communication corrupt good manners , cor. . . wherefore putting away lying , speak every man truth with his neighbour , &c. let no corrupt communication proceed out of your mouth , but that which is good to the use of edifying ( or , to edifie profitable ) , that it may minister grace unto the hearers : and grieve not the holy spirit of god , &c. let all bitterness , &c. and clamour , and evil speaking , be put away , eph. . , , , . but fornication , &c. let it not be once named amongst you , as becometh saints ; neither filthy nor foolish talking , nor jesting , which are not convenient , eph. . , . but now also put off all these , &c. blasphemy , filthy communication out of your mouth : lye not one to another , &c. col. . , . let your speech be always with grace , seasoned with salt , that you may know how ye ought to answer every man , col. . . neither give heed to fables , &c. which minister questions rather than godly edifying , tim. . . they learn to be idle , &c. and not only idle , but tatlers also , and busie-bodies , speaking things which they ought not , tim. . . doting about questions , and strifes of words , whereof cometh envy , strife , railing , &c. perverse disputings of men of corrupt minds , &c. tim. . , . charging them before the lord , that they strive not about words to no profit , to the subverting of the hearers , &c. shun prophane and vain bablings , for they will increase unto more ungodliness ; and their word will eat as doth a canker , &c. but foolish and unlearned questions avoid , knowing that they do gender strifes , tim. . , , , . in all things shew thy self a pattern , &c. sound speech which cannot be condemned ; that he who is of the contrary party may be ashamed , titus . , . speak evil of no man : to be no brawler , &c. titus . . let every man be swift to hear , slow to speak , &c. if any man among you seem to be religious , and bridleth not his tongue , but deceiveth his own heart ; this mans religion is vain , james . , . if any man offend not in word , the same is a perfect man , and able also to bridle the whole body . behold we put bits in horses mouths , &c. the ships though great , &c. yet are they turned about with a small helm whithersoever the governour listeth : so the tongue is a little member , and boasteth great things , &c. and the tongue is a fire , a world of iniquity : so is the tongue among our members , that it defileth the whole body , and setteth on fire the course of nature , and it is set on fire of hell . for every kind of beast , &c. hath been tamed of man ; but the tongue can no man tame : an unruly evil full of deadly poyson : therewith bless we god , even the father : and therewith curse we men , &c. out of the same mouth proceed blessings and cursings : my brethren , these things ought not so to be , james . , , , , , , , , . speak not evil one of another brethren : for whoso speaketh evil of his brother , and judgeth his brother , speaketh evil of the law , james . . wherefore laying aside all malice , &c. and evil speaking , pet. . . not rendring , &c. railing for railing ; but contrariwise blessing , &c. he who would love life , and see good days , let him refrain his tongue from evil , and his lips that they speak no guile , pet. . , . but these as natural bruit beasts , &c. speak evil of the things they understand not , pet. . . the lord , &c. to convince all , &c. of all their hard speeches which ungodly , &c. have spoken against me , jude , verse . . all lyars shall have their part in the lake which burneth , &c. and there shall in no wise enter in , &c. whosoever worketh , &c. and maketh a lye , rev. . , . without are dogs , &c. and whatsoever loveth and maketh a lye , rev. . . to acknowledg and mourn for sin , depart from it , and watch against it , the arguments : god complains of it , reasoning with sinners about it ; threatnings and judgments against sin and sinners . . what sin is . by the law is the knowledg of sin , rom. . . rom. . , . sin is the transgression of the law , john . . all unrighteousness in sin , john . . . acknowledg sin unto god , both their own and others : and mourn for them . and moses returned unto the lord and said , oh this people have sinned a great sin , and have made them gods of gold , &c. exod. . . and aaron shall lay both of his hands upon the head of the live goat , and confess over him all the iniquities of the children of israel , and all their transgressions , and all their sins , &c. levit. . . if they shall confess their iniquity , and the iniquity of their fathers , with their trespass which they have trespassed against me : and that also they have walked contrary unto me , &c. then will i remember my covenant , levit. . , . when a man or woman shall commit any sin , &c. then they shall confess their sins which they have done , num. . , . and david said to nathan , i have sinned against the lord , sam. . . davids heart smote him , &c. and david said unto the lord , i have sinned greatly in that i have done , sam. . . ezra said , i am ashamed , and blush to lift up my face to thee my god : for our iniquities are increased over our head , and our trespasses , &c. ezra . , , , &c. nehemiah confesseth thus : both i and my fathers house have sinned : we have dealt very corruptly against thee , and have not kept , &c. nehem. . , . job saith , i have sinned : what shall i do unto thee , o thou preserver of men ? job . . if any say , i have sinned and perverted that which was right , and it profiteth me not : he will deliver his soul , &c. job . , . job answered the lord and said , behold , i am vile : what shall i answer thee ? i will lay mine hand upon my mouth , job . , . i aknowledged my sins unto thee , and mine iniquity have i not hid : i said , i will confess my transgressions unto the lord : and thou forgavest the iniquity of my sin , psal. . . i will declare mine iniquity : i will be sorry for my sins , psal. . . for i acknowledg my transgressions , and my sin is ever before me : against thee only have i sinned , and done this evil in thy sight , &c. psal. . , , . we have sinned with our fathers : we have commited iniquity , &c. psal. . , . rivers of water run down mine eyes , because they keep not thy law , &c. i beheld the transgressions , and was grieved : because they keep not thy word , psal. . , . if thou shouldst mark iniquities , o lord , who shall stand ? psal. . . he who covereth his sin shall not prosper : but whoso confesseth and forsaketh them , shall have mercy , prov. . . behold , thou art wroth , for we have sinned , &c. we are all as an unclean thing : and all our righteousness as filthy rags , &c. isa. . , , . yet thou sayest , because i am innocent , surely his anger shall turn from me . behold , i will plead with thee , because thou sayest i have not sinned , jer. . . go and proclaim these words , &c. return thou back-sliding israel , saith the lord : i will not cause mine anger to fall upon you , &c. only acknowledg thine iniquity , that thou hast transgressed against the lord thy god , and hast scattered thy ways , &c. jer. . , . if ye will not hear it , my soul shall weep in secret places for your pride , and mine eyes shall weep sore , jer. . . o lord , though our iniquities testifie against us , do thou for thy names sake : for our back-slidings are many : we have sinned against thee , &c. we acknowledg , o lord , our wickedness , the iniquity of our fathers : for we have sinned against thee , jer. . , . the lord is righteous , for i have rebelled against his commandments , &c. my heart is turned within me : for i have grievously rebelled , lam. . , . the crown is fallen from our heads : wo unto us that we have sinned , lam. . . set a mark upon the forheads of the men who sigh , who cry for all the abominations that be done in the midst thereof , ezek. . . ye shall remember your ways , &c. and ye shall loath your selves in your own sight , for all your evil which ye have committed , ezek. . . chap. . . i prayed unto the lord my god ; and made my confession , &c. we have sinned and committed iniquity , &c. dan. . , , , , . i will go and return to my place till they acknowledg their offences and seek my face , hosea . . turn ye unto me with all your heart , with fasting , with weeping , and with mourning : rent your hearts and not your garments , joel . , . blessed are they who mourn , for they shall be comforted , matth. . . peter remembred the words of jesus , which said unto him , before the cock crow thou shalt deny me thrice : and he went out and wept bitterly , matth. . . the prodigal son said , i will arise and go to my father , and i will say unto him , father , i have sinned against heaven and before thee , and am no more worthy to be called thy son , &c. luke . , , . and many who believed , came and confessed and shewed their deeds , act. . . paul made confession of his being a persecutor of the saints , acts . , , , . i rejoyce not that ye were made sorry , but that ye sorrowed to repentance : for ye were made sorry after a godly manner ( or , according to god ) , &c. for godly sorrow worketh repentance to salvation , never to be repented of : but the sorrow of the world worketh death , &c. ye sorrowed after a godly sort : what carefulness it wrought in you : yea , clearing of your selves ; yea indignation , yea fear , yea vehement desire , yea zeal , yea revenge , cor. . , , . and lest when i come again , my god will humble me among you , and that i shall bewail many who have sinned already , &c. cor. . . delivered just lot vexed with the filthy conversation of the wicked : for that righteous man dwelling amongst them , in seeing and hearing , vexed his righteous soul from day to day with their unlawful deeds , pet. . , . if we say we have no sin , we deceive our selves , and the truth is not in us : if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness : if we say , we have not sinned , we make him a lyar , and his word is not in us , john . , , . see confession of sin in time of affliction , chap. . in time of common calamity , chap. . see prayer , chap. . saints duty , confess one to another , chap. . depart from sin and all appearance of it ; hate it , and avoid the occasions of it . the reasons thereof . when adam had sinned , he hid himself , was afraid , because naked , gen. . , . exod. . . abimelech said unto isaac , what is this thou hast done unto us ? one of the people might lightly have lyen with thy wise , and thou shouldst have brought guiltiness upon us : and abimelech charged all his people , saying , he who toucheth this man or his wife , shall surely be put to death , gen. . , , . when joseph had been tempted to sin by potiphars wise , he answered her , how then can i do this great wickedness and sin against god & c ? when she layed hold on him , he fled from her , gen. . , , , , , . see the ten commandments : exod. . thou shalt not follow a multitude to do evil : exod. . . and be sure your sins will find you out , numb . . . gen. . . if any man sin against another , the judg shall judg him : but if a man sinneth against the lord , who shall intreat for him ? sam. . . i have kept the way of the lord , and have not wickedly departed from my god , &c. i have kept my self from mine iniquity , sam. . , . job feared god , and eschewed evil , job . , . i made a covenant with mine eyes : why then should i think upon a maid ? job . . for thou art not a god who hath pleasure in wickedness , neither shall evil dwell with thee , &c. thou hatest all workers of iniquity , psal. . , . i have hated the congregation of evil doers , &c. i will wash my hands in innocency , and so will i compass thine altar , o lord , psal. . . depart from evil , and do good , psal. . . psal. . . he prophesied of christ thus : thou lovest righteousness , and hatest wickedness , psal. . . heb. . , . if i regard iniquity in my heart , the lord will not hear me , psal. . . joh. . . he will speak peace to his , &c. but let them not turn again to folly , psal. . . holiness becomes thy house , o lord , for ever , psal. . . ye who love the lord , hate evil , psal. . . i will walk within my house with a perfect heart : i will set no wicked thing before mine eyes , psal. . , . i have refrained my feet from every evil way , &c. i hate every false way , psal. . , . thou knowest my down-sitting and my up-risi●… thou understandest my thoughts afar off : thou , &c. art acquainted with all my ways : for not a word in my tongue , but lo , o lord , thou knowest it altogether , &c. psal. . , , . my son , if sinners intice thee , consent thou not : if they say , come with us , &c. walk thou not in the way with them : refrain thy foot from their path : for their feet run to evil , prov. . , , , , , , . enter not into the path of the wicked , and go not into the way of evil men : avoid it , pass not by it ; turn from it , and pass away : for , &c. prov. . , , . the lips of a strange woman drop as an honey-comb , &c. remove thy way far from her , and come not near the door of her house : lest , &c. prov. . , . chap , . , , . the fear of the lord is to hate evil , prov. . . wickedness overthroweth the sinner , prov. . . fools make a mock of sin , &c. a wise man feareth and departeth from evil , &c. sin is a reproach to any people or nation , prov. . , , . the eyes of the lord are in every place , beholding the evil and the good : prov. . . by the fear of the lord men depart from evil , prov. . . to what purpose is the multitude of your sacrifices unto me , & c ? bring no more oblations , &c. wash ye , make ye clean , put away the evil of your doings from before mine eyes : cease to do evil , isa. . , , , , , . let the wicked forsake his way , and the unrighteous man his thoughts , &c. isa. . . the lords hand is not shortned , &c. but your iniquities have separated betwen you and your god : and your sins have hid his face from you that he will not hear , isa. . , , . he who killeth an ox , as if he slew a man , &c. they have chosen their own ways , and their soul delighteth in their abominations , isa. . . thine own wickedness shall correct thee , &c. know therefore and see , that it is an evil thing and bitter that thou hast forsaken the lord thy god , jer. . . o jerusalem , wash thine heart from wickedness that thou mayst be saved : how long shall vain thoughts lodg within thee , & c ? thy ways and thy doings have procured those things unto thee : this thy wickedness because it is bitter , because it reacheth unto thine heart , jer. . , . your iniquities have turned away these things : and your sins have withholden good things from you : for among my people are found wicked men , jer. . . thus saith the lord , amend your ways and your doings , and i will cause you to dwell in this place : trust ye not in lying words , saying , the temple of the lord , &c. for if ye throughly amend your ways , &c. then will i cause you , &c. will you steal , murther , and commit adultery , &c. and come and stand before me in this house ? &c. jer. . , , , , , , . it may be that the house of judah will hear all the evil i purpose to do unto them , that they may return every man from his evil way , that i may forgive their iniquity and their sin . jer. . , . repent and turn your selves from all your transgressions , so iniquity shall not be your ruin : cast away from you all your transgressions , &c. ezek. . , . turn ye , turn ye from your evil ways : why will ye die , & c ? ezek. . , , , , , . seek good and not evil , that ye may live , &c. hate the evil , and love the good , amos . , . thou art of purer eyes than to behold evil , and canst not look on iniquity , habbak . . . be ye not as your fathers , unto whom the former prophet have cryed , &c. turn ye now from your evil ways , and from your evil doings : but they did not hear , nor hearken unto me , saith the lord , zechar. . . whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart : and if thy right eye offend thee , pluck it out , and cast it from thee , &c. and if thy right hand offend thee , cut it off , matth. . , , . behold , thou art made whole , sin no more , lest a worse thing come unto thee , john . . psal. . . jesus said unto the woman taken in adultery , neither do i condemn thee , go and sin no more , &c. verily i say unto you , whosoever committeth sin , is the servant of sin , joh. . , . thou who preachest a man should not steal , dost thou steal ? thou who sayest a man should not commit adultery , dost thou commit adultery , &c. rom. . , , . nor ( as some affirm that we say ) le ts do evil that good may come : whose damnation is just , rom. . . what shall i say then ? shall we continue in sin that grace may abound ? god forbid : how shall we who are dead to sin , live any longer therein ? &c. our old man is crucified with him , &c. that henceforth we should not serve sin , &c. reckon ye also your selves to be dead indeed unto sin , &c. let not sin reign therefore in your mortal bodies , that ye should obey it in the lusts thereof : neither yield ye your members as instruments of unrighteousness unto sin , rom. . , , , , , . what i hate , that do i , &c. the evil which i would not , that do i , rom. . , . if ye through the spirit do mortifie the deeds of the body , ye shall live , rom. . . abhor that which is evil , &c. recompence to no man evil for evil , &c. be not overcome of evil , but overcome evil with good , rom. . , , . the night is far spent , the day is at hand : let us therefore cast off the works of darkness , &c. let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envying , &c. make no provision for the flesh to fulfil the lusts , rom. . , , . i would have you wise to that which is good : but simple ( or , harmless ) concerning evil , rom. . . know you not that the unrighteous shall not inherit the kingdom of god ? be not deceived : neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners shall inherit the kingdom of god , &c. now the body is not for fornication , but for the lord , &c. flee fornication , cor. . , , , . heb. . . now these things were our examples , to the intent we should not lust after evil things , as they also lusted : neither be ye idolaters , &c. nor commit fornication , &c. neither tempt christ , &c. neither murmur ye , &c. flee from idolatry , cor. . , , , , , . charity rejoyceth not in iniquity , cor. . . awake to righteousness , and sin not , &c. the sting of death is sin , cor. . , . what fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness ? cor. . . having these promises , &c. let us cleanse our selves from all filthiness of the flesh and spirit , &c. cor. . . now i pray to god that ye do no evil , cor. . . ye are called unto liberty , only use not liberty for an occasion to the flesh , &c. fulfil not the lusts of the flesh , &c. adultery , fornication , uncleanness , lasciviousness , idolatry , witchcraft , hatred , variance , emulation , wrath , strife , seditions , heresies , envyings , murders , drunkenness , revellings , and such like , &c. they which do such things , shall not inherit the kingdom of god , gal. . , , , , . be angry and sin not : let not the sun go down on your wrath , neither give place to the devil : let him who stole , steal no more , eph. . , , . fornication , &c. let it not be once named amongst you , as becoming saints , &c. have no fellowship with unfruitful works of darkness : but rather reprove them , &c. be not drunk with wine wherein is excess , eph. . , , . col. . , , . this is the will of god , even your sanctification , &c. for god hath not called us unto uncleanness , but unto holiness , thes. . , , . abstain from all appearance of evil , thes. . . she that liveth in pleasure , is dead while she liveth , &c. keep thy self pure , tim. . , . let every one who nameth the name of christ , depart from iniquity : and flee also youthful lusts , tim. . , . the grace of god which bringeth salvation to all men , hath appeared , &c. teaching us , that denying ungodliness and worldly lusts , we should live , &c. titus . , . exhort one another , &c. lest any of you be hardned through the deceitfulness of sin , heb. . . if we sin wilfully after that we have received the knowledge of the truth , there remains no more sacrifice for sin : but a certain fearful looking for of judgment , &c. heb. . , . let us lay aside every weight , and the sin which doth so easily beset us , heb. . . wherefore lay apart all filthiness and superfluity of naughtiness , &c. pure religion is , &c. to keep himself unspotted from the world , james . , . whosoever shall keep the whole law , and yet offend in one point , he is guilty of all : for , &c. james . , . cleanse your hands , ye sinners ; and purifie your hearts , &c. james . . wherefore laying aside all malice , and all guile , and hypocrifies , and envies , &c. dearly beloved , i beseech you as strangers , &c. abstain from fleshly lusts which war against the soul , pet. . . . he who will love lise , &c. let him eschew evil , &c. for the face of the lord is against them who do evil , pet. . , , . seeing then that all these things shall be dissolved ; what manner of persons ought we to be in all holy conversation and godliness ? pet. . . these things write i unto you , that ye sin not , &c. joh. . . every man who hath this hope in him , purifieth himself as he is pure , &c. whosoever abideth in him , sinneth not : whosoever sinneth , hath not seen him , neither knoweth him , &c. he who committeth sin , is of the devil , john . , . hating the very garment spotted with the flesh , jude , ver . . i will therefore ●…hat the younger women , &c. give none occasion to the adversary to speak reproachfully , &c. some are already turned , &c. tim. . . that the word of god be not blasphemed , &c. not purloyning , that they may adorn the doctrine of god our saviour in all things , titus . , . see doings in general . chap. and words . chap. . gods reasonings with , complainings of , and threatnings , and judgments against sinners for their several sins , disobedience , and rebellions . with adam and eve for eating of the forbidden fruit , gen. . , , , , , , , , . cain rose up against abel his brother , and slew him : and the lord said unto cain , &c. now art thou cursed from the earth , &c. gen. . , , , , , and god saw that the wickedness of man was great in the earth , &c. and it repented the lord that he had made man on the earth , and it grieved him at heart . and the lord said , i will destroy man whom i have created , from the face of the earth , &c. for it repenteth me that i have made them , gen. . , , . accordingly he did destroy them by the flood , gen. . , , . sodom and gomorrah , because their sin was very grievous , and the cry of them waxed great before the face of the lord , he rained upon them brimstone and fire from the lord out of heaven ; and he overthrew those cities , and all the plain , and all the inhabitants of the cities , &c. gen. . . chap. . , , . god met with josephs brethren for their sin in selling joseph , gen. . . chap. . . many plagues and judgments against and upon pharaoh and the egyptians for their sins , in not letting israel go , exod. . chap. . chap. . chap. . chap. . chap. . and the lord said unto moses , i have seen this people , and behold it is a stiff-necked people : now therefore let me alone , that my wrath may wax hot against them , and that i may consume them , &c. whosoever hath sinned against me , him will i blot out of my book , &c. i visit their sin upon them : and the lord plagued the people because they made the calf , exod. . , , , , . defile not your selves in any of these things , for in all these the nations are defiled , which i cast out before you , &c. therefore i do visit the iniquity thereof upon it : and the land it self vomiteth out her inhabitants , &c. ye shall not commit any of these abominations , &c. that the land spue not you out also when ye defile it , as it spued out the nations which were before you , lev. . , , , . but if ye will not hearken unto me , &c. i will appoint over you terror , &c. and if ye will not for all this hearken , &c. then will i punish you seven times more for your sins , &c. lev. . , , , to the . the people murmured ( or , complained ) and it displeased the lord : and his anger was kindled , and the fire of the lord burned amongst them , and consumed in the uttermost parts of the camp , &c. and they fell a lusting , &c. and said , who shall give us flesh to eat , & c ? and while the flesh was ●…et between their teeth , ere it was chewed , the wrath of the lord was kindled against the people : and the lord smote the people with a great plague , num. . , , , , . and miriam and aaron speak against moses , &c. and the anger of the lord was kindled against them , &c. and miriam became leprous , numb . . , , , . the children of israel murmured against moses and aaron : and said , would god we had died in the land of egypt , &c. wherefore hath the lord brought us unto this land to fall by the sword , that our wives and our children should be a prey , & c ? let us make us a captain , and let us return , &c. and the lord said , i will smite them with the pestilence , and disinherit them , &c. surely they shall not see the land , &c. your carcasses shall fall in this wilderness , &c. but your little ones which you said should be a prey , them will i bring in , and they shall know the land which ye have despised , &c. numb . . , , , , , , , , , . korah aod his company for rebelling against moses and against aaron , was swallowed up of the earth , &c. the people murmured against moses for this : and sent the plague amongst them , numb . . , , , , , , , , , . aaron and moses both died , and were not suffered to enter into the land , because they rebelled against gods word at the waters of meribah , numb . . , , . deut. . . deut. . , , , . chap. . , . the people spake against god and against moses : wherefore have ye brought us up out of egypt to die in the wilderness ? for there is no bread , neither is there any water , and our soul loatheth this light bread : and the lord sent fiery serpents among the people , and they bit the people , and much people of israel died , numb . . , . . the people began to commit whoredom with the daughters of moab , &c. and bowed down to their gods , &c. and the anger of the lord was kindled against israel : and there was a plague amongst them , whereof twenty and four thousand died , numb . . , , , , . if thou do at all forget the lord thy god , and walk after other gods , and serve them and worship them : i testifie against you this day , that you shall surely perish as the nations which the lord destroyeth before your face , deut. , . if thy brother , &c. thy daughter , or thy wise , &c. intice thee secretly , saying , let us go and serve other gods , &c. thou shalt not spare him , thou shalt surely kill him , &c. deut. . , , , , &c. if thou wilt not hearken unto the voice of the lord thy god , to observe to do all his commandments and his statutes , which i command you this day : all these curses shall come upon thee , and overtake thee : cursed thou in the city , and cursed thou in the field , &c. deut. . , , , to the end . chap. . , . achan sinned in taking the accursed thing ; and the anger of the lord was kindled against the children of israel , &c. and the men of ai smote them , &c. and god said , he who is taken with this accursed thing , shall be burned with fire , he and all that he hath , because that he hath transgressed , &c. and accordingly . achan and his was stoned and burned , josh. . , , , , , , , , if ye forsake the lord , and serve strange gods , then he will turn and do you hurt , and consume you after he hath done you good , josh. . . sampsons delelah was his ruine , judg. . , , , , , , . the benjamites cut off and destroyed for the great sin in abusing the levites concubine to death , judg. . chap. . god threatens eli for his suffering his sons to sin so in the priesthood , sam. . , , to the end . the lord said , i will perform against eli all things which i have spoken concerning his house , &c. for i have told him that i will judg his house for ever for the iniquity which he knoweth : because his sons made themselves vil●… and he restrained them not ; and therefore have i sworn unto the house of eli , that the iniquity of eli's house shall not be purged with sacrifice nor burnt-offerings for ever , sam. . , , , . he smote the men of bethshemesh , because had looked into the ark of the lord , &c. fifty thousand and seventy men , sam. . . the elders of israel came to samuel , and said , make us a king to judg us , like all the nations , &c. and the lord said unto samuel , &c. they have not rejected thee , but they have rejected me , that i should not reign over them , &c. and god said , you shall cry out because of your king , &c. and the lord will not hear you in that day , sam. . , , , , . chap. . . the lord sent thunder and rain in wheat-harvest , and all the people feared the lord and samuel . we have added unto all our sins this evil , to ask us a king , &c. if ye shall still do wickedly , ye shall be consumed both ye and your king , sam. . . , , , , . saul offered sacrifice himself , &c. samuel said to him , thou hast done foolishly , &c. but now the kingdom shall not continue , sam. . , , , . samuel said to saul , because thou hast rejected the word of the lord , he hath also rejected thee from being king , sam. . , , , . the lord also takes away his spirit from saul , and an evil spirit from the lord troubled him , sam. . , . and when saul enquired of the lord , the lord answered him not , neither by dreams nor by urim , nor by prophets , &c. then he goes to a familar spirit , &c. samuel said , why hast thou disquieted me , &c. saul said , god is departed from me , and answereth me no more , &c. the lord hath rent the kingdom out of thine hand : because thou obeyed not the voice of the lord , nor executed his fierce wrath upon amalek , &c. therefore hath the lord done this thing unto thee this day , &c. sam. . , , , , , , . uzzah put forth his hand unto the ark of god , and took hold of it , &c. and the anger of the lord was kindled against uzzah ; and god smote him there for his error ( or , rashness ) , and there he dyed , &c. michal davids wife despised david for his dancing before the ark , &c. therefore she had no child unto the day of her death , &c. sam. . , . davids sin in the matter of uriahs wife , &c. displeased the lord , sam. . . and nathan said unto david , &c. thus saith the lord god of israel , i anointed thee king over israel , &c. and if that had been too little , i would moreover have given unto thee such and such things : wherefore hast thou despised the commandment of the lord , to do evil in his sight ; that thou hast killed uriah , &c. now therefore the sword shall never depart from thy house , &c. behold , i will raise up evil against thee out of thine own house ; and i will take thy wives before thine eyes , and give unto thy neighbour , and he shall lye with thy wife in the sight of this sun , &c. the child also shall surely dye , &c. and the child dyed , sam. . , , , , , , , . then amnon his son forceth tamar , sister of absalom , &c. and absalom killeth a●…non , sam. . , , , , , . absalom conspired against david , and rebels , sam. . absalom went in unto his fathers concubines , in the sight of all israel , sam. . , . absalom is slain himself , sam. . , . there was a famine , &c. and david enquired of the lord , and the lord answered , it is for saul , and his bloody house ; because he slew the gibeonites , &c. the children of israel had sworn unto them , and saul sought to slay them in his zeal , &c. sam. . . josh. . . and the anger of the lord was kindled against israel , &c. david said , go number the people , &c. so the lord sent a pestilence upon israel , &c. and there dyed seventy thousand men , sam. . , , . adonijah put to death by solomons order : and joab for his sin , killing of abner ; and amasa also put to death : and shimei also put to death for his cursing of david , kings . , , , , , , . if you shall at all turn from following of me , you or your children ; and will not keep my commandments , &c. then will i cut off israel out of the land which i have given them ; and this house which i have hallowed for my name , will i cast out of my sight , and israel shall be a proverb , and a by-word , &c. kings . , , . and the lord was angry with solomon , because his heart was turned from the lord god of israel , who had appeared unto him twice , &c. therefore the lord said unto solomon , forasmuch as this is done of thee , and thou hast not kept my covenant , &c. i will surely rend the kingdom from thee , and will give it to thy servant , kings . , , . it was charged me by the word of the lord , saying , eat no bread , &c. thus saith the lord , forasmuch as thou hast disobeyed the mouth of the lord , &c. and hast eaten bread , and drank water , &c. thy carcase shall not come unto the sepulchre of thy fathers , &c. a lyon met him by the way , and slew him , &c. it is the man of god , kings . , , , , , , . tell jeroboam , &c. forasmuch as i have exalted thee from among the people , and made thee prince , &c. yet thou hast done evil above all that were before thee , for thou hast gone and made thee other gods , &c. therefore behold , i will bring evil upon the house of jeroboam , and will cut off from jeroboam him who pisseth against the wall , &c. him who dyeth of jeroboam in the city , shall dogs eat ; and him who dyeth in the field , shall the fowls of the air eat ; for the lord hath spoken it , kings . , , , , . baasha smote all the house of jeroboam , he left not to jeroboam any that breathrd , until he had destroyed him , according to the saying of the lord , &c. because of the sins of jeroboam which he had sinned , and which he made israel sin , kings . , , . the very like threatning did god send to baasha for his sin , &c. and accordingly executed by zimri his servant , kings . , , , , , , , , . god threatens , and sends a famine in israel for the sins of ahab , &c. kings . he killed naboth and possessed his vineyard , &c. thus saith the lord , hast thou killed and taken possession also , & c ? in the place where dogs licked the blood of naboth , shall dogs lick thy blood , even thine , &c. all this executed against him , jezebel and ahabs house , kings . , , , , , . chap. . . kings . . ahaziah fell down , &c. he sent to enquire of the god of ekron , &c. and the lord by elijah sends , thus : is it not because there is not a god in israel , ye go to enquire of baal-zebub the god of ekron ? now therefore thus saith the lord , thou shalt not come down from thy bed , &c. but shalt surely dye , &c. so he dyed according to the word of the lord , kings . , , , , , . so it was , that the children of israel had sinned against the lord their god , &c. and walked in the statutes of the heathen , &c. the lord testified against them by the hand of all the prophets , all the seers , saying , turn ye from your ways , &c. notwithstanding they would not hear , but hardned their necks , &c. therefore the lord was very angry with israel , and removed them out of his sight , &c. and the lord rejected all the seed of israel , and afflicted them , and delivered them into the hand of the spoilers , until he had cast them out of his sight , kings . , , , , , , , , . because manasseh king of judah hath done these abominations , and hath done wickedly above all that the amorites did , &c. and hath made judah also to sin , &c. therefore thus saith the lord god of israel , behold , i am bringing evil upon jeroboam and judah , that whosoever heareth of it , both his ears shall tingle , &c. i will forsake the remnant of mine inheritance , and deliver them into the hands of their enemies , &c. because they have done , &c. kings . , , , , , . the lord turned not from the fierceness of his wrath , wherewith his anger was kindled against judah , because of all the provocations that manasseh had provoked wirhal : and the lord faid , i will remove judah also out of my sight , as i have removed israel ; and will cast off this city jerusalem which i have chosen , and the house of which i have said , my name shall be there , kings . , . god accordingly gives them up wholly to their enemies , kings . chap. . uzziah the king , when he was strong , his heart was lifted up to his destruction , &c. he went into the temple of the lord to burn incense ; and when the priests withstood him , he was wrath ; and while he was yet wrath with the priests , the leprosie even rose up in his forehead , &c. the lord had smitten him ; and uzziah the king was a leper unto the day of his death , chr. . , , , , , . moreover , all the chief of the priests and the people transgressed very much , &c. and the lord god of their fathers sent to them by his messengers , &c. but they mocked the messengers of god , and despised his word , and misused his prophets , until the wrath of god arose against his people , till there was no remedy : therefore he brought upon them the king of the chaldees , &c. chron. . , , , , . the psalmist reckons up the several rebellions of israel , and gods judgments against them for sin , psal. . my people would not hearken to my voice : and israel would none of me ; so i gave them up to their own hearts , &c. o that my people had hearkned unto me , &c. psal. . . . . israels behaviour and rebellions , together with gods dealings with them , summed up by the psalmist , psal. . because they rebelled against the words of god , and contemned the counsel of the most high : therefore he brought down their heart with labour ; they fell down , and none to help , psal. . , . how long ye simple ones will ye love simplicity , & c ? turn you at my reproof , &c. because i called and ye refused : i have stretched out my hand , and no man regardeth , but ye have set at nought all my counsel , and would none of my reproof : i also will laugh at your calamity , and mock when your fear cometh ; when your fear cometh as desolation , &c. then shalt thou call upon me , but i will not answer ; they shall seek me early , but they shall not find me : for they hated , &c. prov. . , , , , , , , , . hear , o heavens , &c. i have nourished and brought up children , and they have rebelled against me : the ox knoweth his owner , &c. israel doth not know , my people doth not consider , &c. why should ye be stricken any more ? ye will revolt more and more , &c. to what purpose is the multitude of your sacrifice unto me , saith the lord , & c ? when ye make many prayers , i will not hear you , for your hands are full of blood : wash you , make you clean , &c. come now , and let us reason , &c. but if ye refuse and rebel , ye shall be devoured by the sword , &c. ah , i will ease me of mine adversaries , isa. . , , , , , , , , , , , . jerusalem is ruined , and judah is fallen , because their tongue and their doings are against the lord to provoke the eyes of his glory ; because the daughters of zion are haughty , and walk with stretched-forth necks , &c. therefore the lord will smite with a scab , &c. the lord will take away the bravery of their tinkling ornaments , &c. isa. . . , , , , , , , , . judg , i pray you , betwixt me and my vineyard : what could have been done more to my vineyard that i have not done in it ? wherefore , when i looked that it should bring forth grapes , brought it forth wild grapes : i will take away the hedg thereof , &c. the prophet pronounceth many woes against several sinners , isa. . , , , , , to the . god threatens jacob and israel for their pride and stoutness of heart , because they turned not to him who smote them : their leaders cause them to err : that he will cut off , &c. and for all this his anger is not turned away , isa. . , , , , , to the . o assyrian , &c. i will send him against an hypocritical nation , and against the people of my wrath will i give him a charge to take the spoil , &c. isa. . , . gods great judgments threatned against babylon , isa. . the lord said , forasmuch as this people draw near with their mouth , &c. but have removed their hearts far from me , and their fear towards me is taught by the precept of men : therefore , &c. the wisdom of the wise shall perish , and the understanding of their prudent men shall be hid . wo unto them who seek deep to hide their counsel from the lord , and their works are in the dark , isa. . , , . god threatens israel for leaning upon egypt for help , and not hearkning to stay on god , isa. . , , to the . this people have i formed for my self , &c. but thou hast not called upon me , o jacob , but thou hast been weary of me , o israel ; thou hast not brought me the small cattel , &c. but thou hast made me to serve with thy sins : thou hast wearied me with thine iniquities , &c. thy first fathers have sinned , and thy teachers , &c. therefore i have prophaned the princes of thy sanctuary ; and have given jacob to the curse , and israel to reproaches , isa. . , , , , . o that thou hadst hearkned to my commandments : then had thy peace been , &c. isa. . . your iniquities have separated between you and your god , and your sins have hid his face from you that he will not hear : for your hands are defiled with blood , &c. none call for justice , isa. . , , , , &c. i have spread out my hands all the day long unto a rebellious people , who walketh in a way which is not good , &c. i will not keep silence , but will recompence , even recompence into their bosoms , &c. ye are they who forsake the lord , who forget my holy mountain , &c. therefore will i number you to the sword , &c. isa. . , , , , , . they have chosen their own ways , and their soul delighteth in their abominations : i also will chuse their delusions , and will bring their fears upon them ; because when i called , none did answer , &c. but they did evil before mine eyes , &c. isa. . , . what iniquity have your fathers found in me , that they are gone from me , & c ? wherefore will i yet plead with you , saith the lord , and with your children , &c. see if there be such a thing : hath a nation changed their gods , & c ? but my people have changed their glory , &c. be astonished , o heavens , &c. they have sorsaken me the fountain , &c. hast thou not procured this unto thy self , & c ? thine own wickedness shall correct thee , and thy backsliding reprove thee , &c. have i been a barren wilderness , & c ? can a maid forget her ornaments ? jerem. , , , , , , , , , , , , , , . and i saw , when for all the causes whereby backsliding israel committed adultery , i had put her away , &c. yet her treacherous sister judah feared not , but went and played the harlot also , &c. judah hath not turned unto me with her whole heart , but feignedly , jer. . , , , . o jerusalem , wash thine heart from wickedness that thou mayst be saved : how long shall vain thoughts lodg within thee , & c ? thy way and thy doings have procured these things unto thee : this thy wickedness , because it is bitter , it reacheth unto thine heart , jer. . , , , . how shall i pardon thee for this ? thy children have forsaken me , and sworn by them who are no gods : when i had fed them to the full , they then committed adultery , and assembled themselves by troops in the harlots houses : they were as fed horses in the morning , every one neighing after his neighbours wife : and shall i not visit for these things , saith the lord ? and shall not my soul be avenged on such a nation as this ? go ye up upon her walls and destroy , &c. a wonderful and horrible thing is committed in the land : the prophets prophefie falsly , and the priests bear rule by their means , and my people love to have it so : and what will ye do in the end thereof ? jer. , . , , , , , . thus hath the lord of hosts said , &c. cast a mount against jerusalem : this is the city to be visited , she is wholly oppression in the midst of her , &c. be then instructed , o jerusalem , lest my soul depart from thee , &c. i will stretch out my hand upon the inhabitants of the land , saith the lord ; for from the least of them , even to the greatest of them , every one is given unto covetousness : and from the prophet even unto the priests , every one dealeth falsly , &c. hear , o earth : behold , i will bring evil upon this people , &c. jer. . , , , , , , , , , . chap. . , , &c. thus saith the lord god of israel , cursed be the man who obeyeth not the words of this covenant : they are turned back unto the iniquity of their fathers who refuse to hear my words , &c. therefore , thus saith the lord , behold , i will bring evil upon them , which they shall not be able to escape : and though they shall cry unto me , i will not hearken unto them , &c. therefore pray not thou for this people , for i will not hearken , &c. jer. . , , , , . chap. . . what wilt thou say when i shall punish thee , & c ? shall not sorrow take thee as a woman in travel ? &c. for the greatness of thine iniquity are thy skirts discovered , &c. jer. . , . chap. . , . though moses and samuel stood before me , yet my mind could not be towards this people : cast them out of my sight , &c. such as are for death to death , &c. who shall have pity upon thee , o jerusalem ? who shall bemoan thee ? &c. thou hast for saken me , saith the lord , jer. . , , , , , , , &c. ye have done worse than your fathers : sor , behold , ye walk every one after the imaginations of his own heart , that ye may not hearken unto me ; therefore will i cast you out of this land , &c. jer. . , , , . the sin of judah is written with a pen of iron , and with the point of a diamond is graven upon the tables of their heart , &c. jer. . . return ye , &c. and they said , there is no hope : but we will walk after our ow●… doings , &c. jer. . , , , , &c. the land is full of adulterers : for because of swearing ( or , cursing ) , the land mourneth : the pleasant places of the wilderness are dried up , jer. . . as the evil figs , &c. so will i give the king and the princes , and the residue of jerusalem which remain in this land , and them who dwell in the land of egypt , i will deliver them to be removed into all the kingdoms of the earth for their hurt , to be a reproach , &c. and i will send the sword , the famine and the pestilence among them , till they be consumed from off the land , jer. . , , . chap. . , , , , . thus saith the lord , if they will hearken , and turn every man from his evil way , that i may repent me of the evil which i purpose to do , because of the evil of their doings , &c. if ye will not , &c. then will i make this house like shilo : and will make this city a curse to all the nations of the earth , jer. . , , , , . thus saith the lord , thy bruise is incurable , &c. for the multitude of thine iniquity , thy sins were increased : i have done these things unto thee , jer. . , , , . because of all the evil of the children of israel , &c. this city , &c. shall be delivered into the hand , &c. jer. . , &c. ye have not hearkned unto me , in proclaiming liberty every man unto his brother , and every man to his neighbour : behold , i proclaim a liberty for you , saith the lord , to the sword , and to the pestilence , &c. jerem. . , . this jerusalem , &c. hath changed my judgments into wickedness , more than the nations , &c. therefore thus saith the lord , i , even i am against thee , &c. therefore the fathers shall eat the sons , &c. ezek. . , , , , , , , . when god had shewed ezekiel judahs abominations , he saith unto him , therefore will i also deal in fury : mine eyes shall not spare , neither will i have pity ; and though they cry , &c. will i not hear them , ezek. . . chap. . , , . but as for them whose heart walketh , &c. i will recompence their way upon their own head . the glory of the lord left the city , ezek. . , , . when the land sinneth against me by trespassing grievously , then will i stretch out my hand upon it , and will break the staff of bread thereof , and will send famine upon it , and will cut off man and beast , &c. though these three men , noah , daniel , and job were in it , they should deliver but their own souls , &c. ezek. . , , , , , , , . thus saith the lord god , are ye come to enquire of me ? as i live , saith the lord god , i will not be enquired of by you , &c. ezek. . , , , . god reckons up many sins of jerusalem , and then says , can thine heart indure ? can thine hands be strong in the days that i shall deal with thee ? i the lord have spoken and will do it ; and will scatter thee , &c. ezek. . , , to the . when the righteous man turneth from his righteousness , and committeth iniquity , he shall even dye thereby , ezek. . , , . the heathen shall know , that the house of israel went into captivity for their iniquity : because they trespassed against me , therefore , &c. ezek. . , . the kings of babylon punished for their pride , &c. dan. . , . ch . . let her therefore put away her whōredoms out of her sight , &c. lest i strip her naked , and set her as in the day she was born , &c. and i will not have mercy upon her children , &c. hosea . , , , . the lord hath a controversie with the land , because no truth , nor mercy , nor knowledg of god in the land : by swearing , and lying , and killing , and stealing , and committing adultery , they break out , and blood toucheth blood : therefore shall the land mourn , &c. ephraim is joyned to idols , let him alone , hosea . , , , , , , &c. . the pride of israel doth testifie to his face : therefore shall israel and ephraim fall in their iniquity . judah also shall fall with them : they shall go with the flocks , and with their herds to seek the lord : but they shall not find : he hath withdrawn himself from them . they have dealt treacherously against the lord , hosea . , , , , . wo unto them , for they have fled from me : destruction unto them , because they have transgressed , &c. they return not to the most high : they are like a deceitful bow : their princes shall fall by the sword , &c. hosea . , , , . wo unto them when i depart from them , hosea . . they hate him who rebuke in the gate : they abhor him who speaketh uprightly , &c. i hate , i despise your feast days , and i will not smell in your solemn assemblies , &c. amos . , , , , , . wo unto them who are at ease in zion , &c. who lye upon beds of ivory , and stretch themselves upon their couches , &c. who chaunt to the sound of the viol , and invent to themselves instruments of musick , like david : who drink wine in bowls , &c. but are not grieved for the affliction of joseph ; therefore now shall they go captive , &c. i abhor the excellency of jacob , and hate his palaces , amos . , , , , , . they shall cry unto the lord , but he will not hear them , he will ever hide his face from them : as they behaved themselves ill in their doings , &c. they build up zion with blood , and jerusalem with iniquity : the heads thereof judg for reward , and the priests thereof teach for hire , and the prophets thereof divine for money ; yet will they lean upon the lord , and say , is not the lord among us ? none evil can come upon us : therefore shall zion for your sakes be plowed as a field , and jerusalem become heaps , &c. micah . , , , , , . hear ye , o mountains , the lords controversie , &c. for the lord hath a controversie with his people , and he will plead with israel ; o my people , what have i done unto thee , and wherein have i wearied thee ? testifie against me : for i brought thee up out of the land of egypt , &c. there are yet the treasures of wickedness in the house of the wicked , &c. the rich men thereof are full of violence , &c. therefore also will i make thee sick , &c. micah . , , , , , , , , . several woes pronounced against persons for divers sins , habbak . , , , . i will punish the princes , and the kings children , and all such who are clothed with strange apparel , &c. all those who leap on the threshold , who fill their masters house with violence and deceit , &c. i will punish the men who are setled on their lees , and say in their heart , the lord will not do good , neither will he do evil , &c. and i will bring distress upon men , &c. because they have sinned , &c. he shall make a speedy riddance of all them who dwell in the land , zeph. . , , , , . is this a time for you to dwell in your seiled houses , and this house lye waste , & c ? because of mine house that is waste , and ye run every man to his own house ; therefore the heavens over you is stayed from dew , and the earth is stayed from fruit , and i called for a drought upon the land , haggai . , , , . cursed be the deceiver , who hath in his flock a male , and voweth , and sacrificeth unto the lord a corrupt thing , mal. . , . i will be a swift witness against the sorcerers , and against adulterers , and against false-swearing , and against those who oppress the hireling in his wages , the widow and the fatherless ; that turn aside the stranger , &c. ye are gone away from mine ordinances , &c. ye are cursed with a curse , for ye have robbed me , &c. your words have been stout against me , saith the lord ; yet ye say , what , have we spoken so much against thee ? ye have said , it is in vain to serve god , &c. mal. . , , , , . behold , the day cometh that shall burn as an oven , and all the proud , yea , and all who do wickedly , shall be stubble : and the day which cometh shall burn them up , saith the lord of hosts , that it shall leave them neither root nor branch , mal. . . wherefore ye be witnesses unto your selves , that ye are the children of them who killed the prophets : fill ye up then the measure of your fathers . ye serpents , ye generation of vipers , how can ye escape the damnation of hell ? wherefore behold , i send to you prophets , and wise men , and scribes , and some of them ye shall kill and crucifie , and some of them ye shall scourge in your synagogues , and persecute them from city to city ; that upon you may come all the righteous blood shed upon the earth , from the blood of righteous abel , unto the blood zacharias , &c. whom ye slew between the temple and the altar . verily i say unto you , all these things shall come upon this generation . o jerusalem ! jerusalem ! thou who killest the prophets , and stonest them who are sent unto thee , how often would i have gathered thy children together ? &c. and ye would not : behold , your house is left to you desolate , mat. . , , , , , , , . annanias and sapphira , for their lying to the holy ghost , and herod for pride , slain , acts . , . acts . , , . because when they knew god , they glorified him not as god , neither were thankful , &c. wherefore god also gave them up to uncleanness , through the lusts of their own hearts , to dishonour their own bodies between themselves ; who changed the truth of god into a lye , &c. for this cause god gave them up to vile affections , &c. god gave them over to a reprobate mind , rom. . , , , , , , . for this cause many are weak and sickly among you , and many sleep , &c. cor. . , , . the apostle reckons up some of the sins and punishments of israel ; and concludes : now all these things happened unto them for ensamples , and they are written for our admonition upon whom the ends of the world are come , cor. . , , , , , . now the works of the flesh , &c. adultery , &c. they which do such things , shall not inherit the kingdom of god , gal. . , , . he who is unjust , let him be unjust still : and he who is filthy , let him be filthy still , &c. behold i come quickly , &c. rev. . . we are sure that the judgment of god is according to truth , against them who commit such things , &c. who will render to every man according to his deeds , rom. . , , , , . see more of mans sin and corrupt nature , chap. . the sad affects of such a state : see the same chapter . see more of gods punishing his own for sin , chap. . see pardon of sin , chap. . to own and profess the true god and our lord jesus christ , boldly before men and : to wait for christs second coming . . to own and confess the true god and our lord jesus christ before m●…n . i know my redeemer liveth , and that he shall stand at the latter day upon the earth , &c. job . . i will speak of thy testimonies also before kings , and will not be ashamed , &c. i am a companion of all them who fear thee , psal. . , . psal. . , . none call for justice , nor any pleadeth for truth , isa. . . our god whom we serve , is able to deliver us from the burning fiery furnace , and he will deliver us out of thine hand , o king : but if not , be it known unto thee , o king , that we will not serve thy gods , dan. . , . when daniel knew that the writing was signed , he went into his house , and his window being open in his chamber towards jerusalem , he kneeled upon his knees , &c. and prayed , and gave thanks before his god , daniel . . whosoever therefore shall confess me before men , him will i confess also before my father which is in heaven : but whosoever shall deny me before men , him will i also deny before my father which is in heaven , mat. , . luke . , . a damsel came unto peter , saying , thou also wast with jesus of galilee ; but he denyed before them all , saying , i know not what thou sayest , &c. and again he denyed with an oath , faying , i do not know the man , &c. then began he to curse and to swear , saying , i know not the man , mat. . , , . . whosoever therefore shall be ashamed of me , and of my words in this adulterous and sinful generation , of him also shall the son of man be ashamed when he cometh in the glory of his father with the holy angels , mark . . the parenrs of the blind man durst not confess christ , but answered , he is of age , ask him : these words spake his parents , because they feared the jews ; for the jews had agreed already , that if any man did confess that he was christ , that he should be put out of the synagogue ; therefore said his parents , he is of age , ask him , &c. but the son confessed him , john . , , , , , , , , &c. nevertheless among the chief rulers also , many believed on him ; but because of the pharisees , they did not confess him , lest they should he put out of the synagogue : for they loved the praise of men , more than the praise of god , john . , . let all the house of israel know assuredly , that god hath made that same jesus whom ye have crucified , both lord and christ , acts . . the god of our fathers hath glorified his son jesus , whom ye delivered up , &c. but ye denyed the holy and just one , &c. and killed the prince of life , &c. acts . , , . be it known unto all , &c. that by the name of jesus christ of nazareth whom ye crucified , &c. even by him doth this man stand here before you whole : this is the stone which was set at nought by you builders , &c. we cannot but speak , &c. acts . , , . did not we straightly charge you that you should not teach in this name , & c ? then peter and the other apostles answered and said , we ought to obey god rather than men : the god of our fathers raised up jesus whom ye slew , &c. him hath god exalted with his right hand , &c. acts . , , . be it known to you therefore , men and brethren , that through this man is preached unto you the forgiveness of sins , acts . . this i confess unto thee , that after the way which they call heresie , so worship i the god of my fathers , acts . . if thou shalt confess with thy mouth the lord jesus , &c. for with the heart man believeth unto righteousness ; and with the mouth confession is made to salvation , rom. . , . as often as ye eat this bread , and drink this cup , shew ye ( or , ye do shew ) the lords death till he come , cor. . . and many of the brethren of the lord waxing confident by my bonds , are much more bold to speak the word without fear , phil. . . wherefore god also hath highly exalted him , &c. that at the name of jesus , &c. and that every tongue should confess that jesus is the lord , to the glory of god the father , phil. . . be not thou therefore ashamed of the testimony of our lord , nor of me his prisoner , &c. i am not ashamed , for i know whom i believe , tim. . , . if we fuffer , we shall also reign with him : if we deny him , he also will deny us , tim. . . they profess they know god , but in works they deny him : being abominable , and disobedient , &c. titus . . whosoever shall confess that jesus is the son of god , god dwelleth in him , and he in god , john . . i know thy works , and where thou dwellest ; where satans seat is , and thou holdest fast my name , and hast not denyed my faith , rev. . . see more of owning christ in times of persecution , chap . see more , perseverance , chap. . to wait for christs second coming . watch therefore , for you know not what hour your lord will come , &c. therefore be ye also ready : for in such an hour as you think not , the son of man cometh , mat. . , . the wise and foolish virgins slumbered and slept , while the bridegroom tarried , mat. . . let your loins be girded about , and your lights burning , and ye your selves like unto men who wait for their lord , &c. luke . , . i will come again and receive you unto my self , john . . see that ye come behind in no gift , waiting for the coming of our lord jesus christ , cor. . . for our conversation is in heaven , from whence also we look for the saviour , the lord jesus christ , who shall change our vile body , &c. phil. . , . when christ who is our life shall appear , then shall ye also appear with him in glory , col. . . ye turned to god , &c. and to wait for his son from heaven , thes. . . to you who are troubled , rest with us , when the lord jesus shall be revealed from heaven with his mighty angels , thes. . , . the lord direct your hearts in the love of god , and into the patient waiting for christ , thes. . . a crown of righteonsness , which the lord , &c. shall give me at that day , &c. ●…ut unto them also who love his appearing , tim. . . looking for that blessed hope , and the glorious appearing of the great god , and our saviour jesus christ , titus . . christ was once offered to bear the sins of many : and u●…●…hem who look for him , shall he appear the second time withou sin , unto salvation , heb. . . ye have need of patience , that after ye have done the will of god , ye might receive the promise : for yet a little while , and he who shall come will come , and will not tarry , &c. heb. . , . be patient therefore , brethren , unto the coming of the lord : behold , the husband-man waiteth for the precious fruits : be ye also patient , stablish your hearts , for the coming of the lord draweth near , james . , . wherefore girt up the loins of your mind , be sober and hope to the end , for the grace which is to be brought unto you at the revelation of jesus christ , pet. . . there shall come in the last day scoffers , &c. saying , where is the promise of his coming ? for since the fathers fell asleep , all things continue as they were , &c. the lord is not flack concerning his promise , &c. but the day of the lord will come as a thief in the night , &c. what manner of persons ought ye to be , &c. looking for , and hastening unto the day of god , &c. peter . , , , , , , . abide in him , that when he shall appear , we may have confidence , and not be ashamed , &c. at his coming , john . . we know that when he appears , we shall be like him , for we shall see him as he is , john . . keep your selves in the love of god , looking for the mercy of our lord jesus christ unto eternal life , jude verse . see his coming to judg the world , chap. . to walk with god heartily , uprighty , sincerely , and to follow him fully and zealously : the reasons thereof . enoch walked with god , gen. . , . noah was a just man and perfect ( or , upright ) in his generation : noah walked with god , &c. according unto all which god commanded him , so did he , gen. . , . the lord said unto abram , get thee out of thy country , &c. so abram departed as the lord had spoken unto him , gen. . , . the lord appeared unto abram , and said unto him , i am the almighty god , walk before me and be thou perfect ( or , upright ) , gen. . , . god said unto abraham , take thy son , &c. and offer him , &c. and abraham rose up early in the morning to go about it , &c. gen. . , , , , &c. the lord said to moses , go , i will be with thy mouth , &c. and he said , o my lord , send i pray thee by the hand of him whom thou wilt send : and the anger of the lord was kindled against moses , exod. . , , . my servant moses who is faithful in all mine house : with him will i speak mouth to mouth , num. . , . heb. . , . but my servant caleb , because he had another spirit with him , and hath followed me fully , him will i bring into the land , num. . . chap. . . josh. . , . take heed to thy self , and keep thy soul diligently , lest thou forget , &c. lest they depart from thine heart , &c. thou shalt find him , if thou seek him with all thine heart and with all thy soul , deut. . , . the lord said , they have well said all that they have spoken : o that there were such an heart in them , that they would fear , &c. deut. . , . what doth the lord thy god require of thee , but , &c. to serve the lord thy god with all thine heart , and with all thy soul ? deut. . . sam. . . thou shalt be perfect ( or , upright , or sincere ) with the lord thy god , deut. . . the lord thy god hath commanded thee to do these statutes and judgments : thou shalt therefore keep and do them with all all thine heart , and with all thy soul , deut. . . cleave unto the lord your god , as ye have done unto this day , josh. . . now therefore fear the lord , and serve him in sincerity and in truth , josh. . . because israel did not destroy all the inhabitants of the land , according to command , god said , i will not drive them out from before you , but they shall be in your sides , and their gods shall be a snare unto you , judges . , . jephthah concerning his vow , said , i have opened my mouth unto the lord , and i cannot go back , &c. judges . , , . the lord is a god of knowledg , and by him all actions are weighed , sam. . . god had said to saul , go and smite amalek , and utterly destroy all which they have , &c. but saul and the people spared agag , and the best of the sheep , &c. then came the word of the lord unto samuel , saying , it repenteth me that i have set up saul to be king : for he is turned back from following me , and hath not performed my commandment , sam. . , , , , . the lord seeth not as man seeth : for man looketh on the outward appearance , but the lord looketh on the heart , sam. . . i was also upright before him , &c. with the upright thou wilt shew thy self upright , sam. . , . thou hast shewed unto thy servant david my father great mercies , according as he walked before thee in truth and in righteousness , and in uprightness of heart with thee , kings . . thou , thou only , knowest the hearts of all the children of men , &c. let your hearts therefore be perfect with the lord your god , kings . , . psal. . . if thou wilt walk before me as david thy father walked , in integrity of heart , and in uprightness , to do according to all , &c. then i will establish , &c. kings . , . it came to pass that when solomon was old , &c. his heart was not perfect with the lord his god , as the heart of david , &c. kings . . asa did that which was right , &c. but the high places were not removed : nevertheless asa his heart was perfect with the lord all his days , kings . , . how long halt ye between two opinions ? if the lord be god , follow him , kings . . thy servant will not offer , &c. to any other gods but the lord : in this thing the lord pardon thy servant : when my master goeth into the house of rimmon to worship , &c. and i bow my self , &c. kings . , . many kings of israel did that which was right , &c. but yet did not take away the high places , kings . chap. . josiah turned to the lord with all his heart , and with all his might , according to all the law of moses , &c. kings . . chap. . , , , . know thou the god of thy fathers , and serve him with a perfect heart , and a willing mind ; for the lord searcheth all hearts , and understandeth , &c. chron. . . i know also my god , that thou tryest the heart , and hast pleasure in uprightness : as for me , in the uprightness of my heart i have willingly offered all these things , chron. . . prov. . . rom. . . the eyes of the lord run to and fro throughout the whole earth , to shew himself strong in the behalf of ( or , strongly to hold with ) them , whose heart is perfect towards him , chron. . . amaziah did that which was right in the sight of the lord : but not with a perfect heart , chron. . . hezekiah , &c. wrought that which was good and right , &c. he did it with all his heart : and prospered , chron. . , . job was a perfect and upright man , and one who feared god , &c. job . , . still he holdeth his integrity , although thou movest me against him , &c. job . . behold , god will not cast away a perfect man , job . . my foot hath held his steps ; his way have i kept , and not declined , &c. job . . my heart shall not reproach me so long as i live , job . . doth not he see all my ways , and count all my steps ? job . . god , who saveth the upright in heart , psal. . . the lords throne is in heaven : his eyes behold , his eye-lids try the children of men , psal. . , . lord , who shall abide in thy tabernacle , & c ? he who walketh uprightly , psal. . , . i have set the lord always before me , psal. . . the lord preserveth the faithful , psal. . . mark the perfect man , and behold the upright : for the end of that man is peace , isa. . . forget also thine own people , and thy fathers house : so shall the king greatly desire thy beauty , psal. . , . like sheep they are laid in the grave , &c. and the upright shall have dominion over them in the morning , psal. . . behold , thou desirest truth in the inner parts , psal. . . my soul followeth hard after thee : thy right hand , &c. psal. . . all the upright in heart shall glory , psal. . . psal. . . i will pay my vows which my mouth hath uttered , &c. when i was in trouble , psal. . . . psal. . . . the lord god , &c. will give grace and glory : no good thing will he withhold from them who walk uprightly , psal. . . they say , the lord shall not see , &c. he who planteth the ear , shall he not hear ? he who formed the eye , shall he not see , & c ? the lord knoweth the thoughts of man , psal. . , , , , . light is sown for the righteous , and gladness for the upright in heart , psal. . . i will behave my self wisely in a perfect way , &c. i will walk within my house with a perfect heart , psal. . . unto the upright there shall arise a light in the darkness , psal. . . then shall i not be ashamed , when i have respect unto all thy commandments : i will praise thee with uprightness of heart , &c. my zeal hath consumed me , &c. psal. . , , . do good , o lord , unto , &c. them who are upright in their hearts : as for such who turn aside to their crooked ways , the lord shall lead them forth with the workers of iniquity , psal. . , . o lord , thou hast searched me and known me : thou knowest my down-sitting and up-rising : thou understandest my thoughts afar off : thou compassest my path , and my lying down , and art acquainted with all my ways : for there is not a word in my tongue , but lo , o lord , thou knowest it altogether , psal. . , , , . ezek. . . the upright shall dwell in thy presence , psal. . . the lord is a buckler to them who walk uprightly , prov. . . my son , &c. let thine heart keep my commandments , prov . . chap. . . keep thy heart with all diligence : for out of it are the issues of life , prov. . . for the ways of man are before the eyes of the lord , and he pondereth all his goings , prov. . . he who walketh uprightly , walketh surely , &c. prov. . . the integrity of the upright shall guide them , &c. the righteousness of the perfect shall direct his way , &c. the rigteousness of the upright shall deliver him , &c. such as are upright in the way , are his delight , prov. . , , , . he who walketh in his uprightness , feareth the lord , prov. . . the eyes of the lord are in every place beholding the evil and the good , &c. the prayers of the upright is his delight , &c. a man of understanding walketh uprightly , prov. . , , . all the ways of man are clean in his own eyes : but the lord weigheth the spirits , prov. . . the just man walketh in his integrity , prov. . . every way of man is right in his own eyes : but the lord pondereth the hearts , prov. . . my son , give me thine heart , prov. . . if thou sayest , behold , we know it not : doth not he who pondereth the heart consider ? prov. . . a faithful man shall abound with blessings : prov. . . the way of the just is uprightness : thou most upright , dost weigh the path of the just , isa. . . hezekiah , &c. remember now , o lord , i beseech thee , how i have walked before thee in truth , and with a perfect heart , &c. isa. . . hearken unto me , &c. the people in whose heart is my law : fear ye not , isa. . . is it such a fast i have chosen , & c ? to bow down his head as a bull-rush , &c. is not this the fast that i have chosen , to loose the bands of wickedness ? isa. . , , , . from the prophet to the priest , every one dealeth falsly : for they have healed the hurt of the daughter of my people lightly , saying , peace , &c. jer. . , . o lord of hosts who judgest righteously ; who tryest the reins , and the heart , jer. . . the heart is deceitful above all things , and desparately wicked , who can know it ? i the lord search the heart , and try the reins , even to give every man according to his ways : according to the fruit of his doings , jer. . , . chap. . . rom. . . 〈◊〉 god at hand , &c. not a god afar off : can any hide himself in secret pla●…●…hat i shall not see him , saith the lord ? do not i fill heaven and earth ? jer. . , . heb. . . . cursed be he who doth the work of the lord deceitfully ( or , negligently ) jer. . . i know the things which come to your mind every one , ezek. . . daniel purposed in his heart that he would not defile himself with the portion of the kings meat , &c. dan. . . beh●…ld , his soul which is lifted up , is not upright in him , habbak . . . ye brought that which was torn : and the lame and the sick , &c. sacrificed to the lord a corrupt thing , &c. mal. . . . whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart , matth. . . when thou dost alms , let not thy left hand know what thy right hand doth , &c. no man can serve two masters : for either he will hate the one , and love the other ; or else he will hold to the one , and despise the other : ye cannot serve god and mammon , matth. . , . strait is the gate , and narrow is the way which leadeth unto life , &c. not every one who saith , lord , lord , shall enter into the kingdom , &c. matth. . , , . because they had not root , they withered away , matth. . . . not that which goeth into the mouth defileth a man , but that which cometh out , &c. those things which proceedeth out of the mouth , cometh from the heart : and they defile the man , matth. . . . jesus said , if any man will come after me , let him deny himself , and take up his cross and follow me , matth. . , . the lord said unto him who had impro●… 〈◊〉 ●…ts : well done thou good and faithful servant : thou hast been 〈◊〉 〈◊〉 a few things , i will make thee ruler over many things : enter thou ●…to the joy , &c. matth. . . . watch , &c. the spirit indeed is willing , but the flesh is weak , matth. . . teaching them to observe all things which i have commanded you , matth. . . when jesus had called the blind man , he cast away his garment , rose and came unto jesus , mark . . zacharias and elizabeth walked in all the ordinances and commandments of the lord , blameless , luke . , . mary , &c. kept all these sayings in her heart , luke . . simon , james and john , they forsook all , and followed christ , &c. levi left all , rose up , and followed christ when he had called him , luke . , , , . jesus said unto another , follow me ; but he said , lord , suffer me first to go and bury my father , &c. another said , lord , i will follow thee ; but let me first go and bid them farewel , &c. jesus said unto him , no man having put his hand to the plow and looking back , is fit for the kingdom of god , luke . , , . chap. . . if any man come to me and hate not his father , and mother , and wife , and children , and brethren and sisters , yea , and his own life also , he cannot be my disciple ; and whosoever doth not bear his cross , and come after me , cannot be my disciple , &c. whosoever he be among you who forsaketh not all he hath , cannot be my disciple , luke . , , . no man can serve two masters : for either he will hate the one , &c. you cannot serve god and mammon . ye are they who justifie your selves before men , but god knoweth your hearts : for that which is highly esteemed amongst men , is abomination in the sight of god , luke . . . jesus saw nathaniel , &c. and said of him , behold , an israelite indeed , in whom is no guile , john . . god is a spirit : and they who worship him , must worship him in spirit and in truth , john . . amongst the chief rulers also many believed on him : but because of the pharisees , they did not confess him , lest they should be put out of the synagogue : for they loved the praise of men more then the praise of god , john . , . the eunuch said , here is water , what hinders me to be baptized ? and philip said , if thou believest with all thine heart , thou mayest , acts . , . barnabas exhorteth them all , that with purpose of heart they would cleave unto the lord , acts . . none of these things move me : neither count i my life dear unto my self , so that i might finish my course with joy , and the ministry , &c. acts . . i was not disobedient unto the heavenly vision : but shewed , &c. act. . , , . he is not a jew , who is one outwardly , neither is that circumcision which is outward in the flesh : but he is a jew which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter : whose praise is not of men , but of god , rom. . , . ye have obeyed from the heart that form of doctrine whereto ye were delivered , rom. . . let love be without dissimulation : abhor that which is evil , cleave to that which is good , &c. not slothful in business , fervent in spirit , serving the lord , rom. . , . for the kingdom of god is not in word , but in power , cor. . . let us keep the feast , &c. with the unleavened bread of sincerity and truth , cor. . . ye are bought with a price : be ye not the servants of men , &c. let every man wherein he is called , therein abide with god , cor. . , . so run , that ye may obtain , cor. . . be ye followers of me , even as i also am of christ , cor. . . though i bestow all my goods to feed the poor , &c. and have not charity , it profiteth me nothing , cor. . , , . our rejoycing is this , the testimony of our conscience , that in simplicity and godly sincerity , &c. we have had our conversation in the world , cor. . . we are not as many who corrupt the word of god ; but as of sincerity , but as of god , in the sight of god speak we , &c. cor. . . we have renounced the hidden things of dishonesty , not walking in crastiness , nor handling the word of god deceitfully , cor. . . let us cleanse our selves , &c. perfecting holiness in the fear of god , cor. . . if there be first a willing mind , it is accepted according to that a man hath , and not , &c. cor. . . every man according as he purposeth in his heart , &c. god loveth a chearful giver , cor. . . be perfect , &c. cor. . . when it pleased god , &c. to reveal his son in me , &c. immediately i conferred not with flesh and blood , &c. but i went , &c. gal. . , , . peter , &c. was to be blamed : for before that certain came from james , he did eat with the gentiles : but when they were come , he withdrew , and separated himself , fearing them of the circumcision : and the other jews dissembled likewise with him ; insomuch , that barnabas also was carried away with their dissimulation . but when i saw they walked not uprightly according to the truth of the gospel , i said unto peter , &c. gal. . , , , . but it is good to be zealously affected always in a good matter , and not only when i am present with you , gal. . . speaking the truth ( or , being sincere ) in love , may grow up in him , ephes. . . be ye therefore followers of god , as dear children , &c. we are members of his body , &c. for this cause shall a man leave his father and mother , and shall be joyned unto his wife , and they two shall be one flesh : this is a great mystery , but i speak concerning christ and his church , ephes. . , , . . servants , be obedient , &c. in singleness of your heart as unto christ ; not with eye-service as men-pleasers : but as the servants of christ , doing the will of god from the heart with good will , doing service as to the lord , not unto men , ephes. . , , . col. . , . this i pray , &c. that ye may be sincere and without offence till the day of christ , phil. . , . do all things without murmuring or disputing , &c. that ye may be blameless , and harmless ( or , sincere ) and without rebuke , &c. all seek their own things , few the things of christ , phil. . , , . if by any means i might attain unto the resurrection of the dead ; not as though i had already attained , either were already perfect , but i follow after , if that i may apprehend , &c. this one thing i do , forgetting those things which are behind , and reaching forth to those things which are before : i press towards the mark , &c. phil. . , , , . epaphras , &c. always labouring ( or , striving ) fervently for you in prayers , that ye may stand perfect and compleat in all the will of god : for i bear him record that he hath a great zeal for you , coloss. . . . they received not the love of the truth , that they might be saved , thes. . . i charge you before god , &c. that you observe these things without prejudice ( or , preferring one before another , doing nothing by partiality ) , tim. . . no man who warreth , entangleth himself with the affairs of life , that he may please him who hath chosen him to be a souldier , tim. . . in all things shewing thy self , &c. in doctrine , uncorruptness , gravity , sincerity , &c. who gave himself for us , that he might , &c. purifie unto himself a peculiar people zealous of good works , titus . , . all things are naked and open unto the eyes of him with whom we have to do , heb. . . let us go on unto perfection , not laying again the foundation of repentance from dead works , &c. we desire that every one of you do shew the same diligence to the full assurance of hope unto the end : that ye be not slothsul , but followers of them who through faith and patience inherit the promises , heb. . , , . the wisdom which is from above is pure , &c. without partiality , and without hypocrisie , &c. james . . know ye not , that the friendship of the world is enmity with god : whosoever therefore will be a friend unto the world , is the enemy of god , &c. draw nigh to god , and he will draw nigh to you , &c. purifie your hearts ye double-minded , james . , . seeing you have purified your souls in obeying , &c. unto unfeigned love of the brethren : see that ye love one another with a pure heart , fervently , pet. . . wherefore laying aside , &c. all guile and hypocrisie , &c. neither was guile found in christs mouth , pet. . , . whose adorning , let it not be that outward , &c. but the hidden man of the heart , pet. . , . give all diligence to add to your faith virtue , &c. wherefore the rather brethren , give diligence to make your calling and election sure : for if ye do these things , ye shall never fall , &c. pet. . , , , , , . seeing that ye look for such things , &c. be diligent , that ye may be found of him in peace without spot and blemish , &c. but grow in grace , and in the knowledg of our lord jesus , &c. pet. . , . if we say we have fellowship with him , and walk in darkness , we lye , and do not the truth , john . . let us not love in word , &c. but in deed and in truth , &c. if our hearts condemn us , god is greater , &c. john . , , , . i rejoyce greatly that i have found of thy children walking in truth , john verse . i have no greater joy , than to hear that my children walk in truth : beloved , thou dost faithfully whatsoever thou dost to the brethren and to strangers , john verse , . but , ye beloved , building up your selves in your most holy faith , &c. jude , verse . be thou faithful unto death , and i will give thee a crown of life , revel . . . thou hast a name that thou livest , and art dead ; be watchful , and strengthen the things which remain : i have not found thy work perfect before god , &c. thou hast a few names in sardis , who have not defiled their garments , &c. i know thy work , that thou art neither hot nor cold : i would thou wert cold or hot ; so then , because thou art lukewarm , and neither cold nor hot , i will spew thee out of my mouth ; because thou sayest i am rich , &c. and knowest not that thou art wretched , &c. as many as i love , i rebuke , &c. be zealous therefore , &c. rev. . , , , , , , . these are they who were not defiled with women , for they are virgins : these are they who follow the lamb whithersoever he goeth , revel . . . let every man prove his own work , &c. for every man shall bear his own burthen , &c. be not deceived , god is not mocked ; for whatsoever a man soweth , that shall he also reap , &c. gal. . , , , , . see the spirits and practises of hypocrites ; and the danger of hypocrites , chap. . to stick fast to god , and not to depart from him : abide in the faith and practice of what we know of his will , and persevere to the end . the reasons . that the saints shall be kept . to persevere and abide with god in the faith and practise , &c. that thou keep this commandment without spot unrebukable , until the appearing of our lord jesus christ , tim. . . enoch walked with god , and he was not ; for god took him , gen. . , . jesurun waxed fat , and kicked : then he forsook god who made him , and lightly esteemed the rock of his salvation , &c. of the rock which begat thee ; thou art unmindful and hath forgotten god who formed thee : and when the lord saw it , he abhorred them , deut. . , , , , . cleave unto the lord your god , as ye have done unto this day , josh. . . chuse you whom ye will serve , &c. but as for me and my house , we will serve the lord , josh. . . seek the lord and his strength ; seek his face continually , chron. . . thou solomon , &c. know thou the god of thy fathers , &c. if thou seek him , he will be found of thee ; but if thou forsake him , he will cast thee off for ever , chron. . . hear ye me , asa , and all judah , &c. the lord is with you , while ye be with him : and if ye seek him , he will be found of you ; but if ye forsake him , he will forsake you , chron. . . the righteous also shall hold on his way , job . . i have kept the ways of the lord : i have not wickedly departed from my god , &c. i did not put away his statutes from me , psalm . . . wait on the lord and keep his way , and he shall exalt thee , psalm . . all this is come upon us , yet have we not forgotten thee , &c. our heart is not turned back , neither have our steps declined from thy way : though thou hast sore broken us , &c. if we have forgotten the name of our god , or stretched out our hands to strange gods : shall not god search this out ? psal. . , , , , . he will speak peace to his people ; but let them not turn again to folly , psal. . . then believed they his words : they sang his praise : they soon forgat his works : they waited not for his counsel , &c. they forgat god their saviour , who had done great things , psal. . , , . as for such who turn aside unto their crooked ways , the lord shall lead them forth with the workers of iniquity , psal. . . my son , forget not my law , prov. . . the backslider in heart shall be filled with his own ways , prov. . . my son , give me thine heart , and let thine eyes observe my ways , prov. . . i have nourished and brought up children , &c. they have forsaken the lord●… they have provoked the holy one of israel unto anger , they are gone away backward : why should ye ●…e stricken any more ? ye will revolt more and more , &c. they who forsake the lord shall be consumed , isa. . , , , . there shall be desolation , because thou hast forgotten the god of thy salvation , and hast not been mindful of the rock of thy strength , &c. isa. . . they who wait upon the lord shall renew strength , they shall mount up , &c. they shall run and not be weary , they shall walk and not faint , isa. . . this people have i formed for my self , &c. but thou hast not called upon me , o jacob ; but thou hast been weary of me , o israel ; thou hast not , &c. isa. . , , , he feedeth upon ashes , and a deceived heart hath tu●…ned him aside , that he cannot deliver his soul , nor say , is there not a lye in my right hand ? isa. . . thus saith the lord , what iniquity have your fathers found in me , that they are gone far from me , and have walked after vanity , and are become vain , & c ? pass over the isles , &c. hath a nation changed their gods , & c ? but my people have changed their glory , &c. be astonished , o ye heavens , &c. for my people have committed two evils ; they have forsaken me the fountain of living waters : hewed them out cisterns , broken cisterns , which can hold no water , &c. thy backsliding shall reprove thee : know therefore and see , that it is an evil and a bitter thing , that thou hast forsaken the lord thy god , &c. i had planted thee a noble vine , &c. how then art thou turned into the degenerate plant of a strange vine , unto me , & c ? they have turned their back unto me , and not their face , &c. have i been a barren wilderness unto israel , a land of darkness ? wherefore say my people , we are lords ? we will come no more unto thee ? can a maid forget her ornaments ? or a bride her attire ? yet my people have forgotten me days withour number , jer. . , , , , , , , , , , . how shall i pardon thee for this ? thy children hath forsaken me , &c. this people hath a revolting and a rebellious heart : they are revolted and gone , jer. . , . o lord , the hope of israel all who forsake thee , shall ●…e ashamed , and they who depart from me shall be written in the earth ; because they have forsaken the lord the fountain of living waters , jer. . . daniel purposed in his heart , that he would not defile himself with the kings meat , dan. . . israel slideth back as a back-sliding heyfer , &c. ephraim is joyned to idols , let him alone , hos. . , . wo unto them , for they have fled from me , hos. . ●… i will stretch out my hand upon judah , &c. and them who are turned back from the lord , and those who have not sought the lord , nor enquired for him , zeph. . , . i am the lord , i change not , mal. . . he who endureth unto the end shall be saved , &c. whomsoever shall deny me before men , him will i also deny before my father , &c. mat. . , . ch . . . whosoever will save his life , shall lose it : and whosoever will lose his life for my sake , shall find it , mat. . . luk. . , . jesus said , &c. no man having put his hand to the plow , and looking back , is fit for the kingdom of god , luk. . . thou art made whole , sin no more lest a worse thing come unto thee , joh. . . ch . . . from that time many of his disciples went back , and walked no more with him , joh. . . if ye continue in my word , then are ye my disciples indeed , joh. . . abide in me , &c. if any man abide not in me , he is cast forth as a branch , and is withered , &c. if ye abide in me , and my words abide in you , ye shall ask what ye will , and it shall be done unto you , &c. continue ye in my love , joh. . , , , . whether is it right in the sight of god , to hearken unto you more than unto god ; judg ye , for we cannot but speak , &c. act. . , . barnabas exhorted them all , that with purpose of heart they would cleave unto the lord , act. . , . many of the jews followed paul and barnabas , who speaking unto them , perswaded them to continue in the grace of god , act. . . they exhorted them to continue in the faith , act. . . even as they did not like to retain god in their knowledg , god gave them over to a reprobate mind ( or to a mind void of judgment ) , rom. . . to them who by patient continuing in well doing , seek for glory , &c. eternal life , rom. . , . behold then the goodness and severity of god ; on them which fell , severity ; but towards thee , goodness , if thou continue in his goodness , otherwise thou also shalt be cut off , rom. . . let every man wherein he is called , therein abide with god , cor. . . i praise you , &c. that you keep the ordinances as i delivered them unto you , cor. . . be ye stedfast , unmoveable , alway abounding in the work of the lord , forasmuch , as you know that your labour is not in vain in the lord , cor. . . stand fast in the faith : quit you like men ; and be strong , cor. . . having therefore these promises , &c. let us cleanse our selves , &c. perfecting holiness in the fear of god , cor. . . i am jealous over you , &c. lest by any means , as the serpent beguiled eve , &c. so your mind should be corrupted from the simplicity that is in christ , cor. . , . i marvel that you are so soon removed from him who called you , &c. but though we or , &c. gal. . , , . paul blames the galatians for turning back to circumcision , and beggerly rudiments , and exhorts them to stick to the faith , and stand fast in the liberty wherewith christ had made them free , gal. . ch . . ch . . let us not be weary in well doing : for in due season we shall reap if we faint not , gal. . . that ye henceforth be no more children tossed to and sro , &c. let him who stole , steal no more , eph. . , . put on the whole armour of god , that ye may be able to stand against the wiles of the devil : for we wrestle not with flesh , &c. wherefore take unto you the whole armour of god , that ye may be able to withstand in the evil day , and having done all , to stand , &c. praying , and watching with all perseverance , eph. . , , , . nevertheless , whereunto we have already attained , let us walk by the same rule , let us mind the same thing , phil. . . stand fast in the lord , my dearly beloved , phil. . . if ye continue in the faith grounded and setled , and be not moved away from the hope of the gospel which ye have heard , &c. col. . . i am with you in the spirit , joying and beholding your order , and the sted-fastness of your faith in christ. as ye therefore received christ the lord , walk ye in him : rooted and built up in him , and stablished in the faith as ye have been taught , col. . , , . for we live , if ye stand fast in the lord , &c. thess. . . we exhort you , &c. that as you have received of us , how ye ought to walk , and to please god , so ye would abound more and more , thess. . . 〈◊〉 things : hold fast that which is good , thess. . . therefore brethren stand fast , and hold the traditions which ye have been taught , whether by word or our epistle , &c. now our lord jesus himself , and god , even our father , &c. stablish you in every good word and work , thess. . , . brethren , be not weary ( or , faint not ) in well doing , thess. . . holding faith and a good conscience , which some having put away , concerning faith hath made shipwrack , of whom is hymeneus , &c. tim. . , . they shall be saved in child bearing , if they continue in faith , and charity , and holiness , with sobriety , tim. . . in the latter times some shall depart from the faith , &c. some are already turned aside after satan , tim. . . ch . . . if we deny him , he also will deny us , tim. . . but continue thou in the things thou hast learned , and hast been assured of , &c. tim. . , , . i have fought a good fight , i have finished my course , i have kept the faith : henceforth there is laid up for me a crown , &c. tim. . , . a bishop must be blameless , &c. holding fast the faithful word , &c. tit. . . therefore we ought to give the more earnest heed to the things which we have heard , lest at any time we should let them slip , &c. heb. . , , . whose house are we , if we hold fast the confidence , and the rejoicing of the hope firmly unto the end , &c. we are made partakers of christ , if we hold the beginning of our confidence stedfast unto the end , heb. . , . seeing that we have a great high-priest , &c. let us hold fast our profession : for we have not an high-priest who cannot be touched with , &c. heb. . , . for it is impossible for those who are once enlightened , &c if they shall fall away , to renew them again unto repentance , &c. we desire that every one of you do shew the same diligence , to the full assurance of hope unto the end : that ye be not slothful , but followers of them , who through faith and patience inherit the promises , heb. . , , , , . let us hold fast the profession of our faith without wavering : for he is faithful who promised , &c. for if we sin wilfully after we have received the knowledg of the truth , there remains no more sacrifice for sins ; but a certain fearful looking for of judgment , &c. cast not away therefore your confidence , which hath great recompence of reward : for ye have need of patience , &c. if any man draw back , my soul shall have no pleasure in him : we are not of them who draw back unto perdition , heb. . , , , , , , , . let us run with patience the race set before us , looking unto jesus , &c. lest ye be weary and faint in your minds , &c. heb. . , , , . jesus christ the same , &c. be not carryed about , &c. for it is a good thing that the heart be established with grace , heb. . , . whoso looketh into the perfect law of liberty , &c. and continueth , &c. 〈◊〉 to him who knoweth to do good , and doth it not , to him it is s●… , james . . gird up the loins of your mind , be sober , and hope to the end , pet. . . the devil , &c. whom resist , stedfast in the faith , pet. . , . if after they have escaped the pollutions of the world , &c. they are again entangled therein , and overcome ; the latter end is worse with them than the beginning : for it had been better for them not to have known the way of righteousness , than after they have known it , to turn from the holy commandment delivered unto them , . pet. . , . they went out from us ; but they were not of us : for if they had been of us , no doubt they , &c. let that therefore abide in you , which ye have heard from the beginning : if that , &c. remain in you , ye also shall continue in the son , &c. and now little children , abide in him , that when he shall appear , &c. joh. . , , . look to your selves , that ye lose not these things which we have wrought : but that we , &c. joh. ver . , . i have no greater joy , than to hear that my children walk in truth , joh. ver . . earnestly contend for the faith once delivered unto the saints , &c. the angels who kept not their first state , &c. he hath reserved in chains , &c. build up your selves in your most holy faith , &c. keep your selves in the love of god , &c. jude ver . , , , . i know thy works , &c. thou hast laboured and hast not fainted , &c. to him who overcometh , will i give to eat of the tree of life , &c. he shall not be hurt by the second death , &c. i will give to eat of the hidden manna , and will give him a white stone , &c. hold fast till i come : and he who overcometh and keepeth my works unto the end , to him will i give power over the nations , rev. . , , , , , , . he who overcometh , shall be clothed with white raiment , &c. i will confess his name , &c. hold that fast which thou hast , that no man take thy crown , &c. i will make him a pillar , &c. i will grant him to sit in my throne , &c. rev. . , , , . he shall inherit all things , and i will be his god , and he shall be my son , rev. . . he who is righteous , let him be righteous still : and he who is holy , let him be holy still , rev. . . see holding ●…st to god in time of affliction , &c. chap. . that the saints , believers , shall be kept : have power given them to persevere and abide in the faith , &c. christ will uphold them . the steps of a good man are ordered ( or , established ) by the lord , &c. though he fall he shall not be utterly cast down : for the lord upholdeth with his hand , &c. psal. . , . i will bring the blind by a way they know not , i will lead them in paths they have not known : i will make darkness light before them , and crooked things straight : these things will i do unto them , and not forsake them , isa. . . i have loved thee with an everlasting love : therefore with loving kindness have i drawn thee , jer. . . i will make an everlasting covenant with them , that i will not turn away from them to do them good : but i will put my fear into their hearts , that they shall not depart from me , jer. . . the son of man is come to save that which was lost ; how think ye , if a man have an hundred sheep , and one of them be gon astray , doth he not leave the and go , &c. and seek that which was lost , & c ? even so , it is not the will of your father which is in heaven , that one of these little ones should perish , mat. . , , , . there shall arise false christs , &c. insomuch , that ( if it were possible ) they shall deceive the very elect , mat. . . satan hath desired to winnow you , &c. but i have prayed for thee , that thy faith fail not , luk. . , . all which the father hath given unto me : shall come to me : and he who cometh , i will in no wise cast out , &c. this is the fathers will , &c. that of all he hath given me , i should lose nothing , but raise it up at the last day , joh. . , , . my sheep , &c. they shall never perish , neither shall any man pluck them out of my hand , &c. no man is able to pluck them out of my fathers hand . i and my father are one , joh. . , , , . holy father , keep them through thy name , &c. while i was with them in the world i kept them in thy name : those whom thou gavest me i have kept , none of them is lost but the son of perdition , that the scripture , &c. joh. . , . o wretched man that i am , who shall deliver me from the body of death ! i thank god through jesus christ our lord , rom. . , . whom he did predestinate , them he called , &c. them he justified , &c. he glorified , &c. who shall separate us from the love of christ , & c ? i am perswaded that neither death , &c. nor any other creature shall be able to separate us , rom. . , , , , , , . for the gifts and calling of god are without repentance , rom. . . who art thou who judgeth another mans servant ? to his own master he standeth or falleth ; yea , he shall be holden up : for god is able to make him stand , rom. . . the god of peace shall bruise ( or , tread ) satan under your feet shortly , &c. rom. . . jesus christ , &c. who shall also confirm you to the end , that ye may be blameless in the day of our lord jesus christ ; god is faithful , by whom ye , &c. cor. . , , . god is faithful , who will not suffer you to be tempted above what you are able ; but will with the tentation also make a way to escape , that ye may be able to bear it , cor. . . now he who establisheth us with you in christ , and hath anointed us , is god , cor. . . being confident of this very thing , that he who hath begun a good work in you , will perform it ( or , finish it ) until the day of jesus christ , phil. . . and the very god of peace sanctifie you wholly , and your whole soul , body and spirit be preserved blameless unto the coming of our lord jesus christ ; faithful is he who calleth you , who also will do it , thess. . , . but the lord is faithful : who shall establish you and keep you from evil ( or , the evil one ) , thess. . . who concerning the truth have erred , &c. nevertheless the foundation of god standeth sure , having this seal , the lord knoweth them who are his , tim. . , . the lord shall deliver me from every evil work , and will preserve me unto his heavenly kingdom , tim. . . to an inheritance , &c. reserved in heaven , for us who are kept by the power of god through saith unto salvation , pet. . , . they went out from us , but they were not of us : for if they had been of us , they would no doubt have continued with us : but they went out that they might be made manifest , that they were not all of us , &c. the anointing which ye have received , &c. ye shall abide in him , joh. . , , , . he that is born of god doth not commit sin : for his seed remaineth in him , and he cannot , &c. joh. . . ye are of god , &c. and have overcome them , because greater is he who is in you , than he who is in the world , joh. . , . whosoever is born of god , overcometh the world , joh. . , . the truth which dwelleth in us , and shall be in us for ever , joh. v. . now unto him who is able to keep you from falling , and to preserve you faultless before the presence of his glory , &c. to the only wise god , &c. jude v. , . those whose names were not written in the book of life , they worshipped and wondered at the beast , rev. . . ch . . . see more of gods upholding his in time of trouble and persecution . chap. . to take heed to observe , and watch diligently over our selves , with a holy jealousie and fear , lest we should apostatize and depart from god , his truth and wayes , into any error or sin . the reaso●…s : our danger . take heed to thy self , lest thou make a covenant with the inhabitants of the land whither thou goest , lest it be for a snare in the midst of thee : but ye shall destroy their altar●… , &c. lest , &c. they go a whoring after their gods , and do sacrifice , &c. exod. . , , , . what nation so great , who hath god so nigh unto them , & c ? only take heed to thy self , and keep thy soul diligently , lest thou forget the things which thine eyes have seen , and lest they depart from thine heart all the days of thy life , &c. take ye therefore good heed unto your selves , &c. lest ye corrupt your selves , and make you a graven image , &c. deut. . , , , . when the lord thy god shall have brought thee into the land , &c. when thou shalt have eaten and be full , beware lest thou forget the lord , &c. deut. . , , . ch . . , , , , . i will give rain , &c. that thou maist eat and be full : take heed to your selves that your hearts be not deceived , and ye turn aside and serve other gods , deut. . , , . if thy brother , &c. intice thee secretly , saying , come let us go and serve other gods , &c. thou shalt not consent to him , nor hearken unto him , &c. deut. . , , , . there was a day , when the sons of god came to present themselves before the lord , and satan ( or , the adversary ) among ( or , in the midst of ) them , job . , . chap. . , . i said , i will take heed to my ways , that i sin not with my tongue , &c. psal. . . wherewithal shall a young man cleanse his ways ? by taking heed thereto according to thy word , psal. . . set a watch , o lord , before my mouth , keep the dore of my lips , psal. . . keep thy heart with all diligence : for out of it , the issues of life , prov. . . a prudent man foreseeth the evil , and hideth himself , &c. prov. . . happy is the man who feareth always : but he who hardeneth his heart , shall fall into mischief , prov. . . the heart is deceitful above all things , and desperately wicked , who can know it ? jer. . . and my people are bent to backsliding from me , hosea . . jesus said , take heed and beware of the leaven of the pharisees , and of , &c. matt. . . jesus said , take heed that no man deceive you : for many shall come in my name , saying , i am christ : and shall deceive many , matt. . , . watch and pray , that ye enter not into tentations , matt. . . take ye heed : behold , i have foretold you all things , &c. the day and hour knoweth no man , &c. take ye heed , watch and pray : for ye know not , &c. mark . , , , , , . take heed and beware of covetousness , &c. blessed are those servants whom the lord when he cometh , shall find watching , luk. . , , , . take heed to your selves , lest at any time your hearts be overcharged with surfeiting , and drunkenness , and cares of this life , &c. watch ye therefore , luk. . , . take heed , lest by any means this liberty of yours , become a stumbling-block to them who are weak : for if any man see thee , &c. cor. . , , . these things happened unto them for ensamples : and they were written for our admonition , &c. wherefore , let him who thinketh he standeth , tak●… he●…d lest he fall , cor. . , . watch ye , stand ye fast , &c. cor. . . see that ye walk circumspectly , not as fools , but as wise , ephes. . . beware of dogs , beware of evil workers : beware of the concision , phil. . . beware , lest any man spoil you through philosophy and vain deceit , after the tradition of men , &c. not after christ , col. . . continue in praying , and watch in the same , col. . . we are not of the night , nor of darkness ; therefore let us not sleep as others : but let us watch and be sober , for they who sleep , sleep in the night , &c. thes. . , , . some shall depart from the faith , &c. some are already turned aside , &c. have erred concerning the faith , tim. . . ch . . . ch . . , . take heed brethren , lest there be in any of you an evil heart of unbelief , in departing from the living god , &c. lest any of you be hardened through the deceitfulness of sin , heb. . , . let us therefore fear , lest a promise being left us of entring into rest , any of you should seem to come short of it , &c. lest any man fall , &c. heb. . , . the end of all things is at hand : be ye therefore sober , and watch unto prayer , pet. . . be sober , be vigilant , because your adversary the devil , like a roaring lyon , walketh about , seeking whom he may devour , pet. . , . seeing ye know before , beware left ye also being led away with the error of the wicked : fall from your own stedfastness , pet. . . look to your selves , that we lose not those things which we have gained , john v. . be watchful , and strengthen the things which remain , &c. if thou shalt not watch , &c. rev. . , . behold , i come as a thief : blessed is he who watcheth , and keepeth his garments , lest he walketh naked , and they see his shame , rev. . . see the saints aptness to fall into sin , chap. . see the devil , and deceivers ways to draw aside , chap. . chap. xvii . of the duties of saints , believers , brethren in the lord , each to other , as such , and as standing in that relation one to another . st . to love one another ; the kinds of it . thou shalt love thy neighbour as thy self : i am the lord , levit. . . my goodness extends not unto thee : but to the saints who are in the earth , and to the excellent in whom is all my delight , psal. . , . i am a companion of all them who fear thee , &c. psal. . . better is a dinner of herbs where love is , then a stalled ox , where hatred is , prov. . . love is as strong as death , &c many waters cannot quench love , cant. . , . thou shalt love thy neighbour as thy self : on these two commandments hang all the law and the prophets , matt. . , . the love of many shall wax cold , matt. . . a new commandment i give unto you , that ye love one another , as i have loved you , that ye also love one another : by this shall all men know that ye are my disciples , if ye love one another , john . , . this is my commandment , that ye love one another , as i have loved you , joh. . , , . we being many are one body in christ , and every one members one of another , &c. let love be without dissimulation , &c. be kindly affectioned one to another , with brotherly love ( or , in the love of the brethren ) rom. . , , . cor. . , , . owe no man any thing , but to love one another : for he who loveth another , hath fulfilled the law , &c. it is briefly comprehended in this saying , namely , thou shalt love thy neighbour as thy self . love worketh no ill to his neighbour , rom. . , , . gal. . , . though i speak with the tongue of men or angels , &c. have the gift of prophesie , &c. have all faith , &c. bestow all my goods to feed the poor , and though i give my body to be burned , and have not charity , it profiteth me nothing : charity suffereth long , &c. charity never faileth , &c. cor. . , , , , , , , , . follow after charity , cor. . . let all your things be done with charity , cor. . . there is neither jew nor greek , &c. for ye are all one in christ jesus , gal. . . the sruit of the spirit is love , &c. gal. . . walk in love , as christ also hath loved us , &c. ephes. . . i pray that your love may abound more and more in knowledg , &c. phil. . . having the same love , &c. look not every man on his own things , but every man also on the things of others . phil. . , . we give thanks , &c. since we heard , &c. of the love which ye have unto all saints , col. . , . ephes. . . that their hearts might be comforted , being knit together in love , col. . , . above all these things , put on charity , which is the bond of perfectness , col. . . the lord make you to increase and abound in love one towards another , thes. . . as touching brotherly love , ye need not that i write unto you : for ye your selves are taught of god to love one another , &c. that ye increase more , thes. . , . we are bound to thank god , &c. because that your faith groweth exceedingly , and the charity of every one of you all towards each other aboundeth , thes. . . now the end of the commandment is , love out of a pure heart , tim. . . follow , &c. love , tim. . . i thank my god , &c. hearing of thy love , &c. toward all saints , philem. v. , . god is not unrighteous to forget your work , and labour of love which ye have shewed towards his name , in that ye have ministred to the saints , and do , heb. . . let brotherly love continue , heb . . if ye fulfil the royal law according to the scripture , thou shalt love thy neighbour as thy self , ye do well , james . . if ye have bitter envying and strife in your hearts , glory not , &c. this wisdom descendeth not from above , &c. james . , , . seeing ye have purified your souls in obeying the truth through the spirit , unto unseigned love of the brethren , see that ye love one another with a pure heart servently , pet. . . love the brotherhood , pet. . . finally , &c. love as brethren , ( or , loving to brethren ) , pet. . . and above all things , have fervent charity among your selves , pet. . . add , &c. to brotherly kindness , and to brotherly kindness , charity , pet. . . he who saith , he is in the light , and hateth his brother , is in darkness even until now : he who loveth his brother , abideth in the light , john . , , . is not of god , neither he who loveth not his brother : for this is the message that ye heard from the beginning , that we should love one another , &c. we know that we are passed from death to life , because we love the brethren , &c. we ought to lay down our lives for the brethren ; let us not love in word , neither in tongue , but in deed and in truth , john . , , , , , , . let us love one another : for love is of god , and every one who loveth , is born of god , and knoweth god : he who loveth not , knoweth not god , for god is love , &c. if god so loved us , we ought also to love one another , &c. if any man say he loveth god , and hateth his brother , he is a lyar , &c. this commandment have we from him , that he who loveth god , love his brother also , john . , , , , , . epist. joh. v. . dly , from love , to sympathize with each other in pity and compassion , help and comfort one another , and bear one anothers burthen : have mutual care . the children of israel ( when they had in battel cut off the benjamites , they bemoan them ) lift up their voices and wept sore : and said , o lord god of israel , why is this come to pass in israel , that their should be to day one tribe lacking in israel , & c ? and it repented them for benjamin their brother : and said , there is one tribe cut off from israel this day : how shall we do for wives for them , & c ? judges . , , , , , , , , , . with the merciful thou wilt shew thy self merciful , sam. . . psal. . . thus saith the lord of host , &c. shew mercy and compassion every man to his brother , and oppress not the widow , zech. . , . blessed are the merciful , for they shall obtain mercy , mat. . . come ye blessed , &c. i was hungry , and ye gave me meat ; i was thirsty , and ye gave me drink ; i was a stranger , and ye took me in ; naked , and ye clothed me ; i was sick , and ye visited me ; i was in prison , and ye came unto me , &c. verily i say unto you , inasmuch as ye have done it unto one of the least of these my brethren , ye have done it unto me , mat. . , , , , , , . in the parable of the man who fell among the thieves : one looked upon the wounded man , and another did so : but a certain samaritan saw him , had compassion on him , bound up his wounds , &c. he who shewed mercy was his neighbour : go and do thou likewise , luke . , , , , , , , . i have prayed for thee , that thy faith fail not : and when thou art converted , strengthen thy brethren , luke . . rejoyce with them who do rejoyce , and weep with them who weep : be of the same mind one towards another , rom. . , . we then who are strong , ought to bear with the infirmities of the weak , and not to please our selves : let every one of us please his neighbour , for his good to edification , rom. . , . cor. . . to the weak , became i as weak , that i might gain the weak , &c. cor. . . let no man seek his own , but every man anothers wealth , &c. as i please all men , cor. . , . by one spirit are we all baptized into one body , &c. that the members should have the same care one of another : and whether one member suffer , all the members suffer with it : or one member be honoured , all the members rejoyce with it . now are ye the body of christ , and members in particular , cor. . , , , , , . charity , &c. seeketh not her own , cor. . , . blessed be god , &c. the father of mercies , and the god of all comfort , who comforteth us , &c. that we may be able to comfort them who are in any trouble , by the comfort wherewith we our selves are comforted of god , cor. . , . who is weak , and i am not weak ? who is offended , and i burn not ? cor. . . bear ye one anothers burthens , and so fulfil the law of christ , gal. . , . we are members one of another , &c. be ye kind one to another , tender-hearted , eph. . , . put on therefore ( as the elect of god , holy and beloved ) bowels of mercy , kindness , &c. col. . . comfort the feeble minded , support the weak , thes. . . ye endured a great fight of afflictions , &c. by reproaches and afflictions , and partly whilest ye became companions of them who were so used : for ye had compassion on me in my bonds , heb. . , , . be not forgetful to entertain strangers , for thereby some have entertained angels , &c. remember them who are in bonds , as bound with them , and them who suffer adversity , as being your selves also in the body , heb. . , . pure religion , &c. is this , to visit the fatherless and widows in their afflictions , james . . the lord is very pitiful , and of tender mercy , james . . be ye all of one mind , having compassion one of another , &c. be pitiful , &c. pet. . . whoso hath this worlds goods , and seeth his brother hath need , and shutteth up his bowels of compassion from him , how dwelleth the love of god in him ? john . . he shall have judgment without mercy who hath shewed no mercy : and mercy rejoyceth against judgment , james . . see this duty in time of affliction , or persecution , chap. . dly , to honour and respect each other : and be kind and affectionate . lord , who shall abide in thy tabernacle , & c ? he in whose eyes a vile person is contemned : but he honoureth them who fear the lord , psal. . , . my goodness extendeth not unto thee , but to the saints who are in the earth , and to the excellent in whom is all my delight , psal. . , . when christ had washed his disciples feet ; he said , if i then your lord and master have washed your feet , ye also ought to wash one anothers feet , joh. . , , , . be kindly affectionate one to another , with brotherly love : in honour preferring one another , rom. . . eph. . . pet. . . charity suffereth long , and is kind , cor. . . as we have opportunity let us do good unto all men : especially to them who are of the houshold of faith , gal. . . submitting your selves one to another in the fear of god , eph. . . salute every saint in christ jesus , &c. all the saints salute you , phil. . , . have not the faith of our lord jesus , &c. with respect of persons : for , &c. james . . use hospitality one to another without grudgings , pet. . . we ought to lay down our lives for the brethren , john . . let nothing be done through strife or vain-glory : but in lowliness of mind let each esteem other better than themselves , phil. . . dly , not rashly , easily and unadvisedly take up a prejudice against any ; believe reports , take offence or be angry ; but tenderly to forgive , cover faults , restore such as have offended , in meekness , love and privacy . noah was uncovered : ham saw his fathers nakedness , and told his two brethren without , and shem and japhet took a garment and laid it upon their shoulders , and went backward , and covered the nakedness of their father , &c. and they saw not their fathers nakedness , &c. gen. . , , , , . when joseph had told his dream , his brethren envied him : but his father observed the saying , gen. . , , , . thou shalt not raise ( or , receive ) a false report , exod. . . when the children of reuben , the children of gad , and the half tribe of manasseh had built an altar to a good end ; the rest of their brethren heard of it , and presently concludes it to be a turning away from the lord ; and they resolve rashly to go to war against them , joshua . , , , , , , &c. when absolom designed his rebellion , there went two hundred men out of jerusalem with him , and they went in their simplicity , and they knew not any thing , sam. . , . lord , who shall abide in thy tabernacle , & c ? he who backbiteth not , &c. nor taketh up ( or , receiveth , or endureth ) a reproach against his neighbour , psal. . , . the lord is merciful , &c. slow to anger , psal. . . hatred stirreth up strife : but love covereth all sins , &c. he who uttereth a slander is a fool , prov. . , . the simple believeth every word : but the prudent man looketh well to his goings , &c. he who is soon angry , dealeth foolishly , prov. . , . he who covereth a transgression , seeketh love ( or , procureth love ) , prov. . . the discretion of a man deferreth his anger : and it is his glory to pass over a transgression , prov. . . all who watch for iniquity are cut off : who make a man an offender for a word , isa. . , . whosoever is angry with his brother without a cause , shall be in danger of the judgment , mat. . . if ye forgive men their trespasses , your heavenly father will also forgive you : but if ye forgive not men their trespasses , &c. mat. . , . judg not , that ye be not judged , &c. why beholdest thou the mote that is in thy brothers eye , but considerest not the beam which is in thine own eye ? or how w●…t thou say to thy brother , let me pull out , & c ? mat. . , , . if thy brother shall trespass against thee , go and tell him his fault between him and thee al●…ne : if he shall hear thee , thou hast gained thy brother , &c. peter said , l●…rd , h●…w ost shall my brother sin against me , and i forgive him ? till s●…ven times ? jesus said , unto him , i say not unto thee , until seven times , but ●…ntil seventy times-seven , &c. i forgave thee all that debt , &c. shouldest thou not also have had compassion on thy f●…llow-servant , even as i had pity on thee , &c. and his lord was wrath , &c. so likewise shall my heavenly father do also unto you , if ye from your hearts forgive not every one his brother their tr●…spasses , mat. . , , , , , , , , , , , . if thy brother trespass against thee , rebuke him ; and if he repent , forgive him : if he trespass against thee seven times a day , &c. thou shalt forgive him , luke . , . judg not according to the appearance , but judg righteous judgment , joh. . . the believers of the circumcision rashly judged of peter , and contended with him for eating with the gentiles : but when peter gave them an account of the cause , they held their peace , &c. acts . , , , , . love worketh no ill to his neighbour , rom. . . but with me it is a very small thing that i should he judged of you , or of mans judgment ( or , day ) , &c. judg nothing before the time , until the lord come ; who will both bring to light the hidden things of darkness , &c. cor. . , , . charity suffereth long , &c. seeketh not her own , is not easily provoked , thinketh no evil , &c. beareth all things , believeth all things , hopeth all things , endureth all things , cor. . , , . in malice be ye children , cor. . . the fruit of the spirit is , &c. long-suffering , gentleness , &c. meekness , gal. . , . brethren , if ( or , although ) a man be overtaken in a fault , ye who are spiritual restore such a one in the spirit of meekness : considering thy self , lest thou also be tempted : bear ye one anothers burdens , and so fulfil the law of christ , gal. . , . walk worthy of the vocation wherewith ye are called , with all lowliness and meekness , with long-fuffering , forbearing one another in love , &c. be tender-hearted , forgiving one another , even as god for christs sake hath forgiven you , eph. . , , . but now you also put off all these , anger , wrath , malice , &c. put on therefore , as the elect of god , &c. bowels of mercies , &c. meekness , long-suffering , forbearing one another , and forgiving one another . if any man have a complaint ( or , quarrel ) against any , even as christ forgave you , so also do ye , col. . , , . let every man be , &c. slow to wrath : for the wrath of man worketh not the righteousness of god , james . , . speak not evil one of another , brethren , for he who speaketh evil of his brother speaketh evil of the law , &c. who art thou who judgest another ? james . , . above all things have fervent charity among your selves : for charity shall ( or , will ) cover the multitude of sins , pet. . . lthy , to live peaceably among themselves : avoid whispering , tale-bearing , and whatsoever tends to provoke , divide , or disturb the peace among them . abram said unto lot , let there be no strife i pray thee between me and thee , &c. for we be brethren , &c. if thou wilt take the left hand , then i will go to the right ; or if thou to the right hand , then will i go to the left , gen. . , . thou shalt not raise ( or , receive ) a false prophet , exod. . . lord , who shall abide in thy tabernacle , & c ? he who backbiteth not with his tongue , &c. nor taketh up a reproach against his neighbour , psal. . , . seek peace and pursue it , psal. . . it was not an enemy who reproached me , then could i have born it ; but thou , a man , mine equal , &c. we walked unto the house of god in company , psal. . , , . whosoever privily slandereth his neighbour , him will i cut off , psal. . . i am for peace , &c. they for war , psal. . . these things doth the lord hate , &c. him who soweth discord among brethren , prov. . , . a tale-bearer revealeth secrets : but he who is of a faithful spirit concealeth the matter , prov. . . only by pride comes contention , prov. . . a whisperer separateth chief friends , prov. . . he who repeateth the matter , separateth friends , &c. the beginning of strife , is as when one letteth out water : therefore leave off contention before it be medled with , prov. . , . the words of a tale-bearer are as wounds , prov. . . it is an honour for a man to cease from strife , &c. he who goeth about as a tale-bearer , revealeth secrets : therefore meddle not with him who flattereth , prov. . , . where there is no tale-bearer , the strife ceaseth , prov. . . can two walk together , except they be agreed ? amos . . blessed are the peace-makers , for they shall be called the children of god , matth. . . every kingdom divided against it self , is brought to desolation , matth. . . if thy brother shall trespass , &c. go and tell him his fault between thee and him alone , matth. . . one is your master , christ , and all ye are brethren , matth. . . have peace one with another , mark . . if it be possible , as much as lyeth in you , live peaceably with all men , rom. . . let us therefore follow after the things which make for peace , and things wherewith one may edifie another , rom. . . ye are yet carnal : for whereas there is among you envyings , and strifes , and divisions ( or , factions ) , are ye not carnal , and walk as men ? for while one saith , i am of paul , &c. are ye not carnal ? cor. . , . is it so , that there is not a wise man among you ? no , not one who shall be able to judg between his brethren ? but brother goeth to law with brother , &c. now therefore there is utterly a fault among you , because ye go to law , &c. cor. . , , . charity envieth not , cor. . . for i fear , &c. lest there be debates , envyings , wraths , strifes , backbitings , whisperings , &c. cor. . . brethren , &c. live in peace , and the god of love and peace shall be with you , cor. . . if ye bite and devour one another , take heed ye be not consumed one of another , &c. the fruit of the spirit is , &c. peace , long-suffering , gentleness , &c. let us not be desirous of vain-glory , provoking one another , envying one another , gal. . , , . endeavouring to keep the unity of the spirit in the bond of peace : one body , &c. let all bitterness , and wrath , and anger , and clamour , &c. be put away from you , ephes. . , , , , . let nothing be done through strife or vain-glory , &c. phil. . . that ye study to be quiet , and do your own business , &c. thes. . . be at peace among your selves , thes. . . they learn to be idle , wandring about from house to house ; and not only idle , but talkers also , and busie-bodies : speaking things which they ought not , 〈◊〉 tim. . . doting about questions and strifes of words : whereof cometh envy , strife , railing , &c. tim. . , . follow peace with them who call on the lord , &c. but foolish and unlearned questions avoid , knowing that they do gender strifes , tim. . , . the aged women , &c. that they be not false-accusers ( or , make-bates ) , titus . . avoid foolish questions , &c. and contentions , and strivings about the law : for they , &c. titus . . follow peace with all men , heb. . . if ye have bitter envyings and strife in your hearts : glory not , &c. this wisdom is not from above , &c. for where envying and strife is , there is confusion and every evil work : but the wisdom which is from above , is , &c. peaceable , gentle , and easie to be entreated , &c. and the fruits of righteousness is sown in peace of them who make peace , james . , , , , . whence comes wars and fightings among you ? come they not hence , even of your lusts , & c ? speak not evil one of another , brethren , james . , . wherefore laying aside all malice , &c. and envyings , and evil speakings , pet. . . whose adoning , let it not be that outward , &c. but the hidden man , &c. of a meek and quiet spirit , which is in the sight of god of great price , &c. not rendring evil for evil , or railings : he who will love life , and see good days , &c. let him seek peace and ensue it , pet. . , , , , . thly , to rebuke , reprove , exhort , admonish , and warn each other for , and about sin , and their duty . and to take such rebukes , &c. well and kindly from each other . st to rebuke , &c. thou shalt not hate thy brother in thine heart : thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him ( or , that thou bear not sin for him ) , lev. . . debate thy cause with thy neighbour , and discover not a secret to another , &c. as an ear-ring of gold , &c. so is a wise reprover upon an obedient ear , prov. . , . open rebuke is better than secret love , prov. . . he who rebuketh a man , afterwards shall find more favour than he who flattereth with the tongue , prov. . . if thy brother shall trespass against thee , go and tell him his fault between him and thee alone , &c. if he will not hear thee , then take one or two more , &c. matth. . , , . luke . , . ye also are full of goodness , filled with all knowledg : able to admonish one another , rom. . . paul rebuked peter for not walking uprightly , gal. : , , , . let the word of christ dwell in you richly , &c. teaching and admonishing one another , col. . . comfort ( or , exhort ) your selves together , and edifie one another , even as also ye do , &c. warn them who are unruly ( or disorderly ) , comfort the feeble-minded , thes. . , . if any man obey not , &c. have no company with him , &c. but admonish him as a brother , thes. . , . rebuke not an elder , but intreat him as a father , and the younger men as brethren : the elder women as mothers , the younger as sisters , &c. them that sin rebuke before all , that others also may fear , tim. . , , . exhort one another daily , &c. lest any of you be hardned through the decitsulness of sin , heb. . , . let us consider one another , to provoke unto love and good works : not forsaking the assemblings of your selves , &c. but exhorting one another , heb. . , . brethren , if any one of you do err from the truth , and one convert him , let him know that he , &c. shall save a soul from death , and shall hide , &c. james . , . of some have compassion , making a difference ; and others save with fear , pulling them out of the fire : hating even the garment spotted by the flesh , jude , verse . , . see discipline . chap. . to take rebuke , admonition , &c. well from each other . when david had rashly resolved to cut off all nabals family : and abigail had met him , and humbly and wisely admonished him : david accepts of the advice , and saith , blessed be the lord god of israel who sent thee this day to meet me : and blessed be thy advice , and blessed be thou who hast kept me this day from shedding of blood , &c. i have hearkned to thy voice , sam. . , , , , to the . when nathan had told david his sin in the matter of uriah : david said , i have sinned against the lord , sam. . , . when joab had told the king of his errour in mourning so for absalom , as to discourage his subjects who had fought for him ; david hearkned and arose , and sate in the gate , as joab advised , sam. . , , , . let the righteous smite me , it shall be a kindness ; and let him reprove me , it shall be as excellent oyl , which shall not break my head , psal. . . a wise man will hear , and will increase learning , prov. . . reprove not a scorner , lest he hate thee ; rebuke a wise man , and he will love thee : give instruction to a wise man , and he will be yet wiser , &c. prov. . , . he is in the way of life who keepeth instruction : but he who refuseth reproof , erreth ( or , causeth to err ) , prov. . . whosoever loveth instruction , loveth knowledg : but he who hateth reproof , is brutish , &c. he who hearkneth unto counsel , is wise , prov. . , . a wise son heareth his fathers instruction : but a scorner heareth not rebuke , &c. poverty and shame to him who refuseth instruction : but he who regardeth reproof shall be honoured , prov. . , . a fool despiseth his fathers instruction : but he who regardeth reproof is prudent , &c. he who hateth reproof shall die , &c. a scorner loveth not one who reproveth , &c. the ear which heareth reproof of life , abideth among the wise : he who refuseth instruction , despiseth his own soul , &c. prov. . , , , , . a reproof entreth more into a wise man , than an hundred stripes into a fool , prov. . . as an ear-ring of gold , &c. so is a wise reprover upon an obedient ear , prov. . . he who being often reproved , hardneth his neck , shall suddenly be destroyed , and that without remedy , &c. the rod and reproof gives wisdom , prov. . , . am i therefore become your enemy , because i tell you the truth ? gal. . . submit your selves one to another in the fear of god , ephes. . . ye younger submit your selves unto the elder ; yea , all of you be subject one to another : and be clothed with humility , pet. . . thly , to confess sin to , and pray each for other . when a man or woman shall commit any sin , that men commit , to do a trespass against the lord , &c. then they shall confess their sin which they have done : and he shall recompence his trespass , &c. and give it unto him against whom he hath trespassed , numb . . , . and many who believed , came and confessed , and shewed their deeds , &c. acts . , . paul confesseth , that beyond measure he persecuted the church of god , and wasted it , &c. gal. . . tim. . , . confess your fault one to another , and pray one for another , that ye may be healed , jam. . . if a man see his brother sin a sin not unto death ; he shall ask , and he shall give him life for them who sin not unto death , john . . thly , to be of one mind . behold , how good , and how pleasant is it for brethren to dwell together in unity ! like the precious ointment upon the head , &c. psal. . , . christ prays that they may be kept , that they may be one as we are , &c. joh. . , . and the multitude of them who believed were of one heart , and of one soul , &c. acts . . we being many , are one body in christ ; and every one members one of another , &c. be of the same mind one towards another , rom. . , . now the god , &c. grant you to be like-minded one towards another according to christ jesus , that ye may with one mind and one mouth glorifie god , even the father , rom. . , . i beseech you brethren , &c. that ye all speak the same things : and that there be no division , but that ye be perfectly joined together in the same mind , and in the same judgment , cor. . , . whereas there is among you , &c. divisions : are ye not carnal , & c ? one faith , i am of paul , &c. cor. . , . when ye come together in the church , i hear there be divisions among you , &c. cor. . , . finally brethren , &c. be of one mind , cor. . . endeavouring to keep the unity of the spirit in the bond of peace , &c. one body , and one spirit , ephes. . , , . that ye stand fast in one spirit , with one mind , striving together for the faith , phil. . . if therefore there be any consolation in christ , &c. fulfill ye my joy , that ye be like-minded , &c. being of one accord , of one mind : let nothing be done through strife or vain-glory , &c. phil. . , , , , . whereto we have already attained , let us walk by the same rule , let us mind the same thing , phil. . . i beseech euodias , &c. that they be of the same mind in the lord , phil. . . finally , be all of one mind , pet. . . thly , to walk wisely and charitably one towards another : and in things indifferent to have respect to the meek ; to avoid offenoes . the pharisees would have accused the disciples for plucking corn , and christ for healing a withered hand on the sabbath day , till he said unto them , which of you having one sheep , &c. fall into a pit on the sabbath day , will he not lay hold on it , and lift it out , & c ? it is lawful to do well on the sabbath day , matth. . , , , , , , . luke . , , &c. whosoever shall offend one of these little ones who believe in me , it were better that a milstone were hanged about his neck , and that he were drowned in the midst of the sea . wo unto the world because of offences : for it must needs be that offences come , but wo to that man by whom the offence cometh , mat. , , . luk. . , . his disciples say unto him , if the case of the man be so with his wife , it is not good to marry : but he said unto them , all men cannot receive this saying , save they to whom it is given : for there are fome eunuchs which were so born , &c. and there are some eunuchs who have made themselves , &c. he who is able to receive it , let him , matth. . , , . jesus said , i have yet many things to say unto you , but ye cannot bear them now : howbeit when he , the spirit of truth is come , he will guide , john . , . him who is weak receive , but not with doubtful disputations ( or , not to judg his doubtful thoughts ) : for one believeth that he may eat all things ; another who is weak eateth herbs : let not him who eateth , despise him who eateth not ; and let not him who eateth not , judg him who eateth ; for god hath received him , &c. one man esteemeth one day above another : another esteemeth every day alike ; let every man be fully perswaded in his own mind ; he who observeth a day , observeth it to the lord , &c. why dost thou judg thy brother ? why dost thou set at nought thy brother , & c ? let us not therefore judg one another any more , but judg this rather , that no man put a stumbling-block , or an occasion to fall , in his brothers way . i know , &c. that there is nothing unclean of it self ; but to him who esteemeth any thing to be unclean , to him it is unclean . and if thy brother be grieved with thy meat , now walkest thou not charitably , &c. let us therefore follow after things which make for peace , &c. all things indeed are pure , but it is evil for that man who eateth with offence ; it is good neither to eat flesh , &c. whereby thy brother stumbleth , or is offended , or made weak , &c. he who doubteth is damned if he eat , &c. for whatsoever is not of faith , is sin , rom. . , , , , , , , , , , , , . we then who are strong , ought to bear with the infirmities of the weak , and not to please our selves : let every one of us please his neighbour for his good to edification , rom. . , , . i have fed you with milk , and not with meat : for hitherto ye were not able to ●…ear it , neither yet now are ye able to bear it , cor. . , . all things are lawful unto me , but all things are not expedient ( or , profitable ) : all things are lawful for me , but i will not be brought under the power of any , &c. cor. . . chap. . . i would that all men were even as i my self : but every man hath his proper gift of god ; one after this manner , &c. is any man called being circumcised ? let him not become uncircumcised ; and is any called in uncircumcision ? let him not be circumcised ; circumcision is nothing , &c. cor. . , , . we know that an idol is nothing in the world , &c. howbeit , there is not in every man that knowledg : for some with conscience of the idol unto this hour , eat it as a thing offered to idols , and their conscience being weak , is defiled . but meat commendeth us not to god , &c. take heed lest by any means this liberty of yours become a stumbling-block to them who are weak : for if any man see thee who hast knowledg sit at meat in the idols temple , shall not the conscience of him which is weak , be emboldned to eat those things which are offered to idols , and through thy knowledg shall thy weak brother perish for whom christ died ? but when ye sin so against the weak brethren , and wound their weak conscience , ye sin against christ ; wherefore , if meat make my brother to offend , i will eat no flesh while the world standeth , lest i make my brother to offend , cor. . , , , , , , , . for though i be free from all men , yet have i made my self a servant unto all , that i might gain the more : and unto the jews i became as a jew , that i might gain the jew , &c. to the weak became i as weak , &c. i am made all things unto all men , that i might by all means save some , &c. cor. . , , , . all things are lawful for me , but all things are not expedient , &c. all things edifie not : let no man seek his own , but every man anothers wealth : whatsoever is sold in the shambles , that eat , asking no question for conscience sake , for the earth is the lords , &c. if any of them who believe not , bid you , and ye be disposed to go , whatsoever is set before you , eat , asking no question for conscience sake . but if any man say unto thee , this is offered in sacrifice unto idols : eat not for his sake who shewed it , and for conscience sake , &c. conscience , i say ; not thine own , but of the others , &c. give none offence , neither to the jews , nor to the gentiles , nor to the church of god ; even as i please all men in all things , not seeking mine own profit , but the profit of many that they may be saved , cor. . , , , , , , , , , . chap. . . charity seeketh not her own , cor. . , . let all your things be done with charity , cor. . . look not every man on his own things , but every man also on the things of others : let this mind be in you , which was also in christ jesus , phil. . , . let us therefore as many as be perfect , be thus minded : and if in any thing ye be otherwise-minded , god shall reveal even this unto you . nevertheless , whereunto we have already attained , let us walk by the same rule , let us mind the same thing , phil. . , . let no man therefore judg you , in meat or in drink ( or , in eating or in drinking ) or in respect of an holy day , or of the new moon , or of the sabbath , which are a shadow of things to come : but the body is of christ , col. . , . we exhort you brethren , &c. comfort the feeble minded , support the weak , be patient towards all men , thes. . . neither give heed to fables , &c. which minister questions rather than godly edifying , which is in faith : now the end of the commandment is charity , &c. tim. . , . some shall depart from the faith , &c. forbidding to marry , and commanding to abstain from meats , which god hath created to be received , &c. tim. . , , . unto the pure all things are pure , tit. . . when paul was writing many things concerning christ , he said , of whom we have many things to say , and hard to be uttered , seeing ye are dull of hearing , &c. ye are become such as have need of milk and not of strong meat , &c. strong meat belongs unto them who are of full age , heb. . , , , , . it is a good thing that the heart be established with grace , not with meats which have not profited them who have been occupied therein , heb. . . i will put upon you no other burden ; but that which ye have already , hold fast till i come , rev. . , . thly , to distribute , and communicate to one anothers necessities : give to the poor . if thou lend money to any of my people who is poor by thee , thou shalt not be unto them as an usurer ; neither shalt thou lay upon him usury , &c. exod. . , . when ye reap the harvest of your land , thou shalt not wholly reap the corners of thy fields , neither shalt thou gather the gleanings of thy harvest . and thou shalt not glean thy vineyard , &c. thou shalt leave them for the poor and the stranger . i am the lord your god , lev. . , . if there be among you a poor man of one of thy brethen , within any of thy gates , &c. thou shalt not harden thine heart , nor shut thine hand against thy poor brother : but thou shalt open thine hand wide unto him , and shalt surely lend him sufficient for his need , in that which he wanteth . beware that there be not a thought ( or , word ) in thy wicked heart , saying , the seventh year , the year of release , is at hand , and thine eye be evil against thy brother , and thou givest him nought , and he cry unto the lord against thee , and it be sin unto thee : thou shalt surely give him , and thine heart shall not be grieved when thou givest unto him : because that for this thing the lord thy god shall bless thee in all thy work , &c. for the poor shall never cease out of the land : therefore i command thee , &c. deut. . , , , , . if i have withheld from the poor their desire , &c. or have eaten my morsel alone , and the fatherless have not eaten thereof , &c. if i have seen any perish for want of clothing , or any poor without covering : if his loins have not blessed me , &c. job . , , , , . the righteous sheweth mercy , and giveth , &c. he is ever merciful and lendeth , psal. ●… . , . blessed is he who considereth the poor ( or , weak ) : the lord will deliver him , psal. . . a good man sheweth favour , and lendeth , &c. he hath dispersed , he hath given unto the poor , &c. psal. . , . say not unto thy neighbour , go , and come again , and tomorrow i will give , when thou hast it by thee , prov. . . there is who scattereth , and yet increaseth , &c. the liberal soul shall be made fat : and he who watereth shall be watered also himself , prov. . , . he who hath mercy on the poor , happy is he , &c. he who oppresseth the poor , reproacheth his maker : but he who honoureth him , hath mercy on the poor , prov. . , . he who hath pity on the poor , lendeth unto the lord : and that which he hath given , will he pay him again , prov. . . whoso stoppeth his ears at the cry of the poor , he also shall cry himself , but shall not be heard , prov. . . he who hath a bountiful eye shall be blessed : for he giveth of his bread to the poor , prov. . . he who giveth unto the poor shall not lack , prov. . . cast thy bread upon the waters : for thou shalt find it after many days . give a portion to seven , and also to eight , &c. eccles. . , , . is not this the fast that i have chosen , & c ? is it not to deal thy bread to the hungry , and that thou bring the poor which are cast out , to thy house ? when thou seest the naked , that thou cover him , and that thou hide not thy self from thine own flesh ? then shall thy light break forth as the morning , &c. and if thou draw out thy soul to the hungry , and satisfie the afflicted soul : then shall thy light rise in obscurity , &c. isa. . , , , , , . i have desired mercy , and not sacrifice , hosea . . give to him who asketh thee ; and from him who would borrow of thee , turn not away , mat. . . take heed that ye do not your alms before men , to be seen of them , &c. when thou doest thine alms , do not sound a trumpet before thee , as the hypocrites do , &c. that they may have glory of men , &c. but when thou doest thine alms , let not thy left hand know what thy right hand doth , mat. . , , . ask , and it shall be given you , mat. . . whosoever shall give to drink unto one of these little ones , a cup of cold water only , in the name of a disciple , verily i say unto you , he shall in no wise lose his reward , mat. . . mark . . christ shall say , i was an hungry , and ye gave me meat : i was thirsty , and ye gave me drink : i was a stranger , and ye took me in : naked , and ye clothed me , &c. when saw we thee an hungry , & c ? inasmuch as ye have done it to one of the least of these my brethren , ye have done it unto me , &c. mat. . , , , , , , &c. the poor widow threw in two mites , &c. jesus said , this poor widow hath cast more in than all they , &c. for all they did cast in of their abundance ; but she of her want did cast in all she had , mark . , , . luke . , , , . when thou makest a feast , call the poor , the maimed , the lame , the blind : and thou shalt be blessed , for they cannot recompence thee : for thou shalt be recompenced at the resurrection of the just , luke . , . sell all that thou hast , and distribute to the poor , and thou shalt have treasure in heaven , luke . . the multitude of them who believed , were of one heart , &c. neither said any of them , that ought of the things which he possessed , was his own , but they had all things common , &c. acts . , . cornelius a devout man , &c. who gave much alms to the people , &c. thy prayer and thine alms are come up for a memorial before god , acts . , , . then the disciples every man according to his ability , determined to send relief unto the brethren who dwelt in judea , acts . . i have shewed you all things , how that so labouring , ye ought to support the weak , and to remember the words of our lord jesus , how he said , it is more blessed to give , than to receive , acts . . he who giveth , let him do it with simplicity ( or , liberality ) : he who sheweth mercy , with cheerfulness , &c. distributing to the necessity of the saints : given to hospitality , &c. rom. . , . ch . . , . it hath pleased them of macedonia , &c. to make a certain contribution for the poor saints , which are at jerusalem , rom. . . upon the first day of the week , let every one of you lay by him in store , as god hath prospered him , cor. . . as ye abound in all things , &c. see that ye abound in this grace also : i speak , &c. to prove the sincerity of your love : for ye know the grace of our lord jesus christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich , &c. as there was a readiness to will , so there may be a performance also , out of that which you have : for if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not , cor. . , , , , , . he who soweth sparingly , shall reap sparingly : and he who soweth bountifully shall reap bountifully . every man according as he purposeth in his heart , so let him give , not grudgingly , or of necessity : for god loveth a cheerful giver . and god is able to make all grace abound towards you , that ye always having all sufficiency in all things , may abound to every good work , cor. . , , , . as we have therefore opportunity , let us do good unto all men , especially unto them who are of the houshold of faith , gal. . . rather let him labour , working with his hands the thing which is good ' that ye may have to give to him who needeth , eph. . . paul commends the philippians for their sending to his relief : and said , not because i desire a gift : but i desire fruit that may abound to your account , &c. my god shall supply all your needs , &c. phil. . , , , , . this we commanded you , that if any would not work , neither should he eat , &c. we command , &c. that with quietness they work , and eat their own bread , thess. . , , . if any widow have children , or nephews , let them learn first to shew pity ( or , kindness ) at home , to requite their parents ; for that is good and acceptable before god , &c. and if any provide not for his own , and especially for those of his own house ( or , kindred ) he hath denyed the faith , and is worse than an infidel , &c. if any man or woman who believeth , have widows , let them relieve them ; and let not the church be charged , tim. . , , . charge them who are rich in this world , &c. that they do good , that they be rich in good works , ready to distribute , willing to communicate ; laying up in store a good foundation , tim. . , , . the lord give mercy to the house of onesiphorus , for he oft refreshed me , &c. and in how many things he ministred unto me at ephesus , &c. tim. . , , . god is not unrighteous , to forget your works , &c. which ye have shewed towards his name , in that ye have ministred unto the saints , and do minister heb. . . be not forgetful to entertain strangers : for thereby some have entertained angels unawares , &c. to do good , and to communicate , forget not : for with such sacrifices god is well pleased , heb. . , . hath not god chosen the poor of this world , rich in faith , and heirs of the kingdom , & c ? if a brother or sister be naked , &c. and one of you say to them , depart in peace , &c. and ye give them not , &c. what doth it profit ? james . , , . use hospitality one to another , without grudging . as every man hath received the gift , so let him minister the same one to another , as good stewards , &c. if any man minister , let him do it as of the ability which god giveth , that god in all things may be glorified through jesus , &c. pet. . , , . whosoever hath this worlds goods , and seeth his brother hath need , and shutteth up his bowels of compassion from him ; how dwelleth the love of god in him ? my little children , let us not love in word , or in tongue , but in deed and in truth , joh. . . . see more of the relief of the poor of the churches , &c. chap. . see more of giving to enemies , chap. . see shewing mercy to all men , chap. . chap. xviii . the duties of saints , believers , each towards other , as they stand related one to another in the flesh . st . husbands to wives , and wives to husbands . of marriage , &c. and the lord said , it is not good that the man should be alone : i will make him a help meet for him , &c. adam said , this is now bone of my bone , and flesh of my flesh : she shall be called woman , because she was taken out of man. therefore shall a man leave his father and his mother , and shall cleave unto his wife : and they shall be one flesh , gen. . , , . jacob loved rachel more then leah , &c. and when the lord saw that leah was hated , he opened her womb : but rachel was barren , gen. . , . and when rachel saw that she bare jacob no children , rachel envied her sister and said unto jacob , give me children or else i die . and jacobs anger was kindled against rachel , and he said , am i in gods stead : who hath withheld from thee the fruit of the womb ? gen. . , . moses sanctified the people , &c. and he said unto them , be ready against the third day : come not at your wives , &c. exod. . , . none of you shall approach unto any who is near of kin unto him ( or , remainder of his flesh ) to uncover nakedness . i am the lord , the nakedness of thy father or thy mother , &c. lev. . , , , , , , to the . the woman shall not wear that which pertaineth to a man : neither shall a man put on a womans garment : for all who do so , are an abomination unto the lord thy god , deut. . . hannah wept and did not eat . then said elkanah her husband to her , hannah , why weepest thou ? and why eatest thou not ? and why is thy heart grieved ? am not i better unto thee than ten sons ? so hannah rose , &c. sam. . . saul sent messengers to davids house , to watch him , and slay him , &c. and michal davids wife told him , &c. and let him down through a window : and he went and fled , and escaped , sam. . , , , &c. jobs wife said unto him , dost thou still retain thine integrity ? curse god and die . but he said unto her , thou speakest as one of the foolish women speaketh . what , shall we receive good , & c ? job . . , . a virtuous woman is a crown to her husband ; but she who maketh ashamed , is as rottenness in his bones , prov. . . the contentions of a wife are a continual dropping , &c. a prudent wife is from the lord , prov. . , . it is better to dwell in the wilderness , than with a contentious and an angry woman , prov. . . who can find a virtuous woman ? for her price is far above rubies . the heart of her husband doth safely trust in her , so that he shall have no need of spoil . she will do him good , and not evil , all the days of her life . she seeketh wool and flax , and worketh willingly with her hands , prov. . , , , , , , , &c. whosoever shall put away his wife , saving for the cause of fornication , causeth her to commit adultery ; and whosoever shall marry her who is divorced , committeth adultery , mat. . , . ch . . . the pharisees said , is it lawful for a man to put away his wife for every cause ? and he answered and said unto them , have ye not read , that he who made them at the beginning , made them male and female , &c. wherefore they are no more twain , but one flesh . what therefore god hath joined together , let no man put asunder , &c. moses because of the hardness of your hearts suffered , &c. but it was not so from the beginning , mat. . , , , , , . the woman who hath an husband , is bound by the law to her husband so long as he liveth : but if the husband be dead , she is free from the law of the husband . so then , if while her husband liveth , she be married to another man , she shall be called an adultress : but if her husband be dead , &c. rom. . , . it is good for a man not to touch a woman : nevertheless to avoid fornication , let every man have his own wife , and let every woman have her own husband . let the husband render unto the wife due benevolence : and likewise also the wife unto the husband . the wife hath not power over her own body , but the husband : and likewise also the husband hath not power of his , but the wife . defraud you not one the other , except with consent for a time ; that you may give your selves to fasting and to prayer , and come together again , that satan tempt you not , for your incontinency , & c.. i say to the unmarried and widows , it is good for them , if they abide even as i. but if they cannot contain , let them marry : for it is better to marry than to burn . and unto the married , i command , not i , but the lord ; let not the wife depart from the husband : but if she depart , let her remain unmarried , &c. let not the husband depart from his wife , &c. and if any brother hath a wife who believeth not , and she be pleased to dwell with him , let him not put her away , &c. for the unbelieving husband is sanctified by the wife , &c. else were your children unclean , but now they are holy , &c. for what knowest thou , o wife , whether thou shalt save thy husband , & c ? the time is short ; it remains , that they who have wives be as though they had none , &c. an unmarried life commended , cor. . , , , , , , , , , , , , , , , , , , , to the end . have we not power to lead about a sister , a wife , as well as other apostles , and the brethren of the lord , and cephas ? cor. . . the head of the woman is the man , &c. the man is not of the woman , but the woman of the man. neither was the man created for the woman : but the woman for the man , &c. nevertheless , neither is the man without the woman , neither is the woman without the man , in the lord : for as the woman is of the man , even so is the man also by the woman , &c. cor. . , , , , . let your women keep silence in the churches : for it is not permitted to them to speak , but to be under obedience , as also saith the law . and if they will learn any thing , let them ask their husbands at home : for it is a shame for a woman to speak in the church , cor. . , . be ye not unequally yoked together with unbelievers : for what fellowship hath righteousness with unrighteousness ? cor. . . wives , submit your selves unto your own husbands , as unto the lord : for the husband is the head of the wife , &c. therefore as the church is subject to christ , so let the wives be to their own husbands in every thing . husbands , love your wives , even as christ also ioved the church , &c. so ought men to love their wives as their own bodies : he who loveth his wife , loveth himself : for no man ever yet hated his own flesh , &c. let every one of you in particular so love his wife , even as himself : and the wife see that she reverence her husband , eph. . , , , , , . wives submit your selves unto your own husbands , as it is fit in the lord. husbands love your wives , and be not bitter against them , col. . , . in like manner also , that women adorn themselves in modest apparel , &c. let the women learn in silence with all subjection : but i suffer not a woman to teach , or usurp authority over the man , but to be in silence . for adam was first formed , then eve : and adam was not deceived , &c. tim , . , , , , , . i will therefore that the younger women marry , bear children , guide the house , give none occasion to the adversary to speak reproachfully , tim. . . the aged women likewise , that they be in behaviour as becometh holiness , &c. that they may teach the young women to be sober , to love their husbands , &c. discreet , chast , keepers at home , good , obedient to their own husbands , that the word of god be not blasphemed , tit. . , , . marriage is honourable in all , and the bed undefiled : but whoremongers , &c. heb. . . wives , be in subjection to your own husbands , that if any obey not the word , &c. holy women , &c. being in subjection to their own husbands , even as sarah obeyed abram , calling him lord , &c. likewise ye husbands , dwell with them according to knowledg , giving honour unto the wife , as unto the weaker vessel , and as being heirs together of the grace of life , that your prayers be not hindred , pet. . , , , , , , . dly , parents to their children , and children to their parents . noah being uncovered within his tent , ham saw it , and told his brethren without : who took a garment and laid it on their shoulders , and went backwards , and covered the nakedness of their father ; who afterwards blessed them , and cursed their brother who told them , gen. . , , , , , , . abram shall surely become a great and mighty nation , &c. for i know him , that he will command his children and his houshold after him , that they shall keep the way of the lord , to do justice , and judgment , gen. . . thou shalt not take a wife unto my son of the daughters of the canaanites amongst whom i dwell : but thou shalt go unto my country and my kinred , and take a wife to my son isaac , &c. gen. . isaac when he was old , called his son esau , that he might bless him before he died , gen. . , , , , . when esau saw the women and the children with jacob , he asked him , whose are these with thee ? and he said , the children which god hath graciously given thy servant , gen. . , . israel loved joseph more than all his children , because he was the son of his old age , &c. therefore his brethren hated him , and could not speak peaceably to him , &c. when jacob supposed him to be dead , he rent his cloaths , and put sackcloth upon him , &c. refused to be comforted ; and he said , for i will go down into the grave with my son mourning : thus his father wept for him , gen. . , , , . when jacob was told that joseph is yet alive , his heart fainted , for he believed them not , &c. after he revived , and said , i will go see him before i die , gen. . , , . joseph met his father and fell on his neck , and wept on his neck a good while ; and israel said unto joseph , now let me die , since i have seen thy face , gen. . , . when joseph brought his sons unto his father israel , joseph bowed himself to the earth , gen. . , , , . the sons of israel did unto him according as he commanded them : for , &c. gen. . , . that thou mayst tell in the ears of thy son , and of thy sons son , what things i have wrought in egypt , and my signs , &c. that ye may know that i am the lord , exod. . , . when thy son shall ask , what means the offering of the first born , & c ? thou shalt say unto him , by strength of hand the lord brought us out of egypt , &c. and slew all the first-born , exod. . , , , . chap. . . , . moses went out to meet his father-in-law , and did obeisance , and kissed-him ; and they asked each other of their welfare , exod. . , , . honour thy father and thy mother , that thy days may be long in the land , &c. exod. . . he who smiteth his father or mother , shall be surely put to death , &c. he who curseth ( or , revileth ) his father or his mother , shall surely be put to death , exod. . , . levit. . . i will make them to hear my word , &c. and that they may teach their children , &c. deut. . . these words which i command thee this day , shall be in thine heart : and thou shalt teach them diligently ( or , whet or sharpen ) unto thy children : and shall talk of them , &c. deut. . , . chap. . , . if any man have a stubborn and rebellious son who will not obey the voice of his father , or the voice of his mother , and that when they have chastned him , will not hearken unto them : then shall his father and his mother lay hold on him , &c. and all the men of his city shall stone him , &c. deut. . , , , . gather , &c. men , women and children , &c. that they may hear , &c. that they may learn and fear the lord , &c. deut. . . , . set your hearts unto all the words , &c. which ye shall command your children to observe , to do all the words of this law , deut. . . when your children shall ask their fathers in time to come , saying , what mean these stones ? then ye shall let your children know , saying , israel came over jordan on dry land ; for the lord your god dryed up , &c. josh. . , , , . ruths great love to her mother-in-law , recorded , ruth . , , . eli was old , and heard all that his sons did unto all israel : and how they lay with the women , &c. and he said unto them , why do you such things ? for i hear of your evil dealings , &c. nay , my sons , for it is no good report that i hear , &c. if a man sin against the lord , who shall intreat for him ? sam. . , , , . i will perform against eli all things which i have spoken , &c. for the iniquity which he knoweth : because his sons made themselves vile , and he restrained them not ( or , frowned not upon them ) , sam. . , , , . bathsheba , king solomons mother , came to him : he rose up to meet her , and bowed himself to her , &c. caused a seat to be set for her on his right-hand , kings . . job offered burnt offerings for his sons continually : for job said , it may be that my sons have sinned , &c. job . , . i will utter dark sayings of old which we have heard and known , and our fathers have told us : we will not hide them from their children , shewing the generations to come the praises of the lord , &c. that the generation to come might know , the children which should be born , who should arise and declare them to their children , that they might set their hope in god , and not forget the works of god , &c. psal. . , , , , , , , . lo , children are an heritage of the lord : the fruit of the womb a reward : happy is the man who hath his quiver full of them , psal. . ; , . psal. . . my son , hear the instruction of thy father , and forsake not the law of thy mother , prov. . . a wise son maketh a glad father : but a foolish son is the heaviness of his mother , prov. . . a good man leaveth an inheritance to his childrens children , &c. he who spareth his rod hateth his son ; but he who loveth him , chasteneth him betimes , prov. . , . chasten thy son while there is hope , and let not thy soul spare for his crying , prov. . . whoso curseth his father or mother , his lamp shall be put out in obscure darkness , prov. . . train up a child in the way he should go , and when he is old he will not depart from it , &c. foolishness is bound in the heart of a child : the rod of correction shall drive it , prov. . , . withhold not correction from the child : for if thou beat him with the rod he shall not die ; thou shalt beat him with a rod , and shalt deliver his soul from hell , prov. . , . whoso robbeth his father or his mother , and saith its no transgression , the same is a companion of a destroyer , prov. . . the rod and reproof give wisdom : but a child left bringeth his mother to shame . correct thy son , and he shall give thee rest , &c. prov. . , . the eye which mocketh at his father , and despiseth to obey his mother : the ravens of the valley shall pick it out , and the young eagles shall eat it , prov. . . the sons of jonadab commended by god himself , for their obedience to their fathers commands , and rewarded , jer. . , , , , , , , . in thee , they have set light by father and mother , ezek. . . a son honoureth his father , mal. . . he shall turn the heart of the father to the children , and the heart of the children to their fathers , mal. . . i am come to set a man at variance against his father , &c. he who loveth father or mother more than me , is not worthy of me , and he who loveth son or daughter more than me , is not worthy of me , mat. . , . god commanded , saying , honour thy father and thy mother : and he who curseth father or mother , let him dye the death . but ye say , &c. mat. . , , . jesus went down with his parents , &c. and was subject unto them , luke . . for the children ought not to lay up for the parents : but the parents for the children , cor. . . children obey your parents in the lord , for this is right : honour thy father , &c. and ye fathers provoke not your children to wrath ; but bring them up in the nurture and admonition of the lord , eph. . , , , . children , obey your parents in all things , for this is well-pleasing to the lord. fathers provoke not your children , lest they be discouraged , col. . , . one who ruleth well in his own house , having his children in subjection with all gravity , tim. . . if a widow have children , &c. let them learn to shew kindness at home , and to requite their parents : for that is good and acceptable before god , &c. if any provide not for his own house , &c. if any man or woman believeth not , have widows , let them relieve them , &c. tim. . , , . perilous times shall come , &c. men shall be disobedient to parents , &c. without natural affection , tim. . , , . teach the young women , &c. to love their children , tit. . . dly , masters to their servants , and servants to their masters . hagar despised her mistress . sarah dealt hardly with her , she fled from her face , &c. and the angel of the lord said unto her , return to thy mistress , and submit thy self under her hands , gen. . , , , , . see the faithfulness and industry of abrahams servant , in the business of fetching a wife for his masters son , gen. . thou shalt not oppress an hired servant poor and needy , of thy brethren , or of thy strangers , &c. at his day thou shalt give him his hire , neither shall the sun go down upon it : for he is poor , and setteth his heart upon it , deut. . , . lev. . . if i did despise the cause of my man-servant or of my maid-servant , when they contended with me : what then shall i do , when god riseth up ? and when he visiteth , what shall i answer him ? did not he who made me in the womb , make him ? and did not one fashion us in the womb ? job . , , . as the eyes of servants unto the hand of their masters , as the eyes of a maiden unto the hand of her mistress : so our eyes upon the lord , psal. . . the kings favour is towards a wise servant , &c. prov. . . a wise servant shall have rule over a son who causeth shame , &c. prov. . . accuse not a servant to his master , lest he curse thee , &c. prov. . . wo unto him , &c. who useth his neighbours service without wages , and giveth him not for his work , jer. . . a servant honoureth his master , &c. if i am master , where is my fear ? mat. . . the disciple is not above his master , nor the servant above his lord , mat. . . which of you having a servant plowing , or feeding cattel , will say unto him by and by , when he is come out of the field , go and sit down to meat : and will not rather say unto him , make ready , wherewith i may sup , and gird thy self , and serve me , & c ? and afterwards thou shalt eat and drink . doth he thank that servant , & c ? i trow not , luk. . , , , . art thou called being a servant ? care not for it : but if thou mayest be made free , use it rather . for he who is called in the lord , being a servant , is the lords free-man , &c. let every man abide in the same calling wherein he was called , cor. . , , . servants be obedient to them who are your masters according to the flesh , with fear and trembling , in singleness of your heart , as unto christ. not with , eye-service as men-pleasers , but as the servants of christ , &c. from the hearte with good will , doing service as to the lord , and not to men , &c. and y : masters do the same things unto them , forbearing ( or , moderating ) threatning knowing that your master also is in heaven : neither is there respect of persons with him , eph. . , , , , . col. . , , . masters , give unto your servants that which is just and equal : knowing that ye also have a master in heaven , col. . . let as many servants as are under the yoke , count their own masters worthy of all honour , that the name of god and his doctrine be not blasphemed . and they who have believing-masters , let them not despise them , because they are brethren : but rather do service , because they are faithful ( or , believing ) and beloved , partakers of the benefit : these things teach and exhort . if any man teach otherwise , and consent not to wholsome words , &c. he is proud , knowing nothing , &c. tim. . , , , . exhort servants to be obedient unto their own masters , and to please them well in all things , not answering again , ( or , gainsaying ) : not purloining , but shewing all good fidelity , that they may adorn the doctrine of god our saviour in all things , tit. . , . go to now , ye rich men , weep and howl , for your misery , &c. behold , the hire of the labourers who have reaped down your fields , which is of you kept back by fraud , cryeth : and the cries of them who have reaped , are entred into the ears of the lord , james . , . servants , be subject to your own masters with all fear , not only to the good and gentle , but also to the froward . for this is thank-worthy , if a man for conscience sake towards god endure grief , suffering wrongfully . for what glory is it , if when ye be buffeted for your faults , ye shall take it patiently ? but if when ye do well and suffer for it , ye take it patiently , this is acceptable with god. for even hereunto were ye called , pet. . , , , . thly , magistrates to subjects , and subjects to magistrates : see magistrates and magistracy at large , chap. . chap. xix . saints , believers duties towards all men , those who are without , unbelievers , enemies . st . in general . thou shalt neither vex a stranger nor oppress him : for ye were strangers in the land . ye shall not afflict any widow or fatherless , &c. exod. . , . he doth execute the judgment of the fatherless and widow , and loveth the stranger , &c. love ye therefore the stranger , for ye were strangers , deut. . , . thus speaketh the lord of hosts , saying , execute true judgment , and shew mercy and compassions every man to his brother , and oppress not the widow nor the fatherless , the stranger nor the poor : and let none of you imagin evil against his brother in your heart , zech. . , . ch . . , . give not that which is holy unto dogs : neither cast you your pearls before swine , lest they trample them under their feet , and turn again and rent you , &c. therefore all things whatsoever ye would that men should do to you , do ye even so unto them : for this is the law and the prophets , mat. . , . luk. . . behold , i send you forth as sheep in the midst of wolves : be ye therefore wise as serpents , and harmless as doves , mat. . . and herein do i exercise my self , to have always a conscience void of offence towards god , and towards men , act. . . recompence to no man evil , &c. provide things honest in the sight of all men , rom. . . render therefore to all their dues , tribute to whom tribute is due , custom to whom custom , fear to whom fear , honour to whom honour . owe no man any thing , but to love one another : for he who loveth another , hath fulfilled the law , &c. love worketh no ill to his neighbour , rom. . , , , . give none offence , neither to the jews nor to the gentiles , &c. even as i please all men in all things , not seeking mine own profit , cor. . , . charity thinketh no evil , cor. . . providing for honest things , not only in the sight of the lord , but in the sight of men , . cor. . . look not every man on his own things , but every man also on the things of others , &c. do all things without murmuring or disputings : that ye may be blameless and harmless , ( or , sincere ) , the sons of god without rebuke , in the midst of a crooked and perverse nation , among whom ye shine , ( or , shine ye ) as lights in the world , phil. . , , . let your moderation be known unto all men : the lord is at hand , phil. . . walk in wisdom towards them who are without , &c. let your speech be always with grace , &c. that ye may know how to answer every man , col. . , . that ye study to be quiet , and to do your own business , and to work with your own hands , &c. that we may walk honestly towards them who are without , and that ye may have lack of nothing ( or , of no man ) , thess. . , . we exhort you brethren , &c. be patient towards all men . see that none render evil for evil unto any man : but ever follow that which is good , both among your selves , and to all men , thess. . , . in all things shew thy self a pattern of good works , &c. sound speech that cannot be condemned , that he who is of the contrary part may be ashamed , having no evil thing to say of you , titus . , . put them in mind , &c. to be ready to every good work , &c. to be no brawler , but gentle , shewing all meekness unto all men : for we , &c. titus . , , . wherefore laying aside all malice , and all guile , and envies , and evil speakings , &c. abstain from fleshly lusts which war against the soul : having your conversation honest amongst the gentiles , that whereas they ( or , wherein they ) speak against you as evil doers , they may by your good works which they shall behold , glorifie god in the day of visitation , &c. for so is the will of god , that with well-doing ye may put to silence the ignorance of foolish men , &c. honour ( or , esteem ) all men , pet. . , , , , . sanctifie the lord god in your hearts , and be ready always to give an answer to every man who asketh you a reason of the hope which is in you , with meekness and fear , having a good conscience : that whereas they speak evil of you , as of evil-doers , they may be ashamed who falsly accuse your good conversation in christ , &c. pet. , , , , . dly , in particular , not to judg them , or speak evil of them . thou givest thy mouth to evil , &c. thou sittest and speakest against thy brother , &c. thou thoughtest that i was altogether such a one as thy self , &c. psal. . , , . judg not , that ye be not judged : for with what judgment ye judg , ye shall be judged , matth. . , . judg nothing before the time , until the lord come , cor. . . charity , &c. thinketh no evil , cor. . . put them in mind to speak evil of no man , &c. for we our selves were sometimes foolish , disobedient , titus . , , . dly , be just , righteous , true and faithful to , and with them , in all things of trust , and dealing . ye shall not , &c. deal falsly , neither lye one to another , &c. thou shalt not defraud thy neighbour , nor rob him , &c. ye shall do no unrighteousness injudgment , in meteyard , in weight , or in measure : just ballances , just weights , a just ephah , and a just hin shall ye have : i the lord your god , levit. . , , , , . if thou sell ought unto thy neighbour , or buyest ought of thy neighbours hand ; ye shall not oppress one another , levit. . . the righteous lord loveth righteousness , psal. . . a false balance is an abomination to the lord : but a just weight is his delight , prov. . . ch . . . divers weights ( or , a stone and a stone ) : and divers measures ( or an ephah and an ephah ) , are both alike abomination to the lord , prov. . . to do justice and judgment , is more acceptable to the lord than sacrifice , &c. it is the joy of the just to do judgment , prov. . , . remove not the ancient land-marks ( or , bound ) which thy father have set , prov. . . chap. . . as a mad-man , &c. so is he who deceiveth his neighbour , and saith , am i not in sport ? prov. . , . god complained against israel : none calleth for justice , nor any pleadeth for truth , isa. . . wo to him who buildeth his house by unrighteousness , and his chamber by wrong , jer. . . in thee they deal by oppression with the stranger , ezek. . , . daniel was faithful in his trust : neither was there any errour or fault found in him , dan. . , . what doth the lord require of thee , but to do justly ? &c. micah . . the just lord , in the midst thereof : he will not do iniquity , zeph. . . have we not all one father ? hath not one god created us ? why do we deal treacherously every man against his brother ? malachi . . jesus said unto the publicans , exact no more than that which is appointed you , &c. and to the soldiers he said , do no violence to any man , &c. be content with your wages , &c. luke . , . render therefore to all their dues , tribute to whom tribute , &c. owe no man any thing , but to love , &c. rom. . , . that no man go beyond and defraud his brother in any matter , because the lord is the avenger of such , thess. . . thly , live at peace with them , every one doing their own work : not intermedling with others , nor idle , or trifling . seek peace , and pursue it , psal. . . accuse not a servane to his master , lest he curse thee , &c. prov. . . blessed are the peace-makers , for they shall be called the children of god , &c. whosoever shall finite thee on the right cheek , turn to him the other , &c. matth. . , , , . if it be possible , as much as lieth in you , live peaceably with all men : dearly beloved , avenge not your selves , rom. . , . if the unbelieving depart , let him depart , &c. but god hath called us to peace , cor. . . that ye study to be quiet , and to do your own business , and to work , &c. thess. . . we hear that there are some among you who walk disorderly , working not at at all , but are busie-bodies : now them who are such , we command and exhort , &c. that with quietness they work , &c. thess. . , . withal they learn to be idle , wandring about from house to house : and not only idle , but tatlers also , and busie-bodies ; i will ; &c. that they give no occasion to the adversary to speak reproachfully , tim. . , , . that they which have believed in god , should be careful to maintain good works : these things are good and profitable●… unto men , &c. and let ours also learn to maintain good works ( or , profess honest trades ) for necessary uses , &c. titus . , . follow peace with all men , heb. . . the wisdom that is from above , is , &c. peaceable , gentle , and easie to be intreated , &c. and the fruit of peace is sown in peace of them who make peace , james . , . from whence comes wars and fighting amongst you ? come they not hence , even of your lusts , & c ? james . . let none of you suffer , &c. as a busie-body in other mens matters , &c. pet. . . he will love life , &c. let him seek peace and ensue it , pet. . . thly , not to be discontented , angry , or revengeful against them : but to behave themselves meekly , gently and patiently towards them , bearing wrong . david resolved in haste to destroy nabals house because of nabals unkindness ; but abigail having interposed , he blessed god for her counsel , and forbore his revenge , sam. . , , . fret not thy self because of evil-doers , neither be thou envious against the workers of iniquity : for they shall soon be cut down , psal. . , . prov. . . let not thine heart envy finners : but be in the fear of the lord all the day , prov. . . if ye forgive men their trespasses , your heavenly father will also forgive you : but if ye forgive not men their trespasses , neither will your father forgive , &c. matth. . , . learn of me , for i am meek and lowly in heart , matth. . . one of them which were with jesus , stretched out his hand and drew his sword , and stroke a servant of the high-priest , &c. then said jesus unto him , put up again thy sword into his place : for all they who take the sword shall perish by the sword , matth. . , . the samaritans did not receive christ ; and when his disciples , james and john saw this , they said , lord , wilt thou that we command fire from heaven and consume them , as elias did ? and he turned and rebuked them , and said , ye know not what manner of spirit ye are of : for the son of man is not come to destroy mens lives , &c. luke . , , , , . charity suffereth long , and is kind ; charity envieth not , &c. is not easily provoked ; thinketh no evil , cor. . , . in malice be ye children : but in understanding be ye men , cor. . . the fruit of the spirit , is , &c. long-suffering , gentleness , &c. meekness , temperance , gal. . , . let all bitterness , and wrath , and anger , and clamour , &c. be put away from you , eph. . . col. . . let your moderation be known unto all men , phil. . . be patient towards all men : see that none render evil for evil unto any man , thess. . , . the servant of the lord must not strive , but be gentle unto all men , &c. patient , in meekness instructing those who oppose themselves : if god peradventure , &c. tim. . , . speak evil of no man , to be no brawlers : gentle , shewing all meekness to all men , titus . . let every man be slow to wrath : for the wrath of man worketh not the righteousness of god , james . , . the wisdom which is above , is , &c. gentle , and easie to be intreated , &c. james . . be ready always to give an answer unto every man , &c. with meekness , pet. . . see the duty of moderation , meekness , patience , &c. in general . chap. . thly , to pity them , shew them mercy , pray for them , and requite them good for evil : love for hatred . if thou meet thine enemies ox or asse going astray , thou shalt surely bring him back again to him . if thou see the asse of him who hateth thee , under his burden , and wouldst forbear to help him ; thou shalt surely help with him ( or , wouldst cease to leave thy business for him , thou shalt surely leave it to join with him ) , exod. . , . deut. . . david rewarded saul good for evil , which saul acknowledgeth , sam. . , , . with the merciful , thou wilt shew thy self merciful , psal. . . the righteous is ever merciful , psal. . , . the merciful man doth good unto his own soul : but he who is cruel , &c. prov. . . a righteous man regardeth the life of his beast : but the tender mercies of the wicked are cruel , prov. . . if thine enemy be hungry , give him bread to eat : and if he be thirsty , give him water to drink : for thou shalt heap up coles , &c. and the lord shall reward thee , prov. . , . seek the peace of the city , whither i have caused you to be carried away captive , and pray unto the lord for it : for in the peace thereof , ye shall have peace , jer. . . blessed are the merciful , &c. love your enemies , bless them who curse you , do good to them who hate you , and pray for them who despitefully use you , &c. that you may be the children of your heavenly father : for he maketh his sun to rise on the evil , and on the good , &c. for if ye love them who love you , what reward have ye ? do not even the publicans the same ? matt. . , , , . luk. . , , , . christ had compassions on the multitude , and did them good , matt. . . chap. . . ch . . . recompence to no man evil for evil , &c. avenge not your selves , &c. if thine enemy hunger , feed him , &c. be not overcome of evil , but overcome evil with good , rom. . , , , . as we have therefore opportunity , let us do good unto all men , gal. . . put on bowels of mercy , kindness , &c. col. . . the lord make you to increase in love , &c. towards all men , thes. . . see that none render evil for evil unto any man , but ever follow that which is good , both among your selves , and unto all men , thes. . . exhort , &c. that supplications and prayers , &c. be made for all men , tim. . . not rendering evil for evil , or railing for railing : but contrarywise blessing , pet. . . see this duty towards persecutors , chap. . see giving to the poor at large , chap. . thly , to behave themselves humbly , and courteously towards all , giving them due respect . the children of heth said to abraham , hear us my lord , thou art a mighty prince amongst us : in the choice of our sepulchres bury thy dead , &c. and abraham stood up and bowed himself to the people of the land , &c. gen. . , , , , . jacob bowed himself seven times to the ground , until he came near his brother esau , &c. let my lord i pray thee pass over before his servant , &c. let me find grace in the sight of my lord , gen. . , , . thou shalt rise up before the hoary head , and honour the face of the old man , and fear thy god , i am the lord , levit. . . rom. . . if thou meet any man , salute him not ; and if any salute thee , answer him not again , kings . . god threatned it as an evil , that the child shall behave himself proudly against the ancient , and the base against the honourable , isa. . . if ye salute your brethren only , what do you more than others ? do not even the publicans the same ? be ye therefore perfect , as your father which is in heaven is perfect . matt. . , . when ye come into an house , salute it , matt. . . when thou art bidden , &c. sit not down in the highest room , le●…t a more honourable man than thou be bidden of him ; and he who bade thee and him , come and say to thee , give this man place , and thou begin with shame to take the lowest room , &c. sit in the lowest room , &c. then shalt thou have worship in the presence of them who sate at meat with thee , luk. . , , . i am not mad , most noble festus ( said paul ) , but speak forth the word , &c. act. . , . honour ( or , esteem ) all men , pet. . . finally , &c. be courteous , pet. . . the elder unto the elect lady , &c. and now i beseech thee , lady , joh. v. , . thly , to avoid all unnecessary society and fellowship with wicked men . they shall not dwell in the land , lest they make thee sin against me , exod. . . . when jehoshaphat had helped the wicked king of israel ; jehu the son of hanani the seer went out to meet him , and said to king jehoshaphat , shouldest thou help the ungodly , and love them who hate the lord ? therefore is wrath upon thee from before the lord , chron. . , . blessed is the man who walketh not in the counsel of the ungodly , nor standeth in the way of sinners , nor sitteth in the seat of scorners , psal. . . who shall abide in thy tabernacle , & c ? he , in whose eyes a vile person is contemned , psal. . , . i have not sate with vain persons , neither will i go in with dissemblers : i have hated the congregation of evil doers , i will not set with the wicked , psal. . , . i will not know a wicked person , &c. he who worketh deceit , shall not dwell in my house : he who telleth lyes shall not tarry in my sight , psal. . , , . do not i hate them who hate thee , o lord ? am not i grieved with those who rise up against thee ? i hate them with a perfect hatred , psal. . , . my son , if sinners intice thee , consent not , &c. walk not thou in the way with them : refrain thy foot from their path , prov. . , . he who walketh with wise men , shall be wise : but a companion of fools shall be destroyed , prov. . . go from the presence of a foolish man , when thou perceivest not the lips of knowledg , prov. . . make no friendship with an angry man , and with a furious man thou shalt not go , lest thou learn his ways , and get a snare to thy ●…oul , prov. . , . be not thou envious against evil men , neither desire to be with them , prov. . . i wrote to you in an epistle , not to keep company with fornicators ; yet not altogether with the fornicators of this world , &c. for then must ye needs go out of this world , cor. . , . be ye not unequally yoked together with unbelievers , &c. what communion hath light with darkness ? and what concord hath christ with belial ? or what part hath he who believeth , with an infidel ? cor. . , . believers duties in times of afflictions and persecutions , towards god , towards such as are afflicted and persecuted , and towards persecutors . see affliction and persecution at large , chap. . believers duties in common calamities . see common calamities , chap. . see believers duties towards the spirit , chap. . see believers duties in church affairs , chap. . believers duties to magistrates , see magistrates , chap. . see believers duties in case of temptations by satan , and false teachers , to errour , &c. chap. . see believers duties in relation to the things of this world , chap. . chap. xx. how men come truly and spiritually to know the only true god , and jesus christ whom he hath sent , and the mysteries of salvation by him , and expressed in the word . to believe it , bring forth fruit , and persevere therein , through difficulties , to eternal life . first , man of himself , can do neither of these . except the lord build the house , they labour in vain who build it : except the lord keep the city , the watchman waketh but in vain , psal. . . mans goings are of the lord : how can a man then understand his own way ? prov. . . o lord , i know that the way of man is not in himself : it is not in man that walketh , to direct his steps , jer. . . can the ethiopian change his skin , & c ? may ye also do good , who are accustomed to do evil ? jer. . . no man knoweth the son but the father : neither knoweth any man the father but the son , and he to whomsoever the son will reveal him , matt. . . a rich man shall hardly enter into the kingdom of heaven , &c. it is easier for a camel to go through the eye of a needle , than for a rich man to enter , &c. with men this is impossible , but with god all things are possible , matt. . , , , . a man can receive nothing , except it be given him from heaven , john . . no man can come unto me , except the father , who hath sent me , draw him , &c. except it were given unto him of my father , john . , . as the branch cannot bear fruit of it self , except it abide in the vine : no more can ye , except you abide in me , &c. for without ( or , severed from ) me , ye can do nothing , john . , . the natural man receiveth not the things of the spirit of god , for they are foolishness unto him : neither can he know them , because they are spiritually discerned , cor. . . not that we are sufficient of our selves to think any thing , as of our selves , but our sufficiency is of god , cor. . . by grace are ye saved , through faith , and that not of your selves , it is the gift of god , ephes. . . dly , god in christ doth all freely , and hath promised so to do . who am i , and what is my people , that we should be able to offer so willingly after this sort , & c ? of thine own have we given thee , chron. . . st , in general . and the lord thy god will circumcise thine heart , and the heart of thy seed , to love the lord thy god with all thine heart , and with all thy soul , that thou mayest live , deut. . . the hand of god was to give them one heart to do the commandment , &c. by the word , cron. . . create in me a clean heart , o god , and renew a right ( or constant ) spirit in me , &c. restore to me the joy of thy salvation , uphold me by thy free spirit , psal. . , . the god of israel is he who giveth strength and power unto his people , psal. . . turn us again , o god , &c. quicken us , and we will call upon thy name , &c. psal. . , , . i am the lord thy god , &c. open thy mouth wide , and i will fill it , psal. . . blessed is the man whose strength is in thee , &c. the lord will give grace and glory , and no good thing will he withhold , &c. psal. . , . blessed are the people who know the joyful sound : they shall walk , o lord , in the light of thy countenance : in thy name shall they rejoyce all the day long , &c. for thou art the glory of their strength , psal. . , , . trust in the lord with all thine heart ; and l●…an not to thine own understanding : in all thy ways acknowledg him , and he shall direct thy paths , prov. . , . the preparations ( or , disposings ) of the heart in man , and the answer of the tongue , are from the lord , prov. . . mans goings are of the lord , prov. . . draw me , we will run after thee , cant. . . jer. . . hos. . , . he who is left in zion , &c. shall be called holy , &c. when the lord shall have washed away the filth of the daughter of zion , &c. by the spirit of judgment , and by the spirit of burning , isa. . , . thou also hast wrought all our works in us ( or ; for us ) : by thee only will we make mention , isa. . , . behold , your god will come : then the eyes of the blind shall be opened , and the ears of the deaf shall be unstopped : then shall the lame man leap as an hart , and the tongue of the dumb sing : for in the wilderness shall waters break out , and streams in the desert , &c. the parched ground shall become a pool , and the thirsty land springs , &c. and a high way shall be there , &c. the way-faring men , though fools , shall not err , isa. . , , , , . i , the lord , have called thee in righteousness , &c. will give thee , &c. a light to the gentiles to open the blind eyes , to bring out the prisoners from the prison , and them who sit in darkness out of the prison-house , isa. . , . look unto me , and be ye saved , all ye ends of the earth : for i am god , &c. in the lord have i righteousness and strength , isa. . , . that thou maist say to the prisoners , go forth : to them who are in darkness shew your selves : they shall feed in the ways , &c. for he who hath mercy on them , shall lead them , even by the springs of water shall he guide them , isa. . , the spirit of the lord god is upon me , because the lord hath anointed me to preach good tidings , &c. he hath sent me to bind up the broken hearted , to proclaim liberty to the captives , and the opening of the prison to them who are bound , isa. . , . return , &c. and i will heal your backslidings ; behold we come unto thee , jer. . . i will be their god : for they shall return unto me with their whole heart , jer. . . with loving-kindness have i drawn thee , &c. turn thou me , and i shall be turned : for thou art the lord my god! surely after that i was turned , i repented : and after that i was instructed , i smote upon the thigh , &c. behold , the day cometh , saith the lord , that i will make a new covenant , &c. i will put my law in their inward parts , and write it in their hearts , &c. and they shall teach no more every man , &c. jer. . , , , , , , . heb. . , , , . ch . . , , . i will give them one heart , and one way , that they may fear me for ever , &c. i will put my fear in their hearts that they shall not depart from me , jer. . , . turn thou us unto thee , o lord , and we shall be turned , lam. . . i will give them one heart , and i will put a new spirit within you : and i will take the stony heart out of their flesh , and i will give them an heart of flesh , that they may walk in my statutes , and keep my ordinances , and do them , ezek. . , . ch . . . then will i sprinkle clean water upon you , and ye shall be clean , &c. a new heart also will i give you , and a new spirit will i put within you : i will take away the stony heart , &c. and i will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my judgments and do them , &c. i will also save you from all your uncleannesses , &c. then shall ye remember your own evil ways , and your doings which were not good , and shall loath your selves in your own sight for your iniquities , ezek. . , , , . ch . . , . i taught ephraim to go , &c. i drew them with the cords of a man , &c. hos. . , . i will pour upon the house of david , &c. a spirit of grace and of supplication , and they shall look upon me whom they have pierced , and they shall mourn , zech. . . the lord whom ye seek shall suddenly come , &c. and he shall sit as a refiner and purifier of silver , and he shall purifie the sons of levi , and purge them as gold and silver , that they may offer unto the lord , &c. mal. . , , , . jesus did but bid the fisher-men follow him , and they immediately leave all and follow him , matt. . , , , , . blessed are they who hunger and thirst after righteousness : for they shall be filled , matt. . . the whole need not a physician , but they who are sick , &c. for i am not come to call the righteous , but sinners to repentance , matt. . , . — the kingdom of god is come unto you . or else how can one enter , &c. except he bind the strong man , and then spoil his goods ? matt. . , . the son of man is come to save that which was lost , &c. how think ye , if a man have one hundred sheep , and one of them be gon astray , doth he not , &c. and seeketh that which is gon astray ? even so , it is not the will of your father , &c. that one of these little ones should perish , matt. . , , , . luk. . . which are born not of blood , &c. but of god , &c. john . , . and of his fulness have all we received , and grace for grace , col. . . except a man be born again ( or , from above ) he cannot see the kingdom of god , &c. the wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , and whither it goeth : so is every one who is born of the spirit , john . , , , . for as the father raiseth up the dead , and quickeneth them ; even so the son quickeneth whom he will , &c. the hour is coming , and now is , when the dead shall hear the voice of the son of god , and they who hear shall live , john . , . all which the father hath given me , shall come to me ; and him who cometh to me , i will in no wise cast out , &c. no man can come to me , except the father who hath sent me draw him , &c. every man therefore who hath heard and learned of the father , cometh unto me , &c. it is the spirit who quickeneth : the flesh , profiteth nothing , john . , , , . god sent jesus to bless you , in turning away every one of you from his iniquities , act. . . jesus , &c. him hath god exalted with his right hand , a prince and a saviour , for to give repentance to israel , &c. acts . , . god gave them the like gifts as he did unto us , &c. they glorified god , saying , then hath god also to the gentiles granted repentance unto life : now they who were scattered , &c. spake unto the gentiles , &c. and the hand of the lord was with them : and a great number believed , and turned unto the lord , act. . , , , , . paul having made complaint of himself , saith , o wretched man that i am , who shall deliver me , & c ? i thank god through jesus christ our lord , rom. . , , , , , . i was found of them who sought me not : i was made manifest unto them who asked not after me , rom. . . that no flesh should glory , &c. but of him are ye in christ jesus , cor. . , . i have planted , and apollo watered ; but god gave the increase , cor. . , . there are diversities of operations , but it is the same god who worketh all in all , cor. . . but by the grace of god , i am that i am ; cor. . . the weapons of our warfare are not carnal , but mighty through god , to the pulling down of strong holds , casting down imaginations , &c. . cor. . , . i live : yet not i , but christ liveth in me , and the life which i now live , &c. i live by faith , gal. . . we are his workmanship , created in christ jesus unto good works , which god hath , &c. ephes. . . but unto every one of us is given grace , according to the measure of the gift of christ , ephes. . . work out your own salvation , &c. for it is god who worketh in you , both to will and to do of his good pleasure , phil. . , . in meekness instruct , &c. if god peradventure will give them repentance to the , &c. tim. . , . now the god of peace , &c. make you perfect in every good work , to do his will , working in you that which is well-pleasing in his sight , through jesus , heb. . , . every good and perfect gift is from above , and cometh down from the father of lights , with whom there is no variableness , &c. james . . giving thanks unto the father , who hath made us meet to be partakers of the inheritance of the saints in light ; who hath delivered us from the power of darkness , and translated us into the kingdom of his dear son , col. . , . dly , in particular ; to give knowledg of himself , and of jesus christ , and of the mystery of salvation by him , in the gospel , and of our duty . yet the lord hath not given you an heart to perceive , and eyes to see , and ears to hear , unto this day , deut. . , , . there is a spirit in man : and the inspiration of the almighty giveth them understanding : great men are not wise , neither do the aged understand judgment , job . , . good and upright is the lord , therefore will he teach sinners in the way : the meek will he guide in judgment , and the meek will he teach his way , &c. what man is he who feareth the lord ? him shall he teach in the way that he shall chuse , &c. the secret of the lord is with them who fear him , and he will shew them his covenant , psal. . , , , . i will instruct thee , and teach thee in the way which thou shalt go , i will guide thee with mine eye , psal. . . o send out thy light , and thy truth : let them lead me , let them bring me unto , &c. psal. . , . teach me , o lord , the way of thy statutes , and i shall keep it to the end , give me understanding and i shall keep thy law , psal. . , . he sheweth his word unto jacob , his statutes and his judgments unto israel , psal. . . wisdom cryeth , &c. how long ye simple ones will ye love simplicity , & c ? and fools hate knowledg ? turn you at my reproof : behold i will pour out my spirit upon you , i will make known my words unto you , prov. . , , . if thou cryest after knowledg , &c. then shalt thou understand the fear of the lord , and find the knowledg of god. for the lord giveth wisdom : out of his mouth cometh knowledg and understanding , prov. . , , , . in all thy ways acknowledg him , and he shall direct thy paths , prov. . . i have taught them the way of wisdom : i have led thee in the right paths , prov. . . the earth shall be full of the knowledg of the lord , as the waters cover the sea , isa. . . heb. . . and in that day shall the deaf hear the words of the book , and the eyes of the blind shall see out of obscurity , and out of darkness , &c. they also who erred in the spirit , shall come to understanding , &c. they shall learn doctrine , isa. . , . and thine ears shall hear a word behind thee , saying , this is the way , walk ye in it , when ye turn to the right hand , and when ye turn to the left , isa. . . and the eyes of them who see , shall not be dim , &c. the heart also of the rash , shall understand knowledg , and the tongue of the stammerers be ready to speak plainly ( or , elegantly ) , isa. . , . your god will come , &c. then the eyes of the blind shall be opened , and the ears of the deaf unstopped , isa. . , . i the lord have called thee , &c. for a light to the gentiles : to open the blind eyes , &c. and i will bring the blind by a way they knew not : i will lead them in paths they have not known : i will make darkness light before them , and crooked things straight , isa. . , , . i will give them an heart to know me , that i am the lord , &c. jer. . . and they shall teach no more every man his neighbour , and every man his brother , saying , know the lord , for they shall all know me from the least of them , unto the greatest of them , jer. . . heb. , . jesus said , i thank thee , o father , &c. because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . neither knoweth any man the father but the son , and he to whomsoever the son will reveal him , matth. . , . it is given to you to know the mysteries of the kingdom of heaven , but to them it is not given , matth. . , . mark . , . peter said , thou art that christ , &c. and jesus answered , and said unto him , blessed art thou simon bar-jona : for flesh and blood hath not revealed it unto thee , but my father who is in heaven , matth. . , , . the day-spring from on high hath visited us : to give light to them who sit in darkness , and in the shadow of death : to guide our feet into the way of peace , luke . , . i will give you a mouth and wisdom , which all your adversaries shall not be able to gain-say nor resist , luke . . these are the words which i spake unto you , while i was yet with you , &c. then opened he their understanding , that they might understand the scriptures , luke . , . that was the true light , which lighteth every man who cometh into the world , john . . as it is written in the prophets , and they shall be all taught of god. every man therefore who hath heard , and hath learned of the father , cometh unto me , john . . isa. . . if any man will do his will , he shall know of the doctrine , whether it be of god , or whether i speak of my self , john . . then spake jesus again unto them , saying , i am the light of the world : he who followeth me , shall not walk in darkness , but shall have the light of life , &c. if ye continue in my word , then are ye my disciples indeed , and ye shall know the truth , john . , . jesus said , for judgment i am come into the world , that they who see not , might see : and that they who see , might be made blind , john . . i am come a light , &c. that whosoever believeth on me should not abide in darkness , john . . i have called you friends : for all things which i have heard of my father , i have made known unto you , john . . this is life eternal , that they may know thee the only true god , and jesus christ whom thou hast sent , &c. i have manifested thy name unto the men whom thou gavest me out of the world , john . , , . god who commanded the light to shine out of darkness , hath shined in our hearts , the light of the knowledg of the glory of god , in the face of jesus christ. but we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us , cor. . , . but when it pleased god , &c. to reveal his son in me , &c. gal. . , . having made known the mystery of his will unto us , according unto his good pleasure , &c. making mention of you in my prayers , that the god of our lord jesus , &c. may give unto you the spirit of wisdom and revelation in the knowledg of him , the eyes of your understanding being enlightened , that ye may know what is the hope of his calling , &c. eph. . , , , , . ch . . , . if in any thing ye be otherwise minded , god shall reveal even this unto you , phil. . . the mystery which hath been hid , &c. but now is made manifest to his saints , to whom god would make known what is the riches of the glory of this mystery among the gentiles , which is christ , col. . , . consider what i say , and the lord give thee understanding in all things , tim. . . if any of you lack wisdom , let him ask it of god , who giveth liberally unto all men , and upbraideth not , and it shall be given , james . . we know that the son of god is come , and hath given us an understanding that we may know him who is true , john . . see more in knowledg and understanding , chap. . to give faith , or enable to believe . lord , i believe , help thou mine unbelief , mark . . . them who believe , &c. who were born not of blood , nor of the will of the flesh , &c. but of god , john . , . all which the father giveth me , shall come to me , &c. no man can come to me , except the father who hath sent me , draw him , &c. john . , , . other sheep i have , &c. them also i must bring , and they shall hear my voice , john . . christ condescended to help thomas his faith , by shewing himself to him , john . , . then hath god also to the gentiles granted repentance unto life , &c. they who were scattered abroad preached the gospel , and the hand of the lord was with them : and a great number believed , and were turned unto the lord , acts . , , , . when paul preached , &c. a certain woman named lydia , heard : whose heart the lord opened , that she attended unto the things which were spoken by paul : and when she was baptized , &c. acts . , , . every man , &c. not to think of himself more highly than he ought to think : but to think soberly , according as god hath dealt to every man the measure of faith , &c. let us prophesie according to the proportion of faith , rom. . , . now the god of hope fill you with all joy and peace in believing , that ye may abound in hope through the power of the holy ghost , &c. i will not dare to speak of any of those things which christ hath not wrought by me , to make the gentiles obedient by word , &c. rom. . , . but of him are ye in christ jesus , cor. . . my preaching was not with inticing words of mans wisdom , &c. that your faith should not stand in the wisdom of men , but in the power of god , cor. . , . i have planted , &c. but god gave the increase , &c. but god who giveth the increase , cor. . , . that ye may know , &c. what is the exceeding greatness of his power to us-ward , who believe , according to the working of his mighty power , which he wrought in christ , when he raised him from the dead , ephes. . , , . ye are saved through faith : and that not of your selves , it is the gift of god , ephes. . . unto you it is given on the behalf of christ , not only to believe on him , &c. phil. . . through the faith of the operation of god , &c. col. . . we pray , &c. that our god would , &c. fulfil the work of faith with power , thess. . . looking unto jesus the author ( or , beginner ) and finisher of our faith , heb. . . every good gift , &c. cometh down from the father of lights , &c. of his own will begat he us , with the word of truth , james . , . to them who have obtained like precious faith with us , pet. . . whosoever believeth that jesus is the christ , is born of god , &c. whosoever is born of god overcometh the world : and this is our victory which overcometh the world , even our faith , john . , . to make them fruitful , or enable them to subdue sin , profit in grace and activity for god. then rose up the chief of the fathers , &c. whose spirit god had raised , to go up to build the house of the lord , which is in jerusalem , ezra . . blessed is the man who walketh not in the counsel of the ungodly , &c. he shall be like a tree planted by the rivers of water , which bringeth forth fruit in his his season : his leaf also shall not wither , &c. psal. . , , . thou wilt prepare their heart , and thou wilt cause thine ear to hear , psal. . . wait on the lord , &c. and he shall strengthen thine heart , psal. . . i will go in the strength of the lord god , psal. . . blessed is the man whose strength is in thee , &c. the lord will give grace , psal. . , . the righteous shall flourish like a palm-tree , he shall grow like a cedar in lebanon . those who are planted in the house of the lord , shall flourish in the courts of our god. they shall still bring forth fruit in old age : they shall be fat ( or , green ) and flourishing , psal. . , , . thy people shall be willing in the day of thy power , psal. . . i will run the ways of thy commandments , when thou shalt enlarge my heart , &c. make me to go in the path of thy commandments , &c. incline my heart unto thy testimonies , psal. . , , . the preparation of the heart , and answer of the tongue , is from the lord , prov. . . mans goings are of the lord , prov. . . draw me , we will run after thee , cant. . . awake , o north-wind , and come thou south : blow upon my garden , that the spices thereof may flow out , &c. cant. . . see the effect of christs voice and drawings with the spouse , cant. . lord , &c. thou also hast wrought all our works in us ( or , for us ) , &c. by thee only will we make mention of thy name , isa. . , . a vineyard of red-wine , &c. i the lord will water it every moment , isa. . , . your god will come , &c. then shall the lame man leap as an hart , and the tongue of the dumb sing , isa. . , . the everlasting god , the lord , &c. he giveth power to the faint , and to them who have no might he increaseth strength , &c. but they who wait upon the lord shall renew strength : they shall mount up with wings as eagles : they shall run , and not be weary ; they shall walk , and not be faint , isa. . , , , . i will pour water upon him who is thirsty , &c. i will pour out my spirit , &c. and they shall spring up among the grass , as willows by the water-courses , isa. . , . i am the lord thy god who teacheth thee to profit : who leadeth thee by the way thou shouldst go , isa. . . blessed is the man who trusteth in the lord , and whose hope the lord is ; for he shall be as a tree planted by the waters , and which spreadeth out her roots by the river , and shall not see when heat cometh : but her leaf shall be green , and shall not be careful in the year of drought ( or , restraint ) , neither shall cease from yielding fruit , jer. . , . i will be as the dew to israel ; he shall grow ( or , blossom ) as a lilly , and cast forth his roots as lebanon , &c. i am like a green fir-tree , and from me is thy fruit found , hos. . , , . who is a god like unto thee , & c ! he will subdue your iniquities , micah . , . the lord stirred up the spirit of zerubbabel , &c. and the spirit of all the remnant of the people : and they came and did work in the house of the lord , hagg. . . i will pour out upon the house of david , &c. the spirit of prayer , &c. zech. . . but unto you who fear my name , shall the son of righteousness arise with healing in his wings : and ye shall go forth , and grow up as calves in the stall , mal. . . jesus said unto her , if thou knewest , &c. who it is that said unto thee , give me to drink , thou wouldst have asked of him , and he would have given thee living-water , &c. shall be in him a well of water , springing up into eternal life , john . , . he who believeth on me ( as the scripture saith ) , out of his belly shall flow rivers of living waters , john . . i am come that they might have life , and that they might have it more abundantly , john . . i am the true vine , and my father is the husbandman , &c. abide in me , and i in you : as the branch cannot bear fruit of it self except it abide in the vine : no more can ye except ye abide in me . i am the vine , ye are the branches : he who abideth in me , and i in him , the same bringeth forth much fruit : for without ( or , severed from ) me , ye can do nothing . john . , , , . sin shall not have dominion over you : for we are not under the law , but under grace , rom. . . having then gifts differing , according to the grace which is given to us , rom. . . i have planted , apollo watered , but god gave the increase : so then , neither is he that planteth any thing , neither he who watereth , but god who giveth the increase , &c. we are labourers together with god : ye are gods husbandry , ye are gods building , cor. . , , , . not that we are sufficient of our selves , &c. but our sufficiency is of god , cor. . . the weapons of our warfare are not carnal , but mighty through god , to the pulling down of strong-holds : casting down imaginations , and every high thing which exalts it self against the knowledg of god ; and bringing into captivity every thought to the obedience of christ , cor. . , . i live ; yet not i , but christ liveth in me ; and the life which i now live in the flesh , i live by the faith of the son of god , gal. . . for this cause i bow my knees to the father , &c. that he would grant you according to the riches of his glory , to be strengthened with might by his spirit in the inner-man , that christ may dwell in your hearts by faith , &c. now unto him who is able to do exceedingly abundantly above all we can ask or think according to the power that worketh in us , ephes. . , , , . but , &c. may grow up into him in all thing who is the head , christ : from whom the whole body fitly joined together , &c. according to the effectual working in the measure of every part , maketh increase of the body , &c. ephes. . , . brethren , be strong in the lord , and in the power of his might , ephes. . . i know how to be abased , &c. i can do all things through christ who strengtheneth me , phil. . , . we , &c. do not cease to pray for you , &c. that ye might walk worthy of the lord unto all well-pleasing , being fruitful in every good work , &c. strengthned with all might , according to his glorious power , &c. and he is the head of the body , the church , &c. for it pleased the father that in him should all fulness dwell , col. . , , , , . ye received it as the word of god , which effectually worketh also in you who believe : for ye , brethren , became followers of the churches , thess. . . . now our lord jesus christ , &c. establish you in every good word and work , thess. . . now the god of peace , &c. make you perfect in every good work to do his will , working ( or , doing ) in you that which is well-pleasing in his sight , heb. . , . to give power and ability to persevere in faith and obedience , through straits and tentations , to eternal life . the lord thy god he will go over before thee , &c. be strong , and be of good courage : fear not , nor be afraid of them : for the lord thy god , he it is who doth go with thee ; he will not fail thee , nor forsake thee , deut. . , , . wait on the lord : be of good courage , and he shall strengthen thy heart , psalm . . the steps of a good man are ordered ( or , established ) by the lord , &c. though he fall , he shall not be utterly cast down , for the lord upholdeth him with his hand , psal. . , . renew a constant ( or , right ) spirit in me , &c. uphold me with thy free spirit , psal. . , . cast thy burden upon the lord , and he shall sustain thee ; he shall never suffer the righteous to be removed , psal. . . those who are planted in the house of the lord , shall flourish in the courts of our god : they shall still bring forth fruit in old age : they shall be fat , &c. psal. . , . the lord upholdeth all that fall , and raifeth up all that are cast down , psal. . . be not afraid , &c. for the lord shall be thy confidence , and shall keep thy foot from being taken , prov. . , . when thou goest , thy steps shall not be straitned : and when thou runnest , thou shalt not stumble , prov. . . thou wilt keep him in perfect peace , whose mind is staid on thee , isa. . . a vineyard of red-wine , i the lord do keep it : i will water it every moment , i will keep it night and day , isa. . , . and thine ears shall hear a word behind thee , saying , this is the way , walk●… ye in it : when ye turn to the right-hand , and when ye turn to the left , isa. . . the everlasting god , &c. fainteth not , neither is weary , &c. he giveth power to the faint , and to them who have no might he encreaseth strength : even th●… youths shall faint , &c. but they who wait on the lord , shall renew ( or , change ) their strength ; they shall mount up with wings as eagles : they shall run , and not be weary : and walk , and not faint , isa. . , , , . i will bring the blind by a way they know not , &c. these things will i do unto them , and not forsake them , isa. . . fear not , for i have redeemed thee , &c. when thou passest through the waters , i will be with thee : and through the rivers , they shall not overflow thee : when thou walkest through the fire , thou shalt not be burned , &c. for i am the lord thy god , isa. . , , . the lord hath given me the tongue of the learned , that i should know how to speak a word in season to him who is weary , isa. . . thus saith the high and lofty one , &c. i dwell in the high and holy place : with him also who is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones : for i will not contend for ever , neither will i be always wrath ; for the spirit should fail before me , and the soul i have made , isa. . , . i will make an everlasting covenant with them , and i will not turn away from them to do them good : but i will put my fear in their hearts , that they shall not depart from me , jer. . . rejoyce not against me , o mine enemy : when i fall , i shall arise ; when i sit in darkness , the lord shall be a light unto me , micah . . ye shall be brought before governours , and before kings for my sake , &c. take no thought how , or what ye shall speak : for it shall be given you in that same hour what ye shall speak , matth. . , , . luke . . simon , simon , behold , satan hath desired to have you , that he may sift you as wheat : but i have prayed for thee , that thy faith fail not , luke . , . whosoever shall drink of the waters which i shall give them , shall never thirst : but the water which i shall give him , shall be in him a well of water springing up into everlasting life , john . . my sheep hear my voice , and i know them , and they follow me , and i give them eternal life ; and they shall never perish , neither shall any man pluck them out of my hand : my father who gave them me is greater than i , and no man is able to pluck them out of my fathers hands : i and my father one , john . , , , . holy father , keep through thine own name those thou hast given me , &c. while i was with them in the world , i kept them in thy name , &c. i pray , &c. that thou shouldst keep them from the evil one , john . , , . who shall separate us from the love of christ ? tribulation , or distress , & c ? nay , in all these things we are more than conquerours through him who loved us : for i am perswaded , that neither death , nor life , &c. shall be able to separate us from the love of god which is in christ jesus our lord , rom. . , , , , . who art thou who judgest another mans servant ? yea , he shall be holden up : for god is able to make him stand , rom. . . the god of peace shall bruise satan under your feet shortly , &c. now to him who is of power to establish you , according to my gospel , &c. to god only wise , &c. rom. . , , . jesus christ , who shall also confirm you unto the end , that ye may be also blameless in the day of our lord jesus christ ; god is faithful , &c. cor. . , , . there hath no tentation taken you but what is common ( or , moderate ) unto man : but god is faithful , who will not suffer you to be tempted above that you are able , but will with the temptation also make a way to escape , that ye may be able to bear it , cor. . . now he who establisheth us with you in christ , and hath anointed us , is god ; who hath also sealed us , &c. cor. . , . i sought the lord , &c. and he said unto me , my grace is sufficient for thee , for my strength is made perfect in weakness : most gladly therefore will i glory in mine infirmities , that the power of christ may rest upon me ; for when i am weak , then am i strong , cor. , , , , . be strong in the lord , and in the power of his might : put on the whole armour of god , that ye may be able to stand , &c. ephes. . , , . being confident of this very thing , that he who hath begun a good work in you , will perfect ( or , finish ) it , until the day of christ , phil. . . every where , and in all things i am instructed , both to be full , and to be hungry , &c. i can do all things through christ who strengtheneth me , phil. . , . and i pray god , your whole spirit , soul and body , be preserved blameless , until the coming of our lord jesus christ ; faithful is he who called you , who also will do it , thess. . , . now our lord jesus christ himself , &c. stablish you in every good word and work , thess. . . the lord is faithful who shall stablish you , and keep you from evil , thess. . . i know whom i have believed ; and am perswaded that he is able to keep that which i have committed unto him against that day , tim. . . no man stood with me , &c. notwithstanding the lord stood with me , and strengthened me , &c. and the lord shall deliver me from every evil work , and will preserve me unto his heavenly kingdom , tim. . , , . to an inheritance , &c. reserved for you ( or , for us ) who are kept by the power of god , through faith to salvation , pet. . , . but the god of all grace who hath called us , &c. after that you have suffered a while , make you perfect : stablish , strengthen , settle you , pet. . . whosoever is born of god , doth not commit sin , for his seed remaineth in him : and he cannot sin , because he is born of god , john . . chap. . . ye are of god , little children , and have overcome them : because , greater is he who is in you , than he who is in the world , john . . now unto him who is able to keep you from falling , and to present you faultless before the presence of his glory , &c. to the only wise god , &c. jude , verse . . god in christ doth command , invite , and encourage , by promises , to come to him for teachings , spiritual life and strength ; to bring forth fruit , ond persevere , and to east our care upon him for all . the lord , he it is who doth go before thee ; he will be with thee , he will not fail thee , neither forsake thee ; fear not , neither be dismayed , deut. . . wait on the lord , be of good courage , and he shall strengthen thine heart ; wait , i say , on the lord , psal. . . cast thy burthen upon the lord , and he shall sustain thee , psal. . . wisdom cryeth without , she uttereth her voice in the streets , &c. how long ye simple ones will ye love simplicity ? turn ye at my reproof ? behold , i will pour out my spirit unto you , i will make known my words unto you , prov. . , , , . chap. . , , , , to the . happy is the man who findeth wisdom , and the man who getteth understanding , &c. she is more precious than rubies , and all the things thou canst desire are not to be compared unto her , &c. then shalt thou walk in the way safely , and thy foot shall not stumble , prov. . , , , . i wisdom , &c. counsel is mine , and sound wisdom . i am understanding ; i am strength ; by me kings reign , &c. i love them who love me , and those who seek me early , shall find me . riches and honour are with me ; yea , durable riches and righteousness . my fruit is better than gold , yea , fine gold : and my revenue than choice silver : i lead in the ways of righteousness , in the midst of the paths of judgment , that i may cause those who love me to inherit substance : and i will fill their treasures , &c. now therefore hearken unto me , o ye children , for blessed are they who keep my ways : hear instruction and be wise , and refuse it not ; blessed is the man who heareth me , watching daily at my gates , waiting at the posts of my dores : for whoso findeth me , findeth life , prov. . , , , , , , , , , , , , . when the poor and needy seek water , and there is none , and their tongue faileth for thirst ; i the lord will hear them , i the god of israel will not forsake them ; i will open rivers in high-places , and fountains in the midst of the valleys : i will make the wilderness a pool of water , and the dry land springs of water , isa. . , . i said not to the seed of jacob , seek ye my face in vain , &c. look unto me , and be ye saved , all ye ends of the earth , for i am god , isa. . , . who is among you who feareth the lord , &c. who walketh in darkness , and hath no light ? let him trust in the name of the lord , and stay upon his god , isa. . . ho , every one who thirsteth , come ye to the waters : and ye who have no money , come ye , buy and eat ; yea , come , buy wine and milk without money and without price ; wherefore do you spend money for that which is not bread ? and your labour for that which satisfieth not ? hearken diligently to me , and eat ye that which is good , and let your souls delight it self in fatness ; incline your ear and come unto me : hear , and your souls shall live : and i will make an everlasting covenant with you , &c. seek ye the lord while he may be found , call upon him while he is near : let the wicked forsake his ways , &c. and let him return unto the lord , isa. . , , , , . i have seen thy adulteries , &c. wilt thou not be made clean ? when shall it once be , jer. . , as i live , saith the lord god , i have no pleasure in the death of the wicked , &c. turn ye , turn ye from your evil ways : why will ye die , o ye house of israel ? ezek. . . o israel , thou hast destroyed thy self : but in me is thine help , hosea . . blessed are they who do hunger and thirst after righteousness : for they shall be filled , matth. . . but seek ye first the kingdom of god and his righteousness , and all these things shall be added to you , matth. . . the whole need not a physician , but they who are sick , &c. for i am not come to call the righteous , but sinners to repentance , matth. . , . come unto me all ye who labour and are heavy laden , and i will give you rest ; take my yoke upon you , and learn of me , &c. and ye shall find rest unto your souls : for my yoke is easie , and my burthen is light , matth. . , , . o jerusalem , &c. how often would i have gathered thy children together , even as a hen her chickens , & c ? and ye would not , &c. matth. . . jesus said unto the woman of samaria , if thou knewest the gift of god , and who it is which saith to thee , give me to drink ; thou wouldst have asked of him , and he would have given thee living water , &c. when he was converting her , he said , my meat is to do the will of him who sent me , and to finish his work , john . , , . ye will not come to me that ye may have life , john . , . jesus said , labour not for the meat which perisheth , but for that meat which endureth to everlasting-life , which the son of man shall give unto you , &c. my father giveth you the true bread from heaven ; for the bread of god is he who cometh down from heaven , and giveth life to the world , &c. and jesus said unto them , i am the bread of life ; he who cometh to me shall never hunger ; and he who believeth on me , shall never thirst , &c. him who cometh to me , i will in no wise cast out ; for i came down from heaven , not to do mine own will , but the will of him who sent me ; and this is the fathers will who hath sent me , that of all which he hath given me , i should lose nothing , &c. john . , , , . in the last day , that great day of the feast , jesus stood up and cryed , saying , if any man thirst , let him come unto me and drink , &c. john . , . let not your hearts be troubled : ye believe in god , believe also in me , john . . abide in me , and i in you : as the branch cannot bear fruit of it self , &c. no more can ye except ye abide in me , &c. he who abideth in me , and i in him , the same bringeth forth much fruit , &c. if ye abide in me , &c. ye shall ask what ye will , and it shall be done unto you , john . , , . he who spared not his own son , but delivered him up for us all : how shall he with him also freely give us all things ? rom. . . be careful for nothing : but in every thing by prayer and supplication with thanks-giving : let your request be made known unto god : and the peace of god which passeth all understanding shall keep your hearts , &c. phil. . , . god our saviour , who will have all men to be saved , and to come to the knowledg of the truth , tim. . , . let us run with patience the race which is set before us , looking unto jesus the author and finisher of our faith , heb. . , . if any of you lack wisdom , let him ask it of god , who giveth unto all men liberally , and upbraideth not , and it shall be given him , james . , . wherefore let them who suffer according to the will of god , commit the keeping of their souls unto him in well-doing , as unto a faithful creator , pet. . . humble your selves therefore under the mighty hand of god , &c. casting all your care upon him ; for he careth for you , pet. . , . i counsel thee to buy of me gold tryed in the fire , that thou mayst be rich ; and white rayment , that thou mayst be clothed , &c. and anoint thine eyes with eye-salve , that thou mayst see , &c. behold , i stand at the dore and knock : if any man hear my voice , and open the dore , i will come in to him , and will sup with him , and he with me , rev. . , . i will give unto him who is a-thirst of the fountain of living-water freely , rev. . . let him that is a-thirst , come : and whosoever will , let him take of the water of life freely , rev. . . chap. xxi . how doth god work and effect these things in the hearts and spirits of his elect ? by his spirit whom he promised to them . jesus , &c. having received of the father the promise of the holy ghost , he hath shed forth this which ye now see and hear , acts . . thou gavest also thy good spirit to instruct them , nehem. . . renew a right ( or , constant ) spirit within me , &c. take not thy holy spirit from me , &c. uphold me with thy free spirit , psal. . , , . he who is least in zion , and he who remaineth in jesusalem , shall be called holy , &c. when the lord shall have washed away the filth of the daughter of zion , &c. by the spitit of judgment , and by the spirit of burning , isa. . , . i will pour my spirit upon thy seed , &c. and they shall spring up among the grass , as willows by the water-side , isa. . , . i will put a new spirit in you , &c. that they may walk in my statutes , &c. ezek. . , . i will put my spirit within you , and cause you to walk in my statutes , &c. ezek. . . and ye shall know that i am the lord , when i have opened your graves , &c. and shall put my spirit in you , ezek. . , . neither will i hide my face any more from them : for i have poured out my spirit upon the house of israel , saith the lord , ezek. . . i will pour out my spirit upon all flesh : and your sons and your daughters shall prophesie , &c. and also upon the servants , and upon the hand-maids in those days will i pour out my spirit , joel . , . acts . , . i will pour upon the house of david , &c. the spirit of grace , and of supplication : and they shall look upon me whom they have pierced , &c. zeeh. . . when they deliver you up ; take no thought how , or what ye shall speak , &c. for it is not ye who speak , but the spirit of your father who speaketh in you , matth. . , . luke . . if i cast out devils by the spirit of god , then the kingdom is come unto you , matth. . . except a man be born again of water and of the spirit , he cannot enter into the kingdom of god ; that which is born of the flesh , is flesh : and that which is born of the spirit , is spirit , john . , . it is the spirit who quickeneth , the flesh profiteth nothing , &c. joh. . . cor. . . he who believeth on me , out of his belly shall flow rivers of living water : but this spake he of the spirit , which they who believed on him should receive , joh. . , . i will pray the father , and he shall give you another comforter , that he may abide with you for ever , even the spirit of truth , whom the world cannot receive , &c. he dwelleth with you , and shall be in you . i will not leave you comfortless , i will come to you , &c. the comforter , the holy ghost , whom the father will send in my name , he shall teach you all things , and bring all things to your remembrance , whatsoever i have said , joh. . , , , , . but when the comforter is come , whom i will send unto you from the father , the spirit of truth , &c. joh. . . it is expedient for you that i go away : for if i go not away , the comforter will not come unto you : but if i depart , i will send him unto you : and when he is come , he will convince the world of sin , and of righteousness , and of judgment , &c. i have yet many things to say to you , but you cannot bear them now : howbeit , when he the spirit of truth is come , he will guide you into all truth , &c. he shall receive of mine , and shew it unto you , joh. . , , , , . they were not able to resist the wisdom and spirit by which stephen spake , act. . , . the love of god is shed abroad in our hearts by the holy ghost , &c. rom. . . if the spirit of him who raised jesus from the dead , dwell in you : he who raised up the dead , shall also quicken your mortal bodies , by his spirit which dwelleth in you , &c. if ye through the spirit do mortifie the deeds of the body , ye shall live . for as many as are led by the spirit of god , are the sons of god , &c. likewise the spirit also helpeth our infirmities : for we know not what we should pray for as we ought : but the spirit himself maketh intercession for us , &c. rom. . , , , , . eph. . . eph. . . jude v. . that ye may abound in hope through the power of the holy ghost , &c. that the offering up of the gentiles might be acceptable , being sanctified by the holy ghost , &c. to make the gentiles obedient , &c. by the power of the spirit of god , rom. . , , , . eye hath not seen , &c. but god hath revealed them unto us by his spirit : for the spirit searcheth all things , &c. the things of god knoweth no man , but the spirit of god. now we have received , &c. the spirit of god , that we might know the things which are freely given unto us of god , cor. . , , , . such were some of you : but ye are washed , but ye are sanctified , &c. and by the spirit of our god , cor. . . no man can say that jesus is the lord , but by the holy ghost . now there are diversity of gifts , but the same spirit , &c. the manifestation of the spirit is given to every man to profit withall . for to one is given by the spirit , the word of wisdom , &c. but all these worketh that one and the self-same spirit , dividing to every man severally , as they will , &c. by one spirit we are all baptized into one body , cor. . , , , , , , , . we , &c. beholding , &c. the glory of the lord , are changed into the same image , &c. by the spirit of the lord , cor. . , . we through the spirit wait for the hope of righteousness by faith , gal. . , . the mystery of christ , which in other ages was not made known unto the sons of men , as now it is revealed , &c. by the spirit , &c. i bow my knees unto the father , &c. that he would grant you , &c. to be strengthened with might by his spirit in the inner man , eph. . , , , . who declared unto us your love in the spirit , col. . . our gospel came not unto you in word only , but also in power , and in the holy-ghost , &c. and ye became followers of us , and of the lord , thess. . , . god hath from the beginning chosen you to salvation through sanctification of the spirit , and belief of the truth , thess. . . that good thing which was committed unto thee , keep by the holy ghost , who dwelleth in us , tim. , . he saved us by the washing of regeneration , and renewing of the holy ghost , which is shed on us abundantly through jesus christ , tit. . , . elect , &c. through sanctification of the spirit , unto obedience , &c. seeing you have purified your souls in obeying the truth through the spirit , unto unfeigned love of the brethren , pet. . , . but ye have an unction from the holy one , and ye know all things , &c. but the anointing which ye have received of him , abideth in you , and ye need not that any man teach you ; but as the same anointing teacheth you of all things , &c. joh. . , . of the spirit of god further , his being given to , and dwelling in the saints , and working in them and others : the nature , appearance , and fruit of the spirit : and the saints duty towards the spirit , in following him , and not sinning against him : grieving him , or quenching him . st . of the spirit given to , and in the saints , and others : and what he did , and doth . these be they who separated themselves , sensual , having not the spirit , jude . . and pharaoh said unto his servants , can we find such a one as this is , a man in whom the spirit of god is ? gen. . . i have called by name basaleel , &c. and i have filled him with the spirit of god , in wisdom and understanding , and in knowledg , and in all manner of workmanship , to devise cunning work , to work in gold , and silver , and in brass , &c. exod. . , , . gather unto me seventy of the elders of israel , &c. and i will take of the spirit which is upon thee , and will put it upon them , and they shall bear the burden of the people with thee , &c. and the lord came down , &c. and took of the spirit that was upon him , and gave it unto the seventy elders . and it came to pass , that when the spirit rested on them , they prophesied , and did not cease , &c. would all the lords people were prophets , and that the lord would put his spirit upon them , numb . . , , , , . my servant caleb , because he had another spirit with him , and followed me fully , him will i bring into the land , numb . . . and balaam lift up his eyes , &c. and the spirit of god came upon him , and he blessed israel instead of cursing them , numb . . , , , . take thee joshua the son of nun , a man in whom is the spirit , and lay thine hand upon him , numb . . . the spirit of the lord upon jepthah , &c. judg. . . — sampson ; and the child grew , and the lord blessed him , and the spirit of the lord began to move him at times , in the camp of dan , judg. . , . and the spirit of the lord came mightily upon him , and he rent the lyon as he would have rent a kid , &c. and the spirit of the lord came upon him , and he , &c. slew thirty of them , &c. judg. . , . the spirit of the lord came mightily upon him , and the cords which were upon his arms became as flax , jug . . . and the spirit of the lord will come upon thee , and thou shalt prophesie with them , and shall be turned into another man , &c. and the spirit of god came upon him , and he prophesied , sam. . , , . samuel anointed david : and the spirit of the lord came upon david from that day forward , &c. but the spirit of the lord departed from saul , and an evil spirit from the lord troubled him , sam. . , . yet many years didst thou forbear them , and testified against them by thy spirit in thy prophets , neh. . . zech. . . truly i am full of power by the spirit of the lord , and of judgment , and of might ; to declare unto jacob his transgression , and to israel his sin , micah . . i indeed baptize you with water , &c. but he , &c. shall baptize you with the holy ghost , and with fire , &c. mat. . . mark . . for it is not ye that speak ; but the spirit of your father who speaketh in you , mat. . . it is said of john , he shall be filled with the holy ghost , even from his mothers womb , &c. the angel said unto mary , the holy ghost shall come upon thee , and the power of the highest shall overshadow thee , &c. elizabeth was filled with the holy ghost , and she spake , &c. zacharias was filled with the holy ghost , and prophesied , saying , &c. luk. . , , , , . the holy ghost was upon simeon . and it was revealed unto him by the holy ghost , that he should not see death before he had seen the lord , luk. . , . if ye then being evil , know how to give good things to your children : how much more shall your heavenly father give his holy spirit to them who asketh him ? luk. . . the kingdom of god cometh not with observation , &c. behold the kingdom of god is among you , ( or , within you ) , luk. . , . the comforter , &c. he will reprove the world of sin , of righteousness and of judgment , &c. when the spirit of truth is come , he will guide you into all truth . for he shall not speak of himself : but whatsoever he shall hear , that shall he speak , and he will shew you things to come . he shall glorifie me , for he shall receive of mine , and shew it unto you , john . , , , . he breathed on them , and saith unto them , receive ye the holy-ghost , joh. . . wait for the promise of the father , which ye have heard of me : for john truly baptized with water : but ye shall be baptized with the holy-ghost , not many days hence , &c. ye shall receive power after the holy-ghost is come upon you , ( or , the power of the holy ghost cometh upon you ) , act. . , , . this was fulfilled . and they were all filled with the holy-ghost , and began to speak with other tongues , as the spirit gave them utterance , &c. jesus , &c. having received of the father the promise of the holy-ghost , he hath shed forth this , which ye now see and hear , act. . , , , , , , , , , . then peter filled with the holy-ghost , said , &c. the place was shaken , &c. and they were all filled with the holy-ghost , and they spake the word , &c. act. . , . the holy-ghost , whom god hath given unto them who obey him , act. . . stephen , a man full of the holy-ghost , &c. and they were not able to resist the spirit and wisdom by which he spake , act. . , . ch . . . peter and john , &c. prayed for them , that they might receive the holy-ghost : for as yet he was fallen upon none of them , &c. and they received the holy-ghost , act. . , , . the lord , &c. hath sent me , that thou mightest , &c. be filled with the holy-ghost , act. . . while peter yet spake these words , the holy-ghost fell on all them who heard the word , &c. they heard them speak with tongues , &c. acts . , . barnabas was a good man , and full of the holy-ghost , &c. act. . . act. . , . god who knoweth the hearts , bear them witness , giving them the holy ghost , as he did unto us , act. . . they were forbidden by the holy ghost to preach the word in asia , &c. then they assayed to go into bithinia , but the spirit suffered them not , act. . , . paul came to ephesus , and finding certain disciples , he said unto them , have ye received the holy ghost since ye believed ? and they said unto him , we have not so much as heard whether there be any holy ghost , &c. and when paul laid his hands upon them , the holy ghost came on them , and they spake with tongues , and prophesied , act. . , , . the love of god is shed abroad in our hearts by the holy ghost , who is given unto us , rom. . . that ye abound in hope through the power of the holy ghost , rom. . . ye are not in the flesh , but in the spirit , if so be that the spirit of god dwelleth in you : now if any man have not the spirit of christ , he is none of his , rom. . . fervent in the spirit , &c. rom. . . ye are the temple of god : and that the spirit of god dwelleth in you , cor. . . ch . . . he who is joined to the lord is one spirit , cor. . . i think i have the spirit of god , cor. . . who hath also sealed us , and given us the earnest of his spirit into our hearts , cor. . . ch . . . ye are the epistle of christ , &c. written not with ink , but with the spirit of the living god , &c. cor. . . we have the same spirit of faith , according as it is written , &c. cor. . . christ hath redeemed us ; &c. that ye might receive the promise of the spirit through faith , gal. . . and because ye are sons , god hath sent forth the spirit of his son into your hearts , crying , abba father , gal. . . in whom also after that ye believed , ye were sealed with that holy spirit of promise , which is the earnest of our inheritance , &c. eph. . , . in whom you also are built together , for an habitation for god through the spirit , eph. . . this shall turn to my salvation through your prayers , and the supply of the spirit of jesus christ , phil. . . if any fellowship of the spirit , &c. fulfil ye my joy , that ye be like-minded , phil. . , . god , who hath also given unto us his holy spirit , thess. . . then shall that wicked one be revealed , whom the lord shall consume with the spirit of his mouth , and destroy with the brightness of his coming , thess. . . according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost , which he hath shed on us abundantly ( or , richly ) through jesus christ our saviour , tit. . , . god also bearing them witness , both with , &c. and gifts of the holy ghost , according to his own will , heb. . . the prophets have enquired , &c. what manner of time the spirit of christ which was in them , did signifie when he spake before-hand , &c. unto whom it was revealed , &c. by them who have preached the gospel unto you , with the holy ghost sent down from heaven , pet. . , , . christ , &c. being put to death in the flesh , but quickened by the spirit , pet. . . if ye be reproached for the name of christ , happy are ye : for the spirit of glory and of god resteth upon you , &c. pet. . . holy men of god spake as they were moved by the holy ghost , pet. . , ye , have an unction from the holy one , and ye know all things , &c. but the anointing which ye have received , abideth in you , john . , . whosoever is born of god doth not commit sin , for his seed remaineth in him : and hereby we know that he abideth in us , by the spirit which he hath given us , joh. . ●… , . we know that we dwell in him , and he in us , because he hath given us of his spirit , joh. . . it is the spirit who beareth witness , because the spirit is truth , &c. three who beareth record in heaven , the father , the word , and the holy ghost , and these three are one , &c. joh. . , , . these are they , &c. not having the spirit , jude v. . grace unto you , &c. and from the seven spirits which are before his throne , rev. . . ch . . . ch . . . i beheld , and lo , &c. a lamb having , &c. seven eyes , which are the seven spirits of god sent forth into all the earth , rev. . . and the spirit and bride say , come , rev. . . dly , the nature , workings and fruits of the spirit . and the lord said , my spirit shall not always strive with man , gen. . . balaam , who came with a purpose to curse israel , when the spirit of god came upon him , he blessed them , numb . . , , to the . is the spirit of the lord straitned ( or , shortned ) ? are these his doings ? micah . . handle me , and see me , for a spirit hath not flesh and bones , as ye see me to have , luk. . . i saw the spirit descending from heaven like a dove , and it abode upon him , joh. . . he would have given thee living water , &c. water springing up into eternal life , joh. . , . he who believeth , &c. out of his belly shall flow rivers of living waters , &c. this spake he of the spirit , &c. joh. . , . they were not able to resist , &c. and the spirit by which he spake , act. . . the love of god is shed abroad in our hearts by the holy ghost , rom. . . the spirit it self beareth witness with our spirits , that we are the children of god , rom. . . fervent in the spirit , serving the lord , rom. . . no man speaking by the spirit of god , calleth jesus accursed , &c. that no man can say that jesus is the lord , but by the holy ghost , &c. there are diversity of gifts , but the same spirit , &c. to one is given , &c. but all these worketh that one and the self-same spirit , dividing , &c. cor. . , , , , , &c. who hath also sealed us , and given us the earnest of his spirit , cor. . . chap. . . ye are our epistle , &c. ye are manifestly declared the epistle of christ , &c. written not with ink , but with the spirit of the living god ; not in tables of stone , but in fleshie tables of the heart , &c. the letter killeth , but the spirit giveth life , &c. if the ministration of death , &c. were glorious , &c. how shall not the ministration of the spirit be rather glorious , & c ? now the lord is that spirit : and where the spirit of the lord is , there is liberty , cor. . , , , , , . god haeh sent forth the spirit of his son into your hearts , crying , abba father , gal. . . for the flesh lusteth against the spirit , and the spirit against the flesh : and these are contrary the one to the other , &c. the fruit of the spirit is love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance , gal. . , , . ye were sealed with the holy spirit of promise , which is the earnest of our inheritance , until the purchased possession , eph. . , . the holy spirit of god , whereby ye are sealed unto the day of redemption , eph. . . for the fruit of the spirit is in all , goodness , and righteousness , and truth , eph. . . god hath not given us the spirit of fear , but of power , of love , and of a sound mind , tim. . . having received the word in much affliction , with joy of the holy ghost , thess. . . christ , who through the eternal spirit offered himself , &c. heb. . . try the spirits , whether they are of god , &c. hereby know ye the spirit of god : evey spirit that confesseth jesus christ to have been come in the flesh , is of god. and every spirit which confesseth not that jesus christ is come in the flesh , is not of god , &c. greater is he that is in you , than he who is in the world , joh. . , , , . it is the spirit who beareth witness , because the spirit is truth , &c. the father , the word , and the holy ghost , and these three are one , john . , , . the spirit and the bride say , come , revel . . . dly , saints duty towards the spirit . st , in following after him , and making use of him . the manifestation of the spirit is given to every man to profit withal , cor. . . the same anointing teacheth you of all things , john . . and the lord said , my spirit shall not always strive with man , gen. . . the true worshippers shall worship the father in spirit and in truth : for the father seeketh such to worship him : god is a spirit , and they who worship him must worship him in spirit and in truth , john . , . fervent in spirit , serving the lord , rom. . . i will pray with the spirit , &c. i will sing with the spirit , &c. cor. . . walk we not in the same spirit ? cor. . . are ye so foolish , having begun in the spirit , are ye now made perfect by the flesh ? gal. . . walk in the spirit , and ye shall not fulfil the lusts of the flesh , &c. if ye be led by the spirit , ye are not under the law , &c. if we live in the spirit , let us also walk in the spirit , gal. . , , , . he who soweth to the spirit , shall of the spirit reap life everlasting , gal. . . be not drunk , &c. but be ye filled with the spirit , ephes. . . the sword of the spirit , which is the word of god , &c. praying always with all prayer and supplication in the spirit , ephes. . , . we are the circumcision , who worship god in the spirit , phil. . . build up your selves , &c. praying in the holy ghost , jude , verse . dly , not to sin against , grieve , or quench the spirit . but the blasphemy against the holy ghost shall not be forgiven unto men , &c. whosoever speaketh a word against the son of man , it shall be forgiven him : but whosoever speaketh against the holy ghost , it shall not be forgiven him , neither in this world , neither in the world to come , matth. . , . mark . , . annanias , why hath satan filled thine heart to lye to the holy ghost , & c ? thou hast not lyed unto men , but unto god , &c. how is it that ye have agreed together to tempt the spirit of the lord ? &c. she fell down and died , &c. acts . , , , , , . ye stiff-necked and uncircumcised in heart and ears : ye do always resist the holy ghost : as your fathers did , so do ye , &c. have not your fathers persecuted ? &c. act. . , . simon offered money , for power to confer the holy ghost , act. . , . the sadduces say , that there is no resurrection , neither angel nor spirit , act. . . keep the unity of the spirit in the bond of peace , &c. and grieve not the holy spirit of god , whereby ye are sealed , eph. . , . quench not the spirit , thess. . . he who despised moses law , died without mercy , &c. of how much sorer punishment , suppose ye , shall he be thought worthy , who have trodden under foot the son of god , &c. and hath done despite unto the spirit of grace ? heb. . , . the spirit of god , and of glory , resteth upon you : on their parts he is evil spoken of , &c. pet. . . chap. xxii . of afflictions , troubles , and persecutions . to whom they belong , or who may expect them . st , common to all . man is born unto trouble , as the sparks flie upward , job . . man who is born of a woman , is of few days , and full of trouble , job . . dly , more especially , the saints , believers , such as are born of the spirit . first , the holy ghost affirms this . i will be his father , and he shall be my son : if he commit iniquity , i will chasten him with the rod of men , and with the stripes of the children of men : but my mercy shall not depart away from him , &c. sam. . , . for whom the lord loveth , he correcteth ; even as the father the son in whom he delighteth , prov. . . behold , i and the children whom the lord hath given me , are for signs and wonders in israel , isa. . . he who departeth from evil , maketh himself a prey , isa. . . you only have i known of all the families of the earth : therefore will i punish you for all your iniquities , amos . . beware of men , for they will deliver you up to the councels : and they will scourge you in their synagogues : and ye shall be brought before governours and kings for my sake , &c. and the brother shall deliver up brother to death , and the father the child , &c. and ye shall be hated of all men for my names sake , &c. the desciple is not above his master , &c. it is enough for the disciple that he be as his master , and the servant as his lord : if they have called the master of the house belzebub , how much more shall they call them of his houshold , & c ? think not that i am come to send peace on earth , &c. a mans enemies shall be they of his own houshold , matth. . , , , , , , , , . chap. . , . then said jesus unto his disciples , if any man will come after me , let him deny himself , and take up his cross and follow me , matth. . . wo to you who laugh now , for ye shall mourn and weep ; wo unto you when all men shall speak well of you ; for so did their fathers to the false prophets , luke . , . jesus said unto him , foxes have holes , and birds of the air have nests , but the son of man hath not where to lay his head , luke . . if the world hate you , ye know that it hated me before it hated you . if ye were of the world , the world would love its own ; but because ye are not of the world , but i have chosen you out of the world , therefore the world hateth you . remember the word i said unto you , the servant is not greater than his lord : if they have persecuted me , they will also persecute you , &c. these things they will do unto you for my names sake , because they know not him who sent me , john . , , , . john . . these things have i spoken unto you , that ye should not be offended : but they shall put you out of their synagogues ; yea , the time cometh , that whosoever killeth you , will think that he doth god service ; and these things will they do unto you , because they have not known the father , nor me , &c. ye shall weep and lament , but the world shall rejoyce ; ye shall be sorrowful , &c. in the world ye shall have tribulation , john . , , , , , . of a truth , against the holy child jesus , &c. both herod , &c. were gathered together , to do whatsoever thy hand and thy counsel determined before to be done , acts . , . the lord said of paul , i will shew him how great things he must suffer for my name , acts . , . exhorting them to continue in the faith : and that we must through much tribulation enter into the kingdom of god , acts . . the holy ghost witnesseth in evety city , saying , that bonds and afflictions abide me , acts . . but as then , he who was born after the flesh , persecuted him who was born after the spirit , so it is now , gal. . . unto you it is given , &c. not only to believe on him , but also to suffer for his sake , phil. . . that no man be moved by these afflictions : for your selves know that we are appointed thereunto , thess. . . all who will live godly in christ jesus , shall suffer persecution , tim. . . whom the lord loveth , he chasteneth , &c. for what son is he whom the father chasteneth not ? but if ye be without chastisements , whereof all are partakers , then are ye bastards , and not sons , heb. . , , . think it not strange concerning the fiery trial , &c. as though some strange thing happened to you : but rejoyce , in as much as ye are made partakers of christs sufferings : judgment must begin at the house of god , pet. . , , . the devil , &c. whom resist , &c. that the same afflictions are accomplished in your brethren , pet. . , . behold , the devil shall cast some of you in prison , that ye may be tried : and ye shall have tribulation ten days , rev. . . as many as i love , i rebuke and chasten : be zealous therefore , &c. revel . . . secondly , that the saints have been so exercised with afflictions , in soul and body , from god : and in their bodies and outward concerns , from men , by persecutions . st , from god more immediately . job greatly afflicted in his out-things : and his body , job . , to the end . job . , , , . o that my grief were thorowly weighed , &c. for now it would be heavier than the sand of the sea : therefore my words are swallowed up ( or , i want words to express my grief ) ; for the arrows of the almighty are within me , the poyson whereof drinketh up my spirit : the terrors of god do set themselves in array against me , job . , , , . my soul is sore vexed , o lord , how long , & c ? i am weary with my groaning : all the night ( or , every night ) make i my bed to swim ; i water my couch with tears : mine eye is consumed , because of grief , &c. psal . , . i am desolate and afflicted : the troubles of mine heart are enlarged , &c. psal. . , . make me to hear joy and gladness : that the bones thou hast broken may rejoyce : hide thy face from my sin , psal. . , . save me , o god , for the waters are come in unto my soul : i sink in deep mire , where is no standing ; i am come into deep waters ( or , depth of waters ) where the floods over-flow me : i am weary of my crying : my throat is dry : mine eyes fail , while i wait for my god , psal. . , , . in the day of my trouble , i sought the lord ; my sore ran in the night , and ceased not ! my soul refused to be comforted : i remember'd god , and was troubled ; i complained , and my spirit was overwhelmed , selah . thou holdest mine eyes waking : i am so troubled that i cannot speak , &c. will the lord cast off for ever ? will he be favourable no more ? is his mercy clean gone for ever ? doth his promise fail ? psal. . , , , , , . my soul is full of troubles , &c. thou hast laid me in the lowest pit , in darkness , in the depths : thy wrath lyeth hard on me , thou hast afflicted me with all thy waves , &c. i am afflicted and ready to die : i suffer thy terrors : i am distracted : thy fierce wrath goeth over me : thy terrors have cut me off , psal. . , , , , , , , . out of the depths have i cryed unto thee , o lord , psal. . . jonah cast into the sea , and in the belly of the fish , jonah . . chap. . for this cause many are weak and sickly among you , &c. we are chastened of the lord , &c. cor. . , , . we are troubled on every side : without were fightings , within were fears , cor. . . secondly , from men , by persecutions of various kinds : gal. . . st , from men openly wicked : heathens , infidels . joseph , because he refused to sin with potiphars wife , was by her means imprisoned in egypt , gen. . , , , to the . when israel began to increase in egypt , the king said , come , let us deal wisely with them , lest they multiply : and it come to pass , when there fall out any war , &c. therefore did they set over them task-masters , to afflict them with their burthens , &c. they made them serve with rigour : and they made their lives bitter with hard bondage , &c. ordered the midwives to kill the male-children , exod. . , , , , , , , , , . afterwards they laid the burthen heavier , allowing them no straw , and yet required the tale of brick , exod. . , , , , . pharaoh pursued after israel , with a great army unto the red-sea , exod. . , , , . the adversaries of israel and judah troubled them in their building , and hired counsellors against them to frustrate their purpose , &c. afterwards rehum the chancellor wrote to the king , &c. the jews are building the rebellious and bad city , &c. if this city be builded , and the walls set up again , then will not they pay toll , tribute , &c. and so thou shalt endamage the revenue of the kings : now because we have maintenance from the kings palace , it was not meet for us to see the kings dishonour , &c. this city is a rebellious city , and hurtful unto kings , &c. and that they have moved sedition within the same of old , &c. if this city be built ; &c. by this means thou shalt have no portions on this side the river , &c. so they hasted to jerusalem , and by force stayed the work , ezra . , , , , , , , , , . when sanballat and others heard that the walls of jerusalem were made up , &c. they were very wroth , and conspired all of them together to come to fight against jerusalem , and to hinder it , &c. nehem. . , , , . when haman saw that mordecai bowed not , nor did him reverence : then was haman full of wrath , &c. wherefore haman sought to destroy all the jews , &c. said unto the king , there is a certain people , &c. and their laws are divers from all people , neither keep they the kings laws : therefore it is not for the kings profit to suffer them . let it please the king that it may be written , that they may be destroyed : and i will pay , &c. the king grants his desire , &c. esther . , , , , , . many say of my soul , there is no help for him in his god. selah . psal. . . the wicked in pride doth persecute the poor , psal. . . all they who see me , laugh me to scorn : they shoot out the lip , they shake the head , saying , he trusted in the lord that he would deliver him ; let him deliver him , seeing ( or , if ) he delights in him , psal. . , . they devise deceitful matters against them who are quiet in the land , &c. they have said , aha , aha , our eye hath seen , &c. so would we have it , psal. . , , . the wicked plotteth ( or , practiseth ) against the just , and gnasheth upon him with his teeth , &c. the wicked have drawn out their sword , &c. to cast down the poor and needy , to slay such as be of upright conversation , psal. . , . they also who seek after my life , lay snares : and they who seek my hurt speak mischievous things , and imagine deceits all the day long , &c. when my foot slippeth , they magnifie themselves against me , &c. they also who render evil for good , are my adversaries , because i follow that which is good , psal. . , , , . for thy sake are we killed all the day long : we are counted as sheep for the slaughter , psal. . . have the workers of iniquity no knowledg , who eat up my people as they eat bread ? psal. . . man would swallow me up : he fighting daily oppresseth me : my enemies would daily swallow me up , for they be many who fight against me , &c. every day they wrest my words : all their thoughts are against me for evil , psal. . , , . the mighty are gathered against me , not for my transgression , nor my sin : o lord , they run and prepare themselves without my fault , &c. psal. . , , . the workers of iniquity , who whet their tongues like a sword , &c. bitter words : that they may shoot in secret at the perfect , &c. psal. . , , , . they who hate me without a cause , are more than the hairs of mine head , psal. . . they who hate thee , have lifted up the head : they have taken crafty counsel against thy people , and consulted against thy hidden ones : they have said , come , and let us cut them off , &c. psal. . , , , . how long shall the wicked triumph ? shall they utter and speak hard things , &c. they break in pieces thy people , o lord , and afflict thine heritage , & c ? who frame mischief by a law : they gather themselves together against the soul of the righteous , and condemn the innocent blood , psal. . , , , , . we are exceedingly filled with contempt : our soul is exceedingly filled with the scorning of those who are at ease , with the contempt of the proud , psal. . , . all that pass by the way , clap their hands at thee : they hiss and wag their head at the daughter of jerusalem , saying , is this the city , & c ? we have swallowed up : certainly this is the day we looked for : we have found , &c. lam. . , . there are certain jews whom thou hast set over the affairs of the provinces , &c. these men , o king , have not regarded thee ; they serve not thy gods , nor worship golden-images , &c. and they cast them into the fiery-furnace , dan. . , , , . the princes and the presidents sought to find occasion against daniel , concerning the kingdom ; but they could find none , &c. then said these men , we shall not find any occasion against this daniel , except we find it against him in the law of his god , &c. they procure a law , that none should ask of any god or man , but the king , &c. watch daniel , accuse him , and cast him into the lions den , dan. . , , , , , , to the . herod had laid hold on john , and bound him , and put him in prison for herodias sake , &c. for john said to him , it is not lawful for thee to have her , &c. and he sent and beheaded john in the prison , matth. . , , , . because you are not of the world , &c. therefore the world hateth you , john . . they disputed with stephen : and they were not able to resist the wisdom and spirit by which he spake : then they stirred up the people , &c. and came upon him , and caught him , and brought him to the council , and set up false witnesses , acts . , , , , . herod the king stretched forth his hand to vex certain of the church , and he killed james the brother of john with the sword : and because he saw it pleased the jews , he proceeded to take peter , and imprison him , &c. acts . , , , . they caught paul and silas , and drew them into the market-place unto the rulers , and brought them to the magistrates , saying , these men being jews , do exceedingly trouble our city , and teach customs which are not lawful for us to receive , neither to observe , being romans , &c. they beat them , put them into prison , acts . , , , , , . ch . . . the philosophers , &c. say unto paul , what will this babler ( or , base fellow ) say ? acts . . there arose no small stir about that way : for a certain man , &c. who made silver shrines for diana , &c. complained against paul , made a great uproar , laid hold of pauls companions , acts . , , , , , , . we would not have you ignorant of our trouble , which came to us in asia , cor. . , . i suffer trouble unto bonds , tim. . . ye endured a great fight of afflictions : partly whiles ye were made a gazing-stock , both by reproaches , and afflictions , &c. ye took joyfully the spoiling of your goods , &c. heb. . , , . others were tortured , &c. others had trial of cruel mockings and scourgings : yea , moreover of bonds and imprisonments , &c. of whom the world was not worthy , heb. . , , , . ye have condemned and killed the just : and he doth not resist you , james . . they speak evil of you , as of evil doers , &c. pet. . . chap. . . marvel not my brethren , if the world hate you , john . . 〈◊〉 john , &c. was in the isle that is called patmos , for the word of god , and for the testimony of christ jesus , rev. . . dly , from hypocritical professors of the true god , jews , men zealous of the law and traditions . the lord had respect unto abel and his offering . but unto cain and his offering he had no respect , &c. cain rose up against abel his brother , and slew him , gen. . , , . joh. . . josephs brethren hate him , and could not speak peaceably unto him , &c. they conspired against him to slay him , &c. they cast him into a pit , &c. they sell him to the ishmaelites , &c. gen. . , , , , , , , . saul eyed david that day and forward , &c. he said , i will smite david , &c. he became his enemy continually , often attempted to take away his life from him , sam. . , , , , . ch . . , , , . absalom conspired against his father david , sam. . shimei cursed david when he fled from absalom , sam. . , , , , . ahab pursued elijah in every nation , &c. he said to elijah , when he saw him , art thou he who troubleth israel ? kings . , . jeremy saith , o lord , &c. revenge me of my persecutors , &c. for thy sake i have suffered rebuke , jer. . . matth. . . they hate him who rebuketh in the gate : and they abhor him who speaketh uprightly , &c. they afflict the just , amos . , . john came neither eating nor drinking , and they say he hath a devil : the son of man came eating and drinking , and they say , behold a man gluttonous , &c. math. . , . behold , i send unto you prophets , and wise men , and scribes , and some of them ye shall kill and crucifie , and some of them shall ye scourge in your synagogues , and persecute them from city to city , math. . . some said christ was a good man : others said no , but he deceiveth the people ; howbeit no man spake openly of him for fear of the jews , joh. . , . the jews had agreed already , that if any man did confess that he was christ , he should be put out of the synagogue , &c. they reviled the man who owned christ to them : they say , thou wast altogether born in sins , and dost thou teach us ? and they cast him out ( or , excommunicated him ) . john . , , , . the chief priests consulted that they might put lazarus also to death , because that by reason of him , many of the jews went away , and believed on jesus , joh. . , . when peter had spake unto the people , the priests and the rulers of the temple came upon them , being grieved that they taught the people , and preached , &c. the resurrection , &c. and they laid hands on them , and put them in hold , &c. that it spread no further among the people , let us straitly threaten them , &c. so when they had further threatned them , &c. act. . , , , , . the high priest rose up , and all who were with him , &c. and were filled with indignation ( or , envy ) and laid their hands on the apostles , and put them into the common prison , &c. when the apostles had spoke to them , they were cut to the heart , and they took counsel to slay them , acts . , , , . they suborn witnesses against stephen , and said , we have heard him speak blasphemous words against moses , and against god , &c. that jesus shall destroy this place , and change the customs which moses delivered us , act. . , , , , . they run upon stephen with one accord , and cast him out of the city , and stoned him , act. . , . there was a great persecution against the church at jerusalem , and they were all scattered abroad , &c. saul made havock of the church , entering into every house , and haling men and women , committing them to prison , act. . , ch . . , . saul breathed out threatning and slaughter against the disciples of the lord : went unto the high priest , and desired of him letters , &c. that if he found any of this way , whether they were men or women , he might bring them bound unto jerusalem , &c. when he was converted , the jews took counsel to kill him , &c. and they watched the gates day and night to kill him , act. . , , , , . gal. . , . tim. . . herod having killed james , and because he saw it pleased the jews , be proceeded , act. . , . when the jews saw the multitude , they were filled with envy , and spake against those things which were spoken by paul , contradicting and blaspheming , &c. but the jews stirred up the devout and honourable women , and the chief men of the city , and raised persecution against paul and barnabas , and expelled them out of their coasts , act. . , . in iconium , they went both together into the synagogue to speak , &c. but the unbelieving jews stirred up the gentiles , and made their minds evil affected against the brethren , &c. and they fled unto lystra , &c. and there came thither certain jews from antioch , &c. who perswaded the people , and having stoned paul , drew him out of the city , supposing he had been dead , act. . , , , . when paul had reasoned with them of thessalonica , that christ had suffered , &c. the jews who believed not , moved with envy , took unto them certain lewd fellows of the baser sort , and gathered a company , and set all the city in an uproar , and assaulted the house of jason , &c. they drew jason and certain brethren unto the rulers of the city , crying , these who have turned the world upside down , are come hither also , whom jason hath received : and these all do contrary to the decrees of cesar , saying , that there is another king , one jesus , &c. when the jews , &c. had knowledg that the word of god was preached of paul at berea , they came thither also , and stirred up the people , act. . , , , , , , , . after paul had preached at corinth , &c. the jews made an insurrection with one accord against paul , and brought him to the judgment-seat , saying , this fellow perswadeth men to worship god contrary to the law , act. . , , . the jews when they saw paul in the temple , stirred up all the people , and laid hands on him , crying out , men of israel help , this is the man who teacheth all men every where , against the people , and the law , and this place , &c. and hath polluted this holy place , &c. they took him , and drew him out of the temple , &c. went about to kill him , act. . , , , , . they cryed out against paul , and said , away with such a fellow from the earth : for it is not fit he should live , &c. after they bind themselves under a curse , to kill him , act. . , . ch . . . the high priest and elders , by tertullus the orator , said of paul before the governour , we have found this man a pestilent fellow , a mover of fedition among all the jews throughout the world , and a ring-leader of the sect of the nazarens : who also have gone about to profane the temple , &c. paul said , neither can they prove the things whereof they accuse me , &c. i confess , after the way they call heresie , so worship i , &c. act. . , , , , , . the high priest and chief of the jews informed festus against paul , and besought him , &c. that he would send him to jerusalen , laying wait in the way to kill him , &c. they laid many and grievous complaints against him , which they could not prove , act. . , , . as concerning this sect , we know that it is every where spoken against , act. . . ye also have suffered like things of your own country-men , even as they have of the jews , who both killed the lord jesus and their own prophets , and have persecuted us , &c. forbidding us to speak to the gentiles , thess. . , , . alexander the copper-smith did me much evil , &c. of whom be thou also aware : for he hath greatly withstood our words , tim. . , . secondly , for what ends doth god chastise his children , and suffer them to be persecuted . st , to exercise and try their faith and obedience . the lord thy god led thee these forty years , to humble thee , and to prove thee , to know what was in thine heart , whether thou wouldst keep his commandments or no , deut. . , . i also will not henceforth drive out any from before them , of the nations which joshua left when he died : that through them . i may prove israel , whether they will keep the way of the lord , &c. or not , judg. . , , . ch . . . and the lord said unto satan , hast thou considered my servant job , & c ? still he holdeth fast his integrity , although thou movest me against him to destroy him without cause , job . . what is man , &c. that thou shouldst visit him every morning , and try him every moment ? job . , . thou , o lord , hast proved us : thou hast tried us as silver is tried : thou broughtest us into the net : thou laidst afflictions upon our loins , psal. . , , . some of them of understanding shall fall to try them , &c. daniel . . i will bring the third part through the fire , and will refine them as silver is refined , and will try them as gold is tried , zech. . . others had trials of cruel mockings and scourgings , &c. heb. . , . count it all joy when ye fall into divers tentations : knowing that the trying of you faith worketh patience , &c. blessed is the man who endureth temptations : for when he is tryed , he shall receive , &c. james . , , . though now for a season , if need be , ye are in heaviness : that the trial of your faith being much more precious , &c. pet. . , . beloved , think it not strange concerning the fiery trial , which is to try you , as though some strange thing happened unto you . but rejoyce , in as much as ye are partakers of christs suffering , &c. pet. . , . fear none of those things which thou shalt suffer : behold , the devil shall cast some of you into prison , that ye may be tried , rev. . . i will keep thee from the hour of tentation , which shall come upon all the world , to try them who dwell upon the earth , rev. . . dly , to humble and purge them . the lord thy god led thee forty years in the wilderness to humble thee , &c. who fed thee in the wilderness with manna , &c. that he might humble thee , &c. deut. . , . so manasseh made judah , &c. to err , to do worse than the heathen : wherefore the lord brought upon them the captain of the host of the king of assyria , who took manasseh , &c. bound him with fetters , and carried him to babylon . and when he was afflicted , he besought the lord his god , and humbled himself greatly before the god of his fathers , &c. and god brought him again into his kingdom , &c. he then took away the strange gods , &c. chron. . , , , , , , . job complains of his afflictions : then saith , what is man that thou shouldst magnifie him , & c ? i have sinned , what shall i do unto thee , o thou preserver of men ? job . , , , , . wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble ? for thou writest bitter things against me , job . . if they be , &c. holden in cords of afflictions : then he sheweth them their work , and their transgressions that they have exceeded , job . , . behold , i am vile ; what shall i answer thee ? i will lay my hand upon my mouth : once have i spoken : but , &c. but i will proceed no farther , job . , . i have heard of thee , &c. but now mine eyes see thee : wherefore i abhor my self , &c. job . , . hath he smitten bim , & c ? by this therefore shall the iniquity of jacob be purged : and this is all the fruit , to take away his sin , isa. . , , . my fury and mine anger was poured out , &c. they are not humbled unto this day : neither have they feared , nor walked in my law , jer. . , . i will cause you to pass under the rod , &c. and you shall remember your wayes , &c. and ye shall loath your selves in your own sight , ezek. . , , . some of them of understanding shall fall , &c. to purge and to make them white , dan. . . i will bring the third part through the fire , and will refine them as silver , zech. . . lest i should be exalted above measure , &c. there was given to me a thorn in the flesh , a messenger of satan to buffet me , cor. . . dly , to make them to remember god , and things above : look to , own them , and close with them . jacob was greatly afraid and distressed : and jacob said , o god of my father abraham , &c. the lord , who saidst unto me , return , &c. gen. . , , , , , , . he suffered thee to hunger , &c. that thou mayst know that man lives not by bread alone , but , &c. deut. . . when manasseh was in affliction , he besought the lord his god , &c. then manasseh knew that the lord he was god , chron. . , . god hath overthrown me , and hath encompassed me with his net , &c. for i know my redeemer liveth , and he shall stand at the latter day upon the earth , &c. in my flesh shall i see god , job . , , , . when my heart is overwhelmed , lead me to the rock that is higher than i : for thou hast been a shelter , psal. . , . when he slew them , then they sought him , and they returned and enquired early after god : and they remembred that god was their rock , &c. psal. . , . it is good for me that i have been afflicted , that i might learn thy statutes : the law of thy mouth is better to me than thousands of gold , &c. psal. . , . such as escape of the house of jacob , shall no more again stay upon him who smote them ; but shall stay upon the lord , the holy one of israel in truth , isa. . , . in that day it shall come to pass , that the glory of jacob shall be made thin , &c. at that day shall a man look to his maker , and his eyes shall have respect to the holy one of israel ; and he shall not look to the altars , &c. isa. . , , , , . wherefore doth a living man complain , & c ? let us search and try our ways : and turn again unto the lord , lam. . , . i will cause you to pass under the rod , &c. and ye shall know that i am the lord , ezek. . , . behold , i will hedg up thy way , &c. then shall she say , i will go and return to my first husband , for then was it better with me than now , &c. hos. . , , . chap. . . we had the sentence of death in our selves , that we should not trust in our selves , but in god who raiseth the dead : who delivered us , &c. cor. . , , . our light affliction , &c. worketh for us a far more exceeding and eternal weight of glory : while we look not at the things which are seen , but at the things which are not seen , &c. cor. . , . thly , for gods own glory , and the furtherance of the gospel . i will harden pharoahs heart , that he shall follow after them : and i will be honoured upon pharoah and upon all his host , that the egyptians may know that i am the lord , &c. and the egyptians pursued after them , &c. and the children of israel were sore afraid , &c. exod. . , , , , . he fed thee with manna , &c. that he might make thee know , that man doth not live by bread alone , but by every word which proceedeth out of the mouth of the lord , doth man live , deut. . . howbeit , because by this deed thou hast given great cause to the enemies of the lord to blaspheme , the child also that is born unto thee , shall surely die , sam. . . hast thou considered my servant job , & c ? and still he holdeth fast his integrity , although thou movest me against him to destroy him without cause , job . . surely , the wrath of man shall praise thee : the remainder of wrath shalt thou restrain , psal. . . the three childrens sufferings made persecutors acknowledg and give honour to god , dan. . , , . so daniels sufferings made darius the king ( who had caused him to be cast into the lions den ) to acknowledg and honour god , dan. . , , . master , who did sin , this man or his parents , that he was born blind ? jesus answered , neither hath this man sinned , nor his parents , but that the work of god might be made manifest in him , john . , , . jesus said , this sickness is not unto death , but for the glory of god , that the son of god might be glorified thereby , john . , . this spake he , signifying by what death he should glorifie god , john . , . we are troubled on every side , &c. that the life also of jesus might be made manifest in our body : for we who live , are always delivered unto death , that the life of jesus might be manifest in our mortal flesh , cor. . , , , . when paul was buffeted , &c. he besought the lord thrice that it might depart : and it was said , my grace is sufficient for thee , for my strength is made perfect in weakness ; most gladly will i therefore rather glory in my infirmities , that the power of christ may rest upon me , &c. cor. . , , , . i would have you understand , &c. that the things which have happened to me have fallen out to the furtherance of the gospel , &c. and many of the brethren of the lord waxing confident by my bonds , are much more bold to speak the word without fear , phil. . , , . if ye be reproached for the name of christ , &c. the spirit , &c. on your part he is glorified , pet. . . thly , for the effecting of great good and advantage to those who are exercised with trouble , &c. josephs afflictions and sufferings , his being sold by his brethren , and after being imprisoned , happened , through god , to his great honour and advantage . he advanced to be next the king ; his brethren who sold him , made to bow to him , and honour him , and are nourished by him . his fathers sorrow also recompensed , in that joseph provided for him in the famine , gen. . , , . chap. . , . chap. . , , , , , . chap. . , , . chap. . , . but as for you , ye thought evil against me : but god meant it unto good , to bring to pass as at this day , to save much people alive , gen. . , . the more they afflicted them , the more they multiplied and growed , exod. . , . ezra . chap. . and israel saw that great work which the lord did upon the egyptians : and the people feared the lord , and believed the lord and his servant moses , exod. . . who fed thee with manna , &c. that he might humble thee , &c. to do thee good in the latter end , deut. . . when manasseh was afflicted , he sought the lord , the lord his god , and humbled himself greatly before the god of his fathers , and prayed unto him , &c. then manasseh knew that the lord he was god , &c. he took away the strange gods , &c. chron. . , , , , . tatuai the governour opposing the jews , wrought for their advantage in the end , ezra . chap. . if they be bound in fetters , &c. then he sheweth them their work , and their transgressions that they have exceeded : he openeth also their ear to discipline , job , , , . before i was afflicted , i went astray : but now have i kept thy word , &c. it is good for me that i have been afflicted , that i might learn thy statutes , &c. thou in faithfulness hast afflicted me , psal. . , , . they who sow in tears , will reap in joy : he who goeth forth and weepeth , bearing precious seed , shall doubtless come again with rejoycing , &c. psal. . , . when the lord hath performed his whole work upon mount ziòn , and on jerusalem , i will punish the fruit of the stout heart of the king of assyria , &c. such as are escaped of the house of jacob , shall no more again stáy upon him who smote them , but shall stay upon the lord , &c. isa. . , , . so will i acknowledg them who are carried away captive of judah , whom i have sent out of this place into the land of the caldeans , for their good : for i will set mine eyes upon them for good , jer. . , . they shall bear the punishment of their iniquity , &c. that the house of israel may go no more astray from me , neither be polluted any more with all their transgressions : but that they may be my people , and i , &c. ezek. . , . i will cause you to pass under the rod : and i will bring you into the bond of the covenant , ezek. . . i will hedg up thy ways with thorns , &c. then shall she say , i will go and return to my first husband : for then was it better with me , &c. i will allure her , and bring her into the wilderness : and speak comfortably ( or , friendly ) unto her , hosea . , , , , . he who loseth his life for my sake , shall find it : for what is a man profited , if he should gain the whole world , and lose his own soul ? matth. . . mark . , . and every one who hath forsaken houses , or brethren , &c. or lands for my names sake , shall receive a hundred-fold : and shall inherit everlasting life , mat. . , . tribulation worketh patience : and patience experience , &c. rom. . , , . and we know that all things work together for good unto them who love god , rom. . . when we are judged , we are chastened of the lord , that we should not be condemned with the world , cor. . . our light afflictions which are but for a moment , worketh for us a far more exceeding eternal weight of glory : while we look not at things which are seen , cor. . , . in nothing terrified by your adversaries , which is to them an evident token of perdition : but to you of salvation , and that of god , phil. . . tribulations , which ye endure , &c. that ye may be accounted worthy of the kingdom of god , thess. . . it is a faithful saying , &c. if we suffer , we shall also reign , tim. . , . we have fathers of our flesh who correct us , and we give them reverence : shall we not much rather be in subjection to the father of spirits , and live ? for they , &c. chastened us after their own pleasure ; but he for our profit , &c. no chastening for the present seemeth to be joyous , &c. nevertheless afterwards it yieldeth the peaceable fruits of righteousness unto them who are exercised thereby , heb. . , , . ye are in heaviness , &c. that the trial of your faith , &c. might be found unto praise , and honour , and glory , at the appearing of jesus christ , pet. . , . thirdly , the considerations which should stay , bear up , and comfort the spirits of saints in their afflictions , and under persecutions . cons. first , that it is their portion , which god appointed them in this life , as a priviledg , and that too , for such-ends : see them last before . dly , that such who are so exercised , are blessed , and happy , and so pronounced in scripture : a seal of their sonship , and gods choice love to them , and of their salvation . behold , happy is the man whom god correcteth ; &c. for he maketh sore , and bindeth up , &c. job . , . blessed is the man whom thou chasteneth , o lord , and teachest , &c. psal. . . whom the lord loveth , he correcteth : even as a father the son , in whom he delighteth , prov. . . he who spareth his rod , hateth his son : but he who loveth him , chasteneth him , prov. . . blessed are they who mourn , for they , &c. blessed are they who are persecuted for righteousness sake , &c. blessed are ye when men shall revile you , and persecute , and say all manner of evil against you falsly for my sake : rejoyce , and be exceeding glad , matth. . , , , . blessed are ye who hunger now , &c. who weep now , &c. but wo unto them who are rich , &c. who are full , &c. who laugh now , &c. when all men speak well of you , luke . , , , , . in nothing terrified by your adversaries , which is to them an evident token of perdition : but to you of salvation , and that of god ; for unto you it is given , &c. not only to believe on him ; but also to suffer for his sake , phil. . , . if ye be without chastisements , &c. then are ye bastards , and not sons , heb. . . blessed is the man who endureth tentations : for when he is tryed , &c. james . . we count them happy who endure , &c. ye have heard of the patience of job , james . , . if ye suffer for righteousness sake , happy are ye : and be not afraid , pet. . . if ye be reproached for the name of christ , happy are ye : for the , &c. pet. . . as many as i love , i rebuke and chasten , rev. . . blessed are the dead , who dye in the lord ( or , for the lords sake ) , rev. . . dly , that god well knows the design and ways of satan , and all the adversaries of believers : and that they can do no more , or proceed further against the saints , than what god permits : he turns about their purposes . laban pursued jacob , &c. and god came unto laban the syrian in a dream in the night , and said unto him , take heed that thou speak not to jacob from good to bad ( or , either good or bad ) , &c. it is in the power of my hand to do you hurt : but the god of your father spake unto me yester-night ; saying , take thou heed that thou speak not to jacob , gen. . , , , . when esau was coming against jacob with four hundred men , and jacob was afraid ; yet god changed esau his heart ; so that when he met jacob , he embraced him , &c. which made jacob say to esau , i have seen thy face as though i had seen the face of god , and thou wast pleased with me , gen. . , , . ch . . , , . and the terror of god was upon the cities that were round about them , and they did not pursue after the sons of jacob , gen. . . josephs brethren when they saw him , &c. conspired against him to slay him . and they said one to another , behold this dreamer cometh , come now therefore and let us slay him , &c. and we shall see what will become of his dreams , &c. all which god prevented , and purposed better things , gen. . , , , &c. ch . . ch . . , . the king of egypt designed the weakening of israel , and preventing their increase . but the more they afflicted them , the more they multiplied , exod. . , , , , . and the lord said , i have surely seen the afflictions of my people , &c. for i know their sorrows , exod. . . act. . . pharaohs design in pursuing israel , god knew , atd prevented pharaoh , and overthrew him , exod. . the enemy said , i will pursue , i will overtake , i will divide the spoil : my lust shall be satisfied upon them : i will draw my sword , mine hand shall destroy ( or , re possess them ) . thou didst blow with thy wind , the sea did cover them , they sank as lead , &c. who is like unto thee , o lord ! exod. . , , . balak his design was to have balaam to curse israel ; yet god over-ruled him , so that he could not but bless israel , numb . . ch . . , , , . ch . . saul designed to kill david , made many attempts , and pursued him , yet could never effect it : god prevented him , sam. . ch . . ch . . ch . . ch . . ahitophel gave counsel against david , but god brought it to nought , and suffered not his enemies to bring their design to pass , sam. . the king of assyria came against samaria , and said , the gods do so unto me , and more also , if the dust of samaria shall suffice for handfuls for all the people who follow me . but god prevented him , kings . , , to the . the enemies of israel set themselves to hinder the building of the temple , asked who commanded them to do it , wrote to the king against it : but god prevented their purpose , and brought forth the contrary effect : ezra . ch . . when israel were building , the adversaries conspired together to come to fight against jerusalem , to hinder it , &c. and when our enemies heard that it was made known unto us , and god had brought their counsel to nought , we returned , &c. neb. . , , , , . hamans great design was to destroy mordecai and all the jews , and it went on far ; but god then turned it quite about : esther . chap. . chap. . chap. . job could not be touched by satan any farther , or otherwise than so far as god gave him leave , job . , , , . ch . . , , . he disappointeth the devices of the crafty , so that their hands cannot perform their enterpise . he taketh the wise in their own craftiness , &c. they meet with darkness in the day , and grope in the noon , job . , , . why do the heathen rage , and the people imagine a vain thing ? the kings of the earth set themselves , and the rulers take counsel together against the lord , & c ? yet have i set my king upon my holy hill , &c. psal. . , , , . he hath ordained his arrows against the persecutors . behold , he travelleth with iniquity , hath conceived mischief , and brought forth falshood ; he made a pit , and digged it , and is fallen into the ditch he made : his mischief shall return upon his own head , and his violent dealing come down upon his own pate , psal. . , , , . psal. . . they intended evil against thee , they imagined a mischievous device , which they are not able to perform , psal. . . thou preparest a table for me in the fight of mine enemies , psal. . . the lord bringeth the counsel of the heathen to nought : he maketh the devices of the people of none effect . the counsel of the lord standeth for ever , the thoughts of his heart to all generations , psal. . , . by this i know that thou favourest me , because mine enemy doth not triumph over me , psal. . . surely the wrath of man shall praise thee : the remainder of wrath thou shalt restrain , psal. . . when israel were but few in number , &c. when they went from one nation to another , &c. he suffered no man to do them wrong ; yea , he reproved kings for their sake , &c. psal. . , , , . if it had not been the lord who was on our side , when men rose up against us : then they had swallowed us up quick , psal. . , , , , , , . there are many devices in the heart of man : nevertheless the counsel of the lord , that shall stand , prov. . . there is no wisdom , nor understanding , nor counsel against the lord , prov. . . be quiet , fear not , &c. because syria , &c. have taken evil counsel against thee , saying , let us go up against judah , and vex it , &c. thus saith the lord god , it shall not stand , nor shall it come to pass , isa. . , , , . micah . , , . associate your selves , o ye people , and ye shall be broken in pieces , &c. gird your selves , and ye shall be broken in pieces , &c. take counsel together , and it shall come to nought : speak the word , and it shall not stand , for god is with us , isa. . , . o assyrian , the rod of mine anger , &c. i will send him against an hypocritical nation , &c. howbeit he meaneth not so , &c. it is in his heart to destroy and cut off nations , not a few , &c. wherefore it shall come to pass , when the lord hath performed his work , &c. i will punish the fruit , &c. isa. , , , . wo unto them that seek deep to hide their counsel from the lord , and their works are in the dark , and they say , who seeth us , & c ? surely your turning of things up-side down shall be esteemed as the potters clay , isa. . , . senacherib comes against jerusalem , and by rabshakeh proclaims his proud design : but god wonderfully disappointed him , isa. . ch . . behold , they shall surely gather together , but not by me : whosoever shall gather together against thee , shall fall for thy sake , &c. no weapon that is formed against thee shall prosper , isa. . , . when the enemy shall come in like a floud , the spirit of the lord shall set up a standard against him ( or , put him to flight ) , isa. . . i am with thee , &c. they shall fight against thee : but they shall not prevail against thee : for i am with thee , faith the lord , to deliver thee , jer. . , , . ch . . . although i have scattered them among the countreys , yet will i be to them as a little sanctuary in the countreys where they shall come , &c. i will even gather you from the people , &c. ezek. . . all that the envious presidents and princes could do and devise : against daniel , could not out him : but he prospered in the reign of darius , and of cyrus , and so the three children , dan. . dan. . they know not the thoughts of the lord : for he shall gather them as the sheaves in the floor , micah . , , . herod designs the killing of the child jesus , he sends to enquire after him , gives order for the slaying of all the children of that age ; yet god suffered him not to effect his design , matth. . , , , to the . are not two sparrows sold for a farthing , and one of them shall not fall on the ground without your father . but the very hairs of your head are all numbred : fear ye not therefore , ye are of more value than many sparrows , mat. . , , . there came certain of the pharisees , saying unto him , get thee out , and depart hence , for herod will kill thee . and he said unto them , go ye , tell that fox , behold , i cast out devils , and i do cures to day , to morrow , and the third day i shall be perfected . nevertheless , i must walk to day , and to morrow , and the day following , &c. luke . , , . you shall be hated of all men for my names sake , but there shall not a hair of your head perish : in your patience possess ye your souls , luke . , , . then said pilate , &c. knowest thou not that i have power to crucifie thee , and have power to release thee ? jesus answered , thou couldest have no power at all against me , except it were given thee from above , joh. . , , against thy holy child jesus , &c. to do what thy hand and counsel determined before to be done , act. . , . they took counsel to slay the apostles : but gamaliel said , refrain from these men , and let them alone : for if this counsel or this work be of men , it will come to nought ; but if it be of god , ye cannot overthrow it , lest haply ye be found fighting against god , acts . , , , , , . when saul was going in his fury to persecute , god meets with him , and stays the persecution , acts . , , , &c. known unto god are all his works from the beginning of the world , act. . . speak , hold not thy peace : for i am with thee , and no man shall set on thee to hurt thee : for i have much people in this city , act. . , . many had conspired and bound themselves with an oath to kill paul ere they did eat : yet god disappointed them , act. . , , thence to the end . god is faithful , who will not suffer you to be tempted above that you are able , cor. . . thly , that god orders and determines of the measure , manner , time , and continuance of afflictions and persecutions , and that according to our need god said unto abraham , know assuredly , that thy feed shall be a stranger in a land that is not theirs , and shall serve them , and they shall afflict them four hundred years , &c. but in the fourth generation they shall come hither again , gen. . , , , . and it came to pass at the end of four hundred and thirty years , the self-same day it came to pass , that all the host of the lord went out of the land of egypt , exod. . , , . god led israel through the wilderness , that they should not see war and be discouraged , exod. . . their heart was not right with him , &c. but he being full of compassion , forgave their iniquity , and destroyed them not ; yea , many a time turned he his anger away , and did not stir up all his wrath . for he remembred that they were but flesh ; a wind which passeth away , and cometh not again , psal. . , , . i know , o lord , that thy judgments are right , and that thou in faithfulness hast afflicted me , psal. . . it shall come to pass , when the lord hath performed his whole work upon mount sion , and upon jerusalem ; i will punish the fruit of the stout-heart , &c. o my people , be not afraid of the assyrian , he shall smite thee with a rod , &c. for yet a very little while , and the indignation shall cease , &c. isa. . , , . in measure , when it shooteth forth , thou wilt debate with it : he stayeth his rough wind in the day of his east wind , isa. . , . thus saith the lord , that after seventy years be accomplished at babylon , i will visit you , and perform my good toward you , in causing you to return , &c. jer. . . ezra . , , . i will not make a full end of thee ; but i will correct thee in measure , and will not , &c. jer. . . ch . . . he doth not afflict willingly ( or , from his heart ) nor grieve the children of men , lam. . . against thy holy child jesus , &c. to do whatsoever thy hand and thy counsel determined before to be done , act. . , . god is faithful , who will not suffer you to be tempted above that you are able ; but will with the temptation also make a way to escape , that ye may be able to bear , cor. . . he was sick , nigh unto death : but god had mercy on him , &c. but on me also , left i should have sorrow upon sorrow , phil. . . ye greatly rejoyce , though now for a season ( if need be ) ye are in heaviness through manifold temptations , pet. . . the god of all grace , &c. after that ye have suffered a while , make you perfect , pet. . . behold , the devil shall cast some of you into prison , &c. and ye shall have tribulation ten days . be thou faithful unto death , and i will give , &c. rev. . . thly , that god doth sometimes make enemies , and the persecutors themselves , to acknowledg the saints innocency when they suffer . and will surely avenge them upon their adversaries . he will revenge the blood of his servants , and will render vengeance to to his adversaries : and will be merciful to his land , &c. deut. . . when david had spared saul , being in his hands , saul said to david , is this thy voice , my son david , & c ? thou art more righteous than i : for thou hast rewarded me good , whereas i have rewarded thee evil ; and thou hast shewed this day how thou hast done well with me , forasmuch as when the lord had delivered me into thine hands , thou killedst me not , &c. sam. . , , , . again , in the like case , saul said , i have sinned , &c. behold , i have played the fool , and have erred exceedingly , sam. . . haman , mordecai's great enemy , forced to honour mordecai , &c. esther . , , , , . haman is hanged upon the same gallows he erected for mordecai , esther . , . he ordained his arrows against the persecutors , psal. . . they have digged a pit for me , into the midst of which they are fallen , psal. . . the righteous shall rejoyce when he seeth the vengeance , &c. so that a man shall say , &c. verily he is a god who judgeth in the earth , psal. . , . the lord executeth righteousness and judgment for all who are oppressed , psal. . . be not afraid , &c. for yet a very little while , and the indignation shall cease , and mine anger in their destruction , isa. . , . when thine hand is lifted up , they will not see : but they shall see and be ashamed for envy at thy people ( or , towards thy people ) , &c. isaiah . . all who watch for iniquity , are cut off : who make a man an offender for a word , isa. . , . i was wrath with my people , &c. thou didst shew them no mercy , &c. therefore these two things shall come upon thee in a moment , &c. isa. . , , , , . fear ye not the reproach of men , &c. for the moth shall eat them up like a garment : and the worm shall eat them like wood , &c. thus saith the lord , &c. who pleadeth the cause of his people : behold , i have taken out of thy hand the cup of trembling , the dregs of the cup of my fury , &c. but i will put it into the hands of them who afflict thee : who have said to thy soul , bow down , &c. isa. . , , , , . your brethren who hated you , &c. he shall appear to your joy , and they shall be ashamed , isa. . . god threatens several nations for their insolent insulting over his people the jews , and for their cruel usages of them : and declares the vengeance he would take against them , ezek. . chap. . chap. . chap. . nebuchadnezzar , who had caused shadrach , meshech and abednego to be cast into the fiery-furnace , now said unto them , ye servants of the most high god , come forth , &c. and the king promoted them , dan. . , . so did darius , when daniel by the prosecution of the presidents and princes was cast into the lions den : came and said , o daniel , servant of the living god , &c. and the king commanded , and they brought those men who had accused daniel , and they cast them into the den of lions , them , their children , and their wives , &c. dan. . , . i have heard the rep●…ch of moab , and the revilings of the children of ammon , whereby they have reproached my people , &c. therefore as i live , saith the lord of hosts , the god of israel , surely moab shall be as sodom , zephan . . , , , . whoso shall offend one of these little ones , who believe in me , it were better for him that a milstone were hanged about his neck , and that he were drowned in the depth of the sea : wo unto the world because of offences , matth. . , , . luke . , . i send unto you prophets , &c. some of them you shall kill , &c. that upon you may come all the righteous blood shed upon the earth from the blood of righteous abel , &c. all these things shall come upon this generation , matth. . , , . shall not god avenge his own elect , who cry day and night unto him ? though he bear long with them , i tell you , that he will avenge them speedily , luke . , . pilate himself said of christ , i find no fault in him , &c. luke . . king agrippa and festus both said of paul , this man doth nothing worthy of death , or of bonds , acts . , . in nothing terrified by your adversaries , which is to them an evident token of perdition , &c. and that of god , phil. . . it is a righteous thing with god to recompence tribulation to them who trouble you , &c. thess. . . he who leadeth into captivity , shall go into captivity : he who killeth with the sword , must be killed , &c. here is the patience and the faith of the saints , rev. . . babylon is fallen : here is the patience of the saints , revel . , , , , , . thou art righteous , o lord , &c. because thou hast judged thus : for they have shed the blood of saints and prophets , and thou hast given them blood to drink ; for they are worthy , rev. . , . thly , that god will comfort , uphold , and preserve his in all their troubles : and not lay more on them than they can bear . in that he himself hath suffered , being tempted , he is able to succour them who are tempted , heb. . . chap. . . chap. . . and it came to pass , when pharaoh had let the people go , that god led them not through the way of the land of the philistins , although that was near : for god said , lest peradventure the people repent when they fee war , and they return to egypt , &c. and the lord went before them by day in a pillar of a cloud to lead them the way : and by night in a pillar of fire to give them light to go by day and night , exod. . , . thou shalt not be afraid , &c. for the lord thy god is among you , a mighty god and terrible : and the lord thy god will put out those nations before thee by little and little , deut. . , , , . the eternal god is thy refuge , and underneath are the everlasting arms : and he shall thrust out the enemy from before thee , deut. . . david was greatly distressed , &c. but david encouraged himself in the lord , sam. . . will he plead against me with his great power ? no , but he would put strength into me , joh . . the lord also will be a refuge for the oppressed , a refuge in time of trouble : thou wilt save the afflicted people , psal. . . psal. . . though i walk through the valley of the shadow of death , i will fear no evil : for thou art with me : thy rod and thy staff , they comfort me : thou preparest a table for me in the sight of mine enemies , &c. psal. . , . in the time of trouble he shall hide me in his pavilion , in the secret of his tabernacle shall he hide me : he shall set me upon a rock , &c. when my father and my mother forsake me , then the lord will take me up , &c. wait on the lord , &c. he shall strengthen thine heart , psal. . , , . behold , the eye of the lord is upon them who fear him , &c. to deliver their soul from death , and to keep them alive in famine , psal. . , . the wicked watcheth the righteous , and seeketh to slay him ; the lord will not leave him in his hand , &c. the lord , he is their strength in time of trouble : and the lord shall help them , and deliver them , &c. psal. . , , , . therefore will we not fear , though the earth be moved , &c. there is a river , the streams whereof shall make glad the city of god , &c. god is in the midst of her , she shall not be moved : god shall help her right early , psal. . , , , , . cast thy burden upon the lord , and he shall sustain thee : he shall never suffer the righteous to be removed , psal. . . bless our god , &c. who holdeth our soul in life , and suffereth not our feet to be moved : for thou , o lord , hast proved us , thou hast tryed us as silver is tryed ; thou broughtest us into the net , thou laidst afflictions upon our loins : thou hast caused men to ride over our heads , &c. psal. . , , , , . but he , full of compassion , forgave their iniquity , and destroyed them not : yea , many a time turned he his anger away , and did not stir up all his wrath : for he remembred they were but flesh , a wind which passeth away , and cometh not again , psal. . , . he preserveth the soul of his saints : he delivereth them out of the hand of the wicked , psal. . . like as a father pitieth his children , so the lord pitieth them who fear him : for he knoweth our frame , he remembreth we are but dust , psal. . , . if it had not been the lord , who was on our side , now may israel say , &c. when men rose up against us , then they had swallowed us up quick , &c. then the waters had overwhelmed us , the stream had gone over our soul : then the proud waters had gone over our soul , psal. . , , , , , . though i walk in the midst of trouble , thou wilt revive me : thou shalt stretch forth thine hand against the wrath of mine enemies , psal. . . the lord will not suffer the soul of the righteous to famish , prov. . . thou hast been a strength to the poor , a strength to the needy in his distress : a refuge from the storm , a shadow from the heat ; when the blast of the terrible one is as a storm against the wall , isa. . . he stayeth his rough wind in the day of the east wind , isa. . . a king shall reign , &c. and a man shall be a hiding-place from the wind , and a covert from the tempest : as rivers of water in a dry place ; as the shadow of a great rock in a weary land , isa. . , . when the poor and needy seek water and there is none , and their tongue faileth for thirst : i the lord will hear them , i the god of israel will not forsake them : i will open rivers in high places , &c. i will make the wilderness a pool of water , and the dry land springs of water , isa. . , , . when thou passest through the waters , i will be with thee , and thorow the rivers they shall not overflow thee : when thou walkest through the fire thou shalt not be burned , neither shall the flame kindle upon thee : for i am the lord thy god , isa. . , . the lord hath comforted his people , and will have mercy on his afflicted , isa. . . thus saith the high and lofty one , &c. i dwell , &c. with him also who is of a contrite spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones : for i will not contend for ever , neither will i be always wrath : for the spirit should fail before me , and the souls i have made , isa. . , . when the enemy shall come in like a flood , the spirit of the lord shall lift up a standard against him , isa. . . your brethren who hate you , that cast you out for my names sake , said , let the lord be glorified : but he shall appear unto your joy , &c. isa. . . although i have cast them off among the heathen , &c. yet will i be unto them as a little sanctuary in the countries where they shall come , ezek. . . god preserved his in the fiery furnace , and daniel in the lyons den , dan. . . dan. . . how shall i give thee up ? ephraim , & c ! mine heart is turned within me , my repentings are kindled together : i will not execute the fierceness of mine anger : for i am god , and not man , &c. hosea . , . rejoyce not against me , o mine enemy : when i fall , i shall arise : when i sit in darkness , the lord shall be a light to me , micah . . . the lord is good , a strong hold in the day of trouble , and he knoweth them , &c. nahum . . when they deliver you up , take no thought how or what ye shall speak : for it shall be given you in that same hour , what ye shall speak , matth. . . god is faithful , who will not suffer you to be tempted above that you are able : but will with the temptations also make a way to escape , that ye may be able to bear it , cor. . . blessed be god , &c. the god of all comfort , who comforteth us in all our tribulations , &c. for as the sufferings of christ abound in us , so our consolations also aboundeth by christ , cor. . , , . we are troubled on every side , &c. persecuted , but not forsaken , &c. always bearing about in the body the dying of the lord jesus ; that the life also of jesus might be manifest in our body , &c. the inward man is renewed , &c. cor. . , , , . we had trouble on every side , &c. nevertheless god who comforteth them who are cast down , comforted us , &c. cor. . , . i besought the lord thrice , &c. and he said unto me , my grace is sufficient for thee : for my strength is made perfect in weakness , cor. . , , . at my first answer no man stood with me , &c. notwithstanding the lord stood with me , and strengthened me , &c. and the lord shall deliver me , &c. tim. . , , . every where , and in all things i am instructed , both to be full and to be hungry , &c. i can do all things through christ who strengtheneth me , phil. . , , . see the saints priviledges in common calamities , chap. . thly , that the saints are near and dear to god in christ , so that he takes special notice of their afflictions and troubles , and is said to be persecuted and afflicted in their persecutions and afflictions . and the lord said , surely i have seen the affliction of my people who are in egypt , and have heard their cry , by reason of their task masters : for i know their sorrows , and i am come down to deliver them , &c. exod. . , , . the lords portion is his people , jacob is the lot of his inheritance : he found him in a desert land , &c. he led him about ( or , encompassed him about ) : he kept , he instructed him as the apple of his eye , &c. deut. . , . for the lord saw the affliction of israel that it was very bitter , kings . . thou hast considered my trouble , thou hast known my soul in adversity , psal. . . thou hast known my reproach , and my shame , and my dishonour : mine adversaries are all before thee , psal. . . the lord will not cast off his people : neither will he forsake his inheritance , psal. . . he reproved kings for their sakes , saying , touch not mine anointed , and do my prophets no harm , psal. . , . they provoked him , &c. nevertheless he regarded their afflictions when he heard their cry : and he remembred for them his covenant : and repented according to the multitude of his mercies , psal. . , , , . i was wroth with my people , &c. and given them into thine hand : thou didst shew them no mercy : upon the ancient hast thou very heavily laid the yoke , isa. . . zion said , the lord hath forsaken me , and my lord hath forgotten me . can a woman forget her sucking-child , that she should not have compassion on the son of her womb ? yea , they may forget , yet will i not forget thee : behold , i have graven thee upon the palms of my hand : thy walls are continually before me , isa. . , , . fear not , for thou shalt not be ashamed , &c. for thy maker is thine husband , the lord of hosts is his name : and thy redeemer the holy one of israel , isa. . , . for he said , surely they are my people , children who will not lye : so he was their saviour : in all their afflictions he was afflicted , and the angel of his presence saved them : and in his love , and in his pity , he redeemed them , &c. isa. . , . is ephraim my dear son ? is he a pleasant child ? for since i spake against him , i do earnestly remember him still : therefore my bowels are troubled for him : i will surely have mercy on him , saith the lord , jer. . . i see four men walking in the fire , and they have no hurt : and the form of the fourth is like the son of god , dan. . . how shall i give thee up , ephraim ? how shall i deliver thee , israel , & c ? mine heart is turned within me , my repentings are kindled , hosea . . the lord is good , a strong hold ( or , strength ) in the day of trouble , and he knoweth them who trusteth in him , nahum . . i am sore displeased , &c. for i was but a little displeased , and they helped forward the affliction , zech. . . he sent me unto the nations which spoiled you : for he who toucheth you , toucheth the apple of his eye . for behold , i will shake mine hand upon them , and they shall be a spoil , &c. zech. . . the very hairs of your head are all numbred , &c. he who receiveth you , receiveth me , &c. matth. . , , . then shall the king say unto them on his right hand , &c. i was an hungry , and ye gave me meat , &c. then shall the righteous answer him , saying , when saw we thee an hungred , & c ? and the king shall answer and say unto them , verily , i say unto you , inasmuch as ye have done it unto one of the least of these my brethren , ye have done it unto me . then shall he say also unto them on the left hand , depart from me ye cursed , &c. for i was an hungry , and ye gave me no meat : i was thirsty , and ye gave me no drink : i was a stranger , and ye took me not in : naked , and ye clothed me not : sick , and in prison , and ye visited me not . then shall they answer him , saying , lord , when saw we thee an hungry ? then shall he answer them , saying , verily i say unto you , inasmuch , as ye did it not to one of the least of these , ye did it not to me , matt. . , , , , , , , , , . and saul yet breathing out threatnings and slaughter against the disciples of the lord , &c. he heard a voice , saying unto him , saul , saul , why persecutest thou me ? and he said , who art thou lord ? and the lord said , i am jesus whom thou persecutest , it is hard for thee to kick , &c. act. . , , , , . ch . . , . we are members of his body , of his flesh , and of his bones , ephes. . . we have not an high priest , who cannot be touched with the feeling of our infirmities : but was in all points tempted like as we are : yet without sin , heb. . . ch . . . ch . . . see union and relation between christ and his church , chap. . thly , that the greater the afflictions and distresses of the saints have been , the more wonderful have their deliverances been : and then hath salvation been nearest , when extremity was highest , and danger greatest . when lot was taken prisoner and carried away , and all his goods , god by abraham wonderfully recovered all , and brought him back again , gen. . , , , , , . hagar is in such distress for her child , for want of water , that she lays it down and leaves it , that she might not see it dye , and sets far off weeping ; then god speaks to her by the angel : and god opened her eyes , and she saw a well of water , &c. gen. . , , , , , , . when the egyptians oppressed most , and made israels burthens heaviest , insomuch that they despaired , then god came and made known himself , and said to moses , now shalt thou see what i will do to pharoah : for with a strong hand shall he let them go , &c. i have also heard the groanings of the children of israel , &c. i will bring ye out from under the burden of the egyptians , and i will rid you out of their bondage ; and i will redeem you with a stretched-out arm , and with great judgment , &c. exod. . chap. . , , , , , , . and god did so deliver them , after he had shewed many wonders upon the egyptians , and smote their first-born , exod. . , , , , &c. and the lord went before them by day , in a pillar of a cloud , to lead them the way , and in a pillar of fire by night , to give them light , &c. exod. . . when pharoah and his host pursued israel , so that they reckoned themselves lost , and were in great distress , then the angel of god which went before the camp , removed and went behind them , &c. between the camp of the egyptians and them : and the lord divided the sea , while israel passed through , and there drowned all the egyptians , exod. . , , , , , , &c. the lord shall judge his people , and repent himself for his servants , when he seeth that their power is gone , and there is none shut up or left , deut. . . when david was great in distress , because ziklag was burned , his wives , and the wives of his followers taken away , and all their substance , by the amalekites , and his men spake of killing him ; then god directs him to pursue the amalekites , and he recovered all again by a wonderful hand , sam. . , , , to the . when king david was in great danger at hand , by the counsel of ahitophel in the time of absoloms rebellion ; god overthrew the counsel , by the counsel of hushai , and so marvellously preserved david , sam. . , , , &c. when elijah fled from ahab in a time of famine , god commanded the ravens to feed him , &c. and the ravens brought him bread and flesh in the morn , &c. when the brook dried up , god sent him to a widow to nourish him ; when her meal was out , god caused the barrel of meal not to waste , the cruse of oyl not to fail until the lord sent rain , king. . , , , , , , , to the . so again , when he fled from jezebel , and had requested of god that he might dye , the angel comes to him , and gives him bread and water twice , and then enabled him to go in the strength thereof many days , kings . , , , , , , , . when the wife of one of the sons of the prophets was in distress , because of poverty , and danger of creditors , god by elisha makes her pot of oyl to increase , to the filling of many vessels , to pay her debts with , kings . , , , , , , . when samaria was besieged , and in great distress by reason of the sad famine in it , god on a sudden makes the assyrians fly and leave plenty behind them in their camp , and so relieved his people , kings . chap. . when judah was environed , the battel before and behind them , then god delivered them , and overcame their enemies , slew five hundred thousand of them , chron. . , , , , . when the jews were by hamans procurement appointed to slaughter , and the decree just ready to be executed , and they greatly distressed and helpless : then god appeared , and delivered in a marvellous manner , esther . chap. . chap. . thou hast enlarged me when i was in distress , psal. . . when the psalmist had reckoned up the sad state gods people had been reduced to , he saith , then the lord awaked as one out of sleep , like a mighty man , &c. and he smote his enemies in the hinder part : he put them to a perpetual reproach , psal. . , , , , , . thou turnest man to destruction : and saist , return ye children of men , ps. . . god slew the assyrians , and saved judah when they were low , isa. . ch . . i will heal thee , &c. because they call thee an out-cast , saying , this is zion whom no man looks after : thus saith the lord , behold , i will bring again the captivity of jacobs tents , jer. . , . god appeared for his , when in the fire , and in the lyons den , and delivered them , dan. . chap. . when peter through unbelief was sinking in the sea , christ stretched out his hand , and caught him , and saved him , matt. . , , , . when the apostles were put into the prison , the angel of the lord brought them out , act. . , . peter being imprisoned , in order to his being brought out to the people , and being fettered , and lying between two souldiers ; the angel of the lord came , said , arise : the chains fell off , the gates open of their own accord , he is delivered , act. . , , , , to the . when paul and silas was thrust into the inner prison , and their feet fast in the stocks , god made the foundation of the prison to shake , and doors fly open , and delivered paul and silas , act. . , , , , , . paul , when the jews went about to kill him , was delivered by the captain , &c. act. . , , . paul and his company strangely saved in their voyage by sea , and shipwrack , act. . thly , that afflictions and persecutions , shall be for the great good of saints . it is better to go to the house of mourning , than to go unto the house of feasting : for that is the end of all men , and the living will lay it to his heart . sorrow is better than laughter : for by the sadness of the countenance , the heart is made better , eccles. . , . by this shall the iniquity of jacob be purged : and this is all the fruit , to take away his sin , isa. . . i will bring the third part through the fire , &c. they shall call on my name , and i will hear them . i will say , it is my people , and they shall say , the lord is my god , zech. . . blessed are ye , when men shall revile you and persecute you , &c. rejoyce and be exceeding glad , for great is your reward in heaven , matt. . , . whosoever will lose his life for my sake , shall find it , matt. . . joh. . . every one who hath forsaken houses , &c. for my name sake , shall receive an hundred fold , and shall inherit everlasting life , matt. . . luke . , . blessed are ye who hunger now , for ye shall be filled : blessed are ye who weep now , for ye shall laugh , luk. . . in nothing terrified , &c. which is to them an evident token of , &c. but to you of salvation , and that of god , phil. . . it is a righteous thing with god , to recompence tribulation unto them who trouble you : and to you who are troubled , rest with us , when the lord , &c. thes. . , , . ye took joyfully the spoiling of your goods , knowing in your selves , that ye have in heaven a better and an , &c. heb. . . moses , &c. choosing rather affliction with the people of god , &c. esteeming the reproach of christ greater riches , &c. for he had respect unto the recompence of reward , heb. . , , . now no chastening for the present , &c. nevertheless , afterwards it yieldeth the peaceable fruits of righteousness , heb. . . the tryal of your faith worketh patience , &c. blessed is the man who endureth temptations , for when he is tryed , he shall receive the crown of life , james . , . we have heard of the patience of job , and have seen the end of the lord , james . . rejoyce , inasmuch as ye are partakers of christs sufferings , that when his glory shall be revealed , ye may be glad also with exceeding joy , pet. . . these are they who came out of great tribulations , &c. therefore are they before the throne of god , and serve him day and night in his temple : and he who sitteth on the throne , shall dwell among them , &c. shall feed them , &c. and god shall wipe away all tears from their eyes , rev. . , , , , . see some of the ends of gods afflicting his , chap. . thly , that god will not always chide , nor suffer his to be under afflictions and persecutions ; they shall have an end , he will bring deliverance , and restore joy . after israel had been long and sorely oppressed , and afflicted by the egyptians , the lord sent moses for their deliverance : and said , i have surely seen the afflictions of my people which are in egypt , and have heard their cry by reason of their taskmasters , &c. and i am come-down to deliver them out of their hand , &c. and to bring them up out of that land , unto a good land , exod. . , , , . chap. . , , , , , , , . yet for all that , when they be in the land of their enemies , i will not cast them away , neither will i abhor them to destroy them utterly , &c. but i will for their sakes remember the covenant , &c. i am the lord , levit. . , , . for the lord will judge his people , and repent him for his servants , when he sees that their power is gone , &c. he will be merciful to his land , &c. deut. . , . he maketh sore , and bindeth up : he woundeth , and his hands make whole , job . . and the lord turned the captivity of job , &c. also the lord gave job twice as much as he had before , job . . the needy shall not always be forgotten : the expectation of the poor shall not perish for ever , psal. . . lord , thou hast heard the desire of the humble , &c. to judg the fatherless and the oppressed , that the man of the earth may no more oppress ( or , terrifie ) , psal. . , . for the oppression of the poor , for the sighing of the needy , now will i arise , saith the lord , i will set him in safety from him who would ensnare him , ( or , puffeth at them ) , psal. . . sing unto the lord , o ye saints of his , &c. for his anger endureth but a moment , &c. weeping may endure for a night , but joy cometh in the morning , psal. . , . the righteous cry , and the lord heareth , and delivereth them out of all their troubles , &c. many are the afflictions of the righteous , but the lord delivereth him out of them all , psal. . , . i waited patiently for the lord , &c. he brought me up also out of an horrible pit , out of the miry clay , and set my feet upon a rock , &c. psal. . , . call upon me in the time of trouble , i will deliver thee , and thou , &c. psal. . . thou who hast shewed me great and sore troubles , shalt quicken me again , and shalt bring me up again from the depths of the earth : thou shalt increase my greatness , and comfort me on every side , psal. . , . i will hear what god the lord will speak : for he will speak peace to his people : but let them not turn again to folly , psal. . . the lord is merciful and gracious , &c. he will not always chide , neither will he keep his anger for ever , psal. . , , , . the rod of the wicked shall not rest upon the lot of the righteous , lest the righteous put forth their hands unto iniquity , psal. . , . they who sow in tears , shall reap in joy : he who goeth forth and weepeth , &c. shall doubtless come again with rejoycing , &c. psal. . , . the lord will judg his people , and he will repent himself concerning his servant , psal. . . for yet a very little while , and the indignation shall cease , and mine anger in their destruction , isa. . . though thou wast angry with me , thine anger is turned away , and thou comfortedst me , isa. . . the lord will have mercy on jacob , and will yet chuse israel , and set them in their own land , &c. and they shall rule over their oppressors , &c. the lord will give thee rest from thy sorrow , and from thy fear , and from the hard bondage wherein thou wast made to serve , isa. . , , . god hath comforted his people , and will have mercy upon his afflicted , isa. . . the redeemed of the lord shall return , and come with singing unto zion , &c. they shall obtain gladness and joy . sorrow and mourning shall flee away , i , i am he who comforteth you , &c. hear now this thou afflicted , &c. i have taken out of thine hand the cup of trembling , &c. thou shalt no more drink it again , isa. . , , , . for a small moment have i forsaken thee , but with great mercy will i gather thee : in a little wrath i hid my face from thee for a moment , but with everlasting kindness will i have mercy on thee , &c. isa. . , . i will not contend for ever , neither will i be always wroth : for the spirit should fail before me , and the fouls i have made . for the iniquity of his covetousness was i wroth , and smote him : i hid me , &c. and he went on frowardly in the way of his heart . i have seen his ways , i will heal him : i will lead him also , and restore comforts unto him , and , &c. isa. . , , , . in my wroth i smote thee , but in my favour have i had mercy on thee , isa. . . the spirit of the lord god is upon me , &c. to bind up the broken hearted , &c. to comfort all who mourn ; to appoint unto them who mourn in zion , to give unto them beauty for ashes , and the oyl of joy for mourning , &c. isa. . , , . i know the thoughts that i think towards you , saith the lord , thoughts of peace , and not of evil , to give you an expected end , jer. . , . i will heal thee of thy wounds , saith the lord , because they called thee an outcast , saying , this is zion whom no man seeketh after , jerem. . . he who scattereth israel , will gather him , &c. i will turn their mourning into joy , and will comfort them , and make them rejoyce from their sorrow , &c. is ephraim my dear son , & c ? i will surely have mercy on him , saith the lord , &c. as i have watched over them to pluck up , and to break down , &c. so will i watch over them to build , and to plant , saith the lord , jer. . , , , . for the lord will not cast off for ever : but though he cause grief , yet will he have compassion according to the multitude of his mercies : for he doth not afflict willingly , lam. . , . therefore thus saith the lord god , now will i bring again the captivity of jacob , and have mercy upon the whole house of israel , and will be jealous for mine holy name , after that they have born their shame , &c. ezek. . , . come let us return unto the lord : for he hath torn , and he will heal us : he hath smitten , and he will bind us up , &c. hos. . . rejoyce not against me , o mine enemy : though i fall , i shall arise , &c. i will bear the indignation of the lord , because i have sinned against him , until he plead my cause , &c. he will bring me forth to the light , and i shall behold his righteousness , &c. who is a god like unto thee , who pardoneth iniquity , & c ? he retaineth not his anger for ever : because he delighteth in mercy , he will turn again , he will have compassion upon us , mic. . , , , . blessed are they who mourn , for they shall be comforted , mat. . . verily , verily , i say unto you , that ye shall weep and lament , &c. but your sorrow shall be turned into joy , &c. ye now therefore have sorrow , but i will see you again , and your heart shall rejoyce , joh. . , . and the god of peace shall bruise satan under your feet shortly , rom. . . god is faithful , &c. but will with the temptation also make a way to escape , cor. . . god , who delivered us from so great a death , and doth deliver , cor. . . it is a righteous thing with god to recompence tribulation to them who trouble you : and to you who are troubled , rest with us , when the lord jeus , &c. thes. . , . what persecutions i endured , but out of them all the lord delivered me , tim. . . the lord stood with me , &c. and i was delivered out of the mouth of the lion , tim. . . the lord knoweth how to deliver the godly out of temptations , pet. . . thly , that afflictions and persecutions have been the lot of christ himself , and of the saints in all ages . the disciple is not above his lord , nor the servant above his master : it is enough for the disciple that he be as his master , &c. if they have called the master of the house beelzebub , how much more shall they call them of his houshold ? fear them not therefore , mat. . , , . if the world hate you , you know that it hated me before it hated you , &c. remember the word that i said unto you , the servant is not greater than the lord : if they have persecuted me , they will also persecute you , joh. . , . we are made a spectacle unto the world , and to angels , and to men , &c. even unto this present hour we both hunger and thirst , and are naked , and are buffetted , and have no certain dwelling-place , &c. being reviled , &c. persecuted , &c. we are made as the filth of the world , and the off-scouring of all things unto this day , cor. . , , , . there hath no temptation taken you , but what is common to man , cor. . . for we who live , are always delivered to death for jesus sake , corinth . . . but as then , he who was born after the flesh , persecuted him who was after the spirit : even so it is now , gal. . . wherefore seeing we also are compassed about with so great a cloud of witnesses , &c. let us run with patience the race which is set before us , looking unto jesus the author and finisher of faith , who for the joy which was set before him , endured the cross , &c. for consider him who endured such contradiction of sinners against himself , lest you be wearied and faint in your minds , heb. . , , . take , my brethren , the prophets who have spoken in the name of the lord , for an example of suffering affliction and of patience , jam. . . hereunto also are ye called : because christ also suffered for us , leaving us an example that ye should follow his steps , pet. . . your adversary the devil as a roaring lion , &c. whom resist stedfast in the faith ; knowing that the same afflictions are accomplished in your brethren who are in the world , pet. . , . how long , o lord , &c. dost thou not judg and avenge our blood on them who dwell on the earth ! and it was said unto them , that they should rest yet for a little season , until their fellow-servants also , and their brethren which should be killed as they were , should be fulfilled , rev. . , . fourthly , what are the duties of the saints , and how they ought to behave themselves under their afflictions and sufferings , both towards god and men . st , towards god. st , to eye god in them , afflictions being sent of him . joseph said to his brethren , it was not you who sent me hither , but god , gen. . , . i will harden pharoahs heart , that he shall follow after them , &c. exod. . . when israel wanted water in the desert , they did not eye god in it , but chide with moses , numb . . , . but sihon king of heshbon would not let us pass by him : for the lord thy god hardened his spirit , and made his heart obstinate , deut. . . see now that i , even i , am he , &c. i kill , and i make alive : i wound , and i heal : neither is there any who can deliver out of my hand , deut. . . when samuel had told eli what the lord would do against his house , he said , it is the lord , sam. . . shimei cursed david , &c. david said , so let him curse , because the lord hath said unto him , curse david ; who then shall say wherefore ? sam. . , , , , . satan said , put forth thine hand , &c. job said , the lord gave , and the lord hath taken , job . , . chap. . . afflictions cometh not forth of the dust , neither doth trouble come out of the ground : &c. the chastening of the lord : for he maketh sore , and bindeth up : he woundeth , &c. job . , , . chap. . . i will say unto god , &c. wherefore contendest thou with me ? job . . chap. . . god hath overthrown me , &c. he hath fenced up my way , that i cannot pass , &c. job . , , , , , , . when he giveth quietness , who then can make trouble ? and when he hideth his face , who then can behold him ? job . . i opened not my mouth , because thou didst it , &c. when thou with rebukes dost correct man for iniquity , thou makest his beauty to consume away , &c. psal. . , . thou who hast shewed me great and sore troubles , shalt quicken me , psal. . . thou turnest man to destruction , psal. . . their enemies , he turned their heart to hate his people , and to deal subtilly with his servants , psal. . . i make peace , i create evil : i the lord do all these things , isa. . . i was wrath with my people : i have , &c. given them into thine hand , isa. . . the lords voice crieth unto the city , &c. hear ye the rod , and who hath appointed it , micah . . when we are judged , we are chastened of the lord , cor. . . moses endured , as seeing him who is invisible , heb. . . whom the lord loves , he chasteneth , and scourgeth every son whom he receiveth , heb. . , . see more of common calamities , chap. . dly , to submit to god , with an humble , quiet , and silent spirit , under troubles . when god had slain nadab and abihu aarons son , and moses had told aaron that god would be sanctified in all those who came near him , &c. aaron held his peace , levit. . , , . if their uncircumcised hearts be humbled , and they then except of the punishment of their iniquity : then will i remember my covenant , levit. . , . ye shall eat until it come out at your nostrils , and it be loathsome unto you : because that ye have despised the lord who is among you , and have wept before him , saying , why came we forth out of egypt ? numb . . , . do thou unto us whatsoever seemeth good unto thee : deliver us only , we pray thee , this day , judg. . . when samuel had told eli all which god had threatned against eli's house ; eli said , it is the lord , let him do what seemeth him good , sam. . , , , , . david said , carry back the ark of god into the city : if i shall find favour in the eyes of the lord , he will bring me again , &c. but if he thus say , i have no delight in thee : behold , here am i , let him do to me as seemeth good to him , sam. . , . behold , the day cometh , that all which is in thine house , and that which thy fathers have laid up in store unto this day , shall be carried unto babylon : nothing shall be left , saith the lord , &c. then said hezekiah unto isaiah , good is the word of the lord , which thou hast spoken , &c. kings . , , , . when job had received all the sad messages of his losses , he worshipped , and said , naked came i out of my mothers womb , and naked shall i return thither : the lord gave , and the lord hath taken away , blessed be the name of the lord. in all this job sinned not , job . , , . then said his wife to him , &c. curse god , and die . but he said unto her , &c. what ? shall we receive good at the hand of god , and shall we not receive evil ? in all this did not job sin , job . , . how much less shall i answer him , and chuse out my words to reason with him ; whom , though i were righteous , would i not answer , & c ? job . . , . shall any teach god knowledg , seeing he judgeth those who are high ? one dieth in his full strength ( or , in the strength of his perfection ) , &c. and another dieth in the bitterness of his soul , and never eateth with pleasure , job . , , , . god is greater than man : why dost thou strive against him ? for he giveth not account of any of his matters : for god speeketh once , yea twice , man perceiveth it not , &c. job . , , , , , . for he will not lay upon man more than is right , that he should enter into judgment with god , &c. surely it is meet to be said unto god , i have born chastisement , i will not offend : that which i see not , teach thou me . if i have done iniquity , i will do no more , job . , , . the lord answered job , and said , shall he who contendeth with the almighty , instruct him ? he who reproveth god , let him answer it . then job answered , and said , behold , i am vile , what shall i answer thee ? i will lay my hand upon my mouth ; once have i spoken , but i will not answer , &c. job . , , , , . i was dumb , i opened not my mouth , because thou didst it , psal. . . my son , despise not the chastenings of the lord , neither be weary of his correction : for whom the lord loveth , he correcteth , prov. . , . heb. . , . wo unto him who striveth with his maker : let the potsherd strive with the potsherds of the earth : shall the clay say to him who fashioneth it , what ? &c. isa. . . cannot i do with you as this potter , saith the lord ? behold , as the clay is in the potters hand , so are ye in my hand , o house of israel , jer. . , , . thou hast chastened me , &c. after that i was instructed , i smote upon my thigh , i was ashamed , &c. jer. . , . god tells his people in babylon , that if they would abide there , he would build them , and not pull them down ; but if they submitted not to their condition , but said , they would go down to egypt where they might see no war , &c. then judgments should follow them thither , and there they should die , jer. . , , , , , , . it is good for a man that he bear the yoke in his youth ; he sitteth alone , and keepeth silence , because , &c. he putteth his mouth in the dust : if so be , there may be hope , &c. wherefore doth the living man complain , &c. for the punishment of sins ? lam. . , , , . i will bear the indignation of the lord , because i have sinned against him , micah . . none of these things move me , neither is my life dear unto me , so that , &c. act. . . tribulation worketh patience , and patience experience , &c. rom. . , . patient in tribulations , rom. . . neither murmur ye as some of them murmured , and were destroyed , cor. . , . therefore i take pleasure in infirmities , in reproaches , in necessities , in persecutions , in distresses for christs sake : for when i am weak , then am i strong , cor. . . tim. . . i have learned , in whatsoever state i am , therewith to be content , phil. . , . we our selves glory in you , &c. for your faith and patience in all your persecutions , thess. . . fathers of our flesh , who correct us , &c. shall we not much rather be in subjection to the father of spirits , and live ? for they , &c. chasten us after their pleasure ; but he for our profit , heb. . , . james . . submit your selves therefore to god : resist the devil , james . . the husbandman waiteth , &c. be ye also patient , stablish your hearts : for the coming of the lord , &c. james . , , . if ye do well , and suffer for it , and take it patiently , this is acceptable to god , pet. . . humble your selves therefore under the mighty hand of god , that he may exalt you in due time , pet. . . dly , to confess their sins , and justifie god. if they shall confess their iniquity , and the iniquity of their fathers , with their trespasses , &c. then will i remember my covenant , &c. levit. . , , . thou art just in all that is brought upon us , for thou hast done right , but we have done wickedly , &c. neh. . , , &c. i have sinned , what shall i do unto thee , o thou preserver of men ? job . . how should man be just with god ? if he will contend with him , he cannot answer him one of a thousand , &c. if i justifie my self , mine own mouth shall condemn me , job . , , . he looketh unto men : and if any say , i have sinned , &c. he will deliver his soul from going into the pit , &c. job . , . he will not lay upon man more than is right , &c. job . . behold , i am vile , what shall i answer thee , & c ? job . , . i uttered that i understood not : things too wonderful for me , which i knew not , &c. i abhor my self , and repent in dust and ashes , job . , , . he hath not dealt with us after our sins : nor rewarded us according to our iniquities , psal. . . the church in her affliction confesseth her sin , isaiah . , , , , . thou sayest , because i am innocent , surely his anger shall turn from me : behold , i will plead with thee , because thou sayest , i have not sinned , jer. . . only acknowledg thine iniquity , &c. jer. . , . daniel confesseth to god at large , in the time of the captivity , dan. . , to the . zion spreadeth forth her hands , &c. the lord is righteous , for i have rebelled , lam. , , . it is the lords mercy we are not consumed , &c. wherefore doth the living man complain , & c ? let us search , and try our ways , and turn again , lam. . , , . the crown is fallen from our head : wo to us that we have sinned , lam. . . i will go and return to my place , till they acknowledg their offence , and seek my face : in their afflictions they will seek me early , hosea . . i will bear the indignation of the lord , because i have sinned against him , micah . . dost thou not fear god , seeing thou art in the same condemnation ? and we indeed justly , for we receive the due reward of our deeds , &c. luk , . , . see more of confession at large , chap. . see more of confession of sins , in time of common calamities , chap. . one to another , chap. . see prayer , chap. . thly , to hold fast to god , own the lord jesus , his people , and ways , in the midst of trouble , afflictions , and persecutions . job his wife said unto him in his great affliction , dost thou still retain thy integrity ? curse god , and die . but he said unto her , thou speakest as one of the foolish women speaketh : what ? &c. in all this did not job sin with his lips , job . , . all this is come upon us , yet have we not forgotten thee , neither have we dealt falsly in thy covenant . our heart is not turned back : neither have our steps declined from thy way . though thou hast sore broken us in the place of dragons , and covered us with the shadow of death : if we have forgotten the name of our god , &c. psal. . , , , . the proud have had me greatly in derision : yet have i not declined from thy law , &c. many are my persecutors and mine enemies : yet do i not decline from thy testimonies , &c. princes have persecuted me without a cause : yet doth my heart stand in awe of thy word , psal. . , , . the lord spake unto me , &c. and instructed me , that i should not walk in the way of this people , saying , say ye not a confederacy to all them to whom this people shall say a confederacy : neither fear ye their fear , nor be afraid : sanctifie the lord of host himself , and let him be your fear and your dread , and he shall be for a sanctuary , isa. . , , , . when jeremy had prophesied to judah , then spake the priest and the prophets unto the princes and to all the people , saying , this man is worthy to dye : for he hath prophesied against this city , &c. then spake jeremy unto all the princes , and to all the people , saying , the lord sent me to prophesie against this house , &c. therefore now amend your ways , &c. but as for me , behold , i am in your hand , do with me as seemeth good , &c. jer. . , , , , . daniel ( when a captive in babylon ) he purposed in his heart , that he would not defile himself with the portion of the kings meat , nor with the wine which he drank : and therefore he requested , &c. that he might not defile himself , &c. desired pulse to eat , and water to drink , dan. . , , , , , . when a strict law had been made by the king , that every one should fall down , and worship the golden image he had set up , under pain of being cast into the fiery furnace : shadrach , meshach , and abednego refuse to do it , and in the presence of the king , said , we are not careful to answer thee in this matter , &c. our god whom we serve , is able to deliver us , &c. and he will , &c. but if not , be it known unto thee , o king , that we will not serve thy gods , nor worship the golden image which thou hast set up , dan. . , , , , , . when a decree was passed , that whosoever should ask a petition of any god or man for thirty days , save of the king , he should be cast into the lions den . and daniel knew that the writing was signed : he went into his house , and his windows being open in his chamber toward jerusalem , he kneeled upon his knees three times a day , and prayed , and gave thanks , as he did aforetime , dan. . , , , . ye shall be hated of all men for my names sake : but he who endureth unto the end , shall be saved , &c. he who loveth father or mother more than me , is not worthy of me , &c. and he who taketh not his cross and followeth after me , is not worthy of me , &c. he who loseth his life for my sake , shall find it , mat. . , , , . ch . . , , . he heareth the word , and anon with joy receiveth it : yet hath he not root in himself , but dureth for a while : for when tribulation or persecution ariseth because of the word , by and by he is offended , mat. . , . when christ was taken , his disciples fled . peter denied him : but afterwards wept bitterly for his so doing , mat. . , , , , . whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation , of him also shall the son of man be ashamed , when he cometh in the glory of his father , &c. mark. . . these things have i spoken unto you , that ye should not be offended , joh. . . gal. . . ch . . . when the apostles had been commanded not to speak at all , &c. in the name of jesus , they say , whether it be right in the sight of god , to hearken unto you more than unto god , judg ye . for we cannot but speak the things which we have seen and heard , act. . , . again , when they were charged with preaching contrary to their command , the apostle said , we ought to obey god rather than men . and they preached christ before the council , who caused them to be beaten , and gave them a new charge not to preach ; yet they daily in the temple , and in every house , ceased not to teach and preach jesus christ , act. . , , , , , , . none of these things move me , &c. so that i may finish my course with joy , and the ministry , &c. act. . , . i am ready , not only to be bound , but also to die , &c. for the name of the lord jesus , act. . . paul before felix said , after the way they call heresie , so worship i the god of my fathers , act. . . many of the brethren in the lord waxing confident by my bonds , are much more bold to speak the word without fear , &c. that ye stand fast , &c. striving together for the faith of the gospel , and in nothing terrified by your adversaries , phil. . , , . be thou not therefore ashamed of the testimony of the lord , nor of me his prisoner : but be thou partaker of the afflictions of the gospel , &c. i suffer these things ; nevertheless i am not ashamed , tim. . , . if we suffer , &c. if we deny him , he also will deny us , tim. . . — nor faint when thou are rebuked of him , heb. . . if any man suffer as a christian , let him not be ashamed , but glorifie god , pet. . . thou shalt suffer , &c. be thou faithful unto the death , and i will give thee a crown of life , rev. . . see more of perseverance , chap. . thly , to be chearful under affliction , and rejoyce to be counted worthy to suffer for christ. although the fig-tree shall not blossom , neither shall fruit be in the vine , &c. yet i will rejoyce in the lord , i will joy in the god of my salvation , hab. . , . when they shall revile you , and persecute you , and shall say all manner of evil against you falsly for my sake , rejoyce and be exceeding glad , math. . , . in the world ye shall have tribulation : but be of good chear , i have overcome the world , joh. . . when the apostles had been put into the common prison , brought before the council , and been beaten there ; they departed from the presence of the council rejoycing that they were counted worthy to suffer shame for his name , act. . , , , . paul and silas being thrust into the inner prison , and their feet made fast in the stocks , sang praises unto god , and the prisoners heard , act. . , . bonds and afflictions abide me , but none of these things move me , act. . , . what mean we to weep , &c. i am ready , not to be bound only , but also to die , act. . . and not only so , but we glory in tribulation also , rom. . . as sorrowful , yet always rejoycing , cor. . . therefore i take pleasure in infirmities , in reproaches , in necessities , in persecutions , in distresses for christs sake , cor. . , . i paul am made a minister , who now rejoyce in my sufferings for you , col. . , . thou therefore endure hardship , as a good soldier of ●●rist . tim. . . for ye , &c. took joyfully the spoyling of your goods , knowing in your selves , &c. heb. . . moses chusing rather to suffer , &c. esteeming the reproach of christ greater riches than the treasures in egypt , heb. . , . wherefore lift up the hands which hang down , and the feeble knees , heb. . . my brethren , count it all joy when ye fall into divers temptations : knowing this , that the trying of your faith worketh patience , &c. blessed is the man who endureth temptation : for when he is tryed , he shall receive the crown , james . , , . beloved , think it not strange concerning the fiery tryal , which is to try you , &c. but rejoyce , inasmuch as ye are partakers of christs sufferings : that when his glory shall be revealed , ye may be glad also . if any suffer as a christian , let him not be ashamed , but let him glorifie god in this behalf : for the time is come , when judgment , &c. . peter . . . . . let us go forth therefore unto him , without the camp , bearing his reproach , heb. . . thly , to cry to the lord for help , support , and salvation . jacob in his distress , when esau pursued him , prayed earnestly , gen. . , , . jacob in his great distress , when joseph had kept simeon , and required benjamin also , said , god almighty give you mercy before the man , that he may send away your other brother , and benjamin : if i be bereaved , &c. gen. . . the children of israel lifted up their eyes , and behold , the egyptians marched after them , and they were sore afraid : and the children , of israel cryed out unto the lord , exod. . . when all the waters were bitter , that the people could not drink , moses cryed unto the lord , exod. . , , . moses cryed unto the lord , saying , what shall i do unto this people , they be almost ready to stone me ? &c. so when amalek fought with israel , moses held up his hand , and then israel prevailed , &c. exod. . , , , , , . the lord shall scatter you among the nations , &c. but if from thence thou shalt seek the lord thy god , thou shalt find him , if thou seek him with all thine heart , and with all thy soul , deut. . , . when israel were delivered into the hand of their enemies , they cryed unto the lord , and the lord raised up a deliverer , judg. . , . hannah was in bitterness of soul , and prayed unto the lord , and wept sore , sam. . , , , . david in his distress , prayed the lord to turn the counsel of ahithophel into foolishn●… sam. . . ch . . . in my distress i called upon the lord , and cryed to my god , and he did hear my voice out of his temple , sam. . . when jerusalem was in distress , by reason of the assyrians , and rabshakehs railing and threatning : hezekiah spread the letter before the lord , and prayed before the lord , and said , o lord god , &c. kings . , , , &c. hezekiah was sick unto death , &c. he turned his face to the wall , and prayed unto the lord , saying , i beseech thee , o lord , &c. he wept , kings . , , . when there came an host of one thousand thousand against judah , asa cryed unto the lord his god , and said , lord , it is nothing unto thee to help , &c. chron. . , , , . there came a great multitude against jehosaphat , &c. he feared , and set himself to seek the lord , and proclaimed a fast , &c. and jehosaphat stood in the congregation , and said , o lord god of our fathers , art not thou god , & c ? chron. . , , , , , &c. when manasseh was in affliction , he besought the lord his god , &c. and prayed unto him , and he was intreated of him , chron. . , , . he heareth the cry of the afflicted , job . . o lord save me from all them who persecute me : and deliver me , psal. . . our fathers , &c. they cryed to thee , and were delivered , &c. he hath not despised nor abhorred the afflictions of the afflicted : neither hath he hid his face from him : but when he cryed unto him , he heard , psal. . , , . psal. . , . i sought the lord , and he heard me , and delivered me from all my fears . this poor man cryed , and the lord heard , and saved him out of all his troubles , psal. . , , . psal. . the psalmist prays for help and salvation in such a time , psal. . , , . psal. . , . for thy sake are we killed all the day long , &c. awake , why sleepest thou , o lord , arise , &c. wherefore hidest thou thy face , forgettest our affliction , & c ? psal. . , , , , . call upon me in the day of trouble , and i will deliver thee , and thou shalt glorifie me , psal. . . in the day of my trouble i sought the lord : my sore ran in the night , psal. . . in the day of my trouble i will call upon thee : for thou wilt answer me , psal. . . i called upon the lord in distress : the lord answered me , and set me in a large place , psal. . . psal. . . the church in her low condition prays earnestly , look down , &c. isa. . , , , , . i called upon thy name , o lord , out of the low dungeon , &c. lam. . , , &c. i will go and return unto my place , till they acknowledg their offence , and seek my face : in their affliction they will seek me early , hosea . . when the mariners were in the tempest , they called upon their gods , and roused up jonah to call upon his god , if so be , god will think upon us , that we perish not , jonah . , , . jonah prayed unto the lord his god out of the fishes belly , and said , i try , &c. jonah . , , &c. the ninevites prayed , &c. who can tell if god will turn , & c ? jonah . , . sam. . . when peter saw the wind boisterous , he was afraid : and beginning to sink , he cryed , saying , lord save me . and immediately jesus , &c. caught him , mat. . , . when the apostles had been imprisoned , and convened before council , they lift up their voice to god , with one accord , and said , lord , thou art god , &c. behold their threatnings , and grant unto thy servants , &c. act. . , , . peter therefore was kept in prison : but prayers was made without ceasing of the church unto god for him , act. . , . paul when he was under the buffeting of satan , saith , for this thing i besought the lord thrice , that it might depart from me , cor. . , . is any among you afflicted ? let him pray , &c. is any sick among you ? let him call for the elders of the church , and let them pray over him , &c. and the prayer of the faithul shall save the sick , james . , , . see more of prayer , chap. . see more of duties in common calamities . thly , not to fear , but believing , commit their case to god , and quietly wait for his salvation . he hath said , i will never leave thee nor forsake thee . so that we may boldly say , the lord is my helper , i will not fear what man can do unto me , heb. . , . israels impatiency in waiting for god made them quarrel with moses , and moses with god , although god was in his way of delivering , exod. . , , . the children of israel said unto moses , because there were no graves in egypt , hast thou taken us away to die in the wilderness , &c. and moses said unto the people , fear ye not , stand still , and see the salvation of the lord , which he shall shew to you this day , &c. the lord shall fight for you , exod. . , , , , . because of israels unbelief , and impatiency in waiting for god , they were not suffered to enter canaan , only their children , of whom they had said , they should be a prey , they did possess the land , deut. . , , , , , , , . as an incouragement , we should remember what god hath done formerly , deut. . , , . and david was greatly distressed , &c. but david incouraged himself in the lord his god , sam. . . it may be the lord will look on my affliction , and that the lord will requite good for his cursing this day , sam. . . elisha said , when the city was invironed with enemies , fear not , for they who be with us , are more than they who be with them , &c. but when there was a famine in samaria , the king ( because deliverance hastened not ) said , behold , this evil is from the lord : what should i wait for the lord any longer ? kings . , , , . chron. . , . in the great famine of samaria , the great lord who would not believe the plenty the prophet had foretold , was told by the prophet that he should see it , but not eat thereof : and so it fell out unto him , &c. kings . , , , , , . though judah was beset by israel , yet judah prevailed , because they relied upon the lord god , &c. chron. . , . be not afraid , nor dismayed : for the battel is not yours , but gods , &c. stand ye , and see the salvation of the lord with you , chron. . , , . to god i would commit my cause , job . . i waited patiently for the lord , and he inclined to me , &c. he brought me out of an horrible pit , psal. . , . why art thou cast down , o my soul ? why art thou disquieted in me ? hope thou in god : for i shall yet praise him , psal. . , . cast thy burden upon the lord , and he shall sustain thee , psal. . . our bones are scattered at the graves mouth , &c. but mine eyes are unto thee , o lord , psal. . , . if thou faint in the day of adversity , thy strength is small , prov. . . the fear of man bringeth a snare ; but whoso trusteth in the lord , shall be safe , prov. . . take heed , and be quiet : fear not , neither be faint-hearted , &c. because syria , ephraim , &c. have taken evil counsel against thee , &c. i shall not stand , isa. . , , , , . and i will wait upon the lord , who hideth his face from the house of jacob , and i will look for him , isa. . . it shall be said in that day , lo , this is our god , we have waited for him , and he will save us , isa. . . thou wilt keep him in perfect peace , whose mind is staid on thee , isa. . . the egyptians shall help in vain , &c. therefore have i cryed , &c. their strength is to sit still , &c. thus saith the lord , in returning and rest you shall be saved , in quietness and in confidence shall be your strength , &c. isa. . , . fear not , for i am with thee : be not dismayed , for i am thy god , &c. isa. . , , . who is among you who feareth the lord , who obeyeth the voice of his servant , who walketh in darkness , and hath no light ? let him trust in the name of the lord , and stay upon his god. behold all ye who kindle a fire , &c. isa. . , . fear ye not the reproach of men , neither be ye afraid of their revilings , &c. i , even i am he who comforteth you . who art thou , that thou shouldest be afraid of a man that shall die , &c. and forgettest the lord thy maker ? isa. . , , . it is the lords mercies that we are not consumed , because his compassions fail not , &c. it s good that a man should both hope and quietly wait for the salvation of the lord , lam. . , , . when my soul fainted within me , i remembered the lord , jonah . . the son dishonoured the father , &c. therefore will i look unto the lord , i will wait for the god of my salvation , micah . , . the lord is good , a strong hold in the day of trouble , and he knoweth them who trust in him , nahum . . come unto me all ye who labour and are heavy laden , and i will give you rest , mat. . . god is faithful , who will not suffer you to be tempted above that you are able ; but will with the temptation also make a way to escape , cor. . . we should not trust in our selves , but in god , &c. who delivered us from so great a death , and doth deliver : in whom we trust , that he will yet deliver , cor. . , . in nothing terrified by your adversaries , phil. . . be careful for nothing , but in every thing , &c. let your request be made known unto god , phil. . . we our selves glory in you , &c. for your patience and faith in all your persecutions , thess. . . christ also suffered for us , leaving us an example , &c. when he suffered he threatned not , but committed his cause to him who judgeth righteously , pet. . , . if ye suffer , &c. be not afraid of their terror , &c. but sanctifie the lord , &c. pet. . , . wherefore let them who suffer according to the will of god , commit the keeping of their soul to him in well-doing , as unto a faithful creator , pet. . . see more of trust in god , chap. . see of waiting for god. secondly , the duties of saints , and how they ought to behave themselves towards enemies and persecutors , in a time of persecution and suffering from them . st , to be patient , quiet , and sober towards them : not revenge , or return evil for evil , or reviling for reviling , but forgive them . joseph instead of revenging upon his brethren , for their injuring of him , speaks kindly to his brethren , and said , be not grieved , nor angry with your selves , that ye sold me hither : for god did send me before you to preserve life , &c. so now it was not you who sent me hither , but god , gen. . , , , though saul hunted for davids life , yet would not david avenge himself upon him , sam. ch . . when shimei cursed david , he bore it quietly , and would not avenge himself , sam. . , , , , . and afterward abishai said to david , shall not shimei be put to death for this , because he cursed the lords anointed , &c. david said to shimei , thou shalt not die , sam. . , , . o god , to whom vengeance belong , &c. shew thy self , psal. . . envy thou not the oppressor , ( or the man of violence ) , prov. . . say not thou , i will recompence evil : wait on the lord , and he shall save , prov. . . say not , i will do so to him as he hath done to me : i will render to the man , &c. prov. . . he was oppressed , &c. yet he opened not his mouth , &c. as a sheep , &c. so he opened not his mouth , isa. . . jeremy said , as for me , behold , i am in your hand , do with me as seemeth good , &c. jer. . , . resist not : but whosoever shall smite thee on the right cheek , turn to him the other , matth. . , . if ye forgive men their trespasses , your heavenly father will also forgive you , matth. . , . when one of christs disciples drew his sword , &c. he bid him put it up , &c. matth. . , . james and john said , lord , wilt thou that we command fire down from heaven , and consume them , & c ? but he turned and rebuked them : and said , ye know not what manner of spirit ye are of : for the son of man is not come to desttoy mens lives , &c. luke . , , , . paul said to festus ( when he had said , he was besides himself ) ; i am not mad , most noble festus , &c. acts . , . recompence to no man evil for evil , &c. avenge not your selves , but rather give place to wrath : for it is written , vengeance is mine , i will repay , saith the lord , rom. . , . being reviled , we bless , &c. being defamed , we intreat , cor. . , . see that none render evil for evil unto any man , thess. . . ye have condemned and killed the just , and he doth not resist you , james . . so is the will of god , that with well-doing ye may put to silence the ignorance of foolish men , &c. christ suffered , &c. leaving us an example that ye should follow his steps , &c. who when he was reviled , reviled not again : when he suffered , he threatned not , pet. . , , . not rendring evil for evil , or railing , &c. pet. . . dly , not to desire , or rejoyce in the hurt of enemies and persecutors . david mourned and wept when saul was slain , although he had been his deadly enemy ; hated and pursued him several years , sam. . , , to the end . abner his great enemy , who set up ishbosheth in opposition to him , being slain , david said , i and my kingdom are guiltless before the lord for ever , &c. he commands all to mourn for him : and himself mourned , followed him to his funeral , sam. . , , , , . so david , instead of rejoycing that ishbosheth was slain , commandeth his young men to kill those who slew him , sam. . , , , , . when israel had conquered judah : the prophet commanded them to let the captives go , feed them , and clothe them , and not insult over them , chron. . , , , &c. if i rejoyce at the destruction of him who hated me , or lift up my self when evil found him : neither have i suffered my mouth to sin , by wishing a curse to his soul , job . , , . he who is glad at calamities , shall not go unpunished , prov. . . rejoyce not when thine enemy falleth , and let not thine heart be glad when he stumbleth : lest the lord see it , and it displease him , and he turn away his wrath from him , prov. . , . dly , to pray for , and do good to persecutors and enemies . if thou seest the asse or ox of thine enemy going astray , thou shall , &c. bring it back , &c. exod. . , . miriam had spoken against moses ; yet he prays for her , against her leprosie , numb . . , , . saul said to david , thou hast rewarded me good , whereas i have rewarded thee evil , sam. . . israel came and fought against judah : and being overcome , judah shews them kindness , chron. . if thine enemy hunger , give him bread to eat : and if he be thirsty , give them water to drink , &c. prov. . . rom. . . seek the peace of the city , whither i have caused you to be carried captives : and pray unto the lord for it , jer. . . i say unto you , love your enemies : bless them who curse you : do good to them who hate you , and pray for them who despitefully use you and persecute you , that you may be the children of your father , &c. for he maketh his sun to rise on the evil , &c. if you love them who love you , &c. do not even the publicans the same ? matth. . , , , , . christ said ( when upon the cross ) father , forgive them , for they know not what they do , luke . . they stoned stephen ; and he , &c. cryed with a loud voyce , lord , lay not this sin to their charge , acts . , . paul prayed for agrippa , that he were not only almost , but altogether as he , except his bonds , acts . , . bless them who persecute you , &c. wherefore if thine enemy hunger , feed him , &c. be not overcome of evil , but overcome evil with good , rom. . , , . being reviled , we bless , cor. . . thly , to use lawful , and honest means for avoiding and easing of , and delivering themselves from afflictions and persecutions . when jacob heard of his brother esau his coming against him , he was greatly afraid and distressed : and he divided the people that was with him , and the flocks , &c. and said , if esau come to the one company and smite it , then the other company which is left shall escape , &c. and he took of that which came to his hand , a present for his brother esau , &c. for he said , i will appease him with the present which goeth before me , &c. gen. . , , , , . chap. . , , . saul sought to smite david , &c. but he slipt away out of sauls presence , &c. and escaped that night . saul also sent messengers unto davids house to watch him , and to slay him , &c. his wife let him down through a window , and he went and fled , and escaped , sam. . , , . david consulted with jonathan about his safety from saul , sam. . elijah being threatned by jezebel , arose , and went for his life , &c. kings . , . sanballat , &c. conspired all of them together to come to fight against jerusalem , and to hinder the work : nevertheless , we made our prayer unto our god , and set a watch against them day and night , because of them , nehem. . , . sanballat sent often to nehemiah to come unto him , but he refused : because he knew they thought to do him some mischief , nehem. . , , . esther and mordecai , did many things to procure the jews escape , esther . chap. . jeremy intreated the king that he might not return to the prison , lest he should die there , jer. . , . when herod sought christ to kill him , the angel said to joseph , &c. arise , and take the young child , &c. flee into egypt , and be thou there , &c. for herod will seek the young child to destroy him , matth. . , , . behold , i send you forth as sheep in the midst of wolves : be ye therefore wise as serpents , and harmless as doves : &c. but when they persecute you in this city , flee ye into another , matth. . , . the pharisees , &c. held a council against him , how they might destroy him : but when jesus knew it , he withdrew himself from thence , &c. he charged the multitude not to make him known , matth. . , , . when jesus heard that john was beheaded , he departed thence into a desert-place apart , matth. . , . though christ was free , and ought not to be charged with tribute-money : yet he said to peter , notwithstanding , lest we should offend them , go , &c. take , and give unto them for thee and me , matth. . , , , . when christ had raised the rulers daughter from the dead , he commanded that something should be given her to eat , mark . , , . jesus walked in galilee : for he would not walk in jury , because the jews sought to kill him , john . . they took up stones to cast at him : but jesus hid himself , and went out , &c. and so passed by , john . . from that day forth , they took counsel together to put him to death : jesus therefore walked no more openly among the jews ; but went thence into a country near the wilderness , john . , . the doors were shut where the disciples were assembled , for fear of the jews , john . . when saul persecuted the church at jerusalem , the brethren were scattered abroad , acts . , , . chap. . . the jews laid wait to kill paul : but their laying wait was known unto saul , and they watched the gates day and night to kill him : then the disciples took him by night , and let him down by the wall in a basket , &c. the grecians went about to slay him ; which when the brethren knew , they brought him down to cesaria , and sent him forth to tarsus , acts . , , , , . ch . . , . ch . . , , . cor. . , . paul and barnabas being at iconium , the jews and gentiles made an assault to use them despitefully , and to stone them : they were aware of it , and fled into listra and derbe , &c. acts . , , . when paul was in danger , the brethren often sent him and others away from the place , acts . , , . the captain commanded that paul should be examined by scourging , &c. paul said , is it lawful for you to scourge a man who is a roman , and uncondemned ? which prevented his being scourged , acts . , , , . chap. . , . paul said to ananias , sittest thou to judg me after the law , and commandest me to be smitten contrary to the law , & c ? but when paul perceived that the one part were sadduces , and the other pharisees , he cryed out in the council , men and brethren , i am a pharisee , the son of a pharisee , of the hope and resurrection of the dead , i am called in question ( whereupon the council divided , and broke to pieces ) . when paul understood that there was a conspiracy to kill him , he gave notice thereof to the captain , who conveyed him away from them , acts . , , , , , , , , , &c. paul pleaded in his defence before felix ; and after appealed to cesar , acts . , , &c. ch . . , . ch . . , , , &c. paul perswaded those in the ship to eat meat : when they were in danger , he said , this is for your health , &c. acts . , , . i beseech you , &c. that ye strive together with me in your prayers to god for me , that i may be delivered from them who do not believe , in judea , rom. . , . alexander the copper-smith did me much evil , &c. of whom be thou ware also , for he hath greatly withstood our words , tim. . , . thly , to look to the cause of our sufferings , that it be for well-doing , for christ , and a good conscience : and not as busie-bodies in things unnecessary . they also who render me evil for good , are mine adversaries : because i follow the thing which is good , psal. . . do not ye serve my gods , nor worship the golden image , & c ? but if ye worship not , ye shall be cast into the midst of a burning fiery furnace , dan. . , , . daniel cast into the lions den for praying to god , contrary to the kings decrees , dan. . , , , , &c. blessed are ye when men shall revile you , &c. falsly for my sake , & e. for righteousness fake , matth. . , . when they charged the apostles not to preach in christ , name , they said , whether it be right in the sight of god to hearken unto you more than unto god , judg ye ? for we cannot but speak the things which we have seen and heard , acts . , , , . the high priest asked them , saying , did not we straitly command you , that you should not teach in this name , & c ? then peter and the other apostles answered and said , we ought to obey god rather than men , acts . , , . but in all things approving our selves , &c. as deceivers , and yet true , cor. . , . if i do preach circumcision , why do i yet suffer persecution ? then is the offence of the cross ceafed , gal. . . ch . . . having your conversation honest , &c. that whereas they speak against you as evil doers , &c. it is the will of god that with well doing ye may put to silence the ignorance of foolish men , &c. this is thank-worthy , if a man for conscience towards god endure grief , suffering wrongfully , pet. . , , . if ye suffer for righteousness sake , happy are ye : be not afraid , &c. it is better , if the will of god be so , that ye suffer for well-doing , than for evil-doing , pet. . . , . if ye be reproached for the name of christ , happy are ye , &c. but let none of you suffer as a murderer , or as a thief , or as an evil-doer , or as a busie-body in other mens matters : yet if any suffer as a christian , let him not be ashamed , pet. . , , . amos . . the duties of others : and how they ought to behave themselves towards such who are afflicted and persecuted . to sympathize with them , visit , help , comfort , and pray for them : take heed they add not to their trouble . when abram heard that his brother lot was taken captive , he armed ( or , led forth ) his trained ( or , instructed ) servants , &c. and pursued those who took lot : and he smote them , &c. and he brought back all the goods : and also brought again his brother lot , and his goods , and the women also , gen. . , , , , . when nehemiah had heard that the jews were in great affliction and reproach ( though he were then a servant to the king ) : he sat down , and wept , and mourned certain days , and fasted and prayed before the god of heaven , &c. nehem. . , , , , &c. thou shalt not vex a stranger , &c. ye shall not afflict any widow , or fatherless-child , exod. . , . when jobs three friends heard of the evil which was come upon him , they came every one from his own place , &c. for they had made an appointment together to come to mourn with him , and to comfort him , &c. they wept , job . , , . thou hast strengthned the weak hands : thy words have upholden him who was falling , and thou hast strengthned the feeble knees : but , &c. job . , . to him who is afflicted , pity should be shewed from his friend , job . . job said to his friends , ye are forgers of lyes , ye are all physicians of no value : o , that you would altogether hold your peace , &c. will you speak wickedly for god , & c ? job . , , . job answered and said , i have heard many such things : miserable comforters are ye all ( or , trouble some comforters are ye all ) ? shall vain words have an end , & c ? i also could speak as ye do , if your souls were in my souls stead ; i could heap up words against you , and shake mine head at you : but i would strengthen you with my mouth , and the moving of my lips should asswage your grief , job . , , , , . he hath put my brethren far from me , and mine acquaintance are verily estranged from me : my kinsfolk have failed , and my familiar friends have forgotten me : they who dwell in my house , and my maidens , count me for a stranger ; i am an alien in their sight , job . , , , . because he hath loosed my cord , and afflicted me : they have also let loose the bridle before me , &c. did not i weep for him who is in trouble ? was not my soul grieved for the poor ? job . , . god is said to be afflicted in the afflictions of his people , isa. . . wo to them who are at ease in zion , &c. ye that put far away the evil day , &c. that lie upon beds of ivory , &c. but they are not grieved for the afflictions of joseph , amos . , , , , , . i am very sore displeased with the heathen that are at ease : for i was but a litte displeased , and they helped forward the affliction , zechar. . . when jesus saw the multitude , he had compassion on them , because they fainted ( or , were tyred , and lay down ) , &c. matth. . . i was an hungry , and ye gave me meat : i was thirsty , and ye gave me drink : i was a stranger , and ye took me in : naked , and ye cloathed me : i was in prison , and ye came unto me : i was sick , and ye visited me , &c. inasmuch as ye have done it unto one of the least of these my brethren , ye have done it unto me , matth. . , , , . when jesus had put forth the parable of a man falling among thieves , and was wounded , and the priest and levite passing by , and looking on : but the samaritan had compassion on him , and went to him , and bound up his wounds , and took care of him ; he said , go , and do thou likewise , luke . , , , , , , , . simon , simon , satan hath desired to have you , that he might sift you as wheat : but i have prayed for thee , that thy faith fail not ; and when thou art converted , strengthen thy brethren , luke . , . peter therefore was kept in prison : but prayer was made without ceasing ( or , earnest and instant prayer was made ) of the church unto god for him , acts . , . rejoyce with them who do rejoyce , and weep with them who do weep : be of the same mind one towards another , rom. . , . the members should have the same care one of another : and whether one member suffer , all the members suffer with it : or one member be honoured , all the members rejoyce with it : now ye are the body of christ , and members in particular , cor. . , , , . blessed be god , &c. who comforteth us in all our tribulations , that we may be able to comfort them who are in any trouble , by the comfort wherewith we our ●…lves are comforted of god , cor. . , . bear ye one anothers burthens , and so fulfil the law of christ , gal. . . be kind one to another , tender-hearted , eph. . . ye have done well that ye did communicate with mine afflictions , &c. ye sent once and again to my necessity , phil. . , , . put on therefore ( as the elect of god , holy and beloved ) bowels of mercy , col. . . be not thou therefore ashamed of the testimony of our lord , nor of me his prisoner : but be thou partaker of the afflictions of the gospel , &c. the lord give mercy unto the house of onesiphorus , for he often refreshed me , and was not ashamed of my chain : but when he was in rome , he sought me out very diligently , and found me : the lord grant unto him that he may find mercy of the lord in that day , &c. how many things he ministred unto me at ephesus , thou knowest , tim. . , , , . at my first answer no man stood with me , but all men forsook me : i pray god that it may not be laid to their charge , tim. . . ye endured a great fight of affliction : partly , whiles ye were made a gazing-stock , both by reproaches and afflictions : and partly , whilst ye became companions of them who were so used ; for ye had compassion on me in my bonds , &c. heb. . , , . be not forgetful to entertain strangers : for thereby some have entertained angels unawares . remember them who are in bonds , as bound with them : them who suffer adversity , as being your selves also in the body , heb. . , . pure religion , &c. is to visit the fatherless and the widows in their affliction , james . . see duties in common calamities , chap. . see duty of christians one to another , chap. . chap. xxiii . of publick or common calamities and judgments . first , that they are of gods ordering , and none can keep them off . god saw that the wickedness of man was great in the earth , &c. and the lord said , i will destroy man whom i have created , &c. and behold , i , even i do bring a flood of waters upon the earth to destroy all flesh , &c. accordingly he brings the flood , gen. . , , . chap. . . the lord rained upon sodom , and upon gomorrah brimstone and fire from the lord out of heaven ; and he overthrew those cities , gen. . , . see now that i am he , and there is no god with me : i kill , i make alive : i wound , i heal ; neither is there any who can deliver out of my hand , deut. , . if ye turn away and forsake my statutes , &c. then will i pluck them up by the roots out of my land , &c. chron. . , . the lord stirred up against jehoram the spirits of the philistines , and of the arabians , &c. and they came up into judah , and brake into it , &c chron. . , . they mocked the messengers , &c. till the wrath of the lord arose against his people , and there was no remedy : therefore he brought upon them the king of the chaldees , who slew their young men , &c. chron. . , , . he turned their heart to hate his people , and to deal subtilly with his servants , psal. . . he gave them into the hand of the heathen : and they who hated them , ruled over them , psal. . , . o assyrian , &c. i will send him against an hypocritical nation , &c. to tread them down , &c. isa. . , . behold , the lord cometh out of his place to punish the inhabitants of the earth , isa. . . i have heard from the lord of hosts , a consumption determined upon the whole earth , isa. . . who gave jacob for a spoil , and israel to the robbers ? did not the lord against whom , & c ? isa. . . i make peace , and create evil : i the lord do all these things , isa. . . i was wrath with my people : i have , &c. given them into thine hand , &c. therefore shall evil come upon thee , &c. thou shalt not be able to put it off , &c. isa. . , . i have forsaken mine house : i have left mine heritage : i have given the dearly beloved of my soul into the hand of her enemies , jer. . . at what instant i shall speak concerning a nation , and concerning a kingdom , to pluck up , and to pull down , and to destroy : if that nation ; &c. jer. . , . is there any sorrow like unto my sorrow , wherewith the lord hath afflicted me in the day of the lords anger ? lam. . , , , &c. shall there be evil in a city , and the lord hath not done it ? amos . . therefore thus will i do unto thee , o israel , &c. prepare to meet thy god , &c. amos . . see more in afflictions , chap. . dly , the priviledges of the saints and servants of god , in such a time . when god destroyed the whole world by the flood , noah found grace in the eyes of the lord , and he and his family were saved in the ark , gen. . , , . ch . . , &c. god would have spared sodom for the sake of ten righteous persons , gen. . . in the destruction of sodom , lot was preserved , and all his , and sent out by the angel from the overthrow , and escaped , gen. . , , , , . jacob , and his family nourished by joseph , in the great famine , gen. . , . i have seen the affliction of my people , &c. and i am come down to deliver them , &c. exod. . , . act. . . god smote the egyptians universally , in the destruction of their first-born . but he said , against any of the children of israel shall not a dog move his tongue , against man or beast , &c. the plague shall not be upon you , exod . , , . ch . . , , . elijah and the widow fed in the time of the famine , kings . god said to good josiah , thou shalt be gathered into thy grave in peace , and thine eyes shall not see all the evil which i will bring upon this place , kings . , , , . in famine he shall redeem thee from death : in war from the power of the sword : at destruction and famine thou shalt laugh , psal. . , . psal. . , . thou shalt not be afraid , &c. nor for the pestilence , &c. for the destruction , &c. psal. . , , . psal. . , . though the earth be moved , &c. there is a river , the streams whereof shall make glad the city of god , &c. god is in the midst of her , &c. psal. . , , , , . come my people , enter thou into thy chambers , and shut thy dores about thee : hide thy self , &c. until the indignation be over-past : for behold , the lord cometh out of his place to punish the inhabitants of the earth , &c. isa. . , . the whole land shall be desolate , yet will i not make a full end , jer. . . ch . . . run to and fro through the streets of jerusalem , &c. if ye can find a man , if there be any who executeth judgment , who seeketh truth , and i will pardon it , jer. . . when jeremy was taken with the rest of the jews , god took care of him , jer. . , , . i will make a full end of all nations , where i have driven thee : but i will not make a full end of thee , jer. . . set a mark upon the foreheads of them who sigh and cry for all the abominations , &c. slay utterly , old and young , &c. but come not near any man upon whom is the mark , ezek. . , , . though noah , daniel , and job were in thee , they should deliver but their own souls only , ezek. . , , . all ye meek of the earth , who have wrought his judgment , &c. it may be ye shall be hid in the day of the lords anger , zeph. . . hurt not the earth , &c. till we have sealed the servants of god in their foreheads , rev. . , . and it was commanded that they should not hurt , &c. but only those men which have not the seal of god in their foreheads , rev. . . see more of the priviledges , chap. . dly , the duties of saints in such a time . if they shall confess their iniquity , &c. if then their uncircumcised hearts be humbled , and they then accept of the punishment of their iniquity : then i will remember my covenant with jacob , &c. lev. . , , . when israel fled before the men of ai , joshua prayed , and god commands him to arise , and search out the sin , and remove the cause , joshua . , , , , to the . if i shut up heaven , that there be no rain , &c. or if i send pestilence , &c. if my people , &c. shall humble themselves , and pray , and seek my face , and turn from their evil ways , then will i hear from heaven , forgive their sins , and heal their land , chron. . , , when jerusalem was in distress , the princes , the king , humbled themselves , &c. and god said , they have humbled themselves , i will not destroy them , &c. chron. . , . ch . . . when judah was beset by israel , they cryed unto the lord , chron. . . jehosaphat proclaimed a fast throughout all judea , in such a case , chron. . ezra . , , . nehemiah mourned , and wept , and fasted , when he had heard of the sad calamity of the jews , and he prayed , &c. so did jeremy , neh. . , , . ch . . , . lam. . , . when the jews were near destruction by hamans means , &c. mordecai , and the jews greatly mourned , fasted , wept , lay in sack-cloth , esther . , , , . the psalmist makes complaint , and prays to god earnestly for the church in a great calamity , psal. . psal. . by the rivers of babylon , there we sate down , we wept , when we remembred zion , &c. if i forget thee , o jerusalem , &c. psalm . , , , . the people turned not to him who smote them , neither do they seek the lord of hosts , isa. . , . and in that day did the lord of hosts call to weeping , and to mourning , and to baldness , &c. and behold joy , and gladness , slaying of oxen , &c. this iniquity shall not be purged from you till ye die , saith the lord , isa. . , , . in the way of thy judgments , o lord , we have waited for thee , &c. come my people , enter into your chambers , &c. until the indignation be over-past , isa. . , , , . hezekiah spread rabshakehs letter before the lord , and prayed unto the lord , &c. isa. . , , &c. thou hast stricken them , but they have not grieved ; thou hast consumed them , but they have refused to receive correction , &c. they refused to return , jer. . . ch . . . oh that my head were water , and mine eyes a fountain of tears , that i might weep day and night , for the slain of the daughter of my people , &c. jer. . . mine eyes shall weep in secret places for your pride : and mine eye shall weep sore , and run down with tears , because the lords flock is carried away captive , jer. . . in the great famine , jeremy confesseth sin , and prays to , and pleads with god for israel at large , jer. . at what instant i shall speak concerning a nation , and concerning a kingdom , to pluck up , and to pull down , and to destroy : if that nation , &c. turn from their evil , i will repent of the evil which i thought . behold , i frame evil against you , &c. return ye now , every one from , &c. jer. . , , . the lord blamed baruch for seeking great things for himself , in such a day , jer. . let us search , and try our ways , and turn again to the lord : let us lift up our heart with our hand unto god in the heavens , lam. . , , , . set a mark upon the foreheads of the men who sigh and cry for all the abominations that be done in the midst thereof , ezek. . . i sought for a man among them , who should make up the hedg , and stand in the gap before me , for the land , that i should not destroy it : but i found none , ezek. . , daniel in the captivity confesseth , and prayeth , dan. . , , &c. god calls upon israel , to sanctifie a fast , and to cry unto the lord , joel . , . zeph. . , , . turn to me with all your heart , and with fasting , and with weeping , and with mourning : and rent your heart , and not your garments , and turn unto the lord , &c. who knoweth if he will return and repent , and leave a blessing behind him , & c ? blow the trumpet in zion , sanctifie a fast , joel . , , , , , . because i will do this , prepare to meet thy god , o israel , amos . , . the prudent shall keep silent in that time : for it is an evil time , amos . , &c. wo to them who are at ease in zion , &c. but are not grieved for the affliction of joseph , amos . , , . the people of nineveh upon a threatning , fast , pray , and return from their evil , jonah . , , &c. though there be no ox in the stall , &c. yet i will rejoyce in the lord , i will joy in the god , &c. hab. . , , . is this a time for you to dwell in your cieled houses , and this house lie waste ? haggai . , . when ye fasted and mourned , did ye at all fast unto me , & c ? execute true judgment , &c. zech. . , , . jesus said unto them , suppose ye that these galileans were sinners above all the galileans , because they suffered such things ? i tell you , nay : but except ye repent , ye shall all likewise perish . or those eighteen upon whom the tower in siloe fell , and slew them ; think ye that they were sinners above all men who dwelt in jerusalem ? i tell you , nay : but except ye repent , &c. luk. . , , , , . chap. xxiv . of magistrates and magistracy . first , that magistracy is an ordinance of god : that by him are magistrates advanced to offices , &c. the titles given them . the kingdom is the lords , and he is the governour among the nations , psal. . . dan. . . against all the gods ( or , princes ) of egypt , i will execute judgment , &c. exod. . . and the lord said to moses , gather unto me seventy of the elders of israel , &c. and i will take of the spirit which is upon thee , and will put it upon them : and they shall bear the burthen of the people with thee , &c. numb . . , , . judges and officers shalt thou make thee in all thy gates , which the lord thy god giveth thee throughout all thy tribes : and they shall judg the people , deut. . . he raiseth up the poor out of the dust : lifteth the beggar from the dunghil , to sit among princes , and to make them inherit the throne of glory , sam. . . when the people asked a king , the lord said to samuel , &c. for they have not rejected thee , but they have rejected me , that i should not reign over them , sam. . , , . the kings whom thou hast set over us because of our sins : also they have dominion over our bodies , &c. our cattel , &c. nehem. . . promotion cometh neither from the east , nor from the west , &c. but god is the judg : he putteth down one , and setteth up another , psal. . , , . god , &c. judgeth among the gods , &c. i have said , ye are gods , &c. psal. . , . by me kings reign , and princes decree justice : by me princes rule , and nobles , even all the judges of the earth , prov. . , . for the transgression of a land , many are the princes thereof , prov. . . and that day shall the lord of hosts be , &c. for a spirit of judgment unto him who sitteth in judgment , isa. . , . i have made the earth , &c. and have given it unto whom it seemeth meet unto me . and now have i given , &c. to nebuchadnezzar , jer. . , , . blessed be the name of god , &c. he changeth the times and seasons : he removeth kings , and setteth up kings , &c. he is a god of gods , and lord of kings , dan. . , , . to the intent that the living may know , that the most high ruleth in the kingdom of men , and giveth it to whomsoever he will : and setteth up over it the basest of men , &c. and they shall drive thee from men , &c. until thou know , that the most high ruleth in the kingdom of men , and giveth it to whom he will , dan. . , . o thou king , the most high god gave nebuchadnezzar thy father a kingdom , and majesty , and glory , and honour , and for the majesty he gave him , all , &c. trembled , &c. dan. . , . there is no power but of god , the powers which be , are ordained ( or , ordered ) of god : whosoever therefore resisteth the power , resisteth the ordinance of god. rulers are not a terror , &c. for he is the minister of god to thee for good , rom. . , , , . dly , what they are in the sight of god , and considered as men . against all the gods of egypt i will execute judgment : i am the lord , exod. . . he leadeth away counsellors spoiled , and maketh the judges fools : he looseth the bonds of kings , and girdeth their loins with a girdle : he leadeth princes away spoiled , and overthroweth the mighty , &c. he poureth contempt upon princes , and weakneth the strength , &c. job . , , , , . accepteth not the person of princes , nor regardeth the rich , &c. for they all are the work of his hands : in a moment shall they dye , job . , , . be wise now therefore , o ye kings : be instructed ye judges of the eath : serve the lord with fear , and rejoyce with trembling : kiss the son lest he be angry , and ye perish from the way when his wrath is kindled , psal. . , , , . i have said , ye are gods , &c. but ye shall dye like men , and fall like one of the princes , psal. . , . the kings heart is in the hand of the lord : as the rivers of water , he turneth it whither he will , prov. . . if thou seest the oppression of the poor , and violent perverting of judgment and justice , &c. he who is higher than the highest , regardeth ; and there is a higher than they , eccles. . . ye scornful men , who rule this people , &c. because ye have said , we have made a covenant with death , &c. thus saith the lord , &c. your covenant with death shall be disanulled , &c. when the overflowing scourge shall pass thorow , then ye shall be trodden down by it , isa. . , , , . he who sitteth upon the circle of the earth , &c. who bringeth the princes of the earth to nothing : he maketh the judges of the earth as vanity , isa. . , . say to the prince of tyrus , thus saith the lord god ; because thine heart is lifted up , and thou hast said , i am a god , i sit in the seat of god , &c. yet thou art a man , and not god : though thou set thine heart as the heart of god , &c. therefore , thus saith the lord god , &c. i will bring strangers upon thee , &c. and they shall bring thee down to the pit , and thou shalt die the death of them , &c. but thou shalt be a man , and no god , in the hand of him who slayeth thee , ezek. . , , , , . nebuchadnezzar the king in the height of his pride , driven out among the beasts , dan. . , , , . there is no respect of persons with god , rom. . . dly , what are the duties of magistrates : and what they should be , negatively and affirmatively . thou shalt provide out of all the people able men , such as fear god : men of truth , hating covetousness , and place over them to be rulers , exod. . , , . thou shalt not wrest the judgment of the poor in his cause , &c. and thou shalt take no gift : for gifts blindeth the wise , &c. exod. . , . deut. . . ye shall do no unrighteousness in judgment : thou shalt not respect the person of the poor , nor honour the person of the mighty : in righteousness thou shalt judg thy neghbour , levit. . . moses , when the people had sinned , prayed earnestly for them , &c. numb . . , &c. deut. . , , &c. joshua . , , &c. take ye wise men and understanding , and known among your tribes , and i will make them rulers over you , &c. and i charged your judges at that time , saying , hear between your brethren , and judg righteously between every man and his brother , and the stranger with him : ye shall not respect persons in judgment : you shall hear the small as well as the great : you shall not be afraid of the face of a man , for the judgment is gods : and the cause which is too hard for you , bring it unto me , &c. deut. . , , , . the lord your god is a god of gods , &c. who regardeth not persons , nor taketh reward : he doth execute the judgment of the fatherless and widow , deut. . , . judges and officers , &c. and they shall judg the people with just judgment : thou shalt not wrest judgment : thou shalt not respect persons , neither take a gift : for a gift doth blind , &c. that which is altogether just shalt thou follow , deut. . , , . thou shalt in any wise set a king over thee whom the lord thy god shall chuse : one from among thy brethren shalt thou set king over thee : thou maist not set a stranger over thee who is not thy brother : but he shall not multiply horses to himself , &c. and it shall be , that when he shall sit upon the throne of the kingdom , that he shall write him a copy of this law in a book , &c. and it shall be with him , and he shall read therein all the days of his life , that he may learn to fear the lord his god , to keep all the words of this law , &c. that his heart be not lifted up above his brethren : and that he turn not aside from the commandment , deut. . , , , , , . if there be a controversie between men , and they shall come unto judgment , that the judges may judg them : then they shall justifie the righteous , and condemn the wicked , deut. . . samuel , his sons walked not in his ways : but turned aside after lucre , and took bribes , and perverted judgment , sam. . , . and david executed judgment and justice unto all his people , sam. . . he who ruleth over men , must be ( or , be thou ruler over men ) just , ruling in the fear of god , sam. . . when the plague was upon israel for davids sins , he said , lo , i have sinned and done wickedly : but these sheep , what have they done ? let thine hand be against me , and against my fathers house , &c. sam. . . solomon said , give therefore thy servant an understanding-heart to judg thy people , that i may discern between good and bad , &c. and the speech pleased the lord , kings . , , , . rehoboam took the counsel of the young men , and rejected the old mens advice : and answered the people roughly , and said , he would add to their burdens , and not ease them : whereupon many of the tribes revolt , and chuse them a king , chron. . he was going to fight against israel , but god forbid him , chron. . , . jehoshaphat , &c. sent to his princes , to benhail , and to obadiah , &c. to teach in the cities of judah : and with them levites , even shemajah , &c. and they taught in judah , and had the book of the law of the lord with them : and went about throughout all the cities of judah , and taught the people , chron. . , , . jehoshaphat said to the judges , take heed what you do : for ye judg not for man , but for the lord , who is with you in the judgment : wherefore now let the fear of the lord be upon you : take heed and do it : for there is no iniquity with the lord our god , nor respect of persons , nor taking of gifts , chron. . , . jehoshaphat in a time of danger , stood in the congregation in the house of the lord , and prayed himself with them , and for them there , chron. . , , to the . nehemiah saith , from the time that i was appointed to be their governour , &c. i and my brethren have eaten the bread of the governour : but the former governours , &c. were chargeable unto the people , &c. yea , even their servants bear rule over the people : but so did not i , because of the fear of god , &c. nehem. . , , , . i gave my brother hanani and hanania , &c. charge over jerusalem : for he was a faithful man , and feared god above many , nehem. . . i was a father to the poor : and the cause which i knew not , i searched out : and i brake the jaws of the wicked , and pluckt the spoil out of his teeth , job . , . be wise now therefore , o ye kings , be instructed ye judges of the earth : serve the lord with fear , and rejoyce with trembling , psal. . , . the wicked walk on every side , when the vilest men ( or , the vilest of the sons of men ) are exalted , psal. . . man in honour , and understandeth not , is like the beast who perisheth , psal. . . god standeth in the congregation of the mighty , he judgeth among the gods : how long will ye judg unjustly , and accept the persons of the wicked ? selah . defend the poor and fatherless : do justice to the afflicted and needy ; deliver the poor and needy : rid them out of the hands of the wicked , psal. . , , , . david said , i will not know a wicked person : whoso privily slandereth his neighbour , him will i cut off : him who hath a high look and a proud heart , him will i not suffer : mine eyes shall be upon the faithful of the land that they may dwell with me : he who walketh in a perfect way , shall serve me , &c. i will early destroy all the wicked of the land , &c. psal. . , , , , , . it is an abomination to kings to commit wickedness : for the throne is established by righteousness : righteous lips are the delight of kings , and they love him who speaketh right , prov. . , . it is not good to accept the person of the wicked , to overthrow the righteous in judgment , prov. . . a king who sitteth in the throne of judgment , scattereth away all evil with his eyes , &c. a wise king scattereth the wicked , and bringeth the wheel over them , &c. mercy and truth preserve the king , and his throne is upholden by mercy , prov. . , , . to do justice and judgment is more acceptable to the lord , than sacrifice , prov. . . take away the wicked from before the king , and his throne shall be established in righteousness , prov. . . as a roaring lion , &c. so is a wicked ruler over the poor people : a prince who wanteth understanding , &c. prov. . , . when the righteous are in authority , the people rejoyce : but when the wicked beareth rule , the people mourn , &c. the king by judgment stablisheth the land : but he who receiveth gifts , overthroweth it , &c. the king who faithfully judgeth the poor , his throne shall be established for ever , &c. many seek the rulers favour , but every mans judgment is from the lord , prov. . , , , . it is not for kings to drink wine : nor for princes strong drink , lest they drink , and forget the law , and pervert the judgment of any of the afflicted , prov. . , . better is a poor and wise child , than an old and foolish king who will no more be admonished , eccles. . . if thou seest the oppression of the poor , and violent perverting of judgment and justice , &c. he who is higher than the highest regardeth , eccles. . . wo to thee , o land , when thy king is a child , and thy princes eat in a morning ; blessed thou , o land , when thy king is the son of nobles , and thy princes eat in due season , for strength , and not for drunkenness , eccles. . , . the princes are rebellious , and companions of thieves : every one loveth gifts , and followeth after rewards : they judg not the fatherless , neither doth the cause of the widow come unto them , &c. ah , i will ease me , &c. isa. . , . i will give children to be their princes , and babes shall rule over them : and the people shall be oppressed every one by another , isa. . . wo unto them who decree unrighteous decrees , &c. to turn aside the needy from judgment , &c. what will ye do in the day of visitation , & c ? isa. . , , . in that day shall the lord of hosts , &c. for a spirit of judgment to him who sits in judgment , isa. . , . he who despiseth the gain of oppressions , who shaketh his hands from holding of bribes , &c. he shall dwell on high , isa. . , . is not this the fast that i have chosen , to loose the bands of wickedness , to undo the heavy burdens , and to let the oppressed go free , and that ye break every yoke ? isa. . . judgment is turned away backward , and justice standeth afar off : for truth it is fallen in the street , and equity cannot enter , isa. . . hear the word of the lord , o king of judah , &c. thus saith the lord , execute ye judgment , and righteousness , and deliver ye the spoiled out of the hand of the oppressor : do no wrong , do no violence to the stranger , &c. neither shed innocent blood in this place , &c. shalt thou reign , because thou closest thy self in cedar ? did not thy father eat , and drink , and do judgment and justice , and it was well with him ? he judged the cause of the poor , then it was well with him , &c. but thine eyes , and thine heart are not but for thy covetousness , and for to shed innocent blood , and for oppression , and for violence , &c. jer. . , , , , , . ezek. . . o princes of israel , remove violence and spoil , and execuue judgment and justice : take away your exactions from my people , saith the lord god , ezek. . . king nebuchadnezzar for his great pride , was driven from men to eat grass as an ox , dan. . , , , . i hate , i despise your feasts , &c. let judgment run down as waters , &c. amos . , . hear this , ye princes , &c. who abhor judgment , &c. the heads thereof judg for reward , micah . , . chap. . . judg not according to the appearance , but judg righteous judgment , john . . refrain your selves from these men , &c. for if this counsel , or this work be of men , it will come to nought : but if it be of god , ye cannot overthrow it , acts . , , , , , . ye ought to , &c. do nothing rashly , &c. the law is open , let them implead one another , acts . , . it is not the manner of the romans to deliver any to die , before he who is accused , have the accusers face to face , and have licence to answer for himself , &c. it seems to me unreasonable to send a prisoner , and withal not to signifie the crime laid against him , act. . , . rulers are not a terror to good works , but to the evil , &c. for he is the minister of god to thee for good , &c. a revenger , to execute wrath upon him who doth evil , &c. theyare gods ministers attending continually upon this very thing , rom. . , , . governours , &c. for the punishment of evil doers , and for the praise of them who do well , pet. . . the duties of subjects to their magistrates , in respect both to their persons and decrees . st , what they may not do : when and wherein they may not obey them . render to cesar the things which are cesars , and to god the things which are gods , mat. . . the king of egypt commanded the midwives to kill the men-children of the hebrews . but they feared god , and obeyed not the king : and god took it well of them , exod. . , , , , . saul said , jonathan should surely die , &c. and the people said , &c. as the lord liveth , there shall not one hair of his head fall , &c. so the people rescued jonathan that he died not , sam. . , , . hezekiah , the lord was with him , &c. and he rebelled against the king of assyria , kings . . when king nebuchadnezzar had commanded the worshiping of an image , shadrach , meshach , and abednego refused to obey , &c. and said , be it known unto thee , o king , that we will not serve thy gods , nor worship the image , &c. dan. . , , , . when darius had established a decree , that none should ask any petition of any god or man , for thirty days : daniel went into his house , after his wonted manner , and prayed three times a day , dan. . , , , . when the apostles were forbid to preach in the name of christ , they answered , &c. whether it be right in the sight of god , to hearken unto you more than unto god , judg you , act. . , , . then the council charged them with preaching contrary to their commands , &c. peter , &c. said , we ought to obey god rather than men , act. . , , . moses was hid by his parents , &c. and they feared not the kings edict , &c. he feared not the wrath of the king , heb. . , . dly , what they ought to do , or wherein they should acknowledg and obey them . miriam and aaron spoke against moses , and god smote miriam with a leprosie , numb . . , , , . the lord destroyed korah and his company , for their rebellion against moses , &c. numb . . , &c. god threatned the jews , for revolting from the king of babylon , and breaking their oath and covenant with him , ezek. , , , , , , , , , . though there was no tribute due from christ , yet he said to peter , lest we should offend them , go thou , &c. give unto them for me and thee , mat. . , , , . render therefore unto cesar the things which are cesars , mat. . . let every soul be subject to the higher power , &c. whosoever therefore resisteth the powers , resisteth the ordinance of god , &c. shall receive to themselves damnation , &c. wilt thou then not be afraid of the powers ? do that which is good , &c. ye must needs be subject , not only for wrath , but also for conscience sake , &c. for this cause pay you tribute , &c. render therefore to all their dues , tribute to whom tribute is due , custom to whom custom , fear to whom fear , honour to whom honour , rom. . , , , , , , . put them in mind to be subject to principalities and powers , to obey magistrates , &c. tit. . . submit your selves to every ordinance of man for the lords sake , whether it be to the king , as supream , or unto governours , as unto them who are sent by him for the punishment of evil-doers , &c. for so is the will of god , that with well-doing ye should put to silence the ignorance of foolish men , pet. . , , . dly , give them due honour and respect : not contemn their persons , or speak evil of them . thou shalt not revile the gods ( or , judges ) , nor curse the ruler of thy people , exod. . . david said to saul , my lord the king : and when saul looked behind him , david stooped with his face to the earth , and bowed himself , &c. he said , i will not put forth my hand against the lords anointed , sam. . , . nathan the prophet , when he was come in before the king , he bowed himself before the king , with his face to the ground , &c. and said , my lord , o king , &c. kings . , . is it fit to say to a king , thou art wicked ? to princes , ye are ungodly ? job . . the kings wroth is as the roaring of a lion , &c. prov. . . the fear of a king is as the roaring of a lion : whoso provoketh him to anger , sinneth against his own soul , prov. . . put not forth thy self in the presence of a king , &c. prov. . , . where the word of a king is , there is power : and who may say unto him , what doest thou ? eccles. . . curse not the king , no not in thy thoughts , eccles. . . daniel said to darius the king , o king , live for ever , dan. . . when the apostle had spoken sharply unto the high-priest , and some who stood by had said , revilest thou gods high-priest ? then said paul , i wist not , brethren , that he was the high-priest : for it is written , thou shalt not speak evil of the ruler of my people , act. . , , , . paul said , i think my self happy , king agrippa , because i shall answer for my self this day before thee , &c. festus said , &c. paul , thou art beside thy self , much learning doth make thee mad . but he said , i am not mad , most noble festus , but speak forth the words of truth and soberness , &c. act. . , , , , . ch . . . render therefore to all their dues , &c. fear to whom fear , honour to whom honour , rom. . . honour the king , pet. . . but chiefly them who walk in the lust of uncleanness , and despise government , &c. or dominion , &c. they are not afraid to speak evil of dignities : whereas angels , who are greater in power and might , bring not railing accusation against them , before the lord , pet. . , . jude vers . , . thly , to pray for them . exhort therefore , that first of all supplications , prayers , intercessions , and giving of thanks be made for all men : for kings , and for all who are in authority ( or , eminent place ) , that we may lead a quiet and a peaceable life , in all godliness and honesty . for this is good and acceptable in the sight of god our saviour , tim. . , , . thly , to endeavour to get good magistrates . when adonijah exalted himself , saying , i will be king , and preparation was made for it : then bathsheba the queen , and nathan the prophet , made application to david , to set up solomon to be king ; and accordingly prevailed , kings . thly , to be content with such magistrates which god hath set over us , although they be not such as they should be . when samuel was old , he made his sons judges over israel , &c. and his sons walked not in his ways , but turned aside after lucre , and took bribes , and perverted judgment . then all the elders of israel gathered themselves together , and came to samuel , &c. and said unto him , behold , thou art old , and thy sons walk not in thy ways . now make us a king to judg us , like all the nations , &c. this greatly displeased god , and he said to samuel , they have not rejected thee , but they have rejected me , that i should not reign over them , &c. the people said , nay , but there shall be a king over us , sam. . , , , , , , , , . samuel afterwards tells them , their wickedness was great in the sight of the lord , in asking a king . which sin the people acknowledged , when god had sent thunder and rain in harvest , sam. . , , , . they have set up kings , but not by me : they have made princes , and i knew it not , hosea . , . and thy judges of whom thou saidst , give me a king , and princes ? i gave thee a king in mine anger , and took him away in my wrath , hosea . , . see the kings of israel , &c. chap. . chap. xxv . of an oath for testimony , confirmation , and ending of controversies , and other occasions . abraham said unto the king of sodom , i have lift my hand unto the lord , the most high god , that i would not take , &c. any thing , lest thou shouldst say , &c. gen. . , . abimelech , &c. spake unto abraham , saying , god is with thee , &c. now therefore swear unto me here , by god , that thou wilt not deal falsly with me , nor with my son , &c. and abram said , i will swear , &c. they swore both of them , gen. . , , , . abram said unto his servant , put , i pray thee , thy hand under my thigh , and i will make thee swear by the lord , the god of heaven , and the god of the earth , that thou shalt not take a wife unto my son of the daughters of the canaanites , &c. and the servant did swear , gen. . , , . abimelech and isaac swear each to other , not to hurt one the other , gen. . , . . jacob and laban made a covenant , and swore to it . jacob did swear by the fear of his father isaac , gen. . , , , , . israel called joseph his son to him , and desired him to swear unto him , that he would bury him not in egypt , but in his fathers burying-place . joseph did swear unto him , gen. . , , . joseph had straitly sworn the children of israel , saying , &c. ye shall carry up my bones away hence with you , exod. . . gen. . . thou shalt not bear false witness against thy neighbour , exod. . . if a man deliver to his neighbour an ass , &c , and it die , or is hurt , &c. no man seeing it : then shall an oath of the lord be between them both , that he hath not put his hand unto his neighbours goods , and the owner of it shall accept thereof , exod. . , . if a soul sin , and hear a voice of swearing , and is a witness whether he hath seen or known it , if he do not utter it , then he shall bear his iniquity , levit. . . and ye shall not swear by my name falsly : neither shalt thou profane the name of thy god , levit. . . thou shalt fear the lord thy god , &c. and shalt swear by his name , deut. . . ch . . . at the mouth of two witnesses , or three witnesses , shall he who is worthy of death be put to death : at the mouth of one witness he shall not be put to death . the hands of the witness shall be first upon him , deut. . , . one witness shall not rise up against a man , for any iniquity , or for any sin . at the mouth of two witnesses , or at the mouth of three witnesses shall the matter be established . if a false witness rise up , &c. the judges shall make diligent enquiry : and if the witness be a false witness , &c. then shall he do unto him , &c. deut. . , , , , . joshua made peace with the gibeonites , &c. and the princes of the congregation sware unto them , &c. the princes said , we have sworn unto them by the lord god of israel , therefore we may not touch them , joshua . , . ch . . , , ch . . . the men of israel had sworn , &c. saying , there shall not any of us give his daughter unto benjamin to wife , &c. how shall we do , &c. seeing we have sworn by the lord , & c ? judges . , , . jonathan said unto david , go in peace , forasmuch as we have sworn both of us in the name of the lord , saying , the lord be between me and thee , and between my seed and thy seed for ever , sam. . , , . saul said unto david , swear now therefore unto me by the lord , that thou wilt not cut off my seed , &c. and david sware unto saul , sam. . , . the king sware to shimei that he shoul not die , sam. . . god brought a famine upon israel for the sin of saul , in slaying the gibeonites , with whom israel had made a covenant , to which the princes swore , sam. . , , . david had sworn unto bathsheba his queen , by the lord his god , that solomon his son should reign after him , &c. and the king sware , and said , as the lord liveth , &c. even as i swear unto thee by the lord , &c. even so will i do , kings . , , . jehojadah sent , &c. the rulers and captains , &c. and made a covenant with them , and took an oath of them in the house of the lord , and shewed them the kings son , &c. kings . , , , &c. asa with judah made a solemn covenant to seek the lord god of their fathers with all their heart , &c. that whosoever would not seek the lord god of israel should be put to death , &c. and they sware unto the lord with a loud voice , &c. and all israel rejoyced at the oath : for they had sworn with all their hearts , chron. . , , , , , . ezra made a covenant , &c. he made the chief priests , the levites , and all israel to swear , that they should do according to this word : and they sware , ezra . , . nehemiah called the priests , and took an oath of them , that they should do according to this promise , neh. . , . the king shall rejoyce in god , every one who sweareth by him shall glory , psal. . . a false witness shall not be unpunished , &c. prov. . , . he who sweareth in the earth , shall swear by the god of truth , isa. . . jer. . . and thou shalt swear , the lord liveth in truth , in judgment , and in righteousness , jer. . . how shall i pardon thee for this ? thy children have forsaken me , and sworn by them who are no gods , jer. . . the king sware secretly unto jeremiah , saying , as the lord liveth who made us this soul , i will not put thee to death , jer. . . god threatned the jews king , for breaking his covenant , and despising his oath he made to , and with the king of babylon , and saith , surely mine oath which he hath despised , and my covenant which he hath broken , even it will i recompence upon his own head , &c. i will bring him to babylon , ezek. . , , , , . i heard the man cloathed in linnen , &c. when he lift up his right hand , and his left hand unto heaven , and sware by him who liveth for ever , that it shall be for a time , &c. dan. . . god threatens to cut off them who swear by the lord , and that swear by malchum , zeph. . . every one who sweareth , shall be cut off , &c. i will bring it forth , saith the lord of hosts , and it shall enter into the house of , &c. and into the house of him who sweareth falsly by my name , &c. zech. . , . love no false oath : for all these are things which i hate , saith the lord , zech. . . swear not at all , neither by heaven : for it is gods throne : nor by earth , for it is his foot-stool , &c. but let your communication be , yea , yea , nay , nay : for whatsoever is more than these , cometh of evil , mat. . , , , , . james . . they sought false witnesses against christ , and two came , mat. . . men verily swear by the greater : and an oath for confirmation , is to them an end of all strife : wherein god , willing more abundantly , &c. confirmed it by an oath , heb. . , , , . and the angel , &c. lifted up his hand to heaven , and sware by him who liveth for ever , &c. that there should be time no longer , rev. . , . chap. xxvi . of preachers in general : gospel-ministers , of what spirits they should be , their duty and recompence . and though the lord give you the bread of adversity , and the water of affliction , yet shall not thy teachers be removed into a corner any more : but thine eyes shall see thy teachers , isa. . . the lord said unto jeremy , thou shalt go to all that i shall send thee : and whatsoever i shall command thee , thou shalt speak . be not afraid , &c. jer. . , . if thou take forth the precious from the vile , thou shalt be as my mouth , jer. . . the word of the lord was made a reproach , &c. and a derision daily : then said i , i will not make mention of him , nor speak any more in his name : but his word was in mine heart , as a burning-fire shut up in my bones : and i was weary with forbearing , and i could not stay , &c. jer. . , . freely ye have received , and freely give : provide neither gold nor silver , nor brass in your purses , &c. for the workman is worthy of his meat , &c. i send you forth as sheep , &c. be ye therefore as wise as serpents , and harmless as doves , mat. . , , , , . joh. . . go ye therefore , teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost : teaching them to observe all things whatsoever i have commanded you : and lo i am with you , &c. mat. . , . he who speaketh of himself , seeketh his own glory : but he who seeketh his glory who sent him , the same is true , &c. joh. . . the apostles were very desirous to do good to the souls of others , and therefore took all occasions possible to preach the gospel every where , acts . , , &c. ch . . , , &c. ch . . , , , . ch . . , , , , ch . . , , , &c. when the apostles were forbid to preach christ , they answer , whether it be right in the sight of god , to hearken unto you more than unto god , judg ye : for we cannot but speak the things we have seen and heard , acts . , . we will give our selves to prayer continually , and preaching of the word , act. . . these are the servants of the most high god , who shew unto us the way of salvation , act. . . paul being a tent-maker , abode with aquilla , being of the same craft , and wrought with him , &c. he reasoned in the synagogue every sabbath , &c. he testified to the jews , that jesus was christ , &c. apollos shewing by the scriptures , that jesus was the christ , acts . , , , , , . paul preached three months , disputing and perswading about the kingdom of god ; but when divers were hardned , &c. he separated the disciples , &c. acts . , . paul said , i kept back nothing which was profitable unto you : but have shewed you , and have taught you publickly , and from house to house , &c. testifying , &c. repentance towards god , and faith towards our lord jesus christ , &c. neither count i my life dear , so that i might finish , &c. the ministry which i have received of the lord jesus , to testifie the gospel , &c. i am pure from the blood of all men : for i have not shunned to declare unto you the whole connsel of god , &c. i have coveted no mans silver , or gold , &c. ye your selves know that these hands have ministred to my necessity , and to them who were with me , acts . , , , , , , , . the gentiles to whom i now send thee , to open their eyes , and to turn them from darkness to light , acts . , . paul dwelt two years in his own hired house , and received all who came in unto him : preaching the kingdom of god , and teaching those things which concern the lord jesus christ , acts . , . i thank my god , &c. that your faith is spoken of , &c. without ceasing i make mention of you always in my prayers , &c. i iong to see you , that i may impart unto you some spiritual gift , to the end you may be established , &c. i am not ashamed of the gospel of christ ; for it is the power of god unto salvation , rom. . , , , , . col. . . ephes. . , . i will not dare to speak of any of those things which christ hath not wrought by me , to make the gentiles obedient , &c. i beseech you brethren , for the lord jesus christs sake , &c. that ye strive together with me in your prayer to god for me , that i may be delivered from them who do not believe , &c. rom. . , . when i came to you , i came not in the excellency of speech , or of wisdom , declaring unto you the testimony of god : for i determined not to know any thing among you , save jesus christ and him crucified , &c. and my speech and my preaching was not with inticing ( or , perswasible ) words of mans wisdom , but in demonstration of the spirit , &c. which things also we speak , not in the words mans wisdom teacheth , but which the holy ghost teacheth : comparing spiritual things with spiritual , cor. . , , , , . and i , brethren , could not speak unto you as spiritual , &c. i have fed you with milk , and not with meat : for hitherto ye were not able , &c. i have planted , &c. but god gave the increase : so then , neither is he who planteth any thing , &c. cor. . , , , . account of us as , &c. stewards of the mystery of god ; moreover , it is required in stewards , that a man be found faithful , &c. even to this present hour we hunger , &c. and labour , working with our own hands , cor. . , , . have we not power to eat and to drink , & c ? who goeth to warfare at any time upon his own charge , & c ? so the lord hath ordained , that they who preach the gospel , should live of the gospel , &c. but i have used none of these things , &c. wo is unto me if i preach not the gospel , &c. though i be free from all men , yet have i made my self servant unto all , that i might gain the more : and unto the jews , i became as a jew , &c. i am made all things to all men , that i might by all means save some , cor. . , , , , , , , . i speak as to wise-men , judg ye what i say ; the cup of blessing , &c. even as i please all men in all things , not seeking mine own profit , but the profit of many , that they may be saved , cor. . , . in the church , i had rather speak five words with my understanding , that i might teach others also , than ten thousand words in an unknown tongue , cor. . , . by the grace of god , i am that i am , &c. i laboured , &c. yet not i , but the grace of god which was with me , cor. . . you also helping together by prayer for us , &c. not for that we have dominion over your faith , but are helpers of your joy , cor. . , . if i make you sorry , who is he then who maketh me glad , but the same who is made sorry by me , & c ? out of much affliction and anguish of heart i wrote unto you with many tears : not that ye should be grieved , but that , &c. we are not as many who corrupt the word of god : but as of sincerity , but as of god , in the sight of god speak we in christ , cor. . , , . chap. . , . not that we are sufficient of our selves , to think any thing as of our selves , but our sufficiency is of god : who also hath made us able ministers , &c. cor. . , . commending our selves to every mans conscience in the sight of god , &c. we preach not our selves , but christ jesus the lord , and our selves your servants for jesus sake , &c. we have the same spirit of faith , &c. we believe , and therefore speak , cor. . , , . knowing therefore the terror of the lord , we perswade men , &c. the love of christ constrains us , &c. god hath given unto us the ministry of reconciliation , &c. we are embassadors for christ , as though god , &c. cor. . , , , , . giving no offence in any thing , that the ministry be not blamed ; but in all things approving our selves as the ministers of god , in much patience in afflictions , in necessities , in distresses , &c. by pureness , by knowledg , &c. cor. . , , , , , , . . we have wronged no man : we have corrupted no man , we have defrauded no man , &c. though i made you sorry , i do not repent , &c. i do rejoyce , not that you were made sorry , but that ye sorrowed to repentance , &c. that ye might receive damage by us in nothing , cor. . , , , . the weapons of our warfare are not carnal , but mighty through god , &c. cor. . , . paul ( being forced to it for the gospels sake , justifies and commends himself , cor. . ch . . i will not be burdensome to you : i seek not yours , but you : for the children , &c. and i will very gladly spend , and be spent for you ; though , &c. we do all things for your edisying , dearly beloved : for i fear , &c. lest when i come again , my god will humble me among you , and that i shall bewail many who have sinned , and have not repented , cor. . , , , , , . we can do nothing against the truth , but for the truth , &c. i should use sharpness according to the power which the lord hath given me to your edification , &c. cor. . , . — do seek to please men ; for if i yet pleased men , i should not be the servant of christ , gal. . . paul blamed peter for dissembling , openly , gal. . , , , . paul had a holy jealousie of the galatians : and after he had written largely to them about their turning back to the law , he saith , ye observe days , and months , and years : i am afraid of you , lest i have bestowed labour in vain , gal. . ch . . , . when he ascended up on high , &c. he gave gifts unto men , &c. and he gave some apostles , and some prophets , and some evangelists , and some pastours and teachers , for the perfecting of the saints , for the work of the ministry , &c. ephes. . , , , . praying , &c. for me , that utterance may be given unto me , that i may open my mouth boldly , ephes. . , . thes. . , . col. . , . god is my record how greatly i long after you all , in the bowels of jesus , &c. some preach christ out of envy , &c. what then ? notwithstanding every way , whether in pretence or in truth , christ is preached , and i therein rejoyce , yea , and will rejoyce , phil. . , , , , . if i be offered upon the sacrifice and service of your faith , i joy , &c. i have no man like-minded , all seek their own things , not the things which are jesus christs , phil. . , , , . not that i desire a gift : but i desire fruit that may abound to your account , phil. . , . christ whom we preach , warning every man , and teaching every man in all wisdom , that we might present every man perfect in christ jesus ; whereunto i also labour , striving according to his working , who , &c. col. . , , . i would that you knew what great conflict i have for you , and for they at laodicea , &c. that their hearts might be comforted , col. . . our exhortation was not of deceit , &c. but as we were allowed of god , &c. even so we spake : not as pleasing men , but god , who tryeth our hearts ; for neither at any time used we flattering words , as ye know , nor a cloke of covetousness , god is witness ; nor of men sought we glory , &c. but we were gentle among you , even as a nurse cherisheth her children ; so being affectionately desirous of you , we were willing to have imparted unto you , &c. labouring night and day , because we would not be chargeable to any of you , we preached unto you ; ye are witnesses , and god , how holily , and justly , and unblameably we behaved our selves , &c. what is our hope , or joy , or crown of rejoycing ? are not even ye , in the presence of our lord jesus christ at his coming ? thes. . , , , , , , , , , , . i could no longer forbear : i sent to know your faith , lest by some means the tempter , &c. for now we live , if ye stand fast in the lord , thes. . , , , , . brethren , pray for us , thes. . . we behaved not our selves disorderly among you : neither did we eat any mans bread for nought , but wrought with labour and travel night and day , that we might not be chargeable to any of you ; not because we have not power ; but to make our selves an ensample unto you to follow us , &c. thes. . , , , . resuse profane and old wives fables , and exercise thy self unto godliness : these things command and teach , &c. be thou an example of the believers in word , in conversation , in charity , in spirit , in faith , in purity , &c. give attendance to reading , to exhortation , to doctrine , neglect not the gift which is in thee , &c. meditate upon these things ; give thy self wholly unto them , that thy profiting may appear to all ( or , in all things ) : take heed to thy self , and to the doctrine , &c. tim. . , , , , , , . stir up the gift of god which is in thee , &c. hold fast the form of sound words which thou hast heard of me , in faith and love , &c. tim. . , . the things thou hast heard of me among many witnesses , the same commit thou to faithful men , who shall be able to teach others also ; thou therefore endure hardness , as a good souldier of christ jesus : no man who warreth , entangleth himself with the affairs of this life , that he may please him who hath chosen him to be a souldier , &c. i endure all things for the elects sake , &c. study to shew thy self a work-man that needeth not to be ashamed , rightly dividing , &c. foolish and unlearned questions avoid , knowing that they do gender strifes : but the servant of the lord must not strive ; but be gentle unto all men , apt to teach , patient ( or , forbearing ) , in meekness instructing those who oppose themselves , if god peradventure will give them repentance , &c. &c. tim. . , , , , , , , , . preach the word : be instant in season , out of season : reprove , rebuke , exhort with all long-suffering , and doctrine , &c. but watch thou in all things , endure afflictions , do the work of an evangelist , make full proof of ( or , fulfil ) thy ministry , tim. . , . there are many unruly and vain talkers and deceivers , &c. whose mouths must be stopped , &c. wherefore rebuke them sharply , that they may be sound in the faith ; not giving heed to jewish fables , and commandments of men , &c. titus . , , , . speak thou the things which become sound doctrine : in all things shew thy self a pattern of good works , in doctrine , uncorruptness , gravity , sincerity , sound speech which cannot be condemned : that he who is of the contrary part , may be ashamed , having no evil thing to say of you , titus . , , . avoid foolish questions , and genealogies , and contentions , and strivings about the law ; for they are unprofitable and vain , titus . . if any man speak , let him speak as the oracles of god , &c. that god , &c. pet. . , . i will not be negligent to put you always in remembrance of these things , though ye know them , and be established in the present truth : yea , and i think it meet , as long as i am in this present tabernacle , to stir you up , by puting you in remembrance : knowing that shortly i must put off this my tabernacle , &c. moreover i will endeavour that you may be able after my decease , to have these things always in remembrance : for we have not followed cunningly devised fables , when we made known unto you the power and coming of our lords , &c. pet. . , , , , . that which we have seen and heard , declare we unto you , &c. joh. . . i rejoyce greatly , that i found of thy children walking in truth , joh. ver . . joh. ver . , . see more of the officers of churches , chap. . chap. xxvii . of the church of christ under the several notions thereof , and the things belonging to the same in the general ; and also as considered in the several congregations , and particular churches thereof . the several acceptations of the church mentioned in scripture . st . general , or universal . upon this rock i will build my church , and the gates of hell shall not , &c. matt. . . christ is the head of the church : and he is the saviour of the body , &c. christ also loved the church and gave himself for it , &c. that he might present it to himself a glorious church , ephes. . , , . to the general assembly and church of the first born , who are enrolled in heaven , heb. . . dly , universal , visible . the lord added to the church dayly such as should be saved , act. . . that now , &c. might be known by the church , the manifold wisdom of god , &c. unto him be glory in the church by christ jesus , throughout all ages , &c. ephes. . , . i paul , &c. rejoyce in my sufferings , &c. for his bodyes sake which is the church , col. . . dly , particular visible churches of believers , who are joyned together as one body , and usually meet together in one place , for the participation of the same ordinances , and exercising duties as a church , and one to another as members thereof . can two walk together except they be agreed ? amos . . they all continued with one accord in prayer and supplication , &c. the number of the names together , were about a hundred and twenty , act. . , , . and the same day there was added about three thousand souls : and they continued stedfastly in the apostles doctrine and fellowship , and in breaking of bread , and in prayer , &c. and all who believed were together , &c. and they continuing dayly with one accord in the temple , &c. act. . , , , . then had the churches rest thorowout all judea and galilee , and samaria , act. . . then tidings , &c. came unto the ears of the church which was in jerusalem , and they sent forth barnabas , &c. at antioch they assembled themselves a whole year with ( or , in ) the church , and taught much people , act. . , . and when they had ordained them elders in every church , &c. they went to antioch , &c. when they had there gathered the church together , &c. act. . , . paul and barnabas came to jerusalem : they were received of the church , and of the apostles and elders , &c. then pleased it the apostles , and elders , with the whole church , to send , &c. being assembled with one accord , they gathered the multitude together , delivered the epistle , &c. paul went , &c. confirming the churches , act. . , , , , , , . ch . . , . when he had landed at cesaria , and gon up and saluted the church , &c. act. . . paul sent to ephesus , and called the elders of the church , act. . . unto the church of god which is at corinth , cor. . . as i teach every where , in every church , cor. . . in the name of our lord jesus christ , when ye are gathered together , &c. cor. . . when ye come together in the church , &c. when ye come together therefore into one place , &c. despise ye the church of god , &c. wherefore my brethren , when ye come together to eat , tarry one for another , cor. . , , , , , , . if therefore the whole church be come together in one place , &c. let him keep silence in the church , &c. as in all the churches of the saints , &c. let women keep silence in the churches , &c. it s a shame for a woman to speak in the church , cor. . , , , , . as i have given order to the churches of galatia ; so do , &c. the churches of asia , cor. . , . the churches of macedonia , &c. thorowout all the churches , &c. chosen of the churches , &c. brethren , the messengers of the churches , &c. shew , &c. before the churches , cor. . , , , , . paul , &c. unto the churches of galatia , &c. unknown by face unto the churches , gal. . , , . ye philippians , &c. no church , &c. but ye only , phil. . . when this epistle is read among you , cause it that be read also in the church of laodicea , col. . , . to the church of the thessalonians which is in god , thes. . . the churches of god which in judea are in christ , &c. thes. . . the church at babylon , &c. salute you , pet. . . — born witness of thy charity before the church , &c. i wrote unto the church , but diotrephes , &c. casteth them out of the church , joh. vers . . , . the seven churches of asia , &c. ephesus , smirna , pergamus , &c. rev. . , . the dignity , priviledges , and blessings , belonging to the church of jesus christ in general , as such . i will set my tabernacle among you : and my soul shall not abhor you : and i will walk among you , and will be your god , and ye shall be my people , levit. . , . ezek. . , , . the cloud filled the house of the lord ; so that the priests could not stand to minister , because of the cloud , for the glory of the lord had filled the house , kings . , . chap. . . there is a river , the streams whereof shall make glad the city of god , the holy place of the tabernacles of the most high : god in the midst of her , she shall not be moved : god shall help her , &c. the lord of hosts is with us : the god , &c. psal. . , , . out of sion , the perfection of beauty , god hath shined , psal. . . the hill of god is as the hill of bashan , an high hill ; why leap ye , ye high hills ? this is the hill god desireth to dwell in , the lord will dwell in it for ever , psal. . , . in judah is god known , his name is great in israel ; in salem also is his tabernacle , and his dwelling-place in sion , psal. . , . he delivered his strength into captivity , and his glory into the enemies hand : he gave his people over also unto the sword , and was wroth with his inheritance , psal. . , . how amiable are thy tabernacles , o lord of hosts , & c ! blessed are they who dwell in thy house , they will be still praising of thee , &c. they go from strength to strength , every one of them in zion , appearing before god , psal. . , , . the lord loveth the gates of zion , more then all the dwellings of jacob : glorious things are spoken of thee , o city of god , &c. of zion it shall be said , this and that man was born in her , and the highest himself shall establish her , psal. . , , . those who are planted in the house of the lord , shall flourish , &c. still bring forth fruit , psal. . , . holiness becomes thine house for ever , o lord , psal. . . the lord is great in zion , and he is high above all people , psal. . . the lord hath chosen zion , he hath desired it for his habitation : this is my rest for ever , here will i dwell , for i have desired it : i will abundantly bless her provision , i will satisfie her poor with bread , &c. psal. . , , , , . the lord shall reign for ever : thy god , o zion , unto all generations , psal. . . he sheweth his word unto jacob : his statutes and his judgments unto israel : he hath not dealt so with any nation , &c. psal. . , . the mountain of the lords house shall be established in the top of the mountains , and shall be exalted above the hills , &c. out of zion shall go forth the law , isa. . , . micah . . the lord will create upon every dwelling-place of mount zion , and upon her assembly , a cloud and smoak by day , and the shining of a flaming fire by night : for upon all the glory shall be a defence , &c. isa. . , . the lord of hosts , who dwelleth in mount zion , isa. . . the wolf also shall dwell with the lamb , &c. they shall not hurt nor destroy in all my holy mountain , isa. . , , , . cry out , and shout , thou inhabitant of zion : for great is the holy one of israel in the midst of thee , isa. . . the lord hath founded zion , and the poor of his people shall trust in it , isa. . . the moon shall be confounded , &c. when the lord of hosts shall reign in mount zion , isa. . . in this mountain shall the lord of hosts make unto all people a feast of fat things , a feast of wines on the lees , &c. and i will destroy in this mountain the face of the covering cast over all people , &c. isa. . , . a vineyard of red wine , i the lord do keep it ; i will water it every moment , left any hurt it : i will keep it night and day , isa. . , . as when an hungry man dreameth , and behold he eateth , and he awaketh and his soul is empty , &c. so shall the multitude &c. be who fight against zion , isa. . . the lord whose fire is in zion , and his furnace in jerusalem , isa. . . look upon zion the city of our solemnities ; thine eyes shall see jerusalem a quiet habitation , a tabernacle which shall not be taken down , &c. but there the glorious lord will be unto us a place of broad rivers and streams , &c. the lord is our judg , our law-giver : the lord our king , &c. the inhabitants shall not say i am sick : the people , &c. shall be forgiven , isa. . , , , . god threatens nations , as recompences for the controversy of zion , isa. . , , . the ransomed of the lord shall return and come unto zion , &c. and they shall obtain gladness ; and sorrow and sighing shall fly away , isa. . . ch . . , . i will place salvation in zion , for israel my glory , isa. . . zion said , the lord hath forsaken me , &c. can a woman forget her sucking child , & c ? yea , they may : yet will i not forget thee : behold , i have graven thee upon the palms of mine hands : thy walls are continually , &c. isa. . , , . the lord shall comfort zion , he will comfort all her waste places , isa. . . zion , thy god reigneth , isa. . . i will bring them to my holy mountain , and make them joyful in my house , isa. . , . say to the daughter of zion , behold , thy salvation cometh , &c. and they shall call them the holy people , the redeemed of the lord : and thou shalt be called , sought out , a city not forsaken , isa. . , . i will take you one of a city , &c. and bring you unto zion , and will give you pastours according to mine heart , jer. . , . do not abhor us , for thy names sake : do not disgrace the throne of thy glory , jer. . . the place of my throne , and the place of the soles of my feet , where i will dwell in the midst of the children of israel for ever , ezek. . . and ye shall know that i am the lord in the midst of israel , &c. for in mount zion , and in jerusalem , shall be deliverance , as the lord hath said , joel . , . the lord also shall roar out of zion , and utter his voice from jerusalem , and heaven and earth shall shake : but the lord is the hope of his people , &c. i am the lord your god , dwelling in zion , my holy mountain , &c. and a fountain shall come out of the house of the lord , and shall water the valley , &c. judah shall dwell for ever , &c. for the lord dwelleth in zion , joel . , , , , , . for i , faith the lord , will be unto her a wall of fire round about , and will be the glory in the midst of her , &c. many nations shall be joyned to the lord in that day , and shall be my people , and i will dwell in the midst of thee , &c. and the lord shall inherit judah his portion , &c. zech. . , , , . upon this rock will i build my church , and the gates of hell shall not prevail against her , matt. . . for where two or three are gathered together in my name , there am i in the midst of them , matt. . . feed the church of god , which he hath purchased with his own blood , act. . . the churches , the glory of christ , cor. . . to the intent , that unto principalities , and powers in heavenly places , might be known by the church the manifold wisdom of god , &c. unto him be glory in the church , by christ jesus thorowout all ages , &c. ephes. . , , . that he might present to himself a glorious church without spot , ephes. . . the house of god , which is the church of the living god , the pillar , &c. tim. . . see union and relation between christ and his church , chap. . of the qualification of the members of the churches , what they should be . and the lord spake to aaron , saying , do not drink wine nor strong drink , thou nor thy sons with thee , when ye go into the tabernacle , &c. that ye may put difference between holy and unholy , and between unclean and clean , &c. levit. . , . holiness becometh thine house , o lord , for ever , psal. . . they shall call them the holy people : the redeemed of the lord , isa. . . her priests have violated my law , &c. have put no differenee between the holy and profane : neither have they shewed , &c. between the unclean , and the clean , ezek. . . ephraim , he hath mixed himself among the people : is a cake not turned , hosea . . can two walk together , except they be agreed ? amos . . to all that be in rome , beloved of god , called saints , rom. . . — grant you to be like-minded one towards another , &c. that ye may with one mind , and one mouth , glorifie god , &c. i my self am perswaded of you brethren , that ye also are full of goodness , filled with all knowledg , &c. rom. . , , . unto the church of god which is at corinth , to them who are sanctified in christ jesus , called saints , &c. i beseech you , &c. that ye all speak the same thing , &c. that ye be perfectly joyned together in the same mind , and in the same judgment , cor. . , . by one spirit we are all baptized into one body , &c. cor. . . be not unequally yoked together with unbelievers : for what fellowship hath righteousness with unrighteousness ? what communion hath light with darkness , & c ? ye are the temple of the living god , as god hath said , i will dwell in them , and walk in them , and , &c. wherefore come out from among them , and be ye separate , saith the lord , &c. i will receive you , cor. . , , , , . first they gave their own selves to the lord , and unto us by the will of god , cor. . . ye are built upon the foundation of the apostles and prophets , jesus christ himself being the chief corner-stone : in whom all the building fitly framed together , groweth unto an holy temple in the lord : in whom you also are built together for an habitation of god through the spirit , ephes. . , , , . to the saints and faithful brethren in christ , who are at colosse , col. . . ye are the children of the light , and of the day : we are not of the night , nor of darkness , &c. that this epistle be read unto all the holy brethren , thess. . , . be ready always to give an answer unto every man who asketh you a reason of the hope which is in you , with meekness and fear , pet. . . see more of discipline , &c. chap. . of the propriety that particular churches had in their members , and of others joyning themselves to them . and great fear came upon all the church , &c. and they were all with one accord in solomons porch ; and of the rest durst no man joyn himself to them , but the people magnified them , acts . , , . and when saul was come to jerusalem , he assayed to joyn himself to the disciples , and they were all afraid of him , and believed not that he was a disciple : but barnabas took him , and brought him unto the apostles , and declared unto them , how he had seen the lord , &c. and he was with them , coming , &c. at jerusalem , acts . , , . it pleased the apostles , &c. with the whole church , to send chosen men of their own company to antioch , &c. judas and silas , chief men among the brethren , acts . . phebe our sister , who is a servant of the church which is at cenchrea , rom. . . because of false brethren unawares brought in , who came in privily to spy , &c. gal. . . epaphroditus my brother , &c. but your messenger , &c. i send him therefore the more carefully , that when ye see him again , ye may rejoyce , &c he was nigh unto death , &c. phil. . , , , . onesimus , &c. who is one of you , &c. epaphras , who is one of you , &c. salute you , col. . , . our friends salute thee ; greet the friends by name , john ver . . of letters commendatory : or the churches receiving of such who were recommended them from others , by word , or letter . barnabas took paul and brought him to the apostles , and declared unto them , how he had seen the lord , &c. and he was with them , &c. acts . , , . when apollos was disposed to pass into achaia , the brethren wrote , exhorting the disciples to receive him : who when he was come , helps them much , acts . . i commend unto you phebe our sister , &c. that ye receive her in the lord , &c. rom. . , . if timotheus come , see that he may be with you without fear : for he worketh , &c. cor. . , . need we ( as some ) epistles of commendation to you , or of commendation from you ? cor. . , , . he remembreth the obedience of you all , how with fear , &c. ye received him , cor. . , . whether any do enquire of titus , he is my partner , &c. or our brethren , they are the messengers of the churches : wherefore shew ye to them , &c. cor. . , , . marcus , &c. touching whom ye received commandment : if he come unto you , receive him , col. . . the brethren , &c. whom if thou bring forward , &c. we therefore ought to receive such , &c. i wrote to the church , but diotrephes , &c. received us not , &c. and forbiddeth them who would , &c. john . , , , . of the order of the churches , in their assemblies and meeting : what they did there , as their duty ; and how they should order it , in their constant worship . christ said , the scribes and pharisees , &c. love the chief seats in the synagogues , &c. but he who is greatest among you , shall be your servant , &c. matth. . , , , . these all continued with one accord in prayer and supplication , &c. peter stood up in the midst of the disciples , &c. about one hundred and twenty , &c. acts . , , . they were all with one accord in one place , &c. and they continued stedfastly in the apostles doctrine , and fellowship , and in breaking of bread , and in prayers , &c. and all who believed were together , &c. and they continued daily with one accord in the temple , &c. acts . , , , . the apostles being let go , they went to their own company , &c. and they lift up their voyce with one accord , and said , lord , &c. acts . , , &c. the church , &c. and they were all with one accord in solomons porch , acts . , . barnabas and saul a whole year assembled themselves with the church : and taught much people , acts . , . prayer was made without ceasing of the church unto god for him , &c. many were met together , praying , acts . , . when ye come together into one place , this is not to eat the lords supper , &c. wherefore my brethren , when ye come together to eat , tarry , &c. cor. . , . if therefore the whole church be come together into one place , &c. if all prophesie , &c. how is it then brethren ? when ye come together , every one hath a psalm , hath a doctrine , &c. let all things be done unto edifying , &c. for god is not the author of confusion , but of peace , as in all the churches of the saints , cor. . , , , , , . i am with you in the spirit , joying , and beholding your order , col. . . comfort your selves together , and edifie one another : even as also ye do , thess. . . let us consider one another , to provoke one another to love and good works : not forsaking the assembling of our selves together , as the manner of some is : but exhorting one another , heb. . , . my brethren , have not the faith of our lord jesus christ , the lord of glory , with respect of persons : for if there come into your assembly ( or , synagogue ) a man with a gold ring , in goodly apparel ; and there come in also a poor man in vile raiment , and ye have respect unto him who weareth the gay cloathing , and say unto him , sit thou here in a good place : and say unto the poor , stand thou there ; or , sit here under my footstool ; are you not then partial , & c ? hath not god chosen the poor of this world , rich in faith , and heirs of the kingdom , & c ? if ye fulfil the royal law , &c. thou shalt love thy neighbour as thy self , ye do well : but if ye respect persons , ye commit sin , james . , , , , , , , , . of the gifts which the members of churches received : of prayer , prophecying , psalms , tongues , &c. and how they did use them in the church-assemblies , and elswhere , for the edification and good one of another , and of others : the order how they should be used , directed : such gifts to be desired for this end . eldad and medad prophesied in the camp : and there ran a young man , and told moses and joshua , &c. said , my lord moses , forbid them : and moses said unto him , enviest thou for my sake ? would god that all the lords people were prophets , and that the lord would put his spirit upon them , numb . . , , , . solomon stood before the altar of the lord in the presence of all the congregation , and spread forth his hand toward heaven , and said , lord god of israel , &c. kings . , , &c. jehoshaphat stood in the congregation , &c. in the house of the lord , &c. and said , o lord god of our fathers , art not thou god in heaven , & c ? chron. . , . , , &c. then they who feared the lord , spake often one to another : and the lord hearkned , &c. they shall be mine , saith the lord of hosts , malachi . , . john said , master , we saw one casting out devils in thy name , and he followed not us , and we forbad him : but jesus said , forbid him not , for there is no man which shall do a miracle in my name , that can lightly speak evil of me : for he who is not against us , is on our part , mark . , , . the jews used to have such speak in their synagogue , who were not either priests , or other officers , as appears in these instances , luke . , , , , , . acts . , , , , . chap. . , , . there was a great persecution against the church which was at jerusalem : and they were all scattered abroad , &c. except the apostles , &c. therefore they who were scattered abroad , went every-where preaching the word , acts . , . now they who were scattered , &c. when they were come to antioch , spake unto the grecians , preaching the lord jesus , and the hand of the lord was with them : and a great number believed , and turned unto the lord , acts . , , . apollos , an eloquent man , and mighty in the scriptures , &c. he taught diligently the things of the lord , knowing only the baptism of john , &c. who when aquilla and priscilla had taught the way of god more perfectly , did mightily convince the jews , and that publickly , shewing by the scriptures , that jesus was christ , acts . , , , , . think soberly , according as god hath dealt to every man the measure of faith . for as we have many members in one body , and all members have not the same office : so we being many , &c. having then gifts differing , according to the grace which is given to us , whether prophecy let us prophesie , according to the proportion of faith , &c. or he that teacheth , on teaching : or he who exhorteth , on exhortation , &c. he who ruleth , with diligence , rom. . , , , , , . i my self am also perswaded of you , my brethren , that ye also are full of goodness , filled with knowledg , able also to admonish one another , rom. . . i thank my god , &c. that in every thing ye are inriched by him , in all utterance , and in all knowledg , cor. . , . now there are diversity of gifts , but the same spirit , &c. but the manifestation of the spirit is given to every man to profit withal . for to one is given by the spirit the word of wisdom , to another the word of knowledg , &c. to another faith , &c. to another prophecy , &c. but all these worketh that one and the self-same spirit , dividing to every man severally , as he will , &c. if the foot shall say , because i am not the hand , i am not of the body , &c. god hath set the members every one of them in the body , as it hath pleased him , &c. are all apostles , & c ? have all the gift of healing ? do all speak with tongues , & c ? but covet earnestly the best gifts , cor. . , , , , , , , , , , . desire spiritual gifts , but rather that ye may prophesie , &c. he who prophesieth , speaketh unto men to edification , and exhortation , and comfort , &c. he edifieth the church , &c. forasmuch as ye are zealous of spiritual gifts , seek that ye may excel to the edifying of the church , &c. if all prophesie , and there come in one that believeth not , &c. he is convinced of all , &c. will report that god is in you of a truth . how is it , brethren , that when ye come together , every one of you hath a psalm , &c. let all things be done to edifying , &c. let the prophets speak two or three , and let the other judg . if any thing be revealed to another who sitteth by , let the first hold his peace . for ye may all prophesie one by one , that all may learn , and all may be comforted . and the spirits of the prophets are subject to the prophets . for god , &c. let your women keep silence in the churches , &c. wherefore brethren , covet to prophesie , &c. let all things be done decently , and in order , cor. . , , , , , , , , , , , , , , , , . we also believe , therefore speak , cor. . . as ye abound in every thing , in faith , and utterance , and knowledg , cor. . . many of the brethren of the lord waxing confident by my bonds , are much more bold to speak the word , &c. some preach christ out of envy , &c. what then , & c ? christ is preached , and i therein do rejoyce , &c. phil. . , , , , . let the word of christ dwell in you richly , in all wisdom , teaching and admonishing one another , col. . . comfort ( or , exhort ) one another , with these words , thess. . . wherefore comfort your selves together , and edifie one another , even as also ye do , thess. . . take heed , brethren , lest there be in any of you an evil heart of unbelief , &c. but exhort one another daily , &c. lest any of you be hardened through the deceitfulness of sin , heb. . , . for when for the time ye ought to be teachers , ye have need that one teach you again , which be the first principles of the oracles of god , heb. . . let us consider one another , &c. not forsaking the assembling of our selves together , as-the manner of some is , but exhorting one another ; and so much the , &c. heb. . , . as every man hath received the gift , even so minister the same one to another , as good stewards of the manifold grace of god. if any man speak , let him speak as the oracles of god : if any man minister , let him do it as of the ability which god giveth , that god in all things may be glorified , pet. . , . of other acts done in and by these particular churches , in sending out messengers to other churches ; and upon occasions , determining of controversies in religious matters ; writing and sending epistles , and ordering other affairs . of their meeting together , in order hereto , and receiving , and hearing such epistles : the epistles directed to the whole body , and they concerned in it . when tidings of the gentiles receiving the gospel , came unto the ears of the church which was in jerusalem : they sent forth barnabas , that he should go as far as antioch , &c. when the dearth was prophesied of , the disciples , every man according to his ability , determined to send relief unto the brethren who dwelt in judea . which also they did , and sent it to the elders by the hands of barnabas and saul , acts . , , , , , . paul and barnabas coming to antioch , gathered the church together , and rehearsed all that god had done with them , and how , &c. acts . , . when the matter of circumcision was in dispute in the church at antioch , they determined that paul and barnabas , and certain other of them should go up to jerusalem unto the apostles and the elders , about this question . and being brought on their way by the church , &c. when they were come to jerusalem , they were received by the church , and of the apostles , &c. all the multitude kept silence , and gave audience to barnabas and paul , &c. then james spake , &c. then pleased it the apostles and elders , with the whole church , to send chosen men of their own company to antioch , &c. and wrote letters by them after this manner : the apostles , elders , and brethren , send greeting unto the brethren which are , &c. it seems good to us , being assembled with one accord , to send chosen men unto you , &c. it seems good to the holy ghost , and to us , &c. they came to antioch , and when they had gathered the multitude together , they delivered the epistle , act. . , , , , , , , , , , , , . if then ye have judgment of things pertaining to this life , set them to judg who are least esteemed in the church , cor. . . when i come , whomsoever you shall aprrove by letters , them will i send to bring your liberality unto jerusalem , cor. . . we have sent with him the brother , &c. who was also chosen of the churches to travel with us , with this grace ( or , gift ) , &c. whether any do enquire , &c. of our brethren , they are the messengers of the churches , cor. . , , . i suppose it necessary to send unto you epaphroditus , &c. your messenger , and he who ministred to my wants , phil. . . when this epistle is read among you , cause that it be read also in the church of the laodiceans : and that ye likewise read the estpile from laodicea . and say to archippus , take heed to the ministry which thou hast received of the lord , that thou fulfil it , col. . , . i charge you by the lord , that this epistle be read to all the holy brethren , thess. . . salute all them who have the rule over you , and all the saints , heb. . . peter having written at large to the saints , speaks distinctly to the elders , thus : to the elders which are among you : i exhort , &c. to feed the flock of god , &c. pet. . , , . i wrote to the church , but diotrephes who loved to have the pre-eminence among them , received us not : wherefore if i come , i will remember his deeds , &c. not content herewith , neither doth he himself receive the brethren , and forbiddeth them that would , and casteth them out of the church . beloved , follow not that which is evil , joh. vers . , , . john wrote to the seven churches in asia distinctly , though they were in one countrey , and charges each church with its own guilt , and commends each church by it self : takes no notice of any power any had over other . he directs his epistles to the angel of the church : but the matter he speaks to the whole church : and concludes , hear what the spirit saith unto the churches , rev. . . ch . , ch . . see more of church-acts , in discipline . of the ending of controversies arising between the members of the churches , to avoid going to law before others . dare any of you , having a matter against another , go to law before the unjust , and not before the saints ? do ye not know , that the saints shall judg the world ? and if the world shall be judged by you , are ye unworthy to judg the smallest matters ? know ye not , that we shall judg angels ? how much more , things which pertain to this life , & c ? set them to judg who are least esteemed in the church . i speak to your shame , is it so that there is not a wise man among you ? no , not one who shall be able to judg between his brethren ; but brother goeth to law with brother , and that before the unbelievers ? now therefore , there is utterly a fault among you , because ye go to law one with another : why do ye not rather take wrong ? &c. cor. . , , , , , , , . of the relief of the poor of the churches , and their contributions to the necessity of other churches , and the order of it . and the multitude of them who believed , were of one heart , &c. neither said any of them , that ought of the things which he possessed , was his own : but they had all things common , &c. neither was there any among them that lacked : for as many as were possessors of lands , or houses , sold them , and brought the prises , &c. and laid them down at the apostles feet : and distribution was made unto every man according as he had need , act. . , , . — the price of thy land ? while it remained , was it not thine own ? and after it was sold , was it not in thine own power ? why hast thou , & c ? act. . , , , . when the number of the disciples were multiplied , there arose a murmuring against the hebrews , by the grecians , because their widows were neglected in the daily ministration . whereupon the church chose deacons to look to this matter , act. . , , , , , . the disciples , every one according to his ability , determined to send relief unto the brethren , &c. act. . , , . these hands have administred to my necessities , and to them who were with me . i have shewed you all things , how that ye so labouring , ought to support the weak , and to remember the words of our lord jesus , how he said , it is more blessed to give , than to receive , act. . , . it hath pleased them of macedonia and achaia , to make a certain contribution for the poor saints which are at jerusalem , rom. . , . now concerning the collection for the saints , as i have given order to the churches of galatia , so do ye ; upon the first day of the week , let every one of you lay by him in store , as god hath prospered him , that there be no gathering when , &c. cor. . , . — by the occasion of the forwardness of others , and to prove the sincerity of your love : for ye know the grace of our lord jesus christ , that though he was rich , &c. not that other men be eased , and you burdened : but by an equality , &c. cor. . , , , , , , , . every man according as he purposeth in his heart , so let him give , not grudingly , or of necessity : for god loveth a cheerful giver , &c. the administration of this service , not only supplieth the want of the saints , but it is abundant also by many thanksgivings unto god , &c. they glorifie god for your professed subjection to jesus christ , cor. . , , . if any would not work , neither should he eat , &c. but ye , brethren , be not weary in well-doing , &c. thess. . , , , . if any widow have children or nephews , let them learn first to shew pity at home , and to requite their parents , &c. if any provide not for his own , &c. if any man or woman who believeth , have widows , let them relieve them : and let not the church be charged , that it may relieve them who are widows indeed , tim. . , , . see the duty of distributing to the saints necessity at large , chap. . of the officers of particular churches , their power , duty , and recompence : how they should be qualified for the office ; and of the churches duty to them as such . first , of officers power , duties , &c. i will give you pastors according to mine heart , who shall feed you with knowledg and understanding , jer. . . chap. . . thou shalt speak my word unto them , whether they will hear , or whether they will forbear , ezek. . . i have made thee a watchman , &c. give them warning from me , when i say , &c. and thou givest him not warning , &c. his blood will i require at thine hand : yet if thou warn , &c. ezek. . , , . they shall teach my people the difference between the holy and profane , and cause men to discern between the unclean , and the clean , &c. and they shall keep my laws and my statutes in all mine assemblies , &c. ezek. . , . jer. . . their widows were neglected in the daily ministration . then the twelve called the multitude of the disciples unto them , and said , it is not reason that we should leave the word of god , and serve tables , &c. look ye out among you seven men of honest report , full of the holy ghost and wisdom , &c. we will give our selves continually to prayer and the ministry of the word , acts . , , , . paul sent to ephesus , and called the elders of the church , &c. he said unto them , &c. take heed therefore to your selves , and to all the flock over the which the holy ghost hath made you overseers , to feed the church of god , &c. i know this , that after my departure , grievous wolves shall enter , &c. therefore watch , &c. and i have shewed you all things , how that so labouring , ye ought to support the weak : and remember the words of our lord jesus , how he said , it is more blessed to give , than to receive , acts . , , , , , , . let us wait on our ministring ; or he who teacheth , on teaching : or he who exhorteth , on exhortation , &c. he who ruleth , with diligence , &c. rom. . , . it is required in stewards , that a man be found faithful , cor. . . god hath set some in the church : first apostles , secondarily prophets , thirdly teachers , &c. helps , governments , cor. . . he gave some apostles , some prophets , some evangelists , and some pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; till we all come into the unity of the faith , &c. ephes. . , , , . to all the saints in christ jesus which are at philippi , with the bishops and deacons , phil. . . say to archippus , take heed to the ministry which thou hast received in the lord , that thou fulfil it , col. . . if a man desire the office of a bishop , he desireth a good work : a bishop then must be blameless , the husband of one wife : vigilant , sober , of good behaviour ( or , modest ) ; given to hospitality , apt to teach ; not given to wine , no striker , nor greedy of filthy lucre , but patient : not a brawler , not covetous : one who ruleth well his own house , having his children in subjection with all gravity : for if a man know not how to rule his own house , how shall he take care of the church of god ? not a novice , ( or , one newly come to the faith ) , lest being lifted up with pride , he fall into the condemnation of the devil . likewise must the deacons be grave , not double-tongued , not given to much wine , not greedy of filthy lucre , holding the mystery of faith in a pure conscience ; let these also first be proved , then let them use the office , &c. husband of one wife , ruling their children well , and their own house , tim. . , , , , , , , , , , , . if thou put the brethren in mind of these things , thou shalt be a good minister , &c. but refuse profane and old , &c. be thou an example to believers in word , in conversation , in charity , &c. give attendance unto reading , to exhortation , to doctrine , &c. meditate on these things : give thy self wholly unto them , &c. take heed to thy self and thy doctrine , tim. . , , , , , , . let the elders who rule well , &c. especially they who labour in the word and doctrine , tim. . . o timothy , keep that which is committed to thy trust , avoiding profane and vain babling , tim. . . the things thou hast heard of me , among many witnesses , the same commit thou to faithful men , who shall be able to teach others also , &c. shun profane and vain bablings , &c. the servant of the lord must not strive , but be gentle unto all men : apt to teach , patient , ( or , forbearing ) in meekness instructing them who oppose themselves , if god peradventure , &c. tim. . , , , , . ordain elders in every city , &c. if any be blameless , &c. not accused of riot , or unruly ; for a bishop must be blameless , as the steward of god : not self-will●…d , not soon angry , not given to wine ; no striker , not given to filthy lucre , but a lover of hospitality , a lover of good men , sober , just , holy , temperate ; holding fast the faithful word , as he hath been taught : that he may be able by found doctrine both to exhort , and to convince the gain-sayers , titus . , , , , . shewing thy self a pattern , &c. in doctrine , uncorruptness , gravity , sincerity , &c. these things speak , and exhort , and rebuke with all authority , titus . , . them who have the rule , &c. watch for your souls , as they who must give account , heb. . . is any sick , &c. call for the elders of the church , and let them pray over them , &c. james . . the elders who are among you , i exhort , &c. feed the flock of god , which is among you ; ( or , as much as in you is ) taking the oversight thereof , not by constraint , but willingly : not for filthy lucre , but of a ready mind ; neither as being lords ( or , over-ruling ) over gods heritage , but being examples of the flock , pet. . , , , . diotrephes , who loveth to have the preheminence , received us not , &c. john ver . , . see more in gospel-preachers in general , chap. . complaints of , and threatnings against evil officers , or ministers of the church . his watchmen are blind , they are all ignorant , they are all dumb dogs : they cannot bark , sleeping , ly●…ng down , loving to slumber : yea , they are greedy dogs who can never have enough , and they are shepherds who cannot understand : they all look to their own way , every one for his gain from his quarter : come ye , say they , i will fetch wine , and we will fill our selves with strong drink , and to morrow shall be as to day , isa. . , , . the priests said not , where is the lord ? and they who handled the law , knew me not : the pastors also transgressed against me , &c. wherefore i will yet plead , &c. jer. . , . the prophets prophesie falsly , and the priests bear rule by their means , and my people love to have it so : and what will ye do in the end thereof ? jer. . , . from the prophet unto the priest , every one dealeth falsly : they have healed also the hurt of the daughter of my people slightly , saying , peace , &c. when , &c. jer. . , . chap. . , . the pastors are become brutish , and have not sought the lord : therefore they shall not prosper , and all their flocks shall be scattered , jer. . . many pastors have destroyed my vinyard , they have trodden my portion , &c. jer. . , . wo unto the pastors who destroy and scatter the sheep of my pasture , saith the lord : therefore thus saith the lord , &c. against the pastors who feed my people , ye have scattered my flock , and driven them away , and have not visited them : behold , i will visit upon you the evil of your doings , jer. . , . her priests have violated my law , and have profaned mine holy things : they have put no difference between the holy and profane , neither have they shewed difference between the unclean , and the clean , ezek. . . wo to the shepherds of israel who do feed themselves : should not the shepherds feed the flock ? ye eat the fat , and ye clothe your selves with the wool , &c. ye feed not the flock : the diseased have ye not strengthned , neither have ye healed that which was sick , &c. but with force and with cruelty have ye ruled , ezek. . , , , . the priests thereof teach for hire , and the prophets thereof divine for money , yet will they lean upon the lord , &c. therefore shall zion , &c. be plowed , micah . . her priests have done violence to the law , polluted the sanctuary , zephan . . . wo to the idol-shepherd who leaveth the flock : the sword shall be upon his , &c. zechar. . . — o priests , who despise my name , &c. ye offer polluted bread upon mine altar , &c. if ye offer the blind and the lame , ( ye say ) , it is not evil , &c. malachi . , , . the priests lips should keep knowledg , &c. but ye are departed out of the way : ye have caused many to stumble at the law , ye have corrupted the covenant of levi , &c. therefore have i also made you contemptible , &c. before the people , malachi . , , . he who is an hireling , &c. seeth the wolf coming , and leaveth the sheep and fleeth : and the wolf catcheth them , and scattereth the sheep , &c. john . , . dly , the churches duty towards their officers , and such other who labour among them . provide neither gold nor silver , &c. for the workman is worthy of his meat , matth. . , . they all weptfore , &c. sorrowing most of all for the words which he spake , that they should see his face no more , acts . , . if the gentiles are made partakers of their spiritual things , their duty is also to minister unto them in carnal things , rom. . . have we not power to eat and drink , &c. to sorbear working , & c ? who goeth to warfare at any time at his own charges , & c ? say i these things as a man ? or saith not the law the same also ? thou shalt not muzzle the mouth of the ox which treadeth out the corn , &c. doth god take care for oxen ? or saith he it not altogether for our sakes ? for our sakes , no doubt , &c. if we have sown unto you in spiritual things , is it a great thing if we shall reap your carnal things , & c ? nevertheless , we have not used this power , &c. lest we should hinder the gospel . do ye not know , that they who minister about holy things , live ( or , feed ) of the things of the temple , & c ? even so hath the lord ordained , that they who preach the gospel , should live of the gospel , cor. . , , , , , , , , , , . — know the house of stephanus , &c. that you submit your selves unto such , and to every one who helpeth with us , and laboureth , cor . , . ye received me as an angel , &c. am i therefore become your enemy , because i tell you the truth ? gal. . , , . let him that is taught in the word , communicate unto him who teacheth , in all good things , gal. . . praying always , &c. and for me , that utterance may be given unto me , &c. ephes. . , . thess. . . i suppose it necessary to send unto you epaphroditus my brother , and companion in labour , &c. but your messenger , &c. receive him therefore in the lord with all gladness , and hold such in reputation , ( or , honour such ) , because for the work of christ , &c. phil. . , , , . ye sent once and again unto my necessity , not because i desire a gift ; but i desire fruit that may abound to your account , &c. i received the things sent from you , an odour of a sweet-smelling sacrifice , acceptable and pleasing to god , phil. . , , , . we beseech you , brethren , to know them who labour among you , and are over you in the lord , and admonish you : and esteem them very highly in love for their work-sake , thess. . , . let the elders who rule well , be counted worthy of double-honour , especially they who labour in the word and doctrine : for the scripture saith , thou shalt not muzzle the oxe , &c. the labourer is worthy of his hire : against an elder receive not an accusation , but before two or three witnesses , tim. . , , . obey them who have the rule over you ( or , guide ) you , and submit your selves : for they watch for your souls , &c. pray for such , &c. salute all them who have the rule over you , heb. . , , , . is any sick among you ? let him call for the elders of the church , and let them pray over them , james . , . likewise ye younger , submit your selves to the elder , pet. . . of the election and ordination of officers in churches . and the lord spake to moses , saying , take aaron and his sons with him , &c. and gather thou all the congregation together , &c. and moses did as the lord commanded him , &c. and said unto the congregation : this is the thing which the lord commanded to be done . and moses brought aaron and his sons , and washed them , &c. levit. . , , , , , , , , , &c. thou shalt bring the levites before the tabernacle of the congregation , and thou shalt gather the whole assembly of the children of israel together : and thou shalt bring the levites before the lord , and the children of israel shall put their hands , &c. numb . . , . peter stood up in the midst of the disciples , and said , ( the number about , ) &c. wherefore , of these men who have accompanied us all the time that the lord jesus went in and out among us , &c. must one be ordained to be a witness with us , &c. and they appointed two , &c. and they prayed , and said , lord , who knowest the hearts of all men , shew whether of these two thou hast chosen , &c. and they gave forth their lots , and the lot fell upon matthias , and he was numbred with the eleven , acts . , , , , , , . then the twelve called the multitude , &c. and said , &c. brethren , look ye out among you seven men of honest report , &c. whom we may appoint over this business , &c. and the saying pleased the multitude : and they chose stephen , &c. acts . , , , . and when they had ordained them elders by suffrage in every church , and had prayed , with fasting , they commended them to the lord , acts . , . for this cause left i thee in crete , &c. and ordain elders in every city , as i had appointed , titus . . of laying on of hands upon the several occasions , and to the several ends in scripture mentioned . bring forth him who hath cursed , &c. let all who heard him , lay their hands on his head , levit. . . thou shalt bring the levites before the lord , and the children of israel shall lay their hands on the levites , numb . . , . moses set joshua before the congregation , and he laid his hands upon him , and , &c. numb . . , , , . joshua , &c. was full of the spirit of wisdom : for moses had laid his hands upon him , deut. . . they chose stephen , &c. whom they set before the apostles : and when they had prayed , they laid their hands upon them , acts . , . peter and john prayed , and laid their hands on disciples : and they received the holy ghost , acts . . the prophets and teachers at antioch by the command of the holy ghost , to separate paul and barnabas , &c. did pray , and fast , and lay their hands upon them , acts . , , . paul finding disciples , &c. and when paul had laid his hands on them , the holy ghost , &c. acts . , . paul prayed , and laid hands on publius his father , and healed him , being sick , acts . . neglect not the gift , &c. given thee , &c. with laying on of the hands of the presbytery , tim. . . lay hands suddenly on no man : neither be partaker of other mens sins , tim. . . stir up the gift of god which is in thee , by the putting on of my hands , tim. . . not laying again the foundation of repentance , &c. of laying on of hands , heb. . , . of the several ordinances of christ , to be observed in and by the churches of christ , and elswhere . the earth is defiled under the inhabitants thereof , because they have transgressed the laws , changed the ordinances , &c. isa. . . and they continued stedfastly in the apostles doctrine and fellowship , and in breaking of bread , and in prayers , &c. and they continuing daily with one accord in the temple , acts . , , . and now i praise you brethren , that you , &c. keep the ordinances as they were delivered unto you , cor. . . first , prayers . these all continued with one accord in prayer and supplication with the women , &c. acts . . and they continued , &c. and in prayers , acts . . see praising at large , chap. . secondly , reading , teaching , and preaching of the word of god , prophesying . thou shalt set a king over thee , &c. he shall write him a copy of this law in a book , &c. he shall read therein all the days of his life , that he may learn to fear the lord , deut. . , , , . kings . . when all israel is come to appear before the lord thy god , in the place which he shall chuse , thou shalt read this law before all israel in their hearing : gather the people together , men , and women and children , and thy stranger that is within thy gates ; that they may hear , and that they may learn and fear the lord your god , and observe to do all the words of this law : and their children who have not known , may hear , and learn to fear the lord , &c. deut. . , , . joshua read all the words of the law , the blessings and curses according unto all which is written in the book of the law : there was not a word of all which moses commanded , which joshua read not before all the congregation of israel , with the women , and the little ones , and the strangers who were conversant among them , joshua . , . jehoshaphat sent to his princes , to benhail , &c. to teach in the cities of judah , and with them elishama , &c. priests , and they taught in judah , and had the book of the law of the lord with them : and went about throughout all the cities of judah , and taught the people , chron. . , , . and ezra the priest brought the law before the congregation , &c. and he read therein , &c. from the morning until the mid-day , &c. allo joshua and bani , &c. and the levites , caused the people to understand the law , and the people stood in their place : so they read in the book of the law of god distinctly , and gave the sense , and caused them to understand the reading , nehem. . , , , , , , , , . ch . . . he established a testimony in jacob , and appointed a law in israel , which he commanded our fathers that they should make them known to their children , &c. that they might set their hope in god , &c. psal. . , , . blessed is the man who heareth me , watching daily at my gates , waiting at the posts of my doors : for whoso findeth me , findeth life , prov. . , . how beautiful upon the mountains are the feet of him who bringeth good tydings , who publisheth peace , &c. and publisheth salvation , & c ! isa. . . nahum . . . the prophet who hath a dream , let him tell a dream : and he who hath my word , let him speak my word faithfully ; what is the chaff to the wheat , saith the lord ? jer. . , . they shall wander from sea to sea , &c. to seek the word of the lord , and shall not find it , amos . . go ye therefore , and teach all nations , &c. teaching them to observe all things whatsoever i have commanded you , matth. . , . whosoever shall not receive you , nor hear you , when ye depart thence , shake off the dust from under your feet for a testimony against them , mark . . luke . . jesus , &c. as his custom was , he went into the synagogue on the sabbath-day , and stood up to read : and there was delivered unto him the book of the prophet isaias ; and when he had opened the book , he found the place where it was written , the spirit of the lord is upon me , &c. and he closed the book , and gave it again to the minister , and sate down , &c. and he began to say unto them , this day is this scripture fulfilled in your ears , &c. and all , &c. wondred at the gracious words which proceeded out of his mouth , &c. luke . , , , , , , . jesus said , &c. ought not christ to have suffered , & c ? and beginning at moses and all the prophets , he expounded unto them in all the scriptures the things concerning himself , &c. then opened he their understandings , &c. luke . , , . i pray , &c. for them also who shall believe in me through their word , john . . when the apostles were commanded not to preach christ , they said , whether it be right in the sight of god to hearken unto you , more than unto god , judg ye , acts . , . ch . . . and daily in the temple , and in every house , they ceased not to teach , and to preach jesus christ , acts . . the eunuch reading the prophet isaias , philip came to him , &c. and opened his mouth , and began at the same scripture , and preached unto him jesus ; he believed , &c. acts . , , to the . we are here all present before god to hear all things that are commanded thee of god : while peter was preaching christ , the holy ghost fell on all them who heard , acts . , . call for simon , &c. who shall tell thee words whereby thou and all thy house shall be saved , acts . , . when paul and his company came to antioch , he went into the synagogue , &c. and after the reading of the law and the prophets , the rulers of the synagogue sent unto them , saying , ye men and brethren , if ye have any word of exhortation for the people , say on : then paul stood up , and preached , &c. acts . , , , , &c. then spake the lord to paul , &c. speak , and hold not thy peace , for i have much people in this city : and he continued there , &c. teaching the word of god among them , acts . , , . paul went into the synagogue , and spake boldly for the space of three months , disputing and perswading the things concerning the kingdom of god : but when divers were hardned , and believed not , &c. he separated the disciples , disputing daily in the school of one tyrannus , and this continued by the space of two years : so that all they who dwelt in asia , heard the word of the lord , acts . , , . now brethren , i commend you to god , and the word of his grace , which is able , &c. acts . . i have appeared unto thee , &c. to make thee a minister , &c. the gentiles to whom i now send thee , to open their eyes , and to turn them from darkness to light , and from the power of satan unto god , acts . , , . and paul dwelt two years in his own hired house , and received all who came in unto him : preaching the kingdom of god , and teaching those things which concern the lord jesus christ , acts . , . i am ready to preach the gospel , &c. for i am not ashamed of the gospel of christ , for it is the power of god to salvation , &c. rom. . , . how then shall they call on him in whom they have not believed ? and how shall they believe on him of whom they have not heard ? and how shall they hear without a preacher ? and how shall they preach except they be sent , & c ? so then , faith cometh by hearing , and hearing by the word of god , rom. . , , . christ sent me not to baptize , but to preach the gospel , &c. for the preaching of the cross is to them who perish , foolishness : but unto us who are saved , it is the power of god , &c. it pleased god by the foolishness of preaching to save them who believe , &c. cor. . , , , , . my preaching was not with the inticing words of mans wisdom , &c. but that which the holy ghost , &c. cor. . , , . in christ jesus i have begotten you through the gospel , cor. . . every man praying or prophecying having his head covered , dishonoureth his head , cor. . . he who prophecyeth , speaketh unto men to edification , exhortation , and comfort , &c. he edifieth the church , &c. cor. . , . who hath made us able ministers of the new testament , &c. if the ministration of death written and engraven in stones , was glorious ; so , &c. how shall not the ministration of the spirit be rather glorious , & c ? cor. . , , , , . — the ministry of reconciliation : to wit , that god was in christ , &c. we are embassadours for christ , as though god did beseech you by us : we pray you in christs stead be ye reconciled unto god , cor. . , , . and he gave some apostles , &c. for the perfecting of the saints , for the work of the ministry , for the edifying of the body , until , &c. ephes. . , , , . the apostle rejoyced that christ was preached , although some did it not uprightly , phil. . , , . ye received the word of god which ye heard of us : ye received it not as the word of men , but ( as it is in truth ) the word of god , &c. thess. . , . despise not prophecyings , thess. . . give attendance to reading , to exhortation , to doctrine , tim. . . i charge thee , &c. preach the word : be instant in season , and out of season : reprove , &c. tim. . , , . if the word spoken by angels was stedfast , &c. how shall we escape if we neglect so great salvation , which at the first began to be spoken by the lord , and was confirmed unto us by them who heard , & c ? heb. . , . for unto us was the gospel preached as well as unto them : but the word preached did not profit them , not being mixed with faith in them who heard ( or , because they were not united by faith to ) it , heb. . . i beseech you brethren , suffer the word of exhortation : for i have written , &c. heb. . . of his own will begat he us by the word of truth , &c. wherefore my beloved brethren , let every man be swift to hear , &c. receive with meekness the ingraffed word , which is able to save your souls : but be ye doers of the word , and not hearers only , &c. james . , , , , . being born again , not of corruptible seed , but of incorruptible , by the word of god , &c. and this is the word which by the gospel is preached unto you , pet. . , . as new-born babes desire the sincere milk of the word , that ye may grow thereby , pet. . . if any man speak , let him speak as the oracles of god , pet. . . i will not be negligent to put you in remembrance always of these things , though ye know them , and be established in the present truth : yea , i think it meet , as long as i am in this tabernacle , to stir you up , by putting you in remembrance , pet. . , . chap. . , . that which we have seen and heard , declare we unto you , that ye also may have fellowship with us : and truly , our fellowship is with the father and with his son jesus christ , john . . blessed is he who readeth , and they who hear the words of this prophecy , and keep those things which are written therein , revel . . . see ministers of the gospel in general , chap. . see gifts of the members of churches before . see of the word of god , chap. . dly , baptisms . god said unto abram , thou shalt keep my covenant , &c. every man-child among you shall be circumcised , &c. and it shall be a token of the covenant betwixt me and you , &c. abram took ishmael his son , and all who were born in his house , &c. and circumcised the flesh , &c. and abraham was ninety and nine years old when he was circumcised , &c. and ishmael his son , thirteen years old when he was circumcised , gen. . , , , , , , , . suffer little children , and forbid them not to come unto me , for of such is the kingdom of heaven : and he laid his hands on them , matth. . , , . go ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost , matth. . . john said , i indeed baptize you with water : but one mightier than i , cometh , &c. he shall baptize you with the holy ghost and with fire , luke . . acts . , . jesus himself baptized not , but his disciples , john . , . repent and be baptized every one of you , in the name of jesus christ , for the remission of sins : for the promise is unto you , and to your children , &c. then they who gladly received the word , were baptized , acts . , , . but when they believed , &c. they were baptized both men and women , &c. simon was baptized , &c. the eunuch said , here is water , what hinders me to be baptized ? and philip said , if thou believest with all thine heart , thou maist , &c. they went down into the water , and he baptized him , acts . , , , , . saul arose , and was baptized , acts . . can any man forbid water that these should not be baptized , who have received the holy ghost as well as we ? and he commanded them to be baptized in the name , &c. acts . , . who shall tell thee words whereby thou and all thy house shall be saved , acts . . lydia , &c. whose heart the lord opened , that she attended unto the things which were spoken of paul : and when she was baptized and her houshold , &c. believe on the lord jesus and thou shalt be saved , thou and thine house , &c. and he took them the same hour , &c. and was baptized , he , and all his straightway , acts . , , , , , , . know ye not , that so many of us as were baptized into jesus christ , were baptized into his death , buried , & c ? rom. . , . i baptized also the house of stephanus : besides , i know not whether i , &c. cor. . . the unbelieving husband is sanctified by the believing wife : and the unbelieving wife is sanctified by the believing husband , otherwise were your children unclean : but now they are holy , cor. . . leaving the principles , &c. of the doctrine of baptisms , heb. . , . the ark wherein few , &c. were saved by water : the like figure whereunto even baptism doth also now save us : not the putting away of the filth of the flesh , but the answer of a good conscience towards god , by the resurrection of jesus christ , pet. . , . thly , breaking of bread , or the lords supper . the passover instituted : and all the directions about it , exod. . the people not prepared , yet did eat : hezekiah prayed for them , chr. . , . as they were eating , jesus took bread and blessed it , and brake it , and gave it to his disciples , and said , take , eat , this is my body : and he took the cup and gave thanks , and gave it to them , saying , drink ye all of it , for this is my blood of the new testament which is shed for many for the remission of sins : but he said unto them , i will not drink it henceforth , &c. and when they had sung , &c. matth. . , , , , . they all drank of the cup , mark . . he sate down , and the twelve apostles with him , &c. he took the cup and gave thanks , and said , take this , and divide it among your selves , &c. and he took bread and gave thanks , and brake it , and gave unto them , saying , this is my body which is given for you , this do in remembrance of me . likewise also the cup after supper , saying , this cup is the new testament in my blood , which is shed for you , luke . , , , , , . when judas had received the sop at supper , he went immediately out , john . , . and they continued stedfastly , &c. in breaking of bread , acts . . upon the first day of the week when the disciples came together to break bread , &c. paul preached to them , &c. in the upper chamber where they were gathered together , &c. when he therefore was come up again , and had broken bread , &c. acts . , , , , . purge out therefore the old leaven , that ye may be a new lump , &c. let us keep the feast , not with old leaven , &c. but with the unleavened bread of sincerity , cor. . , . the cup of blessing which we bless , is it not the comunion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? for we being many , are one bread and one body : for we are all partakers of that one bread , &c. ye cannot drink the cup of the lord and the cup of devils : ye cannot , &c. cor. . , , , . when ye come together therefore into one place , this is not to eat the lords supper ( or , ye cannot eat ) : for in eating , every one taketh before other his own supper ; and one is hungry , and another is drunken : what , have ye not houses to eat and to drink in ? or despise you the church of god , and shame them that have not ( or , are poor ) ? for i have received of the lord that which also i delivered unto you , that the the lord jesus the same night in which he was betrayed , took bread , and when he had given thanks , he brake it , and said , take , eat , this is my body , which is broken for you : this do in ( or , for a ) remembrance of me . after the same manner also he took the cup , when he had supped , saying , this cup is thenew testament in my blood , this do ye , as often as ye drink it , in remembrance of me : for as often as ye eat this bread , and drink this cup , ye do shew ( or , shew ye ) the lords death till he come : wherefore , whosoever shall eat this bread , and drink this cup of the lord unworthily , shall be guilty of the body and blood of the lord , &c. he who eateth , &c. unworthily , eateth and drinketh damnation to himself , not discerning the lords body , &c. when ye come together to eat , tarry one for another : and if any man hunger , let him eat at home , cor. . , , , , , , , , , , , . thly , discipline , church-censures , or removing of scandals . if a soul fin , and hear the voice of swearing , and is a witness whether he hath seen or known of it : if he do not utter it , then shall he bear his iniquity , levit. . . if there were a leper in the camp of israel , he was to be pronounced unclean , and his habitation without the camp alone , levit. . , . when he was to be brought into the camp again , he was first to be pronounced clean by the priest , after he had viewed him and offered sacrifices for him , and performed other things : so for other uncleannesses , they were to be separated from the congregation , &c. and so brought in again , levit. . , , , , , &c. chap. . matth. . . thou shalt not hate thy brother in thine heart : thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him ( or , that thou bear not sin for him ) , levit. . . if the people of the land do any way hide their eyes from the man when he giveth of his seed unto molech , and kill him not : then i will set my face against that man , and against his family , levit. . , , . the priests or people who were unclean , &c. by any uncleanness , were not to eat or touch the holy things , that they might not profane the holy name of the lord ; if they did before they were cleansed , they were to be cut off from the presence of god : no stranger was to eat of the holy thing , levit. . , , , , , , , , , , , . put out of the camp every leper , and every one who hath an issue , &c. both male and female shall ye put out , &c. that they defile not their camp in the midst whereof i dwell : and the children of israel did so , &c. numb . . , , , . deut. . . uzziah the king was a leper ; and being in the temple , the priests thrust him out from thence , &c. he dwelt in a several house , being a leper : for he was cut off from the house of the lord , chron. . , , . the people of israel , the priests and the levites , have not separated themselves from the people of the land , &c. for they have taken of their daughters , &c. so that the holy seed have mingled themselves with the people , &c. yea , the hand of the princes and rulers hath been chief in this trespass , &c. ezra . , . they read in the book of moses , &c. that the ammonite , &c. should not come into the congregation of god for ever , &c. now it came to pass , when they had heard the law , that they separated from israel all the mixed multitude , nehem. . , . he who spareth his rod , hateth his son : but he who loveth him , &c. prov. . . debate thy cause with thy neighbour himself : and discover not a secret to another ( or , the secret of another ) , prov. . . open rebuke is better than secret love , prov. . . if thou take forth the precious from the vile : thou shalt be as my mouth , jer. . . her priests have violated my law , and have prophaned mine holy things : they have put no difference between the holy and profane : neither have they shewed difference between the unclean and the clean , ezek. . . they shall teach my people the difference between the holy and profane , and cause men to discern between the unclean and the clean , ezek. . . ephraim hath mixed himself among the people , &c. a cake not turned , hosea . . jesus said unto peter , &c. i will give unto thee the keys of the kingdom of heaven : and whatsoever thou shalt bind on earth , shall be bound in heaven : whatsoever thou shalt loose on earth , shall be loosed in heaven , matth. . , . if thy brother shall trespass against thee , go and tell him his fault between him and thee : if he will hear thee , thou shalt gain thy brother : but if he will not hear thee , then take with thee one or two more , that in the mouth of two or three witnesses every word may be established : and if he shall neglect to hear them , tell it to the church : but if he neglect to hear the church , let him be unto thee as an heathen man and a publican ; verily , i say unto you , whatsoever ye shall bind on earth , shall be bound in heaven , and whatsoever ye shall loose on earth , &c. matth. . , , , . john . , , . if thy brother trespass , &c. rebuke him : and if he repent , forgive him , &c. if seven times a day , luke . , . i beseech you brethren , mark them who cause divisions and offences contrary to the doctrine which ye bave learned , and avoid them : for they are such who serve not our lord jesus , but their own bellies , &c. rom. . , . it is reported commonly that there is fornication among you , and such , &c. and ye are puffed up , and have not rather mourned , that he who hath done this deed , might have been taken away from among you , &c. in the name of our lord jesus christ , when ye are gathered together , and my spirit , with the power of our lord jesus , to deliver such a one unto satan for the destruction of the flesh , that the spirit may be saved in the day of the lord jesus , &c. know ye not that a little leaven leavens the whole lump , & c ? i wrote to you in an epistle , not to keep company with fornicators , yet not altogether with the fornicators of this world , &c. but if any man that is called a brother , be a fornicator , or covetous , or an idolator , &c. with such a one , no not to eat : for what have i to do with them who are without ? do not ye judg them who are within , & c ? therefore put away from among your selves that wicked person , cor. . sufficient to such a man was this punishment ( or , censure ) which was inflicted of many : so that contrariwise ye ought rather to forgive him , and comfort him , &c. wherefore i beseech you , that you would confirm your love to him , &c. to whom ye forgive any thing , i also forgive , cor. . , , , , , . be not unequally yoked together with unbelievers , &c. what fellowship hath righteousness with unrighteousness , & c ? are ye not the temple of the living god , & c ? come out from among them , and touch no unclean thing , &c. cor. . , , , , . when paul had written to the galatians about some who troubled them , and would pervert the gospel of christ , &c. had preached the circumcision , &c. he said to them , ye did run well , who did hinder you that that ye should not obey the truth ? this perswasion cometh not from him who calleth you : a little leaven leaveneth the whole lump : i have confidence in you through the lord , that you will be none otherwise minded : but he who troubleth you shall bear his judgment , whosoever he be , &c. i would they were even cut off who trouble you : for brethren , ye have been called to liberty , gal. . , , . gal. . , , , , , , . if any man be overtaken in a fault , ye who are spiritual restore such a one in the spirit of meekness : considering thy self , lest thou also be tempted , gal. . . have no fellwoship with unfruitful works of darkness , but rather reprove them : for it is a shame even to speak of such things , &c. ephes. . , . now we exhort ( or beseech ) you brethren , warn them who are unruly , thess. . . now we command you , brethren , in the name of our lord jesus , that ye withdraw your selves from every brother who walketh disorderly , and not after the traditions which he received of us : for your selves know how ye ought to follow us , &c. if any man obey not our word by this epistle , note ( or , signifie ) that man , and have no company with him , that he may be ashamed ; yet count him not as an enemy , but admonish him as a brother , thess. . , , , . holding faith and a good conscience , which some having put away , concerning faith have made shipwrack ; of whom is hymeneus and alexander , whom i have delivered unto satan , that they learn not to blaspheme , tim. . , . rebuke not an elder , but intreat him as a father , and the younger men as brethren : the elder women as mothers , the younger as sisters , with all purity , &c. against an elder receive not an accusation , but before ( or , under ) two or three witnesses : them who sin , rebuke before all , that others also may fear , tim. . , , , . men of corrupt minds , &c. from such withdraw thy self , tim. . . tim. . . a man who is an heretick , after the first and second admonition reject , knowing , that he who is such , is subverted and sinneth , being condemned of himself , tit. . , . follow peace with all men , and holiness , &c. looking diligently , lest any man fail ( or , fall from ) the grace of god : lest any root of bitterness springing up , trouble you , and thereby many be defiled : lest there be any fornicator or profane person , as esau , who for one morsel , &c. heb. . , , . i know thy works , &c. and how thou canst not bear them who are evil : and thou hast tryed them who say they are apostles , and are not , and thou hast found them lyars , &c. the church in pergamus , &c. i have a few things against thee , because thou hast there them who hold the doctrine of balaam , &c. so also hast thou them who hold the doctrine of the nicolaitans , which thing i hate , &c. the church of thyatira , &c. i have a few things against thee , because thou sufferest that woman jezebel , who calleth her self a prophetess , to teach and to seduce my servants , to commit fornication , and to eat things sacrificed to idols , &c. all the churches shall know that i am he who searcheth the heart , &c. revel . . , , , , . see rebuke and reproof , chap. . chap. xxviii . of hypocrites and hypocrisie : the spirits and practises of such who are very formal and earnest in the external part of worship and profession , and in a shew for god , yet high in their opposition of christ , the truth of the gospel , and power of godliness in others . the hour cometh , and now is , when the true worshippers shall worship the father in spirit and in truth : for the father seeketh such to worship him . god is a spirit , and they who worship him must worship him in spirit and in truth , john . , . they are not all israel who are of israel : neither because they are the seed of abraham , are all children , &c. rom. . , . abel offered unto god a more acceptable sacrifice than cain : cain was therefore angry , and slew his brother , gen. . , , , , , . heb. . . absolom pretended to justice , and to pay a vow which he had vowed to the lord in hebron : but he purposed to steal away the hearts of the people , and to rebel against the king , and advance himself into the throne , sam. . , , , , , , , , , . ahaziah the king , when rebuked by elijah for departing from god , and sending to an idol , gives order to his soldiers to fetch elijah ; and though one company and another were consumed with fire , yet he sent again , kings . , , , , , , , . jehu met jehonadab , and said unto him , is thine heart right as my heart , & c ? and he said , come with me , and see my zeal for the lord , &c. but jehu took no heed to walk in the law of the lord god of israel with all his heart : he departed not from the sins of jeroboam , &c. kings . , , , , , , . what is the hope of the hypocrite , & c ? will he delight himself in the almighty ? will he always call upon god ? job . , . the hypocrites in heart , &c. they cry not when he bindeth them , job . . they speak vanity every one with his neighbour : with flattering lips , and with a double heart do they speak , psal. . . when he slew them , then they sought him early : and they returned and enquired early after god , and they remembred that god was their rock , and the high god their redeemer ; nevertheless they did flatter him with their mouth , and they lyed unto him with their tongue : for their heart was not right with him , neither were they stedfast in his covenant , psal. , . , , , . the way of a fool is right in his own eyes , prov. . . there is a generation who are pure in their own eyes , and yet is not washed from their filthiness , prov. . . this people draw near to me with their mouth , and with their lips they honour me , but have removed their heart far from me : and their fear towards me is taught by the precept of men , isa. . . chap. . , . shew my people their transgression , and the house of jacob their sins : yet they seek me daly , and delight to know my ways : as a nation who did righteousness , and forsook not the ordinances of their god ; they ask of me the ordinances of justice ; they take delight in approaching to god : wherefore have we fasted , say they , and thou seest it not ? have we afflicted our soul , and thou takest no knowledg ? behold , in the day of your fast you find pleasures , and exact all your labours , &c. ye fast for strife , &c. isa. . . , , . i have spread out my hands all the day long to a rebellious people , &c. who provoke me to anger continually , &c. who say , stand by thy self , come not near to me , for i am holier than thou : these are a smoke in my nose , isa. . , , , . judah hath not turned unto me with her whole heart , but feignedly , jer. . . thus saith the lord , &c. amend your ways , &c. trust ye not in lying words , saying , the temple of the lord , the temple of the lord , &c. behold , ye trust in lying words which cannot profit : will ye steal , murder , &c. and come and stand before me in this house which is called by my name , & c ? jer. . , , , , . thou art near in their mouth , and far from their reins , jer. . . judah said , pray for us to the lord , &c. that the lord thy god may shew us the way wherein we may walk , and the thing that we may do , &c. we will obey the voice of the lord , &c. but jeremy afterwards said , o ye remnant of judah , &c. ye dissembled in your hearts ( or , have used deceit against your souls ) , when ye sent me unto the lord your god , saying , pray for us , &c. we will do , &c. ye have not obeyed the voice of god , nor any thing , &c. jer. . , , , , , , , , . and they come unto thee as the people cometh , and they sit before thee as my people : and they hear thy words , but they will not do them : for with their mouth they shew much love , but their heart goeth after their covetousness , &c. thou art unto them as a very lovely song , &c. for they hear thy words , but they do them not , ezek. . , . o ephraim , what shall i do unto thee ? o judah , what shall i do unto thee ? for your goodness is as a morning cloud , and as an early dew it goeth away , hosea . . the heads judg for reward , and the priests thereof teach for hire , &c. yes will they lean upon the lord ; and say , is not the lord among us , & c ? mic. . . herod sent to seek christ under pretence of worshipping him : but he designed to kill him , matth. . , , , . when thou dost thine alms , do not sound a trumpet before thee as the hypocrites do in the synagogues , and in the streets , that they may have glory of men , &c. and when thou prayest , thou shalt not be as the hypocrites are : for they love to pray standing in the synagogues , and in the corners of the streets , that they may be seen of men , &c. moreover , when ye fast , be not as the hypocrites , of a sad countenance : for they disfigure their faces , that they may appear unto men to fast , matth. . , , . why beholdest thou the mote which is in thy brothers eye , but considereth not the beam that is in thine own eye ? or , how wilt thou say to thy brother , let me pull out the mote out of thine eye , and behold a beam in thine own eye ? thou hypocrite , first cast out the beam out of thine own eye , &c. not every one who saith unto me , lord , lord , shall enter into the kingdom of heaven , &c. many will say unto me in that day , lord , lord , have we not prophesied in thy name , & c ? then i will profess , i never knew you , matth. . , , , , , . luke , , . john came neither eating nor drinking , and they say , he hath a devil ; the son of man came eating and drinking , and they say , behold a man gluttonous and a wine-bibber , and a friend of publicans and sinners , matth. . , . when the pharisees saw the disciples plucking corn on the sabbath-day , they said , behold , thy disciples do that which is not lawful to do upon the sabbath-day . jesus said , have ye not read , &c. how that on the sabbath-days , the priests in the temple profane the sabbath , and are blameless , & c ? they asked him , saying , is it lawful to heal on the sabbath day ? that they mighe accuse him , &c. then he cured the man , &c. then the pharisees went out and held a council against him , that they might destroy him , &c. they said , this fellow doth not cast out devils , but by beelzebub the prince of devils , matth. . , , , , , , , , , , , . they said of christ , is not this the carpenters son , & c ? whence then hath this man all these things ? and they were offended in him , matth. . , , , . then there came to jesus scribes and pharisecs , &c. saying , why do thy disciples transgress the tradition of the elders , for they wash not their hands when they eat bread ? but he answered and said unto them , why do you also transgress the commandment by your traditions ? for god commanded , saying , honour thy father , &c. but ye say , &c. thus have ye made the commandment of god of none effect by your tradition : ye hypocrites , well did isaias prophesie of you , saying , this people draw nigh to me with their mouth , &c. but their heart is far from me , matth. . , , , , , , , , . the young rich man had observed much of the law ; yet when christ had said unto him , if thou wilt be perfect , go and sell that thou hast , and give to the poor : he went away sorrowful , for he had great possessions , matth. . , , , , , , . those who agreed for wages , murmur , because those who did not agree , nor do so much work as they , had alike wages freely given them , matth. . , , to the . when the chief priests and scribes saw the wonderful things that he did , and the children crying in the temple , and saying , hosanna to the son of david ; they were sore displeased , &c. and when he was come into the temple , the chief priests and the elders , &c. came unto him as he was teaching , and said , by what authority dost thou these things ? and who gave thee this authority ? when christ had put forth the parable of the vinyard , and the chief priests had heard this parable , they perceived that he spake of them : but when they sought to lay hands on him , &c. matth. . , , , , , , , , . then went the pharisees and took counsel how they might intangle him in his talk , &c. asked him , is it lawful to give tribute to cesar , or not , & c ? jesus said , why tempt ye me , ye hypocrites ? &c. matth. . , , , . the scribes and pharisees , &c. they say , and do not : for they bind heavy burdens , and grievous to be born , and lay them on mens shoulders , but will not move them with one of their fingers : but all their works they do for to be seen of men : they make broad their phylacteries , and inlarge the borders of their garments , and love the uppermost rooms at feasts , and the chief seats in the synagogues , and greetings in the markets , and to be called of men rabbi , rabbi , &c. but wo unto you scribes , and pharisees , hypocrites : ye shut up the kingdom of heaven against men : for ye neither go in your selves , neither suffer ye them who are entring , to go in , &c. ye devour widows houses , and for a pretence make long prayers , &c. ye compass sea and land to make one proselyte , and when he is made , ye make him two-fold more the child of hell , &c. blind guides ! who say , whosoever shall swear by the temple , it is nothing : but whosoever shall swear by the gold of the temple , he is a debtor , &c. ye pay tythe of mint and anise and cummin , and have omitted the weightier matters of the law , judgment , mercy , and faith , &c. strain at a gnat , and swallow a camel , &c. ye make clean the outside of the cup , &c. but within they are full of extortion and excess : ye outwardly appear righteous unto men , but within ye are full of hypocrisie , matth. . , , , , , , , , , , , , , , , , , , . the chief priest , and the scribes , &c. consulted that they might take jesus and kill him , &c. judas betrayed christ with a kiss , &c. the chief priests , &c. sought false witnesses against jesus , to put him to death , matth. . , , , . judas said to the high priests , &c. i have sinned in betraying innocent blood : and they said , what is that to us ? look thou to that , &c. they perswade the multitude to ask barabbas and destroy jesus ( when the governour would have released jesus ) ; they said , let his blood be upon us and our children , &c. they mocked him , and said , he trusted in god , let him deliver him now , &c. and notwithstanding all the wonders at his death , which made the centurion say , truly , this was the son of god ; yet the chief priests , &c. came to pilate , and said , &c. that deceiver said , &c. desired , and set a watch upon the sepulchre , matth. . , , , , , , , , , , , , , , , , . when they were convinced that christ was risen , they gave large money to the soldiers to hide it with a lye , and promised the soldiers to secure them , matth. . , , , . but the pharisees and lawyers rejected the counsel of god against ( or , within ) themselves , being not baptized of him , luke . . then shall ye begin to say , we have eaten and drank in thy presence , and thou hast taught in our streets : but he shall say , &c. depart from me ye workers of iniquity , luke . , . and he spake this parable unto certain who trusted in themselves , that they were ( or , as being ) righteous , and despised others . two went up into the temple to pray , the one a pharisee . and the other a publican : the pharisee stood and prayed thus with himself ; god , i thank thee that i am not as other men are , extortioners , &c. i fast twice in the week : i give tythes , &c. luke . , , , . when jesus went unto zacheus house , the jews murmured , saying , that he was gone to be guest with a man who is a sinner , luke . , . the chief priests and scribes would kill jesus , &c. judas offered to betray him ; they were glad , and covenanted with him , &c. luke . , , . they accuse christ before pilate , saying , we have found this fellow perverting the nation , and forbidding to give tribute to cesar , saying , that he himself is christ a king , luke . , . how can ye believe who receive honour one of another , and seek not the honour which cometh from god only ? john . , . ye seek me not because of the miracles , but because ye did eat of the loaves and were filled , &c. jesus said , &c. no man can come to me except it were given him of my father . from that time many of his disciples went back and walked no more with him , john . , , . some said of christ , he deceiveth the people : howbeit , no man spake openly of him for fear of the jews , &c. the chief priests and pharisees said unto the officers , why have ye not brought him ? the officers answered , never man spake like this man ; then answered them the pharisees , are ye also deceived ? have any of the rulers or pharisees believed on him ? but this people who knoweth not the law , are accursed . nicodemus said , &c. doth our law judg any man before it hear him , and know what he doth ? and they said unto him , art thou also of galilee ? john . , , , , , , , , . we be abrahams seed , and were never in bondage to any man , &c. jesus said , &c. whosoever committeth sin , is the servant of sin , &c. ye seek to kill me , a man who have told you the truth , &c. this did not abraham ; ye do the deeds of your father , &c. the jews say , say we not well , thou art a samaritan , and hast a devil , john . , , , , . the pharisees said , this man is not of god , because he keepeth not the sabbath-day , &c. the jews had agreed already , that if any man did confess that he was christ , he should be put out of the synagogue , &c. they say of christ , he is a sinner , we are moses disciples : as for this fellow we know not whence he is , &c. when they were convinced by the man who had been blind , that christ must be of god ; they say to him , thou wast altogether born in sin , and dost thou teach us ? and they excommunicated him , &c. christ said to the pharisees , ye say , you see , &c. john . , , , , , , , , , , , , . when lazarus was raised from the dead , the chief priests and the pharisees gathered a council : and said , what do we ? for this man doth many miracles : if we let him thus alone , all men will believe on him , and the romans shall come and take away both our place and nation , &c. from that day forth they took counsel together to put him to death , john . , , , , , . judas said , why was not this oyntment sold , &c. and given to the poor ? this he said , not that he cared for the poor , but because he was a thief and had the bag , &c. the chief priests consulted that they might put lazarus also to death , because that by reason of him many of the jews went away and believed on jesus , &c. the pharisees therefore said among themselves , perceive ye how ye prevail nothing ? behold , the world is gone after him , &c. among the chief rulers also many believed on him : but because of the pharisees they did not confess him , lest they should be put out of the synagogue : for they loved the praise of men more than the praise of god , john . , , , , , , . the time cometh , that whosoever killeth you , will think that he doth god good service , &c. these things they will do , &c. because they have not known the father , john . , . pilate sought to release jesus ; but the jews cryed out , saying , if thou let this man go , thou art not cesars friend : whosoever maketh himself a king , speaketh against cesar , &c. pilate said , shall i crucifie your king ? the chief priests answered , we have no king but cesar , john . , . as the apostles spake unto the people , the priests and the captain of the temple , and the sadduces came upon them , being grieved that they taught the people , &c. and they laid hands on them , &c. said , by what power , or by what name do ye this , & c ? they said , what shall we do with these men ? for that indeed a notable miracle hath been done by them , is manifest to all , &c. and we cannot deny it : but that it spread no further among the people , let us straitly threaten them , that they speak henceforth to no man in this name ; and they called them , and commanded them not to speak at all , &c. acts . , , , , , , , . ananias and saphira brought part of the price , and would have deceived the holy ghost , &c. multitudes were added to the lord : then the high priests , &c. were filled with indignation , and laid theirhands on them , and put them in the common prison , &c. they doubted whither these things would grow , &c. said to the apostles , ye have filled jerusalem with your doctrine , and intend to bring this mans blood upon us , &c. when the apostles had said , that god had exalted that jesus whom they slew , they were cut to the heart , and took counsel to slay them , acts . , , , , , , , , , , , , . chap. . , . when they could not resist the spirit and wisdom by which stephen spake , then they suborned men , who said , we have heard , &c. and they stirred up the people , &c. and they came upon him and caught him , &c. and they set up false witnesses , acts . , , , . simon when he saw the apostles through laying on of hands , conferred the holy ghost ; he offered them money for the like power , &c. was in the gall of bitterness , acts . , , . the next sabbath-day came almost the whole city together to hear the word of god : but when the jews saw the multitude , they were filled with envy , and spake against the things which were spoken by paul , contradicting and blaspheming , &c. but the jews stirred up the devout and honourable women , and the chief men of the city , and raised persecution against paul and barnabas , and expelled them , &c. acts . , , , . the unbelieving jews stirred up the gentiles , and made their minds evilly affected against the brethren , &c. perswaded the people to stone them , acts . , . when paul had preached , and many believed ; the jews who believed not , moved with envy , took unto them certain lewd fellows of the baser sort , and gathered a company , and set all the city in an uproar , &c. they drew jason and certain brethren unto the rulers of the city , crying , these have turned the world upside down , &c. these do all contrary to the decrees of cesar , saying , that there is another king , one jesus ; the jews came also to berea , and stirred up the people , acts . , , , , , , . the jews made an insurrection with one accord against paul , and brought him to the judgment-seat , saying , this fellow perswaded men to worship god contrary to the law , acts . , . paul said , i was zealous towards god , as ye all are at this day : and i persecuted this way unto the death , &c. acts . , , , . certain jews bound themselves under a curse to kill paul , &c. the chief priests and elders agree to help it forward , acts . , , . chap. . , . they get an orator to accuse paul , thus : we found this man a pestilent fellow , and a mover of sedition among all the jews throughout the world , and a ring-leader of the sect of the nazarens : who also hath gone about to profane the temple , &c. when paul reasoned of righteousness , &c. felix trembled , and answered , go thy way for this time : when i have a convenient time i will call for thee , &c. acts . , , , , . paul said , i verily thought with my self , that i ought to do many things contrary to the name of jesus , &c. which thing i also did , &c. exceeding mad , acts . , , . the jews told paul , that concerning this sect , it was every where spoken against , acts . . behold , thou art called a jew and restest in the law , and makest thy boast of god , and knowest his will , &c. and art confident that thou thy self art a guide to the blind , &c. thou therefore who teachest another , teachest thou not thy self ? thou who preachest a man shall not steal , dost thou steal , & c ? he is not a jew who is one outwardly : neither is that circumcision which is outward in the flesh , &c. rom. . , , , , , , , . israel who followed after the law of rigteousness , hath not attained to the law of righteousness : wherefore , because they sought it not by faith , but as it were by the works of the law : for they stumble at that stumbling-stone , rom. . , . they have a zeal of god , but not according to knowledg : for they being ignorant of gods righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of god , rom. . , , . as many as desire to make a fair shew in the flesh , they constrain you to be circumcised , only lest they should suffer persecution for the cross of christ : for neither they themselves who are circumcised , keep the law : but desire to have you circumcised , that they may glory in your flesh , galat. . , . the jews , who both killed the lord jesus , and their own prophets , and have persecuted us ( or , chased us out ) they please not god , and are contrary unto all men : forbidding us to speak to the gentiles that they might be saved , to fill up their sins alway , thess. . , , . having a form of godliness , but denying the power thereof , &c. these also resist the truth , &c. tim. . , . they profess they know god , but in works they deny him : being abominable and disobedient , and unto every good work reprobate ( or , void of judgment ) . titus . . they went out from us , but they were not of us , &c. they went out that they might be manifest , &c. john . . thou hast a name that thou livest , and art dead , &c. i have not found thy work perfect before god , &c. the church of the laodiceans , &c. i know thy works , that thou art neither hot nor cold , &c. thou sayest , i am rich , and increased with goods , and have need of nothing : and knowest not that thou art wretched , and poor , and blind , and naked , &c. rev. . , , , , . see persecution from professors , chap. . see sincerity , chap. . see characters of saints , chap. . the great danger of hypocrisie and formality , and end of hypocrites . the hypocrites hope shall perish , whose hope shall be cut off , and whose trust shall be a spiders web : he shall lean upon his house , but it shall not stand : he shall hold it fast , but it shall not endure , job . , , . he also is my salvation : for an hypocrite shall not come before him , job . . the congregation of hypocrites shall be desolate , &c. job . . he who speaketh flattery to his friend , the eyes of his children shall fail , job . . the joy of the hypocrite is but for a moment : though his excellency mount up unto the heavens , and his head reach unto the clouds , he shall perish for ever like his own dung : they who have seen him , shall say . where is he ? and he shall flee away as a dream , and shall not be found : the eye also which saw him , shall see him no more , &c. job . , , , , , , , &c. what is the hope of the hypocrite when he hath gained , when god taketh away his soul ? will god hear his cry when trouble cometh upon him ? job . , . the hypocrites in heart heap up wrath , job . . o assyrian , the rod of mine anger , &c. i will send him against an hypocritical nation , and against the people of my wrath , &c. isa. . , . wo unto them who seek deep to hide their counsel from the lord , and their works are in the dark ; and they say , who seeth us ? and who knoweth ? isa. . , . the sinners in zion are afraid , fearfulness hath surprised the hypocrites , &c. who among us shall dwell with the devouring fire , & c ? isa. . . behold all ye who kindle a fire , who compass your selves about with sparks ; walk in the light of your fire , and in your sparks which ye have kindled : this shall ye have of my hand , ye shall lye down in sorrow , isa. . . i will declare thy righteousness and thy works , for they shall not profit thee , isa. . . trust ye not in lying words , saying , the temple of the lord , &c. behold , ye trust in lying words which cannot profit , &c. therefore will i do to this house , &c. wherein ye trust , &c. as i have done to shiloh , and i will cast you out of my sight , jer. . , , , , . i will punish all them who are circumcised , with the uncircumcised . egypt , &c. all these nations are uncircumcised : and all the house of israel uncircumcised in the heart , jer. . , . ye dissembled in your hearts , when ye sent me unto the lord your god , &c. now therefore know certainly , that ye shall die by the sword , by the famine , &c. jer. . , , , . cursed be the deceiver who hath in his flock a male , &c. and sacrificeth to the lord a corrupt thing , mal. . . ye are the salt of the earth : but if the salt have lost his savour , wherewith shall it be salted ? it is henceforth good for nothing but to be cast out , and to be trodden under foot of men , &c. i say unto you , that except your righteousness exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of h●…ven , matth. . , . many will say unto me in that day , lord , lord , have we not prophesied in thy name , & c ? and then will i profess unto them , i never knew you : depart from me ye who work iniquity , matth. . , . every plant which my heavenly father hath not planted , shall be rooted up : let them alone , &c. if the blind lead the blind , both shall fall , &c. matth. . , . when christ found nothing but leaves on the fig-tree , he said , let no fruit grow on thee henceforth for ever : and presently it withered away , &c. jesus said to the priests , &c. publicans and harlots go into the kingdom of god before you , matth. . , , , . . when the king came , &c. he saw there a man who had not on a wedding-garment : and he sad unto him , friend , how camest thou hither , & c ? and he was speechless ; then said the king to his servants , bind him , &c. and cast him into outer darkness , there shall be weeping , &c. matth. . , , . wo unto the scribes and pharisees , hypocrites , often pronounced , matth. . , , , , , , , . whosoever hath not , from him shall be taken even that which he seemeth to have ( or , thinketh he hath ) , luke . . beware ye of the leaven of the pharisees , which is hypocrisie , &c. he who knoweth his masters will , and doth not according , shall be beaten with many stripes , luke . , . james . . they shall begin to say , we have eat and drank in thy presence , &c. but he shall say , i know you not whence you are : depart from me all ye workers , &c. ye shall see abraham , &c. in the kingdom of god , and you thrust out , luk. . , , , . ye are they who justifie your selves , but god knows your hearts : for that which is highly esteemed amongst men , is abomination in the sight of god , luke . ●… . every branch which beareth not fruit in me , he taketh away , john . . ananias and saphira , both smote with death for their hypocrisie , acts . , . the wrath of god is revealed from heaven against , &c. men who hold the truth in unrighteousness , rom. . . a double minded-man is unstable in all his ways , james . . the jews , &c. forbidding us to speak to the gentiles that they might be saved , to fill up their sins always : for the wrath is come upon them to the uttermost , thess. . . chap. xxix . of the conscience . and it came to pass afterwards , that davids heart smote him , because he had cut off sauls skirt : and he said unto his men , the lord forbid that i should do this thing unto my master the lords anointed , to stretch forth my hand against him , &c. sam. . , . and davids heart smote him after that he had numbred the people : and david said unto the lord , i have sinned greatly in that i have done , sam. . . chap. . . when josiah had heard the words of the book of the law , that he rent his cloaths , &c. and he commanded , &c. go and enquire of the lord for me , and for the people , &c. for great is the wrath of the lord , &c. tell the man that sent you to me , &c. i will bring evil upon this place , &c. but to the king , &c. because thine heart was tender , and thou hast humbled thy self , &c. thine eyes shall not see all the evil , &c. kings . , , , , , , , . i will not remove mine integrity , &c. my heart shall not reproach me so long as i live , job . , . now when they heard this , they were pricked in their heart , and said , &c. what shall we do ? acts . . paul said , &c. i have lived in all good conscience before god until this day , acts . . and herein do i exercise my self , to have always a conscience void of offence towards god and towards man , acts . . which shew the work of the law written in their hearts : their conscience also bearing them witness ( or , the conscience witnessing with them ) : and their thoughts the mean while ( or , between themselves ) accusing or else excusing one another , rom. . , . i say the truth in christ , i lye not , my conscience also bearing me witness in the holy ghost , rom. . . wherefore ye must needs be subject , not only for wrath , but for conscience sake , rom. . . whatsoever is sold in the shambles , eat , asking no question for conscience-sake : for the earth is the lords , &c. if any of them who believe not , bid you , &c. whatsoever is before you , eat , asking no queston for conscience-sake ; but if any man say unto thee , this is offered to idols ; eat not for his sake , &c. and for conscience-sake , &c. conscience , i say , not thine own , but of the others : for why is my liberty judged of another mans conscience , & c ? give none offence , neither to the jews , nor to the gentiles , nor to the church of god , cor. . , , , , , . chap. . . our rejoycing is this , the testimony of our conscience , that in simplicity and godly sincerity , not with fleshly wisdom , &c. cor. . . by manifestation of the truth , commended our selves to every mans conscience in the sight of god , cor. . . we are made manifest unto god ; and i trust also , are made manifest in your consciences , cor. . . now the end of the commandment is charity , out of a pure heart , and of a good conscience , &c. holding faith and a good conscience : which some having put away , concerning faith have made shipwrack , tim. . . . holding the mystery of the faith in a pure conscience , tim. . . the spirit speaketh expresly , that in the latter times some shall depart from the faith , &c. speaking lyes in hypocrisie : having their conscience feared with a hot iron , forbidding to marry , &c. tim. . , , . i thank god , whom i serve , &c. with pure conscience , tim. , . unto them who are defiled and unbelieving , is nothing pure : but even their mind and conscience is defiled , titus . . in which were offered both gifts and sacrifices , which could not make him who did the service , perfect as pertaining to the conscience , &c. if the blood of bulls and goats , sanctifieth to the purifying of the flesh : how much more shall the blood of christ , &c. purge your conscience from dead works to serve the living god ? heb. . , , . the law having a shadow of good things , &c. can never with those sacrifices they offered year by year continually , make the comers thereunto perfect : then would they not have ceased to be offered , because that the worshippers once purged , should have had no more conscience of sins ; but in those sacrifices there is a remembrance , &c. let us draw-near , &c. having our hearts sprinkled from an evil conscience , &c. heb. . , , , . we trust we have a good conscience in all things , willing to live honestly , heb. . . this is thank-worthy , if a man for conscience towards god , endure grief , suffering wrongfully , pet. . . having a good conscience , that whereas they speak evil of you , &c. baptism doth also now save us : not the putting away of the filth of the flesh , but the answer of a good conscience towards god , by the resurrection of jesus , pet. . , . let us not love in word , &c. hereby we know , &c. for if our heart condemn us , god is greater than our heart , and knoweth all things : beloved , if our heart condemn us not , then have we confidence towards god , john . , , , . chap. xxx . of the devil , of his subtilty , wiles and ways , by himself , and in and by his instruments , wicked men , false-teachers , deceivers and seducers . the description of them , and what concerns the saints therein . first , of satan , the devil himself . now the serpent was more subtil than any beast of the field , which the lord god had made : and he said unto the woman , yea , because ( or , hath ) god said , ye shall not eat of every tree of the garden ? the woman said , &c. we may eat , &c. but of the fruit of the tree in the midst of the garden , god hath said , ye shall not eat of it , neither shall ye touch it , left ye die . and the serpent said unto the woman , ye shall not surely die ; for god doth know , that in the day ye eat thereof , then your eyes shall be open , and ye shall be as gods knowing good and evil : and the woman saw that the tree was good , gen. . . , , , , . and satan stood up against israel , and provoked david to number israel , chron. . . now there was a day when the sons of god came to present themselves before the lord : and satan ( or , the adversary ) came also among ( or , in the midst ) of them , &c. the lord said to satan , from whence comest thou ? then said he , &c. from going to and fro in the earth , and from walking up and down in it , &c. he said , doth job serve god for nought ? hast thou not made a hedg about him , & c ? put forth thine hand , and touch that which he hath , and he will curse thee to thy face , &c. then satan having leave given him , destroyed all he had , job . . , , , , , , , to the end . chap. . , , . hast thou considered my servant job , & c ? still he holdeth fast his integrity , although thou movedst me against him to destroy him without a cause . and satan answered the lord , and said , skin for skin , yea , and all that a man hath , will he give for his life : but put forth thine hand now , and touch his bone and his flesh , and he will curse thee to thy face ; and the lord said , he is in thine hand , but ( or , only ) save his life . so went satan , &c. and smote job , job . , , , , . and he shewed me joshua the high-priest standing before the angel of the lord , and satan standing at his right hand to resist him . and the lord said unto satan , the lord rebuke thee , o satan : even the lord who hath chosen , &c. zechar. . , . jesus , &c. in the wilderness to be tempted of the devil : when he had fasted , &c. the tempter came to him ; he said , if thou be the son of god , command that these stones be made bread ? but he answered and said , it is written , &c. then the devil taketh him , &c. and setteth him on a pinacle of the temple , and saith unto him , if thou be the son of god , cast thy self down ; for it is written , he shall give his angels charge , &c. jesus said , it is written again , &c. the devil , &c. shews him all the kingdoms of the world , and the glory of them , and saith unto him , all these things will i give thee , if thou wilt fall down and worship me , &c. get thee hence , satan , for it is written , thou shalt worship the lord thy god , and him only shalt thou serve , matth. . , , , , , , , , , , . when jesus was come on the other side , &c. there met him two possessed w●…h devils , &c. they cryed out , saying , what have we to do with thee , jesus , thou son of god ? art thou come hither to torment us before our time , & c ? so the devils besought him , saying , if thou cast us out , suffer us 〈◊〉 go away into the herd of swine : and he said unto them , go , &c. the whole city came out and besought him , that he would depart out of their coasts , matth. . , , , , , , . matth. . , , . , &c. when the unclean spirit is gone out of a man , he walketh through dry places , seeking rest and finding none : then he saith , i will return to my house from whence i came out : and when he is come , he findeth it empty , swept and garnished : then goeth he and taketh with him seven other spirits , more wicked than himself , and they enter in and dwell there : and the last state of that man is worse , &c. matth. . , , . the tares are the children of the wicked one : the enemy who sowed them , is the devil , matth. . , . jesus rebuked the devil , and he departed out of him , and the child was cured , &c. howbeit , this kind goeth not out but by prayer and fasting , matth. . , . lord , even the devils are subject unto us through thy name ; and he said unto them , i beheld satan as lightning fall from heaven , luke . , . and he was casting out a devil , &c. some of them said , he casteth out devils by beelzebub the chief of the devils , &c. if satan also be divided against himself , how shall his kingdom stand , & c ? if i by beelzebub cast out devils , by whom do your children cast them out ? luke . , , , , , . simon , simon , behold , satan hath desired you , that he may sift you as wheat : but i have prayed for thee , that ●…hy faith fail not , luke . , . ye are of your father the devil , and the lusts of your father ye will do : he was a murderer from the beginning , and abode not in the truth , because there is no truth in him : when he speaketh of a lye , he speaketh of his own : for he is a lyar , and the father of it , john . . after jesus had given the sop to judas , satan entred into him , john . , , . luke . . the prince of this world cometh , and hath nothing in me , john . . when the spirit is come , &c. he will reprove ( or , convince ) the world of , &c. of judgment , because the prince of this world is judged , john . , , . i pray , &c. that thou shouldst keep them from the evil one , john . . peter said , ananias , why hath satan filled thine heart to lye to the holy ghost ? acts . . and the god of peace shall bruise satan under your feet shortly , rom. . . confirm your love towards him , &c. lest satan should get an advantage of us : for we are not ignorant of his devices , cor. . , , , , . if our gospel be hid , it is hid to them who are lost : in whom the god of this world hath blinded the minds of them who believe not , lest the light of the glorious gospel , &c. cor. . , . but i fear lest by any means , as the serpent beguiled eve through his subtilty , so your mind should be corrupted , &c. no marvel , for satan himself is transformed into an angel of light , cor. . , . there was given me a thorn in the flesh , the messenger of satan , to buffet me , cor. . . ye walked , &c. according to the prince of the power of the air , the spirit that now worketh in the children of disobedience , ephes. . . let not the sun go down upon your wrath , neither give place to the devil , ephes. . , . put on the whole armour of god , that ye may be able to stand against the wiles of the devil : for we wrestle not against flesh and blood , but against principalities and powers , against the rulers of the darkness of this world , against spiritual wickednesses ( or , wicked spirits ) in high places : wherefore take unto you the whole armour , &c. above all things , the shield of faith , whereby ye shall be able to quench all the fiery darts of the wicked one , ephes. . , , , , . we would have come unto you ( even i paul ) once , and again : but satan hindered us , thess. . . i sent to know your faith , lest by some means the tempter have tempted you , thess. . . — that wicked , &c. whose coming is after the working of satan , with all power , and signs , and lying wonders , thess. . , . in meekness instruct , &c. that they may recover themselves out of the snare of the devil , who are taken captive ( or , alive ) by him at his will , tim. . , . through death he might destroy death , and him who had the power of death , even the devil , heb. . . resist the devil , and he will flee from you , james . . be sober , be vigilant : because your adversary the devil , as a roaring lion , walketh about , seeking whom he may devour : whom resist stedfast in the faith , knowing that the same afflictions are accomplished , &c. pet. . , . i write unto you young men , because ye have overcome the wicked one , john . , . chap. . . he who committeth sin , is of the devil : for the devil sinneth from the beginning : for this purpose the son of god was manifest , that he might destroy the works of the devil : not as cain , who was of that wicked one , and slew his brother , john . , . the archangel , when contending with the devil about the body of moses , durst not bring against him a railing accusation ; but said , the lord rebuke thee , jude , verse . the devil shall cast some of you into prison , &c. thou dwellest where satans seat is , rev. . , . — them of the synagogue of satan , &c. rev. . . there was war in heaven , michael and his angels fought against the dragon , &c. and the great dragon was cast out , that old serpent called the devil and satan , who deceiveth the whole world : he was cast out into the earth , and his angels , &c. with him , &c. the accuser of the brethren is cast down , who accused them before our god day and night , &c. wo unto the inhabiters of the earth , &c. for the devil is come down unto you , having , &c. rev. . , , , , , . satan laid hold on , bound , cast into the pit , and sealed up from deceiving , &c. let loose again , rev. . dly , the instruments of satan , seducers , deceivers , &c. saints duty . the prophets prophesie lyes in my name , i sent them not , neither have i commanded them , neither spake unto them : they prophesie unto you a false vision and divination , and a thing of nought , and the deceit of their heart , jer. . , . beware of false prophets , who come to you in sheeps cloathing , but inwardly they are ravening wolves ; ye shall know them by their fruits , &c. matth. . , . take heed that no man deceive you : for many shall come in my name , and say , i am christ , and shall deceive many , &c. many false prophets shall arise and deceive many , &c. then if any shall say unto you , lo here is christ , or there is christ , believe it not : for there shall arise false christs , and false prophets , and shall shew great signs and wonders , insomuch that ( if it were possible ) they shall deceive the very elect . behold , i have told you before : wherefore if they shall say unto you , behold , he is in the desert , &c. go not forth , &c. for as the lightning cometh out of the east , &c. so shall also the coming of the son of man , &c. matth. . , , , , , , , . — ye receive me not : if another shall come in his own name , him ye will receive , john . . elymas , &c. seeking to turn away the deputy from the faith , &c. paul , &c. said , o full of subtilty and all mischief ! thou child of the devil , thou enemy of all righteousness : wilt thou not cease to pervert the right ways of the lord , & c ? acts . , , , , . after my departure shall grievous wolves enter in among you , not sparing the flock : also of your own selves shall men arise , speaking perverse ' things to draw away disciples after them ; therefore watch , acts . , , , . mark them who cause divisions , &c. contrary to the doctrine , &c. and avoid them : for they who are such , serve not our lord jesus christ , but their own belly : and by good words and fair speeches deceive the hearts of the simple , rom. . , . there must be also heresies among you , that they who are approved might be made , &c. cor. . . how say some among you , that there is no resurrection from the dead ? cor. . . them who desire occasion , &c. for such are false apostles , deceitful workers : transforming themselves into the apostles of christ , &c. satan himself is transformed into an angel of light : therefore it is no great thing if his ministers be transformed into the ministers of righteousness , whose ends shall be according to their works , &c. ye suffer fools gladly , &c. ye suffer if a man bring you into bondage : if a man devour , if a man take , if a man exalt himself , &c. smite you on the face , cor. . , , , , , . there be some who trouble you , and would pervert the gospel of christ : though we , or an angel from heaven preach any other gospel unto you , than that we have preached unto you , let him be accursed : as we have before , so say i now again , if any man preach any other gospel unto you than that ye have received , let him be accursed , gal. . , , . false brethren , who came in privily to spy out our liberty , &c. that they might bring us into bondage : to whom we gave place by subjection , no not for an hour , that the truth of the gospel may continue with you : but of these who seem to be , &c. gal. . , , , . they zealously affect you , but not well : yea , they would exclude you , that you might affect them , gal. . . as many as desire to make a fair shew in the flesh , they constrain you to be circumcised , only lest they should suffer persecution for the cross of christ ; for neither they themselves who are circumcised keep the law , but desire to have you circumcised , that they may glory in your flesh , gal. . , . be no more children tossed , &c. with every wind of doctrine , by the sleight of men , and cunning craftiness , whereby they lie in wait to deceive , ephes. . . this i say , lest any should beguile you with inticing words , &c. beware , lest any one spoil you through philosophy and vain deceits , after the traditions of men , after the rudiments of this world , and not after christ , &c. let no man judg you in meat , &c ( or , for eating ) , &c. intruding into those things which he hath not seen , &c. and not holding the head , &c. why are ye subject to ordinances , & c ? touch not , &c. col. . , , , , , , , , , . let no man deceive you by any means , &c. that man of sin , &c. who opposeth and exalteth himself above all that is called god , or that is worshipped : so that he as god sitteth in the temple of god , shewing himself that he is god , &c. then shall that wicked be revealed , whom the lord shall consume with the spirit of his mouth , and destroy with the brightness of his coming ; whose coming is after the working of satan , with all power , and signs , and lying wonders , and with all deceivableness of unrighteousness in them who perish : because they received not the love of the truth , &c. for this cause god shall send them strong delusions , that they should believe a lye , that they all might be damned , &c. thess. . , , , , , , , . charge some , that they teach no other doctrine , neither give heed to jewish fables , &c. some have swerved , having turned aside to vain janglings , desiring to be teachers of the law , understanding neither what they say , nor whereof they affirm , tim. . , , , , . now the spirit speaketh expresly , that in the latter days some shall depart from the faith , giving heed to seducing spirits and doctrines of devils : speaking lyes in hypocrisie ; having their consciences feared with a hot iron : forbidding to marry , and commanding to abstain from meats , &c. tim. . , , . if any man teach otherwise , &c. he is proud , knowing nothing : but doting ( or , sick ) about questions and strifes of words , whereof cometh envy , &c. perverse disputings of men of corrupt minds , and destitute of the truth : supposing that gain is godliness : from such withdraw thy self : some , &c. have erred , tim. . , , , , , , . strive not about words to no profit , to the subverting of the hearers , &c. shun profane and vain babling , for they will increase to more ungodliness , and their word will eat as doth a canker ( or , gangrene ) : of whom is hymeneus , &c. who concerning the truth have erred , saying , that the resurrection is past already , and overthrow the faith of some : nevertheless , the foundation of god standeth sure , &c. tim. . , , , , . perillous times shall come : for men shall be lovers of their own selves : covetous , boasters , proud , blasphemers , disobedient to parents , unthankful , unholy , without natural affection , truce-breakers , false accusers , incontinent , fierce , despisers of those who are good : traitours , heady , high-minded , lovers of pleasures more than lovers of god : having a form of godliness , but denying the power thereof : from such turn away : for of this sort are they who creep into houses , and lead captive silly women , laden with sins , led away with divers lusts , ever learning , and never come to the knowledg of the truth . now as jannes and jambres withstood moses , so do these also resist the truth : men of corrupt minds , reprobate ( or , of no judgment ) concerning the faith , &c. but evil men and seducers shall wax worse and worse , deceiving , and being deceived : but continue thou in the things , &c. tim. . , , , , , , , , , . the time will come when they will not endure sound doctrine , but after their own lusts shall they heap up to themselves teachers , having itching ears : and they shall turn away their ears from truth , and shall be turned unto fables : but watch thou , &c. tim. . , , . a bishop must be blameless , &c. holding fast the faithful word as he hath been taught ( or , in teaching ) that he may be able by sound doctrine , both to exhort and convince the gainsayers : for there are many unruly and vain talkers and deceivers , specially they of the circumcision : whose mouths must be stopped , who subvert whole houses , teaching things which they ought not , for filthy lucres sake , &c. rebuke them sharply , &c. not giving heed to jewish fables and commandments of men , who turn from the truth , &c. they profess that they know god , but in works they deny him , being , &c. titus . , , , , , , . be not carried about with divers and strange doctrines : for it is a good thing that the heart , &c. heb. . . but there were false prophets also among the people , even as there shall be false teachers among you , who privily shall bring in damnable heresies , even denying the lord who bought them , and bring upon themselves swift destruction : and many shall follow their pernicious ways , by reason of whom the way of truth shall be evil spoken of : and through covetousness shall they with feigned words make merchandise of you , whose judgment now of a long time lingreth not , &c. chiefly them who walk after the flesh , &c. and despise government ( or , dominions ) , presumptuous , self-willed : they are not afraid to speak evil of dignities , &c. these as natural bruit beasts , &c. speak evil of the things they understand not , &c. sporting themselves with their own deceivings , while they feast with you ; having eyes full of adultery , who cannot cease from sin : beguiling unstable souls : an heart which is exercised with covetous practises , &c. who have forsaken the right way , and are gone astray , &c. these are wells without water , clouds which are carried with a tempest , to whom the midst of darkness is reserved for ever : for when they speak great swelling words of vanity , they allure through the lusts of the flesh , &c. those who were clean escaped from them , who live in error , while they promise them , &c. pet. . , , , , , , , , , , , . there shall come in the last days scoffers , walking after their own lusts , and saying , where is the promise of his coming ? for since the fathers fell asleep , all things continue as they were from the beginning , &c. some things are hard to be understood , which they who are unlearned and unstable , wrest , as they do also the other scriptures , unto their own destruction : ye therefore , beloved , seeing ye know before , beware , lest ye also being led away with the error of the wicked , fall from your own stedfastness , pet. . , , , , . little children , it is the last time : and as ye have heard antichrist shall come , even now are there many antichrists , whereby we know that it is the last time : they went out from us , but they were not of us , &c. who is a lyar , but he who denieth that jesus is the christ ? he is antichrist who denieth the father and the son , &c. these things have i written unto you concerning them who deceive you , john . , , , . believe not every spirit , but try the spirits whether they are of god , because many false prophets are gone out into the world : hereby know ye the spirit of god ; every spirit who confesseth jesus christ to have been come in the flesh , is of god ; and every spirit who confesseth not that jesus christ is come in the flesh , is not of god : and this is that spirit of antichrist , whereof you have heard that it should come , and even now already it is in the world , &c. they are of the world , therefore speak they of the world , and the world heareth them , &c. he who is of god heareth us : he who is not of god heareth not us : hereby know we the spirit of truth , and the spirit of error , &c. john . , , , , , . many deceivers are entred into the world , who confess not that jesus christ is come in the flesh : this is a deceiver and an antichrist : look to your selves that we lose not those things which we have wrought , &c. whosoever transgresseth and abideth not in the doctrine of christ , hath not god , &c. if there come any to you , and bring not this doctrine , receive him not into your house , neither bid him god-speed : for he who bids him god-speed , is partaker of his evil deeds , john , verse . , , , . earnestly contend for the faith which was once delivered unto the saints : for there are certain men crept in unawares , who were before of old ordained to this condemnation , ungodly men , turning the grace of god into lasciviousness , and denying the only lord god , and our lord jesus christ , &c. these filthy dreamers defile the flesh , despise dominions , and speak evil of dignities : yet michael , &c. contending with the devil , &c. durst not bring against him a railing accusation , &c. these speak evil of those things which they know not , &c. clouds they are without water , &c. these are murmurers , complainers , walking after their own lusts , and their mouth speaketh great swelling-words , having mens persons in admiration because of advantage , &c. these be they who separate themselves , sensual , having not the spirit , jude , ver . . , , , , , , , , . i know the blasphemy of them who say they are jews , and are not , but are the synagogue of satan , &c. hold the doctrine of balaam , &c. so the doctrine of the nicolaitans , &c. rev. . , , . chap. . . that the image of the beast should both speak : and cause that as many as would not worship the image of the beast , should be killed : and causeth all both small and great , rich and poor , free and bond , to receive a mark in their right hand , or in their foreheads : and that no man might buy or sell , save he who had the mark , or the name of the beast , or the number of his name , rev. . , , . i heard another voice from heaven , saying , come out of her my people , that ye be not partaker of her sins , and that ye receive not of her plagues : for her sins have reached unto heaven , rev. . . chap. xxxi . of consideration , meditation , pondering upon , and serious weighing of the things of god , his word and works , our selves , &c. isaac went out to meditate ( or , pray ) in the field at the even-tide , gen. . . know therefore this day , and consider it in thine heart , that the lord he is god , deut. . . if thou shalt say in thine heart , these nations are more than i , how can i dispossess them ? thou , &c. shalt well remember what the lord thy god did unto pharoah , and unto all egypt , &c. deut. . , . therefore shall ye lay up all these my words in your heart , and in your soul , &c. ye shall teach them your children : speaking of them when thou sittest in thine house , and when thou walkest by the way : when thou lyest down , and when thou risest , &c. deut. . , . o that they were wise , &c. that they would consider their latter end , deut. . . this book of the law shall not depart , &c. but thou shalt meditate therein day and night , josh. . . fear the lord , and serve him in truth with all your heart : for consider how great things he hath done for you , sam. . . david hastily resolved to cut off nabals house : but when by abigails words , he considered the matter , he was staid , and blessed the counsel , &c. sam. . if they shall bethink themselves in the land whither they are carried captive , and repent , &c. kings . . therefore am i troubled at his presence : when i consider , i am afraid of him , job . . he striketh them as wicked men in the open sight of others : because they turned back from him , and would not consider any of his ways , job . , . o job , stand still and consider the wondrous works of god , job . . blessed is the man , &c. whose delight is in the law of the lord , and in his law doth he meditate both day and night , psal. . , . when i consider the heavens , the works of thy fingers , the moon and the stars which thou hast ordained : what is man that thou art mindful of him , & c ! psal. . , . my heart was hot within me ; while i was musing , the fire burned : then spake l , &c. psal. . . now consider this ye who forget god , lest i tear you in pieces , and there be none to deliver , psal. . . my soul shall be satisfied as with marrow and fatness : and my mouth shall praise , &c. when i remember thee upon my bed , and meditate on thee in the night , psal. . , . all men shall fear , and declare the work of god ; for they shall wisely consider of his doing , psal. . . i will remember the years of the right-hand of the most high : i will remember the works of the lord : surely i will remember thy wonders of old : i will meditate also of all thy works , and talk of thy doings , psal. . , , . i will sing praise to my god , &c. my meditation of him shall be sweet , psal. . , . who is wise and will observe these things , even they shall understand the loving-kindness of the lord , psal. . . the works of the lord are great , sought out of all them who have pleasure therein : his works are honourable , &c. he hath made his wonderful works to be remembred , psal. . , , . wherewith shall a young man cleanse his way ? by taking heed according to thy word , &c. i will meditate in thy precepts , &c. princes did sit and speak against me , but thy servant did meditate in thy statutes , &c. i thought on my ways , and turned my feet unto thy testimonies , &c. i remembred thy judgments of old , o lord , and have comforted my self , &c. i have remembred thy name , o lord , in the night , &c. i will consider thy testimonies , &c. thy commandment is exceeding broad , &c. thy law is my meditation all the day , &c. they are ever with me : i have more understanding than all my teachers , for thy testimonies are my meditation , &c. mine eyes prevent the night-watches , that i may meditate in thy word , psal. . , , , , , , , , , , , , . i remember the days of old , i meditate on all thy works : i muse on the work of thine hand , &c. my soul thirsteth after thee , &c. psal. . , . ponder the path of thy feet , and let all thy ways be established ( or , all thy ways shall be ordered aright ) , prov. . . go to the ant , thou sluggard , consider her ways , and be wise , prov. . . the simple believeth every word , but the prudent man looketh well to his going , prov. . . the heart of the righteous studieth to answer : but the mouth of the wicked poureth , &c. prov. . . the heart of the wise teacheth his mouth ( or , maketh wise his mouth ) , prov. . . a wicked man hardneth his face : but as for the upright , he directeth ( or , considereth ) his way , prov. . . keep thy foot when thou goest to the house of god : and be more ready to hear , than to give the sacrifice of fools : for they consider not that they do evil : be not rash with thy mouth , and let not thine heart be hasty to utter any thing before god : for god is in heaven , eccles. . , . consider the work of god : for who can make that straight which he hath made crooked , & c ? in the day of adversity consider , eccles. . , . remember now thy creator in the days of thy youth , eccles. . . the ox knoweth his owner , and the asse his masters crib : but israel doth not know , my people doth not consider : ah sinful nation ! isa. . , . they regard not the work of the lord , neither consider the operation of his hand : therefore my people are gone into captivity , because they have no knowledg , isa. . , , . psal. . . that they may see , and know , and consider , and understand together , that the hand of the lord hath done this , and the holy one of israel hath created it ? isa. . . remember ye not the former things , neither consider the things of old , isa. . . god complaining of the sottishness of the makers and worshippers of idols , saith , none considereth in his heart , neither is there knowledg or undrstanding to say , i have burned part of it in the fire , &c. and shall i make the residue thereof an abomination ? shall i fall down to the stock of a tree ? isa. . , , . the righteous perisheth , and no man layeth it to heart : and merciful men are taken away : and none considereth ; that the righteous are taken from the evil to come , isa. . . they shall remember me among the nations whither they shall be carryed captive , ezek. . . son of man , prepare thy stuff for removing , and remove by day in their sight , &c. it may be they will consider , though they be a rebellious house , ezek. . . and lo , if he beget a son who seeth all his fathers sins , and considereth and doth not such like , &c. he shall not dye for the iniquity of his fathers , ezek. . , , , , . when i would have healed israel , then the iniquity of ephraim was discovered , &c. and they consider not in their hearts , that i remember all their wickedness : now their own doings have beset them about , &c. hosea . , , thus saith the lord of hosts , consider ( or , set your heart upon ) your ways , haggai . , . take no thought for your life , what you shall eat , &c. behold the fowls of the air , for they sow not , &c. and why take ye thought for rayment ? consider the lillies of the field how they grow , they toyl not , &c. yet solomon , &c. matth. . , , , , . why beholdest thou the mote that is in thy brothers eye , but considerest not the beam that is in thine own eye ? matth. . . the disciples ( for want of consideration ) said , for what purpose is this waste ? for this oyntment might have been sold , &c. jesus said , why trouble ye the woman ? for she hath wrought a good work upon me , matth. . , , , , . the wind ceased , and they were sore amazed , &c. for they considered not the miracle of the loaves , for their heart was hardned , mark. . , . all they who heard , wondred , &c. but mary kept all these things , and pondered them in her heart , luke . , , . which of you intending to build a tower , sitteth not down first , and counteth the cost , whether he have sufficient to finish it , & c ? luke . , , , . settle it therefore in your hearts , not to meditate before what you shall answer : for i will give you a mouth , &c. luke . . peter rashly said to jesus , thou shalt never wash my feet : but when jesus had said , if i wash thee not , thou hast no part with me : peter said , &c. not my feet only , but also my hands and my head , john . , . they of the circumcision contended with peter for going to the gentiles , till they had considered the grounds which peter rehearsed to them , acts . , , , &c. brethren , if a man be overtaken in a fault , ye who are spiritual , restore such a one in the spirit of meekness , considering thy self , lest thou also be tempted , gal. . . meditate on these things : give thy self wholly to them , &c. consider what i say , and the lord give thee understanding in all things , tim. . . tim. . . wherefore holy brethren , &c. consider the apostle and high-priest of our profession , jesus christ , who was faithful , &c. heb. . , . now consider how great this man was , unto whom the patriarch abraham gave the tenth of the spoil , heb. . . and let us consider one another , to provoke unto love and to good works , heb. . . let us run with patience , &c. looking unto jesus , &c. for consider him who endured such contradiction of sinners against himself , lest ye be wearied , and faint in your mind , heb. . , , . remember them who have the rule over you , who have spoken unto you the word of god : whose faith sollow , considering the end of their conversation , heb. . . remember ye the words which were spoken before of the apostles of our lord jesus , jude , verse . remember therefore from whence thou art fallen , and repent , and do thy first works , &c. rev. . . remember therefore how thou hast received , and heard , and hold fast , and repent , rev. . . chap. xxxii . of the thoughts , mind , and affections . and god saw that the wickedness of man was great in the earth , and that every imagination of the thoughts of his heart was only evil continually , gen. . . chap. . . the lord , &c. understandeth all the imaginations of the thoughts , &c. chron. . . i have made a covenant with my eyes , why then should i think of a maid , job . . the wicked , &c. will not seek god : god is not in all his thoughts ( or , all his thoughts are , there is no god ) , psal. . . their inward thought is , that their house shall continue for ever , and their dwellings , &c. psal. . . my soul shall be satisfied as with marrow , &c. when i remember thee , psal. . , . the lord knoweth the thoughts of man , that they are vanity , &c. in the multitude of my thoughts within me , thy comforts delight my soul , psal. . , . i thought on my ways , and turned my feet unto thy testimonies , &c. i hate vain thoughts , &c. psal. . , . thou knowest my down-sitting , &c. thou understandest my thoughts afar off , &c. search me , o god , and know my heart ; try me , and know my thoughts , psal. . , . the thoughts of the righteous are right : but the counsels of the wicked , &c. prov. . . the thoughts of the wicked are an abomination to the lord , prov. . . commit thy works unto the lord , and thy thoughts shall be established , prov. . . the thoughts of the diligent tend only to plenteousness : but of every one who is hasty , only to want , prov. . . eat thou not the bread of him who hath an evil eye : for as he thinketh in his heart , so is he : eat , &c. saith he , but his heart is not with thee , prov. . , . the thought of foolishness is sin , prov. . . if thou hast thought evil , lay thine hand upon thy mouth , prov. . . o assyrian , &c. i will send him against an hypocritical nation , &c. howbeit he meaneth not so , neither doth his heart think so , but it is in his heart to destroy , and cut off nations not a few , isa. . , , . let the wicked man forsake his ways , and the unrighteous man his thoughts : let him return unto the lord , isa. . . their thoughts are thoughts of iniquity , isa. . . i have spread out my hands all the day unto a rebellious people , who walketh in a way which is not good , after their own thoughts , isa. . . o jerusalem , wash thine heart from wickedness , &c. how long shall thy vain thoughts lodg within thee ? jer. . . behold , i will bring evil upon this people , the fruit of their thoughts , jer. . . thus saith the lord , &c. i know the things which come into your mind every one , ezek. . . then the kings countenance was changed , and his thoughts troubled him , so that the joynts of his loins were loosed , dan. . . a book of remembrance was written before him , for them who feared the lord , and that thought upon his name , mal. . . take no thought for your life , &c. which of you by taking thought can add , & c ? and why take ye thought for raiment ? &c. take therefore no thought for the morrow , &c. sufficient to the day , is the evil of it , matt. . , , , , . jesus knowing their thoughts , said , wherefore think you evil in your heart ? matt. . . mark . . a good man out of the good treasure of the heart bringeth forth good things : an evil man out of the evil treasure of his heart bringeth forth , &c. matt. . . for out of the heart proceeds evil thoughts , murders , &c. matt. , . when mary saw the angel , she was troubled at his sayings , and cast in her mind what manner of salutation this should be , &c. he hath scattered the proud in the imagination of their hearts , &c. luk. . , . this child is set for the fall and rising of many , &c. that the thoughts of many hearts may be revealed , &c. luk. . . all men mused ( or reasoned , or debated ) in their hearts , of john , whether he were the christ or not , luk. . . the scribes and pharisees watched him , &c. but he knew their thoughts , luk. . , . martha , thou art careful and troubled about many things : but one thing is needful , luk. . , . why are ye troubled ? and why do thoughts arise in your hearts ? behold my hands , luk. . , . thy money perish with thee ; because thou hast thought that the gift of god may be purchased with money , &c. pray god , if perhaps the thought of thine heart may be forgiven , act. . , . they became vain in their imaginations , and their foolish hearts was darkened , rom. . . they who are after the flesh , do mind the things of the flesh , &c. to be carnally minded is death , &c. because the carnal mind is enmity against god , rom. . , , . the lord knoweth the thoughts of the wise , that they are vain , cor. . . let him who thinketh he standeth , take heed lest he fall , cor. . . charity , &c. thinketh no evil , cor. . . casteth down imaginations ( or , reasonings ) &c. and bringeth into captivity every thought , cor. . . if a man think himself to be something , when he is nothing , he deceiveth himself , gal. . . many walk , &c. whose end is destruction , whose god is their belly , &c. who mind earthly things , phil. . , . whatsoever things are true , &c. if there be any praise , think on these things , phil. . . set your affections ( or , mind ) on things above , and not on things of the earth , col. . . the word of god is quick , &c. a discerner of the thoughts and intents of the heart , &c. all things are naked and open unto the eyes of him , with whom we , &c. heb. . , . chap. xxxiii . of repentance in general ; wherein god cannot repent ; and wherein , or how , he is said to repent . repentance in man , and his turning to god from sin , and in such who have back-slidden from following god : and otherwise . first , wherein god cannot repent : and wherein , or how he is said to repent . and god saw that the wickedness of man was great , &c. and it repented the lord that he had made man on the earth , and it grieved him at his heart , gen. . , . moses prayed and said , &c. turn from thy fierce wroth , and repent of this evil against thy people , &c. and the lord repented of the evil which he thought to do , exod. . , , . god is not a man that he should lye , neither the son of man that he should repent : hath he said , and shall not he do it ? or hath he spoken , and shall not make it good ? num. . . sam. . . the lord shall , &c. repent himself for his servants , when he seeth that power is gone , and there , &c. deut. . . it repented the lord , because of their groanings , by reason of them who oppressed them , judges . . it repenteth me that i have set up saul to be king , for he is turned back , &c. the lord hath rent the kingdom of israel from thee , &c. and also the strength ( or , eternity ) of israel will not lye , nor repent : for he is not a man that he should repent , sam. . , , , . when the angel stretched out his hand upon jerusalem to destroy it , the lord repented him of the evil , and said to the angel , &c. it is enough : stay , &c. sam. . . they have humbled themselves , i will not destroy them , but will grant them some deliverance , chron. . . return , o lord , how long ! and let it repent thee concerning thy servants , psal. . . he remembred , &c. and repented according to the multitude of his mercies , psal. . . the lord will judg his people , and repent himself concerning his servants , psal. . . for this shall the earth mourn , &c. because i have spoken , i have purposed , and will not repent , neither will i turn back from it , &c. jer. . . i will , &c. destroy thee : i am weary with repentings , jer. . . amend your ways , &c. and the lord will repent him of the evil which he hath pronounced against you , &c. and the lord repented him of the evil which , &c. jer. . , . i will plant you , &c. for i repent me of the evil i have done unto you , jer. . . chap. . , . how shall i give thee up , ephraim ? &c. my heart is turned within me , my repentings are kindled together . i will not execute the fierceness , &c. hos. . , . o grave , &c. repentance shall be hid from mine eyes , hos. . . by whom shall jacob arise , &c. the lord repented for this : it shall not be , saith the lord , amos . , , , . who can tell if god will turn and repent , and turn away from his fierce anger , and we perish not , &c. and god saw their works , that they turned from their evil way , and god repented of the evil that he had said that he would do unto them , and he did it not , jonah . , . joel . . secondly , repentance in man in general , and his turning , &c. god led the people not thorow the way of the land of the philistines , &c. for god said , lest peradventure the people repent when they see war , and they return , exod. . . and the children of israel repented them for benjamin their brother , judges . , . samuel spake unto all the house of israel , saying , if ye do return unto the lord with all your hearts , put away the strange gods , &c. from among you , and prepare your hearts unto the lord , &c. then they did put away balaam , &c. and served the lord only , sam. . , . if they bethink themselves , &c. and repent , &c. and so return unto thee with all their heart , &c. kings . , . for a long season israel was without the true god , &c. but when they in their trouble did turn unto the lord god of israel , and sought him , he was found , chron. . . turn again unto the lord god of abraham , &c. and he will return to the remnant of you , &c. and be not like your fathers , &c. if ye turn again unto the lord , your brethren , &c. shall find compassion : for the lord your god is gracious , &c. chron. . , , . i thought on my ways , and turned my feet unto thy testimonies , psal. . . turn ye unto him from whom the children of israel have deeply revolted ; for in that day every man shall cast away his idols , &c. isa. . , . i have blotted out as a thick cloud thy transgressions , &c. return unto me , &c. isa. . . let the wicked forsake his way , and the unrighteous man his thoughts : and let him return unto the lord , and he will have mercy upon him ; and to our god , for he will abundantly pardon : for my thoughts are not your thoughts , &c. isa. . , , , . thou hast played the harlot with many lovers : yet return again to me , saith the lord , &c. but she turned not , &c. return thou backsliding israel , saith the lord , &c. and i will not cause mine anger to fall upon you ; for i am merciful , &c. only acknowledg thine iniquity , &c. return , &c. i will heal your backslidings : behold , we come unto thee , for thou art the lord our god , jer. . , , , , , , . if thou wilt return , o israel , saith the lord , return unto me : and if thou wilt put away thy abomination out of my sight , then , &c. jer. . . amend your ways and your doings , &c. trust not in lying words , saying , the temple of the lord , &c. for if ye thorowly amend your ways , and your doings , &c. jer. . , , , , . no man repented of his wickedness , saying , what have i done ? every one turning to his course , as the horse rusheth into the battel , jer. . . return ye now every one from his evil way , and make your ways and your doings good : and they said , there is no hope , but we will walk after , &c. jer. . , . i will give them an heart to know me , &c. for they shall return unto me with their whole heart , jer. . . surely i have heard ephraim bemoaning himself ; thou hast chastized me , and i was chastized ; as a bullock unaccustomed to the yoke : turn thou me , and i shall be turned , for thou art the lord my god. surely after that i was turned , i repented ; and after that i was instructed , i smote upon my thigh , i was ashamed , yea , even confounded , because i did bear the reproach of my youth , jer. . , , . take the roll , &c. it may be that the house of judah will hear , &c. that they may return every man from his evil way , that i may forgive their iniquity , &c. jer. . , , , . let us search and try our ways , and turn again to the lord , lam. . . turn thou us unto thee , o lord , and we shall be turned , lam. . . they who escape of you , shall remember me among the nations , &c. and they shall loath themselves for the evils which they have committed , ezek. . . thus saith the lord god of israel , repent and turn your selves from your idols , and turn away your faces from all your abominations , &c. ezek. . . if the wicked will turn from all his sins which he hath committed , and keep all my statutes , &c. he shall surely live , &c. have i any pleasure at all that the wicked should dye , saith the lord , not that he should return from his ways and live , & c ? repent and turn you from all your transgressions : so iniquity shall not be your ruine , &c. make you a new heart , and a new spirit ; for why will you dye ? &c. ezek. . , , , , . ch . . . then shall ye remember your own evil ways , and your doings which were not good , and shall loath your selves in your own sight for your iniquity , ezek. . . chap. . . i will hedg up her way , &c. then shall she say , i will go and return to my first husband , &c. hosea . . , . israel shall return and seek the lord their god , &c. and shall fear the lord , hos. . . they will not frame their doings to turn unto their god , hos. . . come let us return unto the lord : for he hath torn , and he will heal us , hos. . zech. . , . the pride of israel testifieth to his face , and they do not return to the lord their god , nor seek him for all this , &c. they return not to the most high , hos. . , , . break up your fallow ground , for it is time to seek the lord , hos. . . o israel , return unto the lord , &c. take unto you words and return to the lord , hos. . , . turn ye even to me withal your hearts , and with fasting , and with weeping , and with mourning : and rent your hearts and not your garments , &c. he is graciòus , joel . , . god sent judgment after judgment , yet israel repented not , joel . , , , , . the people of niniveh believed god , and proclaimed a fast , &c. god saw their works , that they turned from their evil way , jonah . , , , . they shall look upon him whom they have pierced , and they shall mourn , zech. . . return unto me , and i will return unto you , saith the lord of hosts , mal. . . john baptist preached , &c. saying , repent ye : for the kingdom of heaven is , &c. matt. . , , . from that time jesus began to preach , and to say , repent , for the kingdom , &c. matt. . . i am not come to call the righteous , but sinners to repentance , matt. . . mark . . then began he to upbraid the cities wherein most of his mighty works were done , because they repented not , &c. if the mighty works which have been done in thee , had been done in tyre , &c. they would have repented long ago in sackcloth and ashes , matt. . , , . the men of niniveh , &c. because they repented at the preaching of jonas , matt. . . son go work , &c. but he said , i will not , but afterwards he repented and went , &c. ye , when ye had seen , repented not afterward , that ye might believe him , matt. . , , . judas repented himself , and brought again the thirty pieces , &c. i have sinned , matt. . , . except ye repent , ye shall all likewise perish , luk. . , , . joy shall be in heaven over one sinner who repenteth , more than over ninety nine just persons who need no repentance , &c. there is joy in the presence of the angels of god over one sinner who repenteth , &c. the prodigal returned , luk. . , , , , , , . if one went from the dead to them , they would repent , &c. if they hear not moses and the prophets , neither will they be perswaded though one rose from the dead , luk. . , . if he trespass against thee seven times , &c. and he turn again to thee , saying , i repent , luk. . , . it behoveth christ to suffer , &c. that repentance and remission of sins should be preached in his name among all nations , luk. . , . when they heard this , they were pricked in their hearts , and said , &c. men and brethren what shall we do ? peter said unto them , repent and be baptized , act. . , . repent ye therefore , and be converted , that your sins may be blotted out , act. . . him hath god exalted , &c. for to give repentance to israel , and forgiveness , act. . . then hath god also to the gentiles granted repentance unto life , &c. a great number believed , and were turned unto the lord , act. . , . and the times of this ignorance , god winked at ; but now commandeth all men every where to repent , act. . . i kept back nothing , &c. testifying both to the jews , and also to the greeks , repentance towards god , and faith towards our lord jesus , act. . . . but shewed , &c. that they should repent , and turn to god , and do works meet for repentance , &c. act. . . not knowing that the goodness of god leadeth thee to repentance , rom. . . though i made you sorry , &c. i do not repent , &c. ye sorrowed to repentance : for ye were made sorry after a godly manner , &c. for godly sorrow worketh repentance to salvation , not to be repented of , cor. . , , . i shall bewail many who have sinned already , and have not repented of the uncleanness , &c. which they have committed , cor. . . how ye turned to god from idols , to serve the living and true god , and to wait for his son from heaven , &c. thes. . , . in meekness instructing them who oppose themselves , if god peradventure will give them repentance to the acknowledging of the truth ; and that they may recover themselves out of the snare of the devil , tim. . , . let us go on to perfection , not laying again the foundation of repentance from dead works , &c. for it is impossible for those who were once enlightened , &c. if they shall fall away , to renew them again unto repentance : seeing they crucify to themselves , &c. heb. . , , , . draw nigh to god , and he will draw nigh to you : cleanse your hands , ye sinners , &c. james . . brethren , if any of you do err from the truth , and one convert him , let him know , that he who converteth a sinner from the errour of his way , shall save a soul from death , &c. james . , . the lord is not slack , &c. but is long-suffering to us-ward : not willing that any should perish , but that all should come to repentance , pet. . . thou hast left thy first love : remember therefore from whence thou art fallen , and repent , and do the first works : or else i will come unto thee quickly , &c. thou hast there them who hold the doctrine of balaam , &c. repent , or else i will come , &c. i gave her space to repent of her fornication , and she repented not : behold , i will cast her into a bed , &c. rev. . , , , , , , , . i have not found thy works perfect before god : remember therefore how thou hast received , and heard , and hold fast and repent , &c. as many as i love , i rebuke and chasten , be zealous therefore and repent , rev. . , , . and the rest of the men who were not killed by these plagues , yet repented not of the works of their hands , that they should not worship devils and idols of gold , &c. neither repented they of their murders , &c. rev. . , . and men were scorched ( or , burned ) with great heat , and blasphemed the name of god , &c. and they repented not to give him glory , &c. and repented not of their deeds , rev. . , , , . chap. xxxiv . of death ; the laying down of these tabernacles . and the lord god formed man of the dust of the ground ( or , dust of the ground ) , gen. . . in the sweat of thy face shalt thou eat bread till thou return unto the ground : for out of it wast thou taken : for dust thou art , and unto dust shalt thou return , gen. . . god said unto abraham , thou shalt go to thy fathers in peace : thou shalt be buried in a good old age , gen. . . chap. . . i have undertaken to speak unto the lord , who am but dust and ashes , gen. . . sarah dyed , &c. and abraham came to mourn for sarah , and to weep for her , gen. . . abraham dyed , &c. and was gathered to his people , &c. ishmael , &c. gave up the ghost and dyed , and was gathered unto his people , gen. . , . isaac , &c. said , behold , now i am old , i know not the day of my death , gen. . , . jacob said , &c. the days of the years of my pilgrimage are years : few and evil have the days of the years of my life been , gen. . . he mourned for joseph , refused to be comforted : but said , i will go down unto my grave mourning , gen. . , . joseph wept for his father israel when he dyed , and there was great mourning and lamentation for him , gen. . , , , . aaron dyed in the mount , &c. all the house of israel mourned for him thirty days , numb . . , . deut. . . balaam said , let me dye the death of the righteous , and let my last end be like his , numb . . . and the lord said unto moses , &c. when thou hast seen it , thou also shalt be gathered unto thy people , as aaron thy brother was gathered : for ye rebelled , &c. numb . . , , . deut. . . o that they were wise , &c. that they would consider their latter end , deut. . . joshua said , behold , this day i am going the way of all the earth , &c. josh. . . kings . . now samuel was dead , and all israel lamented him , &c. and samuel said unto saul , why hast thou disquieted me , to bring me up ? sam. . , . david and the men with him mourned and wept , and fasted until even , for saul , and for jonathan , &c. sam. . , . when davids child was sick , he fasted and prayed : but when it was dead , he rose up and did eat , and said , i shall go to him , he shall not return to me , sam. . , . , , . david wept for absolom his son , and cryed , o my son absolom , my son , &c. sam. . . chap. . . elijah stretched himself upon the dead child , &c. and said , o lord , my god , i pray thee , let this childs soul come into him again ( or , into his inward parts ) , kings . , . acts . . we are all strangers , &c. our days on the earth are as a shadow , and there is none abiding , chron. . . job said , why dyed i not in the womb , & c ? for now should i have lien still and been quiet , i should have slept ; then had i been at rest with kings , &c. there the wicked cease troubling , the weary are at rest , &c. they hear not the voice , &c. job . , , , , , . chap. . , . naked came i out of my mothers womb , &c. the lord gave , and the lord hath taken , blessed , &c. job . . is there not an appointed time to man on earth ? are not his days also like the days of an hireling ? job . , . we are of yesterday , and know nothing , because our days upon earth are a shadow , job . . man who is born of a woman is of few days , and full of trouble : he cometh forth like a flower , and is cut down : he fleeth also as a shadow , and continueth not , &c. seeing his days are determined , the number of his months are with thee : thou hast appointed his bounds that he cannot pass , &c. man dyeth and wasteth away : yea , man giveth up the ghost , and where is he , & c ? man lyeth down , and riseth not till the heavens be no more , &c. if a man dye , shall he live again ? all the days of my appointed time will i wait till my change come , job . , , , , , . acts . . the grave is mine house , &c. i have said to corruption , thou art my father : to the worm , thou art my mother and my sister , job . , . shall any teach god knowledg , & c ? one dyeth in his full strength ( or , very perfection ) being wholly at ease and quiet : his breast full of milk , &c. and another dyeth in the bitterness of his soul , and never eateth with pleasure : they shall lye down alike in the dust , job . , , , , . i know that thou wilt bring me to death , and to the house appointed for all living , job . . if he set his heart upon man , if he gather unto himself his spirit and his breath : all flesh shall perish together , and man shall turn again unto dust , job . , . in death there is no remembrance of thee : in the grave who shall give thee thanks ? psal. . . isa. . . psal. . , , . psal. . . lord , make me to know mine end , and the measure of my days what it is , that i may know how frail i am : behold , thou hast made my days an hand-breadth , and mine age as nothing before thee , &c. spare me , &c. before i go hence , and be no more , psal. . , , , . they who trust in their wealth , &c. none can by any means redeem his brother , nor give to god a ransom for him , &c. that he should also live for ever , and not see corruption : for he seeth wise men dye , likewise the fool , &c. when he dyeth , he shall carry nothing away , psal. . , , , , , , , . the terrors of death are fallen upon me , &c. bloody and deceitful men shall not live out half their days , psal. . , . psal. . . and unto god the lord belong the issues from death , psal. . . i have said , ye are gods , &c. but ye shall dye like men , psal. . , . what man is he who liveth , and shall not see death , & c ? shall he deliver his soul from the hand of the grave ? selah . psal. . . thou turnest man to destruction , &c. they are like grass which groweth up : in the morning it flourisheth , &c. in the evening it is cut down and withereth , &c. the days of our years are threescore years and ten : and if by reason of strength they be fourscore , &c. it is soon cut off , &c. so teach us to number our days , &c. psal. . , , , , . he remembreth that we are dust●… as for man , his days are as grass : as the flower of the field , so he flourisheth : for the wind passeth over it , and it is gone , &c. psal. . , , . precious in the sight of the lord is the death of his saints , psal. . . man is like to vanity : his days are as a shadow which passeth away , psal. . . put not your trust in princes , &c. his breath goeth forth , he returneth to his earth : in that very day his thoughts perish , psal. . , . when a wicked man dyeth , his expectation shall perish , prov. . . the righteous hath hope in his death , prov. . . boast not thy self of tomorrow , for thou knowest not what a day may bring forth , prov. . . how dyeth the wise man ? as the fool . eccles. . . a time to be born , and a time to dye , &c. all go to one place , all are of the dust , and all turn to dust again : who knoweth the spirit of a man which goeth upward , and the spirit of the beast which goeth downward to the earth ? eccl. . , , , . as he came forth of his mothers womb , naked shall he return , to go as he came , and take nothing , &c. eccles. . . job . . the day of death is better than the day of ones birth : it is better to go to the house , &c. eccles. . , . a living dog is better than a dead lion , &c. there is no work , &c. in the grave whither thou goest , eccles. . , , , . then shall the dust return unto the earth as it was : and the spiri●… shall return unto god who gave it , eccles. . , , , , , , . he will swallow up death in victory , and the lord god will wipe away tears , &c. isa. . . set thine house in order , for thou must die , &c. i said in the cutting off of my days , i shall go to the gates of the grave , &c. the grave cannot praise thee , &c. the living , the living , he shall praise thee , as i do this day , isa. . , , , , , . all flesh is grass , and the goodliness thereof as the flower of the field : the grass withereth , the flower fadeth , because the spirit of the lord bloweth upon it , isa. . , , . james . , . pet. . . — that thou shouldst be afraid of man who shall dye , &c. and be made as grafs , isa. . . the righteous perish , and no man layeth it to heart : and merciful men are taken away : none considering that the righteous is taken away from the evil to come , isa. . , . lamentation and bitter weeping : rachel weeping for her children , refused to be comforted for her children , because they were not , jer. . . matth. . , , . son of man , i will take away from thee the desire of thine eyes at a stroke : yet neither shall thou mourn nor weep , neither shall thy tears run down , &c. my wife dyed , &c. this was for a sign , ezek. . , , , . go thou thy way till the end : for thou shalt rest , and stand in the lot at the end , dan. . . i will ransom them from the power of the grave , i will redeem them from death : o death , i will be thy plagues , &c. hos. . . cor. . . jesus said unto the man on the cross , verily , &c. to day shalt thou be with me in paradise , luke . , . simeon said , now lettest thou thy servant depart in peace , for mine eyes have seen thy salvation , luke . , . i must work , &c. while it is day : the night cometh wherein no man can work , john . . and many of the jews came to martha and mary , to comfort them concerning their brother , &c. when jesus therefore saw her weeping , and the jews also weeping , &c. he groaned in his spirit , and was troubled , &c. jesus wept , john . , , . ananias and saphira , both fell down , and yeelded up the ghost , acts . , . and they stoned stephen , calling and saying , lord jesus receive my spirit , act. . . and devout men carried stephen , and made great lamentation over him , acts . . he hath made of one blood all nations of men , &c. and hath determined the times before appointed , and the bounds of their habitation , acts . . whether we live , we live unto the lord : and whether we dye , we dye unto the lord : whether we live therefore , ●…r dye , we are the lords : for to this end christ both dyed and rose again , and revived , that he might be lord both of the dead and living , rom. . , , . the sting of death is sin , and the strength of sin is the law ; but thanks , &c. cor. . , . we have this treasure in earthen vessels , cor. . . if our earthly house of this tabernacle were dissoved , we have a building of god , &c. we groan , being burdened , &c. whilst we are at home in the body , we are absent from the lord : we are , &c. willing to be absent from the body , and to be present with the lord , cor. . , , , , . to dye is gain , &c. having a desire to depart and to be with christ , which is far better , phil. . , . indeed he was , &c. nigh unto death : but god had mercy on him , and not on him only , but on me also , lest i should have sorrow upon sorrow , phil. . . who shall change our vile body , &c. phil. . . i would not have you ignorant , brethren , concerning them who are asleep , that ye sorrow not , even as others who have no hope , thess. . . christ who dyed for us : that whether we wake or sleep , we should live together with him , thess. . . we brought nothing into the world : and it is certain we can carry nothing out , tim. . . job . . i am now ready to be offered : and the time of my departure is at hand : i have fought , &c. tim. . , . he took part of the same , that through death he might destroy him who had the power of death , that is the devil : and deliver them who through fear of death were all their life-time subject to bondage , heb. . , . it is appointed unto men once to dye : but after this the judgment , heb. . . we have no continuing city here , but we seek one to come , heb. . . go to now , ye who say to day , &c. we will go into such a city , &c. whereas ye know not what shall be on the morrow : for , what is your life ? it is even a vapour which appeareth for a little time , and then vanisheth away : for that ye ought to say , if the lord will , we shall live , and do this or that , james . , , . chap. . . pass the time of your sojourning here in fear , pet. . . i beseech you as strangers and pilgrims , abstain , &c. pet. . . knowing that shortly i must put off this my tabernacle , even as our lord , &c. pet. . . blessed are the dead who dye in the lord , from henceforth : yea , saith the spirit , that they may rest from their labour , and their works do follow them , rev. . . the beggar dyed , and was carried by the angels into abrams bosom , luke . . blessed are those servants , whom the lord when he cometh shall find watching , luke . , . chap. xxxv . of the resurrection of the dead . so man lyeth down , and riseth not : till the heavens be no more , they shall not awake , job . . i know my redeemer liveth , &c. and though after my skin worms destroy this body , yet in my flesh shall i see god , whom i shall see for my self : and mine eyes shall behold , and not another , &c. job . , , . psal. . . i shall be satisfied when i awake , with thy likeness , psal. . . thy dead men shall live , together with my dead body shall they arise : awake and sing ye who dwell in dust : for thy dew is as the dew of herbs , and the earth shall cast out the dead , isa. . . and many who sleep in the dust of the earth , shall awake : some to everlasting life , &c. thou shalt rest and stand in the lot at the end of the days , dan. . , . i will ransom them from the power of the grave : i will redeem them from death ; o death , i will be thy plagues : o grave , i will be thy destruction , hosea . . but as touching the resurrection from the dead , &c. i am the god of abraham , &c. god is not the god of the dead , but the god of the living , matth. . , . luke . , , . thou shalt be recompenced at the resurrection of the just , luke . . the hour is coming , in which all who are in the grave shall hear his voyce , and shall come forth : they who have done good , unto the resurrection of life , &c. john . , . — i should lose nothing , but raise it up again at the last day , &c. and i will raise him up at the last day , john . , , , . i know that he shall rise again in the resurrection at the last day ; jesus said unto her , i am the resurrection , and the life : he who believeth , &c. john . , , . because i live , ye shall live also , john . . they taught the people , and preached through jesus the resurrection from the dead , acts . . and when they heard of the resurrection from the dead , some mocked , acts . . of the hope and resurrection of the dead , am i called in question , &c. the sadduces say , there is no resurrection , &c. the pharisees confess it , acts . , . chap. . . they themselves also allow that there shall be a resurrection of the dead , both of the just , and unjust , acts . . why should it be thought a thing incredible with you , that god should raise the dead ? acts . . the earnest expectation of the creature waiteth for the manifestation of the sons of god , &c. we our selves groan within our selves , waiting for the adoption : to wit , the redemption of our body , rom. . , , , . and god hath both raised up the lord , and will also raise up us by his own power , cor. . . the resurrection of the dead proved at large : and with what bodies , and the manner of the resurrection , cor. . , , to the . that we should not trust in our selves , but in god who raiseth the dead , cor. . . he who raised up the lord jesus , shall raise up us also by jesus ; and shall , &c. cor. . . the holy spirit of god , whereby ye are sealed unto the day of redemption , ephes. . . we look for the saviour , the lord jesus christ , who shall change our vile body , that it may be fashioned like unto his glorious body , according unto the working whereby he is able to subdue all things unto himself , phil. . , . he is the head , &c. the beginning , the first-born from the dead , &c. col. . . i would not have you ignorant , brethren , concerning them who are asleep , that ye sorrow not , even as others who have no-hope : for if we believe that jesus dyed and rose again , even so them also who sleep in jesus will god bring with him : for this we say unto you by the word of the lord , that we who are alive , and remain unto the coming of the lord , shall not prevent them who are asleep : for the lord himself shall descend , &c. and the dead in christ shall arise first : then we who are alive and remain , shall be caught up together with them , &c. thess. . , , , , . hymeneus , &c. who concerning the truth have erred , saying , that the resurrection is past already , and overthrow the faith of some , tim. . . not laying again the foundation , &c. of the resurrection of the dead , heb. . , . others were tortured , not accepting deliverance , that they might obtain a better resurrection , heb. . . thy wrath is come , and the time of the dead , that they should be judged , rev. . . i saw the souls of them who were beheaded for the witness of jesus , &c. and they lived and reigned with christ a thousand years : but the rest of the dead lived not again till the thousand years were finished . this is the first resurrection : blessed and holy is he who hath part in the first resurrection , on such the second death hath no power , &c. and i saw the dead , small and great , stand before god , &c. and the sea gave up the dead which were in it , and death and hell ( or , the grave ) , delivered up the dead which were in them , rev. . , , , , . chap. xxxvi . of christs second coming to the judgment , and rendring unto every man according to his deeds done in the body , whether good or bad . shall not the judg of all the earth do right ? gen. . . the wicked is reserved to the day of destruction : they shall be brought forth to the day of wrath , job . . i know my redeemer liveth , and he shall stand at the latter day upon the earth , job . . the ungodly shall not stand in judgment , nor sinners in the congregation of the righteous , psal. . . the wicked shall be turned into hell , and all the nations which forget god , psal. . . god is judg himself , psal. . . he cometh to judg the earth : and he shall judg the world with righteousness , and the people with his truth , psal. . . psal. . . rejoyce , o young man in thy youth , &c. and walk in the ways of thine heart , and in the sight of thine eyes : but know thou , that for all these things , god will bring thee into judgment , eccles. . . for god shall bring every work into judgment , with every secret thing : whether it be good , or whether it be evil , eccles. . . thine eyes are upon all the ways of the sons of men , to give every one according to his ways , and according to the fruit of his doings , jer. . . agree with thine adversary , &c. lest at any time thine adversary deliver thee to the judg , &c. matth. . , . many will say to me in that day , lord , lord , have we not prophesied in thy name , & c ? then will i profess unto them , i never knew you : depart from me ye who work iniquity , matth. . , , . luke . , , . whosoever shall not receive you , &c. it shall be more tolerable for the land of sodom and gomorrah in the day of judgment , than for that city , matth. . , . chap. . , , , . but i say unto you , that every idle word which men shall speak , they shall give account thereof in the day of judgment , matth. . . so shall it be at the end of the world : the son of man shall send sorth his angels , and they shall gather , &c. them which do iniquity : and shall cast them into a furnace of fire , there shall be wailing and gnashing of teeth : then shall the righteous shine , &c. matth. . , , , , , . the son of man shall come in the glory of his father , with his angels : and then he shall reward every man according unto his works , matth. . . there was a man who had not on a wedding-garment ; and the king said unto him , friend , how camest thou in hither not having a wedding-garment ? and he was speechless . then said the king to his servants , bind him hand and foot , and take him away , and cast him into outer darkness , there shall be weeping , &c. matth. . , , . chap. . . as the lightning cometh out of the east , and shineth to the west : so shall also the coming of the son of man be , &c. and then shall appear the sign of the son of man in heaven , and then shall all the tribes of the earth mourn : and they shall see the son of man coming in the clouds of heaven with power and great glory ; and he shall send his angels with a great sound of a trumpet , and they shall gather together his elect from the four winds , &c. but of the day and hour knoweth no man , no , not the angels in heaven , but my father only : but as the days of noah were , so shall also the coming of the son of man be , &c. they were eating and drinking , &c. watch therefore , &c. be ye therefore ready also : for in such an hour as ye think not , the son of man cometh , &c. matth. . , , , , , , , , , , &c. luke , , . chap. . . when the son of man shall come in his glory , and all his holy angels with him , then shall he sit upon the throne of his glory : and before him shall be gathered all nations : and he shall separate them one from another , as a shepherd divideth his sheep from the goats : and he shall set the sheep on the right hand , but the goats on the left hand . then shall the king say unto them on his right hand : come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world ; for i was an hungred , &c. then shall he say unto them on the left hand , depart from me ye cursed into everlasting fire , prepared for the devil and his angels : for i was an hungred , &c. and these shall go away into everlasting punishment : but the righteous into everlasting life , matth. . , , , , , , . hereafter shall ye see the son of man sitting on the right-hand of power , and coming in the clouds of heaven , matth. . . whosoever therefore shall be ashamed of me , &c. in this adulterous and sinful generation , of him also shall the son of man be ashamed when he cometh in the glory of his father with his holy angels , mark . . the father judgeth no man , but hath committed all judgment to the son , that all men should honour the son , &c. and hath given him authority to execute judgment also , because he is the son of man , &c. as i hear , i judg , and my judgment is just , because i seek not mine own will , &c. john . , , , . he who rejecteth me , &c. hath one who judgeth him : the word i have spoken , the same shall judg him in the last day , john . . i will come again and receive you , john . . ye now therefore have sorrow : but i will see you again , and your heart shall rejoyce , &c. john . . this same jesus who is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven , acts . . he commanded us to preach unto the people , &c. that it is he who was ordained of god to be the judg of quick and dead , acts . . he hath appointed a day in the which he will judg the world in righteousness by that man whom he hath ordained ; whereof he hath given an assurance unto all men , in that he hath raised him from the dead , acts . . and as he reasoned of righteousness , temperance and judgment to come , felix trembled , acts . . after thy hardness , &c. treasurest up unto thy self wrath against the day of wrath , and revelation of the righteous judgment of god , who will render to every man according to his deeds : to them who by patient continuing in well-doing , &c. eternal life : but unto them who are contentious , &c. indignation and wrath , &c. upon every soul of man who doth evil , &c. but glory , honour , and peace to every man who worketh good , &c. for there is no respect of persons with god , &c. in the day when god shall judg the secrets of men by jesus christ , according to my gospel , rom. . , , , , , , , . is god unrighteous , & c ? god forbid : for then , how shall god judg the world ? rom. . , . why dost thou judg thy brother , & c ? we shall all stand before the judgment seat of christ : for it is written , as i live , saith the lord , every knee shall bow to me , and every tongue shall confess to god : so then , every one of us shall give an account of himself to god , rom. . , , . isa. . . if any man build on this foundation gold , silver , &c. every mans work shall be made manifest , for the day shall declare it : because it shall be revealed by fire , and the fire shall try every mans work of what sort it is , &c. cor. . , , , . he who judgeth me , is the lord ; therefore judg nothing before the time , until the lord come , who both will bring to light the hidden things of darkness , &c. cor. . , . do ye not know that the saints shall judg the world , & c ? that we shall judg angels , cor. . , . we must all appear before the judgment-seat of christ , that every one may receive the things done in his body according to that he hath done , whether it be good or bad : knowing therefore the terror of the lord , &c. cor. . , , . when christ who is our life shall appear , then shall ye also appear with him , &c. col. . . to the end he may establish your hearts , &c. before god , even our father , at the coming of our lord jesus christ with all his saints , thess. . . the lord himself shall descend from heaven with a shout , with the voice of the archangel , and with the trump of god , thess. . , . for your selves know perfectly , that the day of the lord so cometh as a thief in the night : for when they shall say , peace and safety , then sudden destruction cometh upon them , as travel upon a woman with child : and they shall not escape , &c. i pray god your whole spirit , soul and body , may be preserved blameless unto the coming of our lord , thess. . , , . it is a righteous thing with god to recompence tribulation to them who trouble you : and to you who are troubled , rest with us , when the lord jesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance of them who know not god , and obey not the gospel of our lord jesus ; who shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power , thess. . , , , . we beseech you by the coming of our lord jesus christ , that ye be not soon shaken in mind , &c. as that the day of christ is at hand , &c. except there come first a falling away , and that man of sin be revealed , &c. thess. . , , . the lord jesus , who shall judg the quick and the dead at his appearing , and his kingdom , &c. a crown of righteousness , which the lord the righteous judg shall give me at that day , &c. unto them also who love his appearance , tim. . , . looking for that blessed hope and glorious appearing of the great god , and our saviour jesus christ , titus . . not laying again the foundation , &c. of eternal judgment , heb. . , . it is appointed for all men once to dye , but after this the judgment : so christ , &c. unto them who look for him , shall he appear the second time without sin , heb. . , . a certain fearful looking for of judgment and fiery indignation , which shall devour the adversary , &c. it is a fearful thing to fall into the hands of the living god , heb. . , . ye are come unto mount zion , &c. and to god the judg of all , &c. heb. . , . be patient therefore , brethren , to the coming of the lord , &c. for the coming of the lord draweth near , &c. james . , . that the tryal of our faith , &c. might be found unto praise , and honour , and glory at the appearing of jesus christ , &c. the father , who without respect of persons , judgeth according unto every mans works , pet. . , . who shall give account unto him , who is ready to judg the quick and the dead , &c. the end of all things is at hand : be ye therefore sober , and watch unto prayer , &c. the time is come , that judgment must begin at the house of god , &c. what shall the end be of them who obey not the gospel of god ? and if the righteous scarcely be saved , where shall the ungodly and sinners appear ? pet. . , , , . when the chief shepherd shall appear , ye shall receive a crown , &c. pet. . . the lord knoweth how , &c. to reserve the unjust unto the day of judgment , to be punished , pet. . . there shall come in the last days , scoffers , &c. and saying , where is the promise of his coming ? for since the fathers fell asleep , all things continue as they were from the beginning , &c. the heavens and the earth , which now are , by the same word are kept in store , reserved unto fire against the day of judgment , and perdition of ungodly men , &c. one day is with the lord as a thousand years : and a thousand years as one day , &c. but the day of the lord will come as a thief in the night , in the which the heavens shall pass away with a great noise , &c. seeing that all these things shall be dissolved , what manner of persons ought ye to be , & c ? looking for and hasting unto the day of god , pet. . , , , , , , . psal. . , . abide in him : that when he appears , we may have confidence at his coming , john . . that we may have boldness in the day of judgment : because as he is , so are we , john . , . the angels who kept not their first state , &c. hath he reserved in everlasting chains under darkness unto the judgment of the great day , &c. behold , the lord cometh with ten thousands of his saints , to execute judgment upon all , &c. jude , ver . , , . behold , he cometh with clouds , and every eye shall see him : and they also who pierced him , &c. rev. . . and the heavens departed as a scroul , &c. and the kings of the earth , and the great men , and the rich men , and the chief captains , and the mighty men , &c. hid themselves in the dens , and in the rocks of the mountains , and said unto the mountains and rocks , fall on us , and hide us from the face of him who sitteth upon the throne , and from the wrath of the lamb ; for the great day of his wrath is come , and who shall be able to stand ? rev. . , , , . the nations were angry , and thy wrath is come , and the time of the dead that they should be judged : and thou shouldst give unto thy servants a reward , &c. rev. . . i saw a great white throne , and him who sat on it : from whose face the earth and the heavens fled away , &c. and i saw the dead , small and great , stand before god : and the books were opened , &c. and the dead were judged out of those things which were written in the books , according to their works , rev. . , , . behold , i come quickly , and my reward is with me : to give every man according as his works shall be , &c. and the spirit and the bride say , come , &c. he who testified these things , saith , surely , i come quickly : amen . even so , come lord jesus , rev. . , , . we are sure that the judgment of god is according to truth , against them who do such things , rom. . . be not deceived , &c. for whatsoever a man soweth , that shall he also reap : for he who soweth to the flesh , shall of the flesh reap , &c. gal. . , . chap. xxxvii . of the glory prepared for the saints , and reserved to be given to them at the appearing of the lord jesus christ. if in this life only we have hope in christ , we are of all men most miserable , cor. . . after i awake , &c. yet in my flesh ( or , out of my flesh ) shall i see god : whom i shall see for my self , and mine eyes shall behold , and not another , job . , . death shall feed on them : and the upright shall have dominion over them in the morning , psal. . . many of them who sleep in the dust of the earth shall awake : some to everlasting life , &c. and they who be wise ( or , teachers ) shall shine as the brightness of the firmament ; and they who turn many to righteousness , as the stars for ever and ever , dan. . , . blessed are the pure in heart , for they shall see god , matth. . . lay up for your selves treasure in heaven : where neither moth nor rust doth corrupt , and where thieves do not break through and steal , &c. matth. . . many shall come , &c. and shall sit down with abraham , &c. in the kingdom of heaven , matth. . . then shall the righteous shine forth as the sun in the kingdom of the father , matth. . . jesus was transfigured , &c. his face did shine as the sun : and his raiment white , matth. . , . in the resurrection , they shall neither marry , &c. but are as the angels of god in heaven , matth. . . then shall the king say , &c. inherit the kingdom prepared for you , &c. the righteous into life eternal , matth. . , . little flock , it is your fathers good pleasure to give you the kingdom , luke . . — and the resurrection , &c. neither can they dye any more : for they are equal unto the angels , and are the children of god , luke . . lift up your heads , for your redemption draweth nigh , luke . . i appoint unto you a kingdom , &c. that ye may eat and drink at my table , and in my kingdom : and sit on thrones , judging the twelve tribes of israel , luke . , . to day thou shalt be with me in paradise , luke . . i give to them eternal life : and they shall never perish , john . . rom. . . whither i go , thou canst not follow me now : but thou shalt follow me afterwards , john . . i will come again , and receive you unto my self : that where i am , there ye may be also , john . , . i will see you , &c. and your hearts shall rejoyce : and your joy shall no man take from you , john . . the glory which thou gavest me , i have given them , &c. father , i will that they also whom thou hast given me , be with me where i am , that they may behold my glory which thou hast given me , john . , . glory , honour , and peace , to every one who worketh good , rom. , . we stand and rejoyce in the hope of the glory of god , rom. . . — the end everlasting life , &c. the gift of god is eternal life , through jesus , &c. rom. . , , . gal. . . tim. . . — heirs of god , joynt heirs with christ : if so be that we suffer with him , that we may-be also glorified together , &c. the sufferings of this present time , are not worthy to be compared with the glory which shall be revealed in us : for the earnest expectation of the creature waiteth for the manifestation of the sons of god , &c. we our selves , &c. waiting for the adoption , the redemption of our body , rom. . , , , . they to obtain a corruptible crown : but we an incorruptible , . cor. . . we know in part , &c. but when that which is perfect is come , then that which is in part shall be done away , &c. now we see through a glass darkly , but then face to face : now i know in part , but then shall i know , even as also i am known , cor. . , . as we have born the image of the earthly : we shall also bear the image of the heavenly , &c. the dead shall be raised incorruptible , &c. this corruptible must put on incorruption : and this mortal must put on immortality , &c. cor. . , , , , , . cor. . . our light affliction , &c. worketh for us a far more exceeding and eternal weight of glory , &c. the things which are not seen , are eternal , cor. . , . we have a building of god : an house not made with hands , eternal in the heavens , cor. . . jesus christ , who shall change our vile body : that it may be fashioned like unto his glorious body , phil. . , . for the hope which is laid up for you in heaven , col. . . when christ who is our life shall appear , then shall ye also appear with him in glory , col. . . then we , &c. shall be caught up together with them in the clouds , to meet the lord in the air ; and so shall we ever be with the lord : wherefore comfort one , &c. thess. . , . you who are troubled , rest with us , when the lord jesus shall be revealed , &c. when he shall come to be glorified in his saints , and admired in all them who believe , thess. . , that they may obtain the salvation which is in jesus christ , with eternal glory , tim. . . there is laid up for me a crown of righteousness , which the lord , &c. shall give me at that day : and not to me only , but unto them also who love his appearing , tim. . . there remaineth therefore a rest to the people of god , heb. . . ye took joyfully the spoiling of your goods : knowing in your selves that ye have in heaven a better and an enduring substance : cast not away therefore your confidence , which hath great recompence of reward , heb. . , . prov. . . abram looked for a city which hath foundations : whose builder and maker is god , &c. they desire a better country , that is an heavenly : wherefore god , &c. for he hath prepared for them a city , &c. others are tortured : not accepting deliverance , that they might obtain a better resurrection , heb. . , , . chap. . . ye are come to mount sion unto the city of the living god , the heavenly jerusalem , and to an innumerable company of angels : to the general assembly , &c. unto god the judg of all : and to the spirits of just men made perfect , and to jesus the mediatour , &c. heb. . , , . blessed be god , &c. who hath begotten us again unto a lively hope , &c. to an inheritance incorruptible , and undefiled , and which fadeth not away , reserved in heaven for you , &c. the sufferings of christ , and the glory which should follow , &c. hope to the end for the grace which is to be brought unto you at the revelation of jesus christ , pet. . , , , , . chap. . . ye are thereunto called , that ye should inherit a blessing , pet. . . when the chief shepherd shall appear , ye shall receive a crown of glory which fadeth not away , &c. the god of all grace , who hath called us unto his eternal glory by jesus christ , &c. pet. . , , . we , &c. look for new heavens , and a new earth wherein dwelleth righteousness , pet. . . he who doth the will of god , abideth for ever , john . . we know that when he shall appear , we shall be like him : for we shall see him as he is , john . . they shall walk with me in white , &c. clothed in white , &c. will i make a pillar in the temple of my god : and he shall go no more out , &c. will i grant to sit with me in my throne : even as i also overcame , and am set down , &c. rev. . , , , , . chap. . , , . i beheld , and lo a great multitude , &c. stood before the throne , &c. clothed with white robes , and palms in their hands , &c. these are they who came out of great tribulation , and have washed their robes , and made them white in the blood of the lamb : therefore are they before the throne of god , and serve him day and night in his temple , and he who sitteth on the throne shall dwell among them : they shall hunger no more , nor thirst no more : neither shall the sun light on them , or any heat : for the lamb , &c. shall feed them , &c. and god shall wipe away all tears from their eyes , rev. . , , , , , . the new jerusalems glory described at large , &c. behold , the tabernacle of god is with men : and he will dwell with them , &c. and wipe away all tears from their eyes : and there shall be no more death , neither sorrow , nor crying : neither shall there be any more pain , for the former things are passed away , rev. . , , , . chap. . , , , , . see more of eternal-life , chap. . see the sad end of wicked men , chap. . chap. xxxviii . of knowledg and understanding in and about divine things , and of the want thereof : ignorance about such things , and the evil thereof . when abimelech had taken sarah abrams wife , though in the integrity of his heart , not knowing her to be abrams wife , because he had said , she was his sister : yet god said unto him , behold , thou art a dead man for the woman thou hast taken , for she is a mans wife , gen. . , , , , , , , . and the egyptians shall know that i am the lord , when i stretch forth my hand upon egypt , and bring forth the children of israel from among them , exod. . . ezek. . , , . — according to thy word : that thou mayst know that there is none like unto the lord , exod. . . i have hardned his heart , and the heart of his servants , that i might shew these my signs , &c. that ye may know how that i am the lord , exod. . , . deut. . . jethro said ( when moses had told him what god had done ) , now i know that the lord is greater than all gods : for in the thing wherein they dealt proudly , he , &c. exod. . . under the law they were to offer sacrifices for sins of ignorance , whether of a person , or of the congregation , levit. . , , , , , . chap. . , , , , , , , , . ye have seen all that the lord did , &c. yet the lord hath not given you an heart to perceive , and eyes to see , and ears to hear , unto this day , deut. . , . they sacrificed , &c. not to god , to gods whom they knew not : to new gods , deut. . . sampson said to his father , get her for me , &c. but his father and his mother knew not that it was of the lord , that he sought an occasion against the philistines , judges . , . the sons of eli , wicked men , knew not the lord , sam. . . now samuel did not yet know the lord : neither was the word of the lord yet revealed unto him , sam. . . elijah prayed that god would ( by an extraordinary means ) let it be known , that thou art a god in israel , &c. that this people may know that thou art the lord god , kings . , , . because the syrians have said , the lord is god of the hills , but he is not god of the valleys : therefore will i deliver all this great multitude into thy hands : and ye shall know that i am the lord , kings . . solomon asked wisdom and knowledg , and god gave it : and riches also , chron. . , , , . nevertheless , they shall be his servants : that they may know my service , and the service of the kingdoms of the countreys , chron. . . canst thou by searching find out god ? canst thou find out the almighty to perfection , & c ? job , , . lo , these are parts of his ways : but how little a portion is heard of him ? job . . there is a spirit in man , and the inspiration of the almighty giveth them understanding ; great men are not always wise , neither do the aged understand judgment , job . , . i uttered that i understood not , things too wonderful for me which i knew not : i have heard of thee by the hearing of the ear , but now mine eye seeth thee ; wherefore i abhor my self , &c. job . , . they who know thy name , will put their trust in thee , &c. the lord is known by the judgments he executeth , psal. . , . have all the workers of iniquity no knowledg , who eat up my people , & c ? psal. . . psal. . . the heavens declare the glory of god , and the firmament shew his handy-work : day unto day uttereth speech : and night unto night teacheth knowledg , &c. the testimonies of the lord are sure , making wise the simple , &c. the commandments of the lord is pure , inlightning the eyes , psal. . , , , , , . consume them , &c. and let them know that god ruleth in jacob , unto the ends of the earth . selah . psal. . . when i thought to know this , it was too painful for me , until i went into the sanctuary of god : then understood i their end , &c. so foolish and ignorant was i : i was as a beast before thee , psal. . , , . pour out thy wrath upon the heathen who have not known thee , psal. . . they know not , neither will they understand : they walk on in darkness , psal. . . let them be confounded , &c. that they may know that thou whose name alone is jehovah , art the most high over all the earth , psal. . . understand , o ye brutish among the people , and fools : when will ye be wise ? he who planted the ear , shall he not hear , & c ? psal. . , , , , . it is a people who do err in their hearts : and they have not known my ways , psal. . . whoso is wise and will observe these things : even they shall understand the loving-kindness of the lord , psal. . . for i know that the lord is great : and our lord above all gods , psal. . . cause me to know the way wherein i should walk , psal. . . psal. . . he shewed his word unto jacob , &c. he hath not dealt so with any nation : and as for his judgments , they have not known them , psal. . , . how long ye simple ones will ye love simplicity , & c ? and fools , hate knowledg , & c ? they shall call upon me , but i will not answer , &c. for that they hated knowledg , and did not chuse the fear of the lord , prov. . , , . apply thine heart to understanding : yea , if thou cryest after knowledg , &c. if thou seek her as silver , &c. then shalt thou understand the fear of the lord , &c. for the lord giveth wisdom , &c. understanding shall keep thee , prov. . , , , , , , . happy is the man who findeth wisdom , and the man who getteth understanding : for the merchandize of it is better than the merchandize of silver , prov. . , . the fear of the lord is the beginning of wisdom : the knowledg of the holy , understanding , prov. . . wise men lay up knowledg , prov. . . the wisdom of the prudent is to understand his way , prov. . . evil men understand not judgment : but they who seek the lord , understand all things , prov. . . tell me , o thou whom my soul loveth , where thou feedest , &c. if thou know not , o thou fairest , &c. go thy way forth by the footsteps of the flock , cant. . , . the ox knoweth his owner , and the ass his masters crib : israel doth not know , my people doth not consider , isa. . . therefore my people are gone into captivity , because they have no knowledg , isa. . . hear ye indeed , but understand not : and see ye indeed , but perceive not , &c. make their ears heavy , and shut their eyes : lest they see , &c. and understand , isa. . , . matth. . , . the earth shall be full of the knowledg of the lord , as the waters cover the sea , isa. . . habbak . . . it is a people of no understanding : therefore he who made them , will not have mercy on them , isa. . . the lord hath poured out upon you the spirit of deep sleep : and hath closed your eyes , &c. and the vision of all is become unto you as the words of a book sealed , &c. therefore , &c. the wisdom of their wise men shall perish : and the understanding of their prudent men , shall be hid , &c. in that day shall the eyes of the blind see out of obscurity , &c. they who erred in spirit , shall come to understanding , isa. . , , , , , , . save us , &c. that all the kingdoms of the earth may know that thou art the lord , &c. isa. . . have ye not known , & c ? it is he who sitteth upon the circle of the earth , isa. . , . that they may know and consider , and understand together : that the hand of the lord , &c. isa. . . i will bring the blind by a way they knew not , &c. in paths they have not known , isa. . . they have not known , nor understood : for he hath shut their eyes , and they cannot see ; and their hearts , and they cannot understand , &c. neither is there knowledg or understanding to say , i have burned part of it , &c. isa. . , . they who handle the law , knew me not , jer. . . i will give you pastors , &c. who shall feed you with knowledg and understanding , jer. . . my people is foolish , they have not known me : they are sottish children , they have no understanding : they are wise to do evil , but to do good they have no knowledg , jer. . . chap. . . chap. . , . chap. . . let him who glories , glory in this , that he understandeth and knoweth me , that i am the lord , who exercise loving-kindness , judgment , and righteousness , jer. . . i will give them an heart to know me , that i am the lord , jer. . . hos. . . and they shall teach no more every man his neighbour , and every man his brother , saying , know the lord ; for they shall all know me from the least , &c. jer. . . i will set my glory among the heathen : so the house of israel shall know that i am the lord their god , from that day , and forward , &c. and when i have brought them again , &c. then shall they know that i am the lord their god , who caused them to be led into captivity , ezek. . , , , , . to the intent that the living may know that the most high ruleth , &c. they shall make thee eat grass as oxen , &c. till thou know that the most high ruleth , &c. dan. . , , . but the people who do know their god , shall be strong , and do , &c. and they who understand among the people , shall instruct many , &c. and some of understanding shall fall , dan. . , , . and none of the wicked shall understand ; but the wise shall understand , dan. . . the lord hath a controversie , &c. because there is no truth nor mercy , nor knowledg of god in the land , &c. my people are destroyed for lack of knowledg : because thou hast rejected knowledg , i will also reject thee , that thou shalt be no priest , hos. . , , . then shall we know , if we follow on to know the lord , &c. for i desire , &c. the knowledg of god more than burnt-offerings , hos. . , . who is wise ? and he shall understand these things : prudent ? and he shall know them , hos. . . the priests lips should preserve knowledg , malachi . . the light of the body is the eye , &c. if therefore the light that is in thee be darkness , how great is that darkness ? matth. . , . if ye had known what this meaneth , i will have mercy , &c. ye would not have condemned , &c. matth. . . because it is given to you to know the mystery of the kingdom of heaven : but to them it is not given , &c. therefore speak i to them in parables , &c. matth. . , , . one heareth the word of the kingdom , and understandeth it not : then cometh the wicked , &c. mark . , . ye do err , not knowing the scriptures , nor the power of god , matth. . . the gadarenes ( through ignorance of christ ) besought him to depart from them , luke . . peter said , &c. let us build three tabernacles , one for thee , &c. not knowing what he said , luke . . i thank thee , o father , &c. that thou hast hid these things from the wise and prudent , and hast revealed them unto babes , &c. for so it seemed good in thy sight , &c. no man knoweth who the son is , &c. but the son , and he to whom the son will reveal him , &c. blessed are the eyes which see the things that ye see , &c. luke . , , . wo unto you lawyers : for ye have taken away the key of knowledg ; ye entred not in your selves , and them , who were entring in , ye hindred ( or forbad ) , luke . . that servant who knew his lords will , and prepared not , neither did according , &c. shall be beaten with many stripes : but he who knew not , and did commit things worthy of stripes , shall be beaten with few stripes , luke . , . jesus took unto him the twelve , and said unto them , &c. and they understood none of these things : and this saying was hid from them : neither knew they , &c. luke . , , , . john . . chap. . . chap. . . he beheld the city , and wept over it , saying , if thou hadst known , even thou , at least in this thy day , the things which belong unto thy peace : but now they are hid , &c. luke . , . then opened he their understandings , that they might understand the scriptures , luke . , . he was in the world , &c. and the world knew him not , john . . ye must be born again , &c. nicodemus answered and said unto him , how can these things be ? jesus , &c. said , art thou a master in israel , and knowest not these things ? john . , , , , . if thou knewest the gift of god , and who it is that saith to thee , give me to drink : thou wouldst have asked of him , and he would have given thee living water , &c. ye worship ye know not what : we know what we worship , john . , . the jews therefore strove among themselves , saying , how can this man give us his flesh to eat ? john . . if any man will do his will , he shall know of the doctrine , whether it be of god , &c. john . . i am the light of the world : he who followeth me , shall not walk in darkness , but shall have the light of life , &c. if ye had known me , ye should have known my father also , &c. when ye have lift up the son of man , then shall ye know that i am he , &c. if ye continue in my word , &c. ye shall know the truth , &c. why do ye not understand my speech ? even because ye cannot hear my word , john . , , , , . chap. . , . we know that god spake unto moses : as for this fellow , we know not from whence he is , &c. jesus said , for judgment came i , &c. that they who see not , might see : and that they who see , might be made blind , &c. if ye were blind , ye should have no sin , &c. john . , , . he who walketh in darkness , knoweth not whither he goeth ; john . . if ye know these things , happy are ye if ye do them , john . . all these things will they do unto you , &c. because they know not him who sent me , john . , chap. . , . and this is life eternal , that they may know thee the only true god , and jesus christ whom thou hast sent , &c. they have known surely that i came out from thee , &c. the world hath not known thee , &c. these have known that thou hast sent me , john . , , , . as yet they knew not the scripture , that he must rise again from the dead , john . . ye denyed the holy one , &c. and killed the prince of life ; and now brethren , i wot that through ignorance ye did it : as did also your rulers , acts . , , . when they saw the boldness of peter and john , and perceived that they were unlearned and ignorant men , &c. they had been with jesus , acts . . they who dwell at jerusalem , and their rulers : because they knew him not , nor yet the voices of the prophets which are read , &c. they have fulfilled them in condemning him , acts . . i found an altar with this inscription , to the unknown god : whom therefore ye ignorantly worship , i declare , &c. we ought not to think that the godhead is like unto gold , &c. and the times of this ignorance god winked at : but now commandeth , &c. acts . , , . i verily thought with my self , that i ought to do many things contrary to the name of jesus , &c. acts . . that which may be known of god , is manifest , &c. for the invisible things of him from the creation of the world are clearly seen , being understood by the things which are made , even his eternal power and godhead ; so that they are without excuse : because when they knew god , they did not glorifie him as god , &c. even as they did not like to retain god in their knowledg : god gave them up , &c. rom. . , , , . — or despisest thou the riches of his goodness , & c ? not knowing that the goodness of god leadeth thee to repentance , &c. thou art called a jew , &c. and knowest his will , &c. rom. . . , . the way of peace they have not known , &c. by the law is the knowledg of sin , rom. . , . chap. . . we glory also in tribulation : knowing that tribulation worketh patience , &c. rom. . , . they have a zeal of god , but not according to knowledg : for they being ignorant of gods righteousness , and going about to establish their own , &c. have not submitted , &c. rom. . , . i would not brethren , that ye should be ignorant in this mystery ( lest ye should be wise in your own conceits ) , that blindness in part is happened to israel , &c. o the depth of the riches both of the wisdom and knowledg of god! how unsearchable are his judgments , and his ways past finding out ? for who hath known the mind of the lord ? or , who hath been his counsellor ? rom. . , , . that ye may prove what is that good and acceptable will of god , rom. . . i my self also am perswaded of you , my brethren , that ye also are full of goodness , and filled with all knowledg : able also to admonish one another , rom. . . the mystery which was kept secret since the world began , but now is made manifest : and by the scriptures of the prophets according to the commandment of the everlasting god , made known to all nations , rom. . , . in every thing ye are enriched , &c. and in all knowledg , &c. the world by wisdom knew not god , &c. cor. . , . i determined not to know any thing among you , save jesus christ and him crucified , &c. we speak the wisdom of god in a mystery , &c. which none of the princes of this world knew : for had they known it , they would not have crucified the lord of glory , &c. god hath revealed them unto us by his spirit , &c. the things of god knoweth no man , but the spirit of god. now we have received the spirit which is of god , that we might know the things which are freely given to us of god , &c. the natural man receiveth not the things of the spirit of god , &c. neither can he know them , because they are spiritually discerned , &c. who hath known the mind of the lord , & c ? but we have the mind of christ , cor. . , , , , , , , . if any , &c. seemeth to be wise in this world : let him become a fool , that he may be wise , cor. . . do ye not know that the saints shall judg the world , & c ? know ye not , & c ? cor. . , , . we know that we all have knowledg : knowledg puffeth up , but charity edifieth : and if any man thinketh he knoweth any thing , he knoweth nothing yet as he ought to know , &c. we know that an idol is nothing , &c. howbeit , there is not in every man that knowledg , cor. . , , , . i would not that ye should be ignorant , how that all our fathers were under the cloud , cor. . , . to another the word of knowledg by the same spirit , cor. . . though i , &c. understand all mysteries , and all knowledg , &c. and have no charity , i am nothing , &c. whether there be knowledg , it shall vanish away : for we know in part , &c. now we see through a glass darkly , ( or in a riddle ) , but then face to face : now i know in part : but then shall i know , even as also i am known , cor. . , , , , . if a man be ignorant , let him be ignorant , cor. . . some have not the knowledg of god : i speak this to your shame , cor. . . lest satan should get an advantage of us : for we are not ignorant of his devices , cor. . . but their minds were blinded : for until this day remaineth the same vail untaken away in the reading of the old testament , &c. when moses is read , the vail is upon their heart , cor. . , . if our gospel be hid , it is hid to them who are lost : in whom the god of this world hath blinded the minds of them who believe not , lest the light of the glorious gospel , &c. should shine into them , &c. god who commanded the light to shine out of darkness , hath shined in our hearts the light of the knowledg of the glory of god in the , &c. cor. . , , . we know that if our earthly house , &c. knowing therefore the terror of the lord , we perswade men , &c. henceforth know we no man after the flesh : yea , though we have known christ after the flesh , yet now henceforth know we him no more , cor. . , , . therefore as ye abound in every thing , &c. in knowledg , cor. . . howbeit then when ye knew not god , ye did service unto them which by nature are no gods : but now after that ye have known god , or rather are known of god , &c. gal. . , . having made known unto us the mystery of his will , &c. that god , &c. may give unto you the spirit of wisdom and revelation in the knowledg of him : the eyes of your understanding being enlightned , that ye may know what is the hope , &c. ephes. . , , , . the mystery of christ , which in other ages was not made known unto the sons of men , as it is : that ye may be able to comprehend with all saints , what is the breadth , &c. and to know the love of christ , which passeth knowledg , ephes. . , , , . he gave some apostles , &c. till we all come into the unity of the faith , and of the knowledg of the son of god , &c. walk not as other gentiles , &c. having the understanding darkned , being alienated from the life of god through the ignorance which is in them : because of the blindness ( or , hardness ) of their hearts , ephes. . , , , , . thess. . . proving what is acceptable unto the lord , &c. understanding what the will of the lord is , ephes. . , . i count all things but loss , for the excellency of the knowledg of jesus , &c. that i may know him , and the power of his resurrection , &c. phil. . , . since , &c. ye knew the grace of god in truth : we desire that ye may be filled with the knowledg of his will in all wisdom and understanding , &c. increasing in the knowledg of god , &c. the saints , to whom god would make known what is the riches of the glory of this mystery among the gentiles , which is christ , &c. col. . , , , , . — unto all riches of the full assurance of understanding , to the acknowledgment of the mystery of god , and of the father , and of christ : in whom ( or , wherein ) are hid all the treasures of wisdom and knowledg , col. . , . the new man , which is renewed in knowledg , after the image of him who created , &c col. . . knowing , brethren , &c. your election of god : for our gospel came not to you in word only , but also in power , &c. thess. . , . i would not have you to be ignorant , brethren , concerning them who are asleep , thess. . . taking vengeance upon them who know not god , thess. . . desiring to be teachers of the law , understanding neither what they say , nor whereof they affirm : but we know that the law is good , if a man use it lawfully , &c. but i obtained mercy , because i did it ignorantly in unbelief , &c. tim. . , , , , . who will have all men to be saved , and to come unto the knowledg of the truth , tim. . . if any man teach otherwise , &c. he is proud , knowing nothing , but doting about questions , &c. tim. . , . they profess that they know god , but in works they deny him , titus . . they do err in their hearts , not having known my ways , heb. . . every high-priest taken from among men , &c. who can have compassion on the ignorant , heb. . , . if we sin wilfully after that we have received the knowledg of the truth , &c. heb. . . pet. . , . if any man lack wisdom , let him ask it of god , who giveth to all men liberally , &c. james . . who is a wise man , and endued with knowledg among you ? let him shew out of a good , &c. james . . to him who knoweth to do good , and doth it not , to him it is sin , james . . not fashioning your selves according to the former lusts , in your ignorance , &c. pet. . . with well-doing ye may put to silence the ignorance of foolish men , pet. . . grace , &c. be multiplied unto you through the knowledg of god , and of jesus our lord , &c. add , &c. to vertue knowledg , &c. if these things be in you , &c. ye shall neither be barren , nor unfruitful in the knowledg of our lord jesus , &c. but he who lacketh these , &c. is blind , &c. knowing this first , that no scripture is of private interpretation , pet. . , ; , , , . but these , &c. speak evil of things they understand not , &c. if after they have escaped the pollutions of the world , through the knowledg of the lord , &c. it had been better , &c. not to have known , &c. pet. . , , . jude , verse . this they are willingly ignorant of , &c. paul in all his epistles , &c. in which are some things hard to be understood : which they who are unlearned , wrest , &c. seeing ye know , &c. pet. . , , , , . hereby we do know that we know him , if we keep his commandments : he that saith i know him , and , &c. i write to you fathers , because ye have known him , &c. ye know all things , &c. as the same anointing teacheth you all things , &c. joh. . , , , , , . therefore the world knew us not , because it knew him not , &c. we know that we have passed from death to life , &c. hereby we know that we are of the truth , &c. joh. . , , . ch . . . hereby know ye the spirit of god , &c. he who knoweth god , heareth us , &c. hereby know we the spirit of truth and the spirit of errour , &c. he that loveth god , knoweth god : he who loveth not , knoweth not god : we have known and believed the love that god hath to us , john . , , , , . that ye may know that ye have eternal life , &c. we know that whosoever is born of god sinneth not , &c. we know that we are of god , &c. we know the son of god is come , &c. joh. . , , , . these speak evil of those things which they know not , jude vers . . see the ignorance of natural men , chap. . see the giver of knowledg , chap. . chap. xxxix . of this present world , and the riches , honours , pleasure , and other things in this world ; the use of them , the snares and tentations in them , and of the saints duty in relation to them . and abraham was very rich in cattel , in silver and in gold , &c. lot also went with abraham , &c. their substance was great , so that they could not dwell together , gen. . . when rachel said , give me children , &c. jacob said , am i in gods stead ? who withheld , & c ? gen. . , . chap. . . all the earth is mine , said the lord to moses , exod. . . thou shalt not covet thy neighbours house , &c. nor any thing that is thy neighbours , exod. . . israel wept again , and said , who shall give us flesh to eat , & c ? and god was angry , numb . . , . cor. . , . he fed thee with manna , &c. that he might make thee know , that man doth not live by bread only , but , &c. thy raiment waxed not old , &c. the lord thy god will bring thee into a good land , &c. wherein thou shalt eat bread without scarceness , &c. when thou hast eaten and art full , then thou shalt bless the lord thy god for the good land , &c. beware that thou forget not the lord thy god , &c. lest when thou hast eaten and art full , and hast built godly houses , &c. then thine heart be lifted up , and thou forget the lord , &c. and thou say in thine heart , my power , and the might of my hand , hath gotten me this wealth : but thou shalt remember the lord thy god : for it is he who giveth thee power to get wealth , deut. . , , , , , , , , , , , . matt. . . jesurun waxed fat , &c. then he forsook god which made him , and lightly esteemed , &c. deut. . , . achans covetousness and worldliness , was israels trouble and his own ruine , joshua . . , , , , . the lord maketh poor and maketh rich , he bringeth low and lifteth up , he raiseth up the poor out of the dust : lifteth up the beggar from the dunghil , to sit among princes , &c. sam. . , . saul said to samuel , i have sinned ; yet honour me now , i pray thee , before the elders of my people , and before israel , and turn again with me , &c. sam. . . the women , &c. said , saul hath slain his thousands , and david his ten thousands : and saul was very wroth , and the saying displeased him ; and he said , they have ascribed unto david ten thousands , &c. and what can he have more but the kingdom ? and saul eyed david from that day forward , sam. . , , , . god said unto solomon , because thou hast asked for thy self this thing , and hast not asked long life , neither hast asked riches , &c. i have also given thee that which thou hast not asked , both riches and honour , kings . . , , , . ahabs covetous desire of naboths vineyard , made him sick with discontent , king. . , , , . gehazi , elisha his servant , for his covetousness , punished with leprosie , kings . , , , to the . thine , o lord , is the greatness , &c. both riches and honour come of thee , &c. chron. . , . haman , then next the king , boasted of his riches , honour , and worldly advantages ; yet so ambitious , that because mordicai did not bow to him , he saith , all the rest availeth me nothing , hester . , , , , . job said ( when he was spoiled of all ) naked came i out of my mothers womb , and naked shall . i return thither : the lord gave , and the lord taketh away ; blessed be the name of the lord , job . . the wicked , &c. he hath swallowed down riches , and he shall vomit them up again : god shall cast them out of his belly , &c. in the fulness of his sufficiency he shall be in straits , job . , . what is the hope of the hypocrite , though he hath gained , when god taketh away his soul ? &c. though he heap up silver as the dust , and prepare raiment as the clay : he may prepare it , but the just shall put it on , job . , , . if i have made gold my hope , or said to fine gold , thou art my confidence : if i have rejoyced because my wealth is great , and because my hand had gotten much , &c. job . , . who accepteth not the persons of princes ; nor regardeth the rich more than the poor : for they are all the works of his hands , job . . deliver my soul , &c. from men of the world , who have their portion in this life , whose bellies thou fillest , &c. they leave the rest of their substance to their babes , psal. . . the earth is the lords , and the fulness thereof , &c. psal. . . a little that a righteous man hath , is better than the riches of many wicked , &c. i have been young , and now am old , yet have i not seen the righteous forsaken ; nor his seed begging bread , &c. i have seen the wicked in great power , and spreading himself like a green bay-tree ; yet he passed away , &c. psal. . , , , . every man walketh in a vain shew : surely they are disquieted in vain : he heapeth up riches , and knoweth not who shall gather them , psal. . . they who trust in their wealth , and boast themselves in their riches : none can by any means redeem his brother , nor give to god a ransome for him , &c. wise men dye , &c. likewise the fool , &c. and leave their wealth to others , &c. their inward thought is , that their houses shall continue for ever , &c. they call their lands by their own name , &c. man in honour and abideth not , is like the beast which perisheth , &c. be not afraid when one is made rich , when the glory of his house is increased ; when he dyeth , he shall carry nothing away , his glory shall not descend after him , psal. . , , , , , , , . every beast of the forest is mine , and the cattel upon a thousand hills , &c. if i were an hungry , i would not tell thee : for the world is mine and the fulness thereof , psal. . , , . lo , this is the man who made not god his strength , but trusted in the abundance of his riches , psal. . , . men of low degree are vanity , and men of high degree are a lye , &c. if riches increase , set not your hearts upon them , psal. . , . thou visiteth the earth , and watereth it : thou greatly enricheth it , &c. thou preparest them corn , &c. thou waterest the ridges , &c. psal. . , , , &c. deut. . , . these are the ungodly who prosper in the world : they increase riches , psal. . . he causeth the grass to grow for the cattel , and herb for the service of man , that he may bring sorth food out of the earth , and wine , &c. these all wait upon thee , that thou maist give them their meat in due season , &c. psal. . , , , , . psal. . . psal. . , . he turneth rivers into a wilderness , and the water-springs into dry ground , a fruitful land into barrenness , &c. he turneth the wilderness into a standing water , &c. he blesseth them also , so that they are multiplied greatly , &c. psal. . , , , , , , . he raiseth up the poor out of the dust , &c. he maketh the barren women to keep house , to be a joyful mother of children , psal. . , , . psal. . . so are the ways of every one who is greedy of gain , which taketh away the life of the owners , prov. . . honour the lord with thy substance , and with the first fruits of thine increase ; so shall thy barns be filled with plenty , prov. . , . go to the ant , thou sluggard , &c. yet a little sleep , &c. so shall thy poverty come , prov. . , , . the rich mans wealth is his strong city : the destruction of the poor is his poverty : the blessing of the lord it maketh rich , and he addeth no sorrow to it , prov. . , . ch . . . riches profit not in the day of wrath , &c. there is who scatter , and yet increaseth , and there is who withholdeth more than is meet , but it tendeth to poverty : the liberal soul shall be made fat , &c. he who trusteth in his riches , shall fall , prov. . , , , . ezek. . . there is that makes himself rich , yet hath nothing : there is who maketh himself poor , yet hath great riches , &c. wealth gotten by vanity shall be diminished , &c. prov. . , . the poor is hated even by his own neighbour : but the rich hath many friends , prov. . . chap. . . better is a little with the fear of the lord , than great treasure with trouble , &c. he who is greedy of gain , troubleth his own house , prov. . , . better is a little with righteousness , than great revenues without right , prov. . . an inheritance may be gotten hastily , &c. but the end thereof shall not be blessed , prov. . , . he who loveth pleasure , shall be a poor man : and he who loveth wine , &c. prov. . . the rich and the poor meet together : the lord is the maker of them all , prov. . , . labour not to be rich , &c. wilt thou set thine eyes upon that which is not ? for riches certainly make themselves wings , and flee away , prov. . , . riches are not for ever : and doth the crown endure to every generation ? prov. . . the rich man is wise in his own conceit , &c. a faithful man shall abound with blessings : but he who maketh hast to be rich , shall not be innocent , &c. he hath an evil eye , and considereth not the poverty which shall come upon him , prov. . , , . give me neither poverty nor riches : feed me with food convenient : lest i be full and deny thee , and say , who is the lord ? or lest i be poor , and steal , and take the name of my god in vain , prov. . , . gen. . . vanity of vanities , all is vanity , &c. and i gave my heart to seek and search out by wisdom , concerning all things which are done under heaven , &c. and behold all is vanity and vexation of spirit , &c. i am come to great estate , and have gotten more wisdom than all they , &c. and i gave my heart to know wisdom , and to know madness and folly : i perceive that this also is vexation of spirit ; for in much wisdom is much grief : and he who increaseth knowledg , increaseth sorrow , eccles. . , , , , , , . i will prove thee with mirth , therefore enjoy pleasure : and behold this also is vanity . i said of laughter , it is mad : and of mirth , what doth it ? i sought , &c. to give my self to wine , &c. i made me great works : i builded me houses : i planted me vinyards , &c. gardens and orchards , &c. i got me servants and maidens , &c. i had great possessions of great and small cattel , &c. also silver and gold , &c. i got me messengers and women-singers , and the delights of the sons of men , as musical instruments , and that of all sorts , &c. whatsoever mine eyes desired , i kept not from them : i withheld not mine heart from any joy , &c. then i looked on all , &c. and behold all was vanity and vexation of spirit : and there is no profit under the sun , &c. i hated all my labour , &c. because i should leave it unto the man who shall come after me ; and who knoweth whether he shall be a wise man , or a fool ? yet shall he have rule over all my labour , &c. nothing better for a man , than that he should eat and drink , &c. this also i saw , that it was from the hand of god , eccles . , , , , , , , , , , , , , . i know that there is no good in them , but for a man to rejoyce and to do good in his life : and also that every man should eat and drink , and enjoy the good of his labour : it is the gift of god , eccles. . , . chap. . . there is one , and not a second : yea , he hath neither child nor brother ; yet there is no end of all his labour , neither is his eye satisfied with riches : neither faith he , for whom do i labour , and bereave my soul of good ? this also is vanity , eccles. . . he who loveth silver , shall not be satisfied with silver : nor he who loveth abundance , with encrease : this also is vanity . when goods increase , they also are increased who eat them : and what good is there to the owners thereof , saving the beholding of them with their eyes : the sleep of a labouring man is sweet , whether he eat little or much : but the abundance of the rich will not suffer him to sleep , &c. riches kept for the owners thereof , to their hurt , &c. what profit hath he who hath laboured for the wind ? eccles. . , , , , . a man to whom god hath given riches , wealth and honour , so that he wanteth nothing , &c. he desireth , yet god giveth him not power to eat thereof , &c. all the labour of man is for his mouth : and yet the appetite ( or , soul ) is not filled , eccles. . , . wo unto them that joyn house to house , and lay field to field , till there is no place , &c. wo unto them who rise up early in the morning that they may follow strong drink , &c. and the harp and the viol , &c. are in their feasts , &c. isa. . , , . doth the plowman plow all day to sow , & c ? for his god doth instruct him to discretion , and doth teach him : for the fetches are not threshed , &c. this also cometh from the lord of hosts , isa. . , , , , , . all flesh is grass , and all the goodliness thereof as the flower of the field : the grass withereth , the flower fadeth , &c. isa. . , , . thou saidst , i shall be a lady for ever , &c. hear now this , thou who art given to pleasures , who dwellest carelesly : who sayest in thine heart , &c. i shall not sit a widow , neither shall i know the loss of children : but these two things shall come to thee in a moment , in one day , the loss of children and widowhood : and they shall come upon thee in their perfection , isa. . , , . are there any among the vanities of the gentiles that can cause rain , & c ? art not thou he , o lord , & c ? jer. . . let not the wise man glory in his wisdom , neither let the mighty man glory in his might : let not the rich man glory in his riches , &c. jer. . . he who getteth riches , and not by right , shall leave them in the midst of his days : and at his end shall be a fool , jer. . . i have made the earth , the man , and the beast upon the ground , &c. i have given them to whom , &c. jer. . , . their silver and their gold shall not be able to deliver them in the day of the wrath of the lord : they shall not satisfie their soul , nor fill their bowels , &c. ezek. . . zephan . . , . thou hast gotten thee riches , and hast gotten gold and silver into thy treasury , &c. and thine heart is lifted up because of thy riches ; therefore thus faith the lord , &c. ezek. . , , , . she said , i will go after my lovers who give me my bread and my water , my wool , and my flax , mine oyl and my drink , &c. she did not know that i gave her corn , wine and oyl , and multiplied her silver and gold : therefore i will return and take away my corn in the time thereof , &c. hosea . , , , , . although the fig-tree shall not blossom , neither shall fruit be in the vines : the labour of the olive shall fail , &c. yet i will rejoyce in the lord , &c. habbak . . , . is it a time for you , o ye , to dwell in your ceiled houses , and this house lye waste , & c ? consider your ways : ye have sown much , and bring in little : ye eat , but ye have not enough , &c. i did blow upon it : why , faith the lord of hosts ? because of mine house that is waste ; and ye run every man unto his own house , haggai . , , , , , . lay not up treasure on earth , where moth and rust corrupt , and thieves break in , &c. for where your treasure is , there will your hearts be , &c. no man can serve two masters , &c. ye cannot serve god and mammon , &c. take no thought for your life , what ye shall eat , &c. is not your life more than meat , & c ? behold the fowls , &c. are ye not much better than they ? which of you by taking thought , can add a cubit unto his stature , & c ? your heavenly father knoweth you need these things , &c. but seek ye first the kingdom of god , &c. and these things shall be added unto you , matth. . , , , , , , , , , , , , , . when christ had suffered the evil spirit to go into the herd of swine , so that they were drowned : the whole city came out , and besought jesus to depart , matth. . , , , . he who loveth father or mother , &c. or son or daughter , more than me , is not worthy of me ; and he who taketh not up his cross and followeth me , is not worthy of me , &c. he who loseth his life for my sake , shall find it , matth. . , , ●… . luke . . he who received seed among the thorns , is he who heareth the word , and the cares of this world , and the deceitfulness of riches choak the word , &c. matth. . . luke . . what is a man profited , if he shall gain the whole world , and lose his own soul ? matth. . . go and sell that thou hast , and give , &c. but when the young man heard that saying , he went away sorrowful , for he had great possessions : then said jesus , &c. that a rich man shall hardly enter into the kingdom of heaven , matth. . , , . those who were invited to the feast , made light of it , and went their ways : one to their farm , another to their merchandize , &c. matth. . , . luke . , , , , . wo unto you who are rich , for ye have received your consolation : wo unto you who are full , for ye shall be hungry : wo unto you who laugh now , for you shall mourn and weep : wo unto you when all men shall speak well of you , luke . , , . christ said to one , follow me ; but he would bury his father first : another would go and bid them farewel who were at home , luke . , , . — martha , martha , thou art careful about many things : but one thing is needful , &c. luke . , . jesus said , take heed and beware of covetousness : for a mans life consisteth not in the abundance of the things which he possesseth , &c. the rich man said to his soul , soul , thou hast much goods laid up for many years : take thine ease , eat , drink , and be merry : but god said unto him , thou fool , this night thy soul shall be required of thee , then whose shall those things be which thou hast provided ? so is he who layeth up treasure for himself , and is not rich towards god , luke . , , , , , , . the parable of the rich man , and poor lazarus , luke . , &c. take heed to your selves , lest at any time your hearts be overcharged with surfeiting and drunkenness , and cares of this life : and so that day come , &c. luke . . how can ye believe who receive honour one from another , and seek not the honour which cometh from god only ? john . . labour not for the meat which perisheth , but for that which endureth , &c. john . . — he is of age , ask him , &c. these words spake his parents , because they feared the jews : for the jews had agreed already , that if any man did confess that he was christ , he should be put out of the synagogue : therefore said his parents , &c. john . , , . among the chief rulers also many believed on him : but because of the pharisees , they did not confess him , lest they should be put out of the synagogue : for they loved the praise of men more than the praise of god , john . , . in the world ye shall have tribulation : but be of good chear , i have overcome the world , john . . i pray not that thou shouldst take them out of the world , but that thou shouldst keep them from the evil , john . . jesus answered , my kingdom is not of this world : if my kingdom were of this world , then would my servants fight , that i should not , &c. john . . pilate sought to release jesus ; but the jews cryed out , saying , if thou let this man go , thou art not cesars friend , &c. when pilate therefore heard that saying , he brought jesus forth , &c. john . , , , . what house will ye build for me , saith the lord , & c ? hath not my hand made all these things , & c ? acts . , , . chap. . , . when saul had cast out the evil spirit out of the damsel , and her masters saw that the hope of their gain was gone , they caught paul and silas , &c. and said , that they did exceedingly trouble the city , &c. acts . , , , . — god , who made the world , &c. he is lord of heaven and earth , &c. he giveth to all life , &c. and all things , acts . , . so demetrius a silver-smith ( and others of the same trade ) , who made silver-shrines for diana , &c. complained against paul for pr●…aching the gospel ; cryed up diana , because they were like to lose their gain , if men esteemed not of diana as a goddess , acts . , , , . your selves know , that these hands of mine have ministred to my necessities , and them who were with me : i have shewed you all things , how that so labouring , ye ought to support the weak , and to remember the words of our lord jesus , how he said , it is more blessed to give , than to receive , acts . , , . the carnal mind is enmity against god : it is not subject to the law of god , neither indeed can be , rom. . . make no provision for the flesh to fulfil the lusts thereof , rom. . . ye see your calling , brethren : how that not many wise men after the flesh , not many noble , are called : but god hath chosen the foolish things of the world to confound the wise , &c. that no flesh should glory , &c. cor. . , , , . the time is short : it remaineth , that both they who have wives , be as though they had none : and they who weep , as though they wept not : and they who rejoyce , as if they rejoyced not : and they who buy , as though they possessed not : and they who use this world , as not abusing it : for the fashion of this world passeth away , &c. he who is marryed , careth for the things which are of this world , how he may please his wife , cor. . , , , , . the devil is called the god of this world , cor. . . the sorrow of the world worketh death , cor. . . you know the grace of our lord jesus christ : that though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich , cor. . . god is able to make all grace abound towards you , that ye always having all sufficiency , &c. cor. . . jesus christ , who gave himself for our sins , that he might deliver us from this present evil world , according to the will of god , &c. gal. . . the flesh lusteth against the spirit , &c. so that ye cannot do the thing that ye would , gal. . . god forbid that i should glory , save in the cross of our lord jesus christ ; by whom ( or , whereby ) the world is crucified to me , and i unto the world , gal. . . covetousness , let it not be once named among you , as becometh saints , &c. for this ye know , that no whoremonger , &c. nor covetous man , who is an idolater , hath any inheritance in the kingdom of christ , and of god , ephes. . , . — whose end is destruction , whose god is their belly , whose glory is in their shame , who mind earthly things , phil. . . be careful for nothing : but in every thing by prayer and supplication , &c. let your request be made known to god , &c. i have learned , that in whatsoever state i am , therewith to be content : i know how to be abased , and how to abound : every where , and in all things i am instructed both to be full , and to be hungry : both to abound , and suffer need , &c. but my god shall supply all your needs according to his riches in glory , by jesus christ , phil. . , , . set your affections ( or , mind ) on things above , not on things on the earth , &c. mortifie therefore your members , &c. inordinate affections , evil concupiscence , and covetousness , which is idolatry , col. . , . — meats which god hath created to be received , &c. for every creature of god is good , and nothing to , &c. tim. . , . she who liveth in pleasure ( or , delicately ) is dead while she liveth , tim. . . godliness with contentment is great gain : for we brought nothing into the world ; it is certain we can carry nothing out : and having food and raiment , let us be therewith content : but them who will be rich , fall into temptation and a snare , and into many foolish and hurtful lusts , which drown men in destruction and perdition : for the love of mony is the root of all evil , which while some coveted after , have erred from the faith , and pierced themselves thorow with many sorrows : but thou , o man , flee these things , &c. charge them who be rich in this world , that they be not high-minded , nor trust in uncertain riches , but in the living god ; who giveth all things richly to enjoy ; that they do good , that they be rich in good works , ready to distribute , &c. laying up in store for themselves a good foundation against the time to come , tim. . , , , , , , , , . endure hardness as a good soldier of christ : no man who warreth , entangleth himself with the affairs of life , that he may please him who hath chosen him to be a soldier , tim. . . in the last times , &c. men shall be lovers of their own selves , &c. lovers of pleasures more than lovers of god , tim. . . demas hath forsaken me , having loved this present world , &c. tim. . . the earth , &c. bringeth forth herbs meet for them by whom it is dressed : receiveth blessing from god , heb. . . ye , &c. took joyfully the spoiling of your goods : knowing in your selves that ye have in heaven a better and enduring substance , &c. hebr. . . by faith , moses when he came to years , refused to be called the son of pharoahs daughter : chusing rather to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season : esteeming the reproach of christ , greater riches than the treasures of egypt , heb. . , , . let your conversation be without covetousness : and be content with such things as ye have : for he hath said , i will never leave thee nor forsake thee : so that we may boldly say , the lord is my helper , &c. heb. . . . let the brother of low degree rejoyce in that he is exalted : but the rich , in that he is made low : because as the flower of the grass shall he pass away : for the sun is no sooner risen with a burning heat , but it withereth the grass , and the flower thereof falleth , and the grace of the fashion of it perisheth : so also shall the rich man perish in his ways , &c. james . , , . hath not god chosen the poor of this world rich in faith , & c ? but ye have despised the poor : do not rich men oppress you , and draw you before the judgment-seat ? do not they blaspheme that worthy name , & c ? james . , , . know ye not , that the friendship of this world is enmity with god ? whosoever therefore will be a friend of the world , is the enemy of god , &c. go to now ye that say , to day , or to morrow we will go into such a city , and continue there a year , and buy and sell , and get gain ; whereas ye know not what will be on the morrow : for , what is your life ? it is even a vapour , &c. for that ye ought to say , if the lord will , we shall live , and do this or that : but now you rejoyce in your boastings : all such rejoycings are evil , james . , , , , . acts . . go to now , ye rich men : weep and howl , for your misery which shall come upon you : your riches are corrupted , your garments moth eaten , your gold and silver cankered , and the rust of them shall be a witness against you , and shall eat your flesh as it were fire ; ye have heaped treasures together for the last days : behold , the hire of your labourers who reaped down your fields , which is of you kept back by fraud , cryeth , &c. ye have lived in pleasure on the earth , ye have been wanton : ye have nourished your hearts as in a day of slaughter , &c. ye have condemned the just , james . , , , , , . all flesh is as grass , and all the glory of man as the flower of the grass : the grass withereth , and the flower thereof falleth away , pet . , . humble your selves therefore under the mighty hand of god , &c. casting all your care upon him , for he careth for you , pet. . , . love not the world , neither the things which are in the world : if any man love the world , the love of the father is not in him : for all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life , is not of the father , but is of the world : and the world passeth away , and the lust thereof , john . , , . greater is is he who is in you , than he who is in the world : they are of the world , therefore speak they of the world , and the world heareth them , john . , . whatsoever is born of god overcometh the world : and this is the victory which overcometh the world , even our faith . who is he who overcometh the world , but he who believeth that jesus is the son of god ? john . , . the kings of the earth , and the great men , and the rich men , and the chief captains , and the mighty men , &c. hid themselves in the dens , and in the rocks of the mountains , and said to the mountains and rocks , fall on us , and hide us from the face of him who sits on the throne , &c. revel . . , , . heaven and earth shall pass away : all these things shall end , psal. . , . isa. . . matth. . . pet. . , , . john . . chap. xl. of idolatry : setting up and worshipping of strange gods , graven images . laban said to jacob , wherefore hast thou stollen my gods ? gen. . . jacob said unto his houshold , put away the strange gods that are among you , &c. and they gave unto jacob all the strange gods which were in their hands , and all their ear-rings which were in their ears : and jacob hid them under the oak , gen. . , . i am the lord thy god , thou shalt have no other god before me : thou shalt not make unto thee any graven image , or any likeness that is in heaven above , or that is in the earth beneath , or that is in the water under the earth : thou shalt not bow down thy self to them , nor serve them : for i the lord thy god am a jealous god , &c. ye shall not make with me gods of silver , neither shall ye make unto you gods of gold , exod. . , , , , . psal. . , . he who sacrificeth unto any god , save unto the lord only , he shall be utterly destroyed , exod. . . make no mention of the names of other gods : neither let it be heard out of thy mouth , &c. thou shalt not bow down to their gods , nor serve them , &c. thou shalt utterly overthrow them , and quite break down their images , &c. thou shalt make no covenant with them , nor with their gods , &c. if thou serve their gods , it will surely be a snare unto thee , exod. . , , , . the people gathered themselves together unto aaron , and said unto him , up , make us gods which shall go before us : for as for this moses , &c. we wot not what is become of him . and aaron said unto them , break off the ear-rings , &c. and bring them unto me , &c. and he received them at their hands , and fashioned it with a graving-tool , after he had made it a molten calf : and they said , these be thy gods , o israel , which brought thee up , &c. aaron saw it : he built an altar before it , &c. and they rose up early in the morning , and offered burnt-offerings , &c. and the lord said to moses , &c. let me alone , that my wrath may wax hot against them , &c. exod . , , , , , , , . psal. . , . ye shall destroy their altars , break their images , and cut down their groves , for thou shalt worship no other god : for the lord whose name is jealous , &c. lest thou make a covenant with the inhabitants of the land , and they go a whoring after their gods , and do sacrifice to their gods , &c. thou shalt make thee no molten-gods , exod. . , , , , , . numb . . , . turn you not to idols , nor make your selves molten-gods : for i am the lord your god , levit. . . ye shall make you no idols , nor graven-image : neither rear you up a standing image ( or , pillar ) , nor set you up any image ( or , figure ) of stone in your land , to bow down to it : for i am the lord , &c. levit. . . they called the people unto the sacrifice of their gods : and the people did eat , and bowed down to their gods , and israel joyned himself to baal-peor : and the anger of the lord was kindled against israel , numb . . , , . psal. . . upon their gods also the lord executed judgments , &c. numb . . . ye shall not go after other gods : of the gods of the people which are round about you : for the lord thy god , &c. deut. . , . deut. . . neither shalt thou make marriages with them , &c. for they will turn away thy son from following me , that they may serve other gods : so will the anger of the lord be kindled against you , &c. ye shall destroy their altars , &c. deut. . , , , , . ye shall utterly destroy all the places wherein the nations which ye shall possess , served their gods , &c. you shall overthrow their altars , deut. . , . such who should endeavour to draw others to idolatry , were to be put to death , deut. . thou shalt not plant thee a grove of any trees near unto the altar of the lord thy god , which thou shalt make thee ; neither shalt thou set up any image ( or , statue ) which the lord thy god hateth , deut. . , . if any hath gone and served other gods , and worshipped them , either the sun , or moon , or any of the host of heaven , which i have not commanded : he shall be stoned , &c. deut. . , , . that they teach you not to do after all their abominations , which they have done unto their gods : so should you sin , &c. deut. . . ye have seen their abominations , and their idol-gods ( or , dunghil-gods ) wood , stone , &c. deut. . , . they provoked him to jealousie with strange gods , &c. they sacrificed to devils , not to god , to gods whom they knew not , &c. deut. . , . psal. , . neither make mention of the names of their gods , neither cause to swear by them : neither serve them , nor bow your selves to them , josh. . , . josh. . , . when joshua and that generation were dead , and there arose a new generation who knew not the lord , they forsook the lord , and followed strange gods , judges . , , , . gideon made an ephod , and put it in his city , &c. and all israel went thither a whoring after it : which thing became a snare to gideon and his house . and when gideon was dead , the children of israel turned again and went a whoring after baalim , and made baal-berith their god , judges . , , , . chap. . , . micahs mother s●…id , i had wholly dedicated the silver to the lord to make a graven-image , &c. and she made an image , &c. micah consecrated the levite , &c. the danites take away the idol , and the priest , &c. then micah cryed out , ye have taken away my gods which i made , and the priest , and y●… are gone away : and what have i more , & c ? and the children of dan set up the graven image , judges . , , , . chap. . , , , , , , , . solomon in his old age was drawn away to commit idolatry , kings . , , , , , . jeroboam ( lest israel by going up to jerusalem to worship , should revolt to rehoboam ) made two calves of gold , and set one in dan , and the other in bethel : said , behold thy gods , o israel : so israel went and worshipped ; and he made a house of high-places , and made priests of the lowest of the people , &c. ordained a feast , &c. which he had devised , &c. kings . , , , , , , , . chap. . , . they built them high-places , and images , and groves on every high hill , and under every green tree , kings . . kings . , , , . asa king of judah removed the idols , &c. but the high-places were not removed , kings . , , , . all the kings of israel after jeroboam , did continue in thr same idolatry till ahab : and he served baal and worshipped him , kings . chap. . , , . hezekiah destroyed idolatry , removed the high-places , brake the images , cut down the groves , and brake in pieces the brazen-serpent which moses made : for in those days the children of israel did burn incense to it , and called it nehushtan , &c. so did josiah the king , kings . . chap. . , , &c. king ahaz his idolatry , chron. . , . if we have forgotten the name of our god , or stretched out our hands to a strange god , shall not god search this out ? for he knoweth the secrets of the heart , psal. . , . confounded be all they who serve graven-images , who boast themselves of idols : worship him all ye gods , psal. . . our god is in the heavens , he hath done whatsoever he pleased : their idols are silver and gold , the works of mens hands : they have mouths , but they speak not : eyes have they , but they see not : they have ears , but they hear not : noses have they , but they smell not , &c. they who make them , are like unto them : so is every one who trusteth in them , psal. . , , , , , . psal. . , , &c. their land also is full of idols : they worship the work of their own hands , that which their own fingers have made : and the mean man boweth down , and the great man humbleth himself , &c. the idols shall utterly pass away , and they shall go into the holes of the rocks , &c. for fear of the lord , &c. in that day , a man shall cast his idols of silver , and his idols of gold which they made each one for himself to worship , to the moles and to the bats , &c. isa. . , , , , . chap. . . in that day shall a man look to his maker , &c. and he shall not look to the altars , the work of his hands : neither shall respect that which his fingers have made , either the groves , or the images , isa. . , . the carpenter encouraged the gold-smith ( or , founder ) , &c. shew the things to come hereafter , that we may know that ye are gods : yea , do good , or do evil , &c. behold , ye are nothing ( or , worse than nothing ) , and your works of nought : an abomination , &c. their molten-images are wind and confusions , isa. . , , , . i am the lord , that is my name ; my glory will i not give to another , neither my praise to graven-images , &c. they shall be turned back : they shall be greatly ashamed who trust in graven-images : who say to the molten-images , ye are our gods , isa. . , . they who make graven-images , are all of them vanity , &c. they see not , nor know , that they may be ashamed : who hath formed a god , or molten a graven-image , which is profitable for nothing ? behold , all his fellows shall be ashamed , and the workmen , &c. they shall be ashamed together , &c. the carpenter , &c. heweth down cedars , &c. he will take thereof and warm himself : yea , he kindleth it , and baketh bread : yea , he maketh a god and worshippeth it : he maketh it a graven-image , and falleth down thereto : he burneth part thereof in fire , &c. and the residue thereof he maketh a god ; his graven-image , he falleth down and worshippeth it , and prayeth unto it , and saith , deliver me , for thou art my god , &c. none considereth in his heart , neither is there knowledg or understanding to say , i have burnt part of it in the fire , &c. and shall i make the residue thereof an abomination ? shall i fall down to the stock of ( or , that which comes from ) a tree ? isa. . , , , , , , , , , , . they shall be ashamed , and also confounded all of them : they shall go to confusions together , who are makers of idols , &c. they have no knowledg who set up the wood of their graven-image , and pray unto a god who cannot save , isa. . , . to whom will ye liken me , & c ? they lavish gold out of the bag , &c. hire a goldsmith , and he maketh it a god : and they fall down , yea , they worship : they bear him upon the shoulder , they carry him and set him in his place : and he standeth , &c. yea , one shall cry to him , yet can he not answer , nor save him out of his trouble , isa. . , , . i have even from the beginning declared , &c. lest thou shouldst say , mine idol hath done them : and my graven-image , and my molten-image hath commanded them , isa. . . a people who provoke me to anger continually to my face : who sacrificeth in gardens , and burneth incense upon altars of brick , &c. isa. . , . jer. . . hath a nation changed their gods , which are yet no gods ? but my people have changed their glory for that which doth not profit , &c. the house of israel ashamed , &c. saying to a stock , thou art my father ; and to a stone , thou hast brought me forth , &c. but where are thy gods which thou hast made thee ? let them arise , if they can save thee in the time of thy trouble : for according to the number of thy cities , are thy gods , o judah , jer. . , , , , . chap. . , . israel is gone up upon every high mountain , and under every green tree : and there playeth the harlot , &c. her treacherous sister judah feared not , but went and played the harlot also , &c. committed adultery with stones and with stocks , jer. . , , . seest thou what they do in the cities of judah , and in the streets of jerusalem ? the children gather wood , and the fathers kindle a fire : and the women knead their dough to make cakes to the queen of heaven , and to pour out drink offerings unto other gods , that they may provoke me to anger , jer. . , . they are altogether brutish and foolish : the stock is a doctrine of vanities : silver spread into plate , &c. but the lord is the true god , &c. the gods who have not made the heavens and the earth , they shall perish from the earth , and from under these heavens , &c. every founder is confounded by the graven-image : for his molten-image is falshood , and there is no breath in them : they are vanity , and the work of errors , jer. . , , , , , . are there any among the vanities of the gentiles that can cause rain ? jer. . . the gentiles shall come , &c. and say , surely our fathers have inherited lyes , vanity , and things wherein is no profit : shall a man make gods unto himself , and they are no gods ? jer. . , . then all the men who knew that their wives had burnt incense unto other gods : and all the women who stood by , &c. answered jeremy , saying , &c. we will certainly do whatsoever thing goeth forth out of our own mouth , to burn incense unto the queen of heaven , and to pour out drink-offerings unto her , as we have done , we and our fathers , our kings and our princes , in the cities of judah , and in the streets of jerusalem : for then had we plenty , &c. so the lord could no longer bear , &c. jer. . , , , , , , . i am broken with their whorish heart which have departed from me , and with their eyes which go a whoring after their idols , &c. ezek. . . these men have set up their idols in their hearts , and put the stumbling-block of their iniquity before their face : should i be enquired of at all by them , & c ? i the lord will answer him according to the multitude of his idols , &c. i the lord will answer him by my self , ezek. . , , , , . hosea . , , . the unsatiable idolatry of jerusalem , with all nations , ezek. . , , &c. i will do these things unto thee , because thou hast gone a whoring after the heathen : because thou art polluted with their idols , ezek. . . such of the levites who had offered before idols , god refused afterwards , that they should offer any more unto him , ezek. . , , , , . the image of nebuchadnezzar set up , dan. . my people ask counsel at their stock , and their staff declareth unto them : for the spirit of whoredoms have caused them to err , and they have gone a whoring from under their god ; they sacrifice upon the top of mountains , and burn incense upon the hills , under oaks , &c. ephraim is joyned to idols , let him alone , hosea . , , . of their silver and their gold have they made them idols , that they may be cut off : thy calf , o samaria , hath cast thee off : mine anger is kindled , &c. the workman made it , therefore it is not god : but the calf of samaria shall be broken in pieces , for they have sown the wind , hosea . , , , . according to the multitude of his fruit , he hath increased the altars : according unto the goodness of his land , they have made goodly images : their heart is divided : now they shall be found faulty ; he shall break down their altars : he shall spoil their images , hosea . , . and now they sin more and more , and have made them molten-images of their silver , and idols according to their own understanding ; all of it the work of the crafts-men : they say of them , let the men who sacrifice , kiss the calves : therefore they shall be as the morning-cloud , &c. hosea . , . for their idols have spoken vanity , and the diviners have seen a lye , and have told false dreams , &c. zechar. . . judah hath profaned the holiness of the lord , which he loved ( or , ought to love ) and hath married the daughter of a strange god , malachi . . the people said , &c. the gods are come down unto us in the likeness of men : and they called barnabas , jupiter ; and paul , mercurius ; because he was the chief speaker : then the priest of jupiter , &c. brought oxen and garlands unto the gates , and would have done sacrifice with the people : which when the apostles , barnabas and paul heard of , they rent their cloaths , and ran in among the people , crying out , and saying , sirs , what do ye in these things ? we are also men of like passions with you , and preach unto you , that ye should turn from these vanities unto the living god who made heaven and earth , &c. acts . , , , , , . we write unto them , that they stay from the pollutions of idols , acts . , paul , &c. at athens , his spirit was stirred within him , when he saw the city wholly given to idolatry ( or , full of idols ) : therefore disputed he in the synagogue , &c. ye men of athens , i perceive that in all things ye are too superstitious : for , as i past by and beheld your devotions ( or , gods whom ye worship ) , i found an altar with this inscription , to the unknown god : whom therefore ye ignorantly worship , &c. forasmuch then as we are the off-spring of god , we ought not to think that the godhead is like unto gold , or silver , or stone , graven by art , or mans device , acts . , , , , . demetrius said , this paul hath perswaded and turned away much people , saying , that they be no gods which are made with hands : so that not only this our craft is in danger , &c. but also , that the temple of the great goddess diana should be despised , and her magnificence should be destroyed , whom all asia and the world worshippeth , &c. great is diana of the ephesians , &c. the image which fell down from jupiter , acts . , , , , . when they knew god , they glorified him not as god , &c. but became vain in their imaginations , &c. and changed the glory of the invisible god , into an image made like to corruptible man , and to birds , &c. who changed the truth of god into a lye , and worshipped and served the creature more than the creator , rom. . , , . chap. . . thou who abhorrest idols , dost thou commit sacriledg ? rom. . . we know that an idol is nothing in the world , and that there is none other god but one : for though there be that are called gods ( whether in heaven or earth ) , as there be gods many , and lords many : but to us there is but one god , &c. cor. . , , . neither be ye idolaters , as were some of them : as it is written , the people sat down to eat and drink , and rose up to play , &c. my dearly beloved , flee from idolatry , &c. what say i then , that the idol is any thing ? or that which is offered in sacrifice , is any thing ? but i say , that the things which the gentiles sacrifice , they sacrifice to devils , and not to god : and i would not that ye should have fellowship with devils , cor. . , , , . ye know that ye were gentiles , carryed away unto these dumb idols , cor. . . how ye turned to god from idols , to serve the living and true god , thess. . . little children , keep your selves from idols , john . . and the rest of the men who were not killed by these plagues , yet repented not of the works of their hands , that they should not worship devils , and idols of gold , and silver , and brass , and stone , and wood , which neither can see , nor hear , nor walk , rev. . . see worshipping of the true god , chap. . chap. xli . of angels appearing to men : what they are , and do . and the angel of the lord found hagar by a fountain of water , &c. and the angel of the lord said unto her , return to thy mistress , &c. i will multiply thy seed exceedingly , &c. gen. . , , , , . three men appeared to abraham : his discourse with them , and entertaining of them , gen. . and there came two angels to sodom at even , &c. and lot seeing them , rose up to meet them : and he bowed himself with his face towards the ground , &c. but the men put forth their hands , and pulled lot into the house , &c. and they smote the men who were at the door , with blindness , &c. and the men said unto lot , hast thou here any beside ? son in law , & c ? for we will destroy this place , &c. the angels hastned lot , &c. and while he lingred , the men laid hold upon his hand , &c. when they had brought them out abroad , that he said , escape for thy life , &c. and lot said unto them , o not so , my lord , &c. and he said unto him , see , i have accepted thee concerning this thing , &c. then the lord rained upon sodom , and upon gomorrah , &c. gen. . , , , , , , , , , , , , , . and the angel of god called unto hagar out of heaven , and said unto her , what aileth thee , hagar ? fear not , for god hath heard thy voice , gen. . and the angel of the lord called unto him out of heaven , and said , abraham , abraham , &c. lay not thine hand upon the lad , &c. and the angel of the lord called unto abraham the second time , out of heaven , gen. . , , . abraham said unto his servant , the lord god of heaven , &c. he shall send his angel before thee , and thou shalt take a wife unto my son , &c. gen. . , . the angel of god spake unto jacob in a dream , &c. said , for i have seen all that laban doth unto thee : i am the god of bethel , &c. where thou vowedst a vow unto me , &c. gen. . , , . and jacob went on his way , and the angels of god met him : and when jacob saw them , he said , this is gods host , &c. and jacob was left alone , ●…nd there wrestled a man with him , &c. and jacob said , i have seen god 〈◊〉 to face , and my life is preserved , gen. . , , , . 〈◊〉 the angel of the lord appeared unto moses in a flame of fire out of th●… 〈◊〉 of the bush , &c. and when the lord saw that he turned aside to see , god called unto him out of the midst of the bush , &c. said , i am the god of thy father , &c. exod. . , , , , , . and the angel of the lord who went before the camp of israel , removed , and went behind them : and the pillar of the cloud , &c. gen. . , . behold , i send an angel before thee to keep thee in the way , &c. for mine angel shall go before thee , and bring thee in unto the amorite , exod. . , . chap. . . chap. . . he heard our voice , and sent an angel , and brought us forth out of egypt , numb . . . god was angry with balaam , because he went : and the angel of the lord stood in the way , for an adversary against him , &c. and the ass ( upon which he rode ) saw the angel of the lord standing in the way , and his sword drawn in his hand : and the ass turned aside , &c. but the angel of the lord stood in a path of the vineyard , &c. and when the ass saw the angel of the lord , she thrust her self unto the wall , &c. and the angel of the lord went farther , and stood in a narrow place , &c. and when the ass saw the angel of the lord , she fell down under balaam , &c. then the lord opened the eyes of balaam , and he saw the angel of the lord standing in the way , and his sword drawn in his hand : and he bowed down his head , and fell flat on his face , &c. and the angel of the lord said unto balaam , &c. the word which i shall speak unto thee , that thou shalt speak , numb . . , , , , , , , , , , . when joshua was by jericho , &c. behold , there stood a man over against him with his sword drawn in his hand : and joshua went unto him , and said unto him , art thou for us , or for our adversaries ? and he said , nay , but as captain ( or , prince ) of the host of the lord , am i come . and joshua fell on his face unto the earth , and did worship , and said unto him , what saith my lord unto his servant , & c ? joshua . , , . curse ye meroz ( said the angel of the lord , &c. ) because they came , &c. judges . . and there came an angel of the lord , and sat under an oak , &c. appeared unto gideon , and said unto him , the lord is with thee , &c. and gideon said unto him , oh my lord , &c. the lord said unto him , surely , i will be with thee , &c. and the angel of god said unto him , take thee flesh , &c. and lay them upon this rock , &c. then the angel of the lord put forth the end of the staff , and touched the flesh , &c. and when gideon perceived that he was an angel of the lord , gideon said , alas , o lord god , for , because i have seen an angel of the lord face to face , &c. thou shalt not die , &c. judges . , , , , , , , , . the angel of the lord appeared to manoah his wife , &c. when manoah knew that he was an angel of the lord , he said unto his wife , we shall surely die , because we have seen god , &c. judges . , , , , , , , , . when the angel stretched out his hand upon jerusalem to destroy it : the lord repented him of the evil , sam. . . the angel of the lord came to elijah , and gave him food , &c. kings . , , . the angel of the lord went out and smote the camp of the assyrians , one hundred fourscore and five thousand , kings . . isa. . . his angels he charged with folly , job . . let the angel of the lord chase them , &c. persecute them , psal. . , . the charets of god are twenty thousand : even thousands ( or , many thousands ) of angels , psal. . . man did eat angels food , &c. he cast upon them the fierceness of his anger , &c. by sending evil angels amongst them , psal. . , . for he shall give his angels charge over thee , to keep thee in all thy ways : they shall bear thee up in their hands , lest thou dash thy foot against a stone , psal. . , . matth. . . bless the lord ye his angels , who excel in strength : who do his command , psal. . , . who maketh his angels spirits , and his ministers a flame of fire , psal. . . heb. . . neither say thou before the angel , that it was an error , eccles. . . the angel of his presence saved them , isa. . . the angel talked with zechariah , zech. . , , , , , . chap. . . chap. . chap. . joshua the high-priest , standing before the angel of the lord , &c. and the lord said to satan , the lord rebuke thee , &c. and the angel of the lord protested unto joshua , &c. zechar. . , , , . the angel of the lord appeared unto him in a dream , saying , joseph , fear not , matth. . . again , the angel of the lord appeared unto him in a dream , saying , &c. matth. . . the devil leaving christ , behold , angels came and ministred unto him , &c. matth. . . the reapers are the angels , &c. the son of man shall send forth his angels , and they shall gather out of his kingdom all things which offend , &c. at the end of the world , the angels shall come forth , and sever the wicked from among the just , matth. . , , . despise not one of these little ones : for i say unto you , in heaven their angels do behold the face of my father which is in heaven , matth. . . and he shall send his angels , &c. and they shall gather together his elect , &c. but of that day and hour knoweth no man : no , not the angels of heaven , matth. . , . he shall presently give me more than twelve legions of angels , matth. . . the angel of the lord descended from heaven , and came and rolled back the stone from the door , and sat upon it : his countenance was like lightning , and his rayment as white as snow : and for fear of him the keepers did shake , and became as dead men : and the angel answered and said unto the women , fear not ye , for i know that ye seek jesus , &c. he is not here , for he is risen . mary saw-two angels in white , sitting one at the head , and the other at the feet , matth. . , , , , . acts . . john . . there appeared unto zacharias an angel of the lord , &c. who said unto him , fear not , &c. i am gabriel who stand in the presence of god , and am sent to speak unto thee , &c. the angel gabriel was sent from god unto a city , &c. to a virgin , &c. luke . , , , , , , , , . there were shepherds abiding in the field , &c. and lo the angel of the lord came upon them , &c. and the angel of the lord said unto them , fear not , for behold , i bring you good tidings , &c. and suddenly there was with the angel a multitude of the heavenly host , praising god , and saying , glory to god in the highest , luke . , , , , . there is joy in the presence of the angels of god over one sinner that repenteth , luke . . ye shall see heaven open , and the angels of god afcending , and descending upon the son of man , john . . the people , &c. said , that it thundered : others said , an angel spake to him , &c. john . . the angel of the lord by night opened the prison-doors , and brought them forth , acts . . who hath received the law by the disposition of angels , and have not , &c. acts . . and the angel of the lord spake unto philip , saying , arise , and go towards , &c. acts . , . an angel of god appeared to cornelius , acts . , . the angel of the lord came upon peter in prison , and led him out , &c. then said they , it is his angel , &c. the angel of god smote herod , acts . , , , , , . the sadduces say there is no resurrection , angel , nor spirit , acts . , . know ye not , that we shall judg angels ? cor. . . for this cause ought the woman to have power on her head , because of the angels , cor. . . when the lord jesus shall be revealed from heaven with his mighty angels , thess. . . i charge thee before god , &c. and the elect angels , tim. . . of the angels he saith , who maketh his angels spirits , &c. are they not all ministring spirits , sent forth to minister for them who shall be heirs of salvation ? heb. . , . ye are come unto mount sion , &c. to an innumerable company of angels , heb. . . which things the angels desire to look into , pet. . . if god spared not the angels who sinned , but cast them down to hell , and delivered them into chains of darkness , to be reserved unto judgment , &c. whereas angels who are greater in power and might , bring not railing , &c. pet. . , . the revelation of jesus christ , &c. he sent and signified by his angel to his servant john , rev. . . the angels sealing of the servants of god. the angel sounding , &c. rev. . chap. . chap. . chap. . chap. xlii . of the parables and the similitudes which christ spake . christ likened those who did hear the word , and do it , to a man who built his house upon a rock , &c. and those who heard , and did not do , unto a man who built his house on the sands , &c. matth. . , , , , , . luke . , , &c. the parable of the sower , and the seed . of the tares sowed amongst the good seed . of the mustard-seed . of the leaven hid in the meal . of the hidden treasure . of the precious pearl . of the net cast into the sea , and gathering all kinds , matth. . , , , , , . mark . luke . . chap. . . the kingdom of heaven is like unto a man who is an housholder , who sent labourers into his vineyard at several hours , and paid them all alike , matth. . , , , to the . a certain man had two sons : he said to one , go work in my vineyard : and he said , i will not ; but afterwards repented , and went : and he came to the second , and said likewise : and he said , i go , sir , and went not : whether of these two did the will of his father ? the parable of the man who planted a vineyard , and hedged it , &c. expect fruit , but the husbandmen beat the servants , and killed some : and at last , his son , &c. matth. . , , , , , , , , , , , . luke . . the parable of the marriage of the kings son : those who were bidden , made light , went to their farms , &c. the king sent his servants into the high-ways , and bid . the man without a wedding-garment , matth. . , , , to the . luke . , , &c. the parable of the ten virgins . of the talents delivered unto the servants to be improved , matth. . , , , , to the . luke . . can the children of the bridechamber fast while the bridegroom is with them , & c ? no man also seweth a new piece of cloth into an old garment , &c. no man putteth new wine into old bottles , mark . , , , . luke . , , , , , . why beholdest thou the mote in thy brothers eye , & c ? a good tree bringeth forth good fruit , &c. luke . , , , . a certain creditor had two debtors : the one ought pence , the other : and when they had nothing to pay , he freely forgave them both , &c. which will love most , & c ? he to whom he forgave most , &c. her sins which are many , are forgiven , for she loved much : but to whom little , &c. luke . , , , , , , . no man lighteth a candle to put it under a bushel , luke . . the similitude of the man going to jericho , fell among thieves , was wounded : the priest and levite pass by , helped not : the samaritan had compassion , and took care of him : this was his neighbour , luke . , , , , , , , . when the strong man armed keepeth his palace , his goods are in peace : but when a stronger than he shall come upon him , &c. luke . , . the rich man said , i have no room , &c. i will pull down my barns , and build greater , &c. take thy ease , &c. this night thy soul shall be taken , &c. luke . , , , , , . the parable of the fig-tree planted in the vineyard , which brought no fruit , &c. cut it down , &c. let it alone this year also , &c. luke . , , , . who goeth about to build a tower , and considereth not what it will cost ? or , what king goeth out to war , and considereth not , & c ? luke . , , , , . the parable of the lost sheep . of the lost piece of silver . of the prodigal son , luke . , , , , &c. the parable of the unjust steward . of the rich glutton , and poor lazarus , luke . . , , &c. , , &c. the parable of the importunate widow , with the unjust judg. of the pharisee and the publican going into the temple to pray , luke . , , , , , &c. chap. xliii . of the miracles , and the wonderful things which were done by christ and his apostles . he healed all diseases , and such as were possessed with devils , matth. . . christ cured the leprous man : healed the centurions servant of the palsie . peters mother-in-law of a fever . stilleth the tempest on the sea . driveth out the devils out of the two men possessed among the gergezens , matth. . , , , , , , , , &c. mark . . luke . , . luke . , . chap. . , . he cured the sick of the palsie , whom they brought on a bed to him . the woman who had the bloody-issue , cured by touching his garment . raised from the dead jairus daughter : giveth sight to two blind m●…n : healeth a dumb man possessed of a devil , matth. . , , , , , , . mark . , . luke . . mark . . he cured the withered hand , matth. . , . the five loaves , and the two fishes , wherewith he fed . he walked on the sea , matth. . , , . luke . . john . , . he cured the daughter of the woman of canaan , who was vexed with a devil : he cured multitudes : with seven loaves and a few little fishes he fed four thousand men , besides women and children , matth. . , , , , . he cured the lunatick , matth. . , . he cureth two other blind men , matth. . , &c. he said unto the fig-tree , let no fruit grow on thee henceforth for ever : and presently the fig-tree withered away , matth. . . he cast out the unclean spirit , mark . . he cured the blind man with spittle , mark . , . the miraculous number of fish taken by peter and his company when christ had commanded them to take their net , and cast it into the sea , luke . , , , , , , , , . he healed the centurions servant : raised the widows only son from the dead , when they were carrying him to be buried , luke . , , &c. , , , &c. he made the woman straight , who had by reason of an infirmity been bowed , and could not stand up , luke . , , . he cured a man of a dropsie , luke . , , . christ healed the ear with a touch , which the disciples had cut off , luke . . christ healed ten lepers , luke . , , , , . he restored sight to another blind man , luke . , , . he turned water into wine , at the marriage-feast in cana , john . , , . he healed the noble-mans son by his word , which the noble man believed : and found that his child mended the same hour christ spake , john . , , , , , . he cured the man who had had an infirmity years , and had waited long at the pool , and could not get in , john . , , , , . he restored sight to the man who was born blind : he anointed his eyes with clay and spittle , and bid him wash , &c. john . , , , , , , . he raised lazarus from the dead , after he had been laid in his grave , john . , . he caused peter and other disciples to cast their net into the sea , and they took a miraculous number of fishes , john . , , . many wonders and signs were done by the apostles , acts . . chap. . . peter raised up the lame man , who had lain at the temple-gate , acts . , , . ananias and saphira , both at the apostles word fell down dead , &c. and by the hands of the apostles , were many signs and wonders wrought , &c. they brought sick folks , and them who were vexed with unclean spirits : and they were healed every one , acts . , , , , . philip did many miracles : cast out unclean spirits , healed palsies and lame , acts . , . peter healed aeneas of the palsie , and raised dorcas from the dead , acts . , , . paul cured the cripple at lystra , who had been lame from his mothers womb , acts . , , . paul cast out the spirit of divination out of the maid , acts . , , . and god wrought special miracles by the hands of paul , so that from his body were brought to the sick handkercheifs , &c. and the diseases departed from them , and the evil spirits went out of them , acts . , . paul raised eutichus from the dead , when he had fallen down from the window , acts . , . paul healed the father of publius of his fever and bloody-flix , and others , acts . , . chap. xliv . of the kings of israel and judah : how they came to their power and office. gideon had judged israel : he had seventy sons . abimelech one of the sons of gideon by his servant ( by subtilty with the men of shechem , that it was better one should reign than all the seventy sons ) , procures money , hires vain and light persons , and kills all his brethren ( except jotham the youngest , who hid himself ) . abimelech by the men of shechem and the house of millo , made king. after a few years he was slain by a piece of milstone a woman threw down on him : after whom judges governed a long time , till samuel , judges . israel by the elders came to samuel , and said , make us a king to judg us , like all the nations : and though god was displeased at it , and said , they had rejected not samuel , but god himself , that he should not reign over them : yet he bids samuel hearken unto them , and make them a king , sam. . samuel , before saul came , was told of god of his coming : and that he should be the man whom he should ano●…nt king . samuel anoints him king accordingly , sam. . chap. . according to this afterwards , all the people went to gilgal : and there they made saul king before the lord , sam. . , . samuel said to saul , when thou wast little in thine own sight , wast thou not made the head of the tribes of israel , and the lord anointed thee king over israel , & c ? because thou hast rejected the word of the lord , he hath rejected thee from being king , sam. . , . samuel , by gods special direction , anointed david the son of jesse to be king ( although saul was yet living ) : and the spirit left saul , and came upon david , sam. . , , , . and after sauls death , the men of judah came to hebron , and there they anointed david king over judah : but abner made ishbosheth the son of saul king over all israel , sam. . , , , , , . after the death of ishbosheth ( being slain ) , came all the tribes of israel to david unto hebron , &c. and all the elders of israel came , &c. and king david made a league with them : and they anointed david king over israel , sam. . , , . adonijah , david his son , being about to set up himself , david sets up solomon , kings . , , &c. god s●…id to solomon , thou hast not kept my covenant , &c. i will surely rend the kingdom from thee , and will give it to thy servant , &c. ahijah the prophet told jeroboam , that god would give ten tribes unto him , and take the kingdom out of the hands of solomons son , and give ten tribes unto him : solomon died , rehoboam reigned in his stead , kings . , , , , , , , , , , . all israel came to shechem to make rehoboam king ; the people proposing ease , and rehoboam refusing to grant it , ( the cause was from the lord , that he might perform what he had said ) , ten tribes fell off from him . and when all israel had heard that jeroboam was come again , they sent and called him to the congregation , and made him king over all israel . when rehoboam intended by sorce to reduce them , god forbid it , and said , this thing is from me : only judah subjected to rehoboam , kings . , , , , , , , , , , , , , . go tell jeroboam , thus saith the lord god of israel , forasmuch as i exalted thee from among the people , and made thee prince over my people israel , and rent the kingdom away from the house of david , and gave it unto thee , &c. jeroboam died , and nadab his son reigned in his stead over israel . rehoboam died , and abijam his son reigned in his stead over judah , kings . , , , . abijam died , and asa his son reigned over judah . asa died , and jehoshaphat his son reigned in his stead over judah . baasha conspired against nadab king of israel , and smote him , and reigned in his stead over israel , kings . , , , , . the word of the lord came to jehu the son of hananiah against baasha , saying , forasmuch as i exalted thee out of the dust , and made thee prince over my people israel , and thou hast walked in the way of jeroboam : behold , i will take away the posterity of baasha , &c. baasha died , elah his son reigned in his stead . zimri , one of elah his servants , conspired against him , and smote him , and killed him , and reigned in his stead over israel . but when israel being in the camp , heard of it , they made omri the captain of the host , king that day in the camp of israel . zimri is burnt . then half the people followed tibni to make him king : and half followed omri . tibni died , and omri prevailed and reigned : he died , and ahab his son reigned in his stead , kings . , , , , , , , , , , . god appointed elijah to anoint jehu the son of nimshi to be king over israel ( ahab being then alive ) , kings . . ahab the king of israel was slain in the battel , and ahaziah his son reigned in his stead over israel . jehoshaphat king of judah died , and jehoram his son reigned in his stead over judah , kings . , , , . ahaziah the king of israel died , and jehoram reigned in his stead over israel , because he had no son , kings . . joram ( otherwise jehoram ) the king of judah died , and ahaziah his son reigned in his stead over judah , kings . , . elisha sent one of the children of the prophets to jehu the captain of the host of israel , to anoint him king over israel ( jehoram the king being yet living in jezreel , and wounded ) : when the young man anointed him , he said , thus saith the lord god of israel , i have anointed thee king over the people of the lord , even over israel : and thou shalt smite the house of ahab thy master , that i may avenge , &c. then the army proclaimed him king : then jehu killed jehoram king of israel , &c. and also ahaziah the king of judah was slain by jehu , kings . , , , , , , , , , , . and the lord said unto jehu , because thou hast done well in executing that which was right in mine eyes : and hast done unto the house of ahab according unto all which was in my heart , thy children of the fourth generaration shall sit on the throne of israel . jehu died , and jehoahaz his son reigned in his stead , over israel , kings . , . — athaliah the mother of ahaziah saw her son was dead , she killed the blood-royal ( except joash who was hid ) and reigned over judah . jehojada caused jehoash ( or , joash ) to be made king , and sit upon the throne , and athaliah to be slain , kings . jehoash was slain by two of his servants who conspired against him ; and amaziah his son reigned in his stead over judah , kings . , . jehoahaz dyed , and joash his son reigned in his stead over israel . joash dyed , and jeroboam sat upon his throne over israel , kings , . chap. . . they made a conspiracy against amaziah , and slew him . and the people of judah took azariah his son , and made him king over judah . jeroboam king of israel dyed , and zachariah his son reigned over israel , kings . , , , . azariah king of judah dyed , and jotham his son reigned in his stead . shallum conspired against zachariah king of israel , and slew him before the people , and reigned in his stead , kings . , , , . menahem smote shallum king of israel , and slew him , and reigned in his stead . menahem dyed , and pekaliah his son reigned in his stead over israel . pekah , one of his captains conspired against him , smote him , killed him and others , and reigned in his room over israel . hoshea made a conspiracy against pekah king of israel , and smote him , and slew him , and reigned in his stead . jotham the king of judah dyed , and ahaz his son reigned in his stead , kings . , , , , , . ahaz king of judah dyed , hezekiah his son reigned in his stead over judah , kings . . and hezekiah slept with his fathers , and manasseh his son reigned in his stead over judah , kings . . manasseh the king of judah dyed , and amon his son reigned in his stead . the servants of amon king of judah conspired against him , and slew the king in his own house . the people of the land slew the conspirators , and made josiah the son of amon king in his stead : he reigned over judah , kings . , , , . josiah is slain by pharaoh king of egypt ; the people of the land took jehoahaz the son of josiah and anointed him , and made him king in his fathers stead . pharoah puts jehoahaz out , and set up eliakim jehoahaz his son in his stead , and called him jehoiakim , kings . , , , . jehoiakim dyed , and jehoiachin his son reigned in his stead over judah . jehoiachin is carryed away captive to babylon : and the king of babylon made mattaniah king in his stead , and called him zedekiah , kings . , , . zedekiah the king , and all carryed captive , kings . see magistrates . chap. . chap. xlv . of sacrifices and altars , and calling upon the name of the lord , before the giving of the law. cain brought of the fruits of the ground an offering unto the lord : and abel he also brought of the firstlings of his flock , and of the fat thereof : and the lord had respect unto abel and to his offering , but unto cain and his offering he had not respect , &c. then began men to call upon the name of the lord , gen. . , , , , . noah builded an altar unto the lord : and took of every clean beast , and of every clean fowl , and offered burnt-offerings on the altar : and the lord smelled a sweet savour ( or , a savour of rest ) , gen. . , . and the lord appeared unto abram , and said , unto thy seed will i give this land : and there builded he an altar unto the lord , who appeared unto him , &c. and he removed from thence unto a mountain on the east of bethel , and pitched his tent , &c. and there builded an altar unto the lord , and called upon the name of the lord , gen. . , . afterwards , when abram came again to the place on the east of bethel , unto the place of the altar which he had made there at first : and there abram called upon the name of the lord , &c. then abram removed his tent , and came and dwelt in the plain of mamre , &c. and builded there an altar to the lord , gen. . , , . abram planted a grove ( or , a tree ) in beersheba , and called there on the name of the lord , the everlasting god , gen. . . isaac said , here is the fire and the wood , but where is the lamb for a burnt-offering , & c ? abram built an altar there , and laid the wood in order : and bound isaac his son , and laid him on the altar on the wood , &c. then abram took the ram and offered him up for a burnt-offering in the stead of his son , gen. . , , , . the lord appeared unto isaac at beersheba , and he builded an altar there , and called upon the name of the lord : and pitched his tent there , gen. . , . jacob offered sacrifice upon the mount when laban came to him , gen. . . and jacob came to shalem , and pitched his tent before the city : and he erected there an altar , and called it el-elohe-israel , ( that is , god , the god of israel ) , gen. . , , . and god said unto jacob , arise , go up to bethel and dwell there , and make there an altar unto god , who appeared unto thee when thou fleddest from the face of esau thy brother . then jacob said unto his houshold , and unto all who were with him , &c. let us arise and go up unto bethel , and i will make there an altar unto god , who answered me in the day of my distress , &c. and he built there an altar , and called the place el-bethel , &c. ( the god of bethel ) , gen. , , , , , . and israel took his journey with all that he had , and came to beersheba , and offered sacrifices unto the god of his father jacob , gen. . . moses directed of god to say unto pharoah , let us go , we beseech thee , three days journey into the wilderness , that we may sacrifice to the lord our god , exod. . . and moses built an altar , and called the name of it jehovah-nissi ( that is , the lord my banner ) : for he said , because the lord hath sworn , that the lord will have war with amalek , &c. exod. . , , . and jethro moses father-in-law took a burnt-offering and sacrifices for god , exod. . . god , when he had given the law upon mount sinai : he then did command the building of an altar , and the offering of sacrifices , exod. . , , . finis . some considerations of the consequences of the lowering of interest, and raising the value of money in a letter to a member of parliament. locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) some considerations of the consequences of the lowering of interest, and raising the value of money in a letter to a member of parliament. locke, john, - . [ ], , [ ], p. printed for awnsham and john churchill ..., london : . errata: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng money -- england. interest -- england. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion licensed , novemb. . . ia. fraser . some considerations of the consequences of the lowering of interest , and raising the value of money . in a letter to a member of parliament . london , printed for awnsham and iohn churchill , at the black-swan in pater-noster-row . . sir , these notions , concerning coinage , having for the main , as you know , been put into writing above twelve months since ; as those other concerning interest , a great deal above so many years : i put them now again into your hands , with a liberty ( since you will have it so ) to communicate them farther , as you please . if , upon a review , you continue your favourable opinion of them , and nothing less than publishing will satisfie you , i must desire to remember , that you must be answerable to the world for the stile ; which is such as a man writes carelesly to his friend , when he seeks truth , not ornament ; and studies only to be in the right , and to be understood . i have , since you saw them last year , met with some new objections in print which i have endeavoured to remove ; and particularly , i have taken into consideration a printed sheet , entituled , remarks upon a paper given in to the lords , &c. because one may naturally suppose , that he that was so much a patron of that cause , would omit nothing that could be said in favour of it . to this i must here add , that i am just now told from holland , that the states , finding themselves abused by coining a vast quantity of their base [ schillings ] money , made of their own ducatoons , and other finer silver , melted down ; have put a stop to the minting of any but fine silver coin , till they should settle their mint upon a new foot. i know the sincere love and concern you have for your country , puts you constantly upon casting about on all hands for any means to serve it ; and will not suffer you to overlook any thing you conceive may be of any the least use , though from the meanest capacities : you could not else have put me upon looking out my old papers concerning the reducing of interest to per cent , which have so long lain by forgotten . upon this new survey of them , i find not my thoughts now to differ from those i had near twenty years since : they have to me still the appearance of truth ; nor should i otherwise venture them so much as to your sight . if my notions are wrong , my intention , i am sure , is right : and whatever i have failed in , i shall at least let you see with what obedience i am , sir , your most humble servant . nov. . . errata . page . l. . read natural ; p. . l. . r. masters ; p. . l. . r. natural price ; p. . l. . r. of l. l. ult . r. clothing his ; p. . l. . r. money being ; p. . l. . r. to their ; p. . l. . r. be / ; p. . l. . r. a quality which ; p. . l. . r. natural ; l. . r. natural ; p. . l. . r. what has ; p. . l. ult . r. cheaper ; p. . l. . r. landholder ; p. . l. . r. all , as ; ● . . r. the yearly ; p. . l. . r. mortgagee ; p. . l. : r. and pay ; p. . l. . r. other conjurers ; p. . l. . r. virgula ; p. . l. . r. this present year . p. . l. ult . dele more than is the standard of our other money ; p. ● . l. . r. these species ; p. . l. . r. from , it is ; p. . l. . r. debts , and in ; l. . r. rents for ever ; p. . l. . r. owner ; p. . l. ult . r. it to a ; p. . l. . r. raise the ; p. . l. . r. rate as readily as any other coin ; l. . r. place bringing ; p. . l. . r. because they ; p. . l. . r. by the ounce ; p. . l. . r●ise elsewhere ● p. . l. . ● . lighter than ; p. . l. . r. own coin ; p. . l. . ● . before-hand with those to whom debts are owing . sir , i have so little concern in paying or receiving of interest , that were i in no more danger to be misled by inability and ignorance , than i am to be biassed by interest and inclination , i might hope to give you a very perfect and clear account of the consequences of a law to reduce interest to four per cent. but since you are pleased to ask my opinion , i shall endeavour fairly to state this matter of use with the best of my skill . the first thing to be consider'd , is , whether the price of the hire of money can be regulated by law. and to that i think , generally speaking , one may say , 't is manifest it cannot . for since it is impossible to make a law that shall hinder a man from giving away his money or estate to whom he pleases , it will be impossible , by any contrivance of law , to hinder men , skill'd in the power they have over their own goods , and the ways of conveying them to others , to purchase money to be lent them at what rate soever their occasions shall make it necessary for them to have it . for it is to be remembred , that no man borrows money , or pays use , out of mere pleasure ; 't is the want of money drives men to that trouble and charge of borrowing : and proportionably to this want , so will every one have it , whatever price it cost him . wherein the skilful , i say , will always so manage it , as to avoid the prohibition of your law , and keep out of its penalty , do what you can . what then will be the unavoidable consequences of such a law ? . it will make the difficulty of borrowing and lending much greater ; whereby trade ( the foundation of riches ) will be obstructed . . it will be a prejudice to none but those who most need assistance and help , i mean widows and orphans , and others uninstructed in the arts and managements of more skilful men ; whose estates lying in money , they will be sure , especially orphans , to have no more profit of their money , than what in●●r●st the law barely allows . . it will mightily encrease the advantage of bankers and ●e●●veners , and other such expert brokers ; who skill●d in the arts of putting out money according to the true and nat●●nal value , which the present state of trade , money and debts , shall always raise interest to , they will infallibly get what the true value of interest shall be , above the legal . for men finding the convenience of lodging their money in hands where they can be sure of it at short warning ; the ignorant and lazy will be forwardest to put it into these mens hands who are known willingly to receive it , and where they can readily have the whole , or a part , upon any sudden occasion that may call for it . . i fear i may reckon it as one of the probable consequences of such a law , that it is likely to cause great perjury in the nation ; a crime , than which nothing is more carefully to be prevented by law-makers , not only by penalties that shall attend apparent and proved perjury , but by avoiding and lessening , as much as may be , the temptations to it : for where those are strong , ( as they are where men shall swear for their own advantage ) there the fear of penalties to follow will have little restraint ; especially if the crime be hard to be proved . all which i suppose will happen in this case , where ways will be found out to receive money upon oth●r pretences than for use , to evade the rule and rigour of the law : and there will be secret trusts and collusions amongst men , that● though they may be suspected , can never be proved without their own confession . i have heard very sober and observing persons complain of the danger mens lives and properties are in , by the frequency and fashionableness of perjury amongst us . faith and truth , especially in all occasions of attesting it upon the solemn appeal to heaven by an oath , is the great ●ond of society : this it becomes the wisdom of magistrates carefully to support , and render as sacred and ●wful in the minds of the people as they can . but if ever frequency of oaths shall make them be looked on as formalities of law , or the custom of straining of truth ( which mens swearing in their own cases is apt to lead them to ) has once dipt men in perjury , and the guilt with the temptation has spread it self very wide , and made it almost fashionable in some cases , it will ●e impossible for the society ( these bonds being dissolv●d ) to subsist : all must break in pieces● and run to confusion . that swearing in their own cases is apt , by degrees● to lead men into as little regard of such oaths , as they have of their ordinary talk , i think there is reason to suspect , from what has been observed in something of that kind . masters of ships are a sort of men generally industrious and sober , and i suppose may be thought , for their number and rank , to be equally honest to any other sort of men ; and yet , by the discourse i have had with merchants in other countries , i find , that they think in those parts , they take a great liberty in their custom-house oaths , to that degree , that i remember i was once told , in a trading town beyond sea , of a master of a vessel , there esteemed a sober and fair man , who yet could not hold saying , god forbid that a custom-house oath should be a sin. i say not this , to make any reflection upon a sort of men that i think as uncorrupt as any other ; and whom i am sure ought in england to be cherished and esteem'd as the most industrious and most beneficial of any of its subjects . but i could not forbear to give this here as an instance how dangerous a temptation it is , to bring men customarily to swear , where they may have any concernment of their own . and it will always be worthy the care and consideration of law-makers , to keep up the opinion of an oath high and sacred , as it ought to be in the minds of the people ; which can never be done , where frequency of oaths , b●●●sed by interest , has establisht a neglect of them ; and fashion ( which it seldom fails to do ) has given countenance to what profit rewards . but that law cannot keep men from taking more use than you set ( the want of money being that alone which regulates its price ) will perhaps appear , if we consider how hard it is to set a price upon wine or silks , or other unnecessary commodities : but how impossible it is to set a rate upon victuals in a time of famine ! for money being an universal commodity , and as necessary to trade , as food is to life , every body must have it at what rate they can get it , and unavoidably pay dear when it is scarce , and debts , no less than trade , have made borrowing in fashion . the bankers are a clear instance of this : for some years since the scarcity of money having made it in england worth really more than six per cent. most of those that had not the skill to let it for more than six per cent. and secure themselves from the penalty of the law , put it in the bankers hands , where it was ready at their call , when they had an opportunity of greater improvement , so that the rate you set , profits not the lenders , and very few of the borrowers , who are fain to pay the price for money , that commodity would bear , were it left free ; and the gain is only to the banker . and should you lessen the use to four per cent. the merchant , or tradesman , that borrows , would not have it one jot cheaper than he has now ; but probably these two ill effects would follow . first , that he would pay dearer ; and secondly , that there would be less money left in the country to drive the trade . for the bankers paying at most but four per cent. and receiving from six to ten per cent. or more , at that low rate could be content to have more money lye dead by them , than now when it is higher . by which means there would be less money stirring in trade . and a greater scarcity ; which would raise it upon the borrower by this monop●ly . and what a part of our treasure their skill and management , joyned with others laziness or want of skill , is apt to draw into their hands , is to be known by those vast sums of money they were found to owe at the shutting up of the exchequer . and though it be very true , yet it is almost beyond belief , that one private goldsmith of london should have credit , upon his single security , ( being usually nothing but a note under one of his servants hands ) for above 〈…〉 at once . the same reasons i suppose will still keep on the same trade : and when you have taken it down by law to that rate , no body will think of having more than four per cent. of the banker , though those who have need of money , to employ it in trade , will not then , any more than now , get it under five or six , or as some pay , seven or eight . and if they had then , when the law permitted men to make more profit of their money , so large a proportion of the cash of the nation in their hands , who can think but that by this law it should be more driven into lombard-street now ? there being many now who lend them at four or five per cent. who will not lend to others at six . it would therefore perhaps bring down the rate of money to the borrower , and certainly distribute it better to the advantage of trade in the country , if the legal use we●e kept pretty near to the natural ; ( by na●ur●l u●e , i mean that rate of money which the present scarcity of it makes it naturally at , upon an equal distribution of it ) for then men being licensed by the law to take near the full natural use , will not be forward to carry it to london , to put it into the bankers hands ; but will lend it to their neighbours in the country , where it is convenient for trade it should be . but if you lessen the rate of use , the lender , whose interest it is to keep up the rate of money , will rather lend it to the banker , at the legal interest , than to the tradesman or gentleman , who when the law is broken , shall be sure to pay the full natural interest , or more ; because of the ingrossing by the banker , as well as the risque in transgressing the law : whereas were the natural use suppose seven per cent. and the legal six ; first , the owner would not venture the penalty of the law for the gaining / ● part , that being the utmost his money would yeild . nor would the banker venture to borrow , where his gains would be but one per cent. nor the money'd man lend him what he could make better profit of legally at home . all the danger lies in this , that if your being behind hand has made the natural use so high , that your tradesman cannot live upon his labour , but that your rich neighbours will so undersell you , that the return you make will not amount to pay the use and afford a livelihood , there is no way to recover from this but by a general frugality and industry , or being masters of the trade of some commodity , which the world must have from you at your rate , and cannot be other where supplied . now i think the natural interest of money is raised two ways : first , when the money of a country is but little in proportition to the debts of the inhabitants one amongst another ; for suppose l. were sufficient to manage the trade of bermudas , and that the ten first planters carried over l. which they lent to the several tradesmen and inhabitants of the country , who living above their gains , had spent l. of this money , and it wer● gone out of the island : 't is evident , that should all the creditors at once call in their money , there would be a great scarcity of money when that employ'd in trade must be taken out of the tradesmens hands to pay debts ; or else the debtors want money and be exposed to their creditors , 〈…〉 interest will be high . but this sel 〈…〉 ing , that all , or the greatest 〈…〉 creditors do at once call for 〈…〉 unless it be in some great and 〈…〉 is less and seldomer seit 〈…〉 unless where the debts 〈…〉 own to a greater pro 〈…〉 causing more 〈…〉 leade●s , will 〈…〉 high secondly . that which con 〈…〉 raises the 〈…〉 of money , is , when 〈…〉 to the trade of a country ; for in trade every body calls for money according as he wants it , and this disproportion is always felt . for if englishmen owed in all but one million , and there were a million of money in england , the money would be well enough proportionable to the debts , yet if two millions were necessary to carry on the trade , there would be a million wanting , and the price of money would be raised as it is of any other commodity in a market , where the merchandize will not serve half the customers , and there are two buyers for one seller . 't is in vain therefore to go about effectually to reduce the price of interest by a law ; and you may as rationally hope to set a fixt rate upon the hire of houses , or ships , as of money ; he that wants a vessel , rather than lose his market , will not stick to have it at the market rate , and find ways to do it , with security to the owner , though the rate were limited by a law ; and he that wants money , rather than lose his voyage , or his trade , will pay the natural interest for it , and submit to such ways of conveyance as shall keep the lender out of the reach of the law. so that your act , at ●est , will serve only to increase the arts of lending , but not at all lessen the charge of the borrower ; he 't is likely shall with more trouble , and going farther about , pay also the more for his money , unless you intend to break in only upon mortgages and contracts already made , and ( which is not to be supposed ) by a law , post factum , void bargains lawfully made , and give to richard what is peters due , for no other reason but because one was borrower and the other lender . but supposing the law reach'd the intention of the promoters of it ; and that this act be so contrived , that it forced the national price of money , and hindred its being by any body lent at a higher use than l. per. cent. which is plain it cannot . let us in the next place see what will be the consequences of it . . it will be a loss to widows , orphans , and all those who have their estate in money , one third of their estates , which will be a very hard case upon a great number of people ; and it is warily to be consider'd by the wisdom of the nation , whether they will thus at one blow , fine and impoverish a great and innocent pa●t of the people , who having their estat●● in money , have as much right to make a● much of their money , as it is worth , ( for more they cannot ) as the landlord ha● to let his ●and for as much as it will yield , and to ●ine men one third of their estates without any crime or offence committed , seems very hard . . as it will be a considerable loss and injury to them , so it will be no advantage at all to the kingdom ; for so trade be not cramp'd , and the exportation of our native commodities and manufactures not hindred , it will be no matter to the kingdom , who amongst our selves gets or loses , only common charity teaches , those should be most taken care of by the law , who are least capable of taking care for themselves . . it will be a gain to the borrowing merchant ; for if he borrow at four per cent , and his returns be twelve per cent. he will have eight per cent. and the lender four , whereas now they divide the profit equally at six per cent. but this neither gets nor loses the kingdom in your trade , supposing the merchant and lender to be both englishmen ; only it will as i have said , transfer a third part of the monied mans estate , who has nothing else to live on , into the merchants pocket , and that without any merit in the one , or trangression in the other , and that to the prejudice of trade : since it will discourage lending at such a disproportion of profit , to risque , as we shall see more by and by , when we come to consider of what consequence it is to encourage lending , that so none of the money of the nation may lie dead , and thereby prejudice trade . . it will hinder trade , for there being a certain proportion of money necessary for driving such a proportion of trade , so much money of this as lies still , lessens so much of the trade : now it cannot be rationally expected , but that where the venture is great , and the gains small , ( as it is in lending in england upon low interest ) many will choose rather to hoard up their money than venture it abroad on such terms . this will be a loss to the kingdom , and such a loss as here in england ought chiefly to be looked after ; for we having no mines , nor any other way of getting or keeping of riches amongst us but by trade , so much of our trade as is lost , so much of our riches must necessarily go with it ; and the over-ballancing of trade between us and our neighbours , must inevitably carry away our money , and quickly leave us poor and exposed . in a country not furnish●d by nature with mines of gold and silver , ( and those too , as far as i can observe , are generally poor enough , the digging and resining of those metals , taking up the labour , and wasting the number of the people ; for which reason , the wise policy of the chineses will not suffer those mines they have to be wrought ) there are but two ways of growing rich , ( i. e. of bringing more riches , and consequently more plenty of all the conveniencies of life , than what falls to the share of neighbouring kingdoms and states ) and those two ways of growing rich , are either conquest or commerce . by the first , the romans made themselves masters of the riches of the world , but i think that in our present circumstances , no body is vain enough to entertain a thought of our reaping the profits of the world by our swords , and making the spoil and tribute of vanquish'd nations , the fund for the supply of the charges of the government , with an over-plus for the wants , and equally craving luxury , and fashionable vanity of the people . commerce therefore is the only way left to us , either for riches or subsistence , for this t●e advantages of our situation , as well as the industry and inc●ination of our people , bold and skil●ful at sea , do naturally fit us ; by this the nation of england ha● been hitherto supported , and trade left almost to it self , and assisted only by the natural advantages above-mentioned , brought us in plenty and riches , and always set this kingdom in a rank equal , if not superior to any of its neighbours , and would no doubt without any difficulty have continued it so , if the more enlarged , and better understood interest of trade , since the improvement of navigation had not raised us many rivals ; and the amazing politicks of some late reigns , let in other competitors with us for the sea , who will be sure to seize to themselves whatever parts of trade our mismanagement , or want of money , shall let slip out of our hands ; and when it is once lost , 't will be too late to hope , by a mistim'd care , easily to retrieve it again . for the currents of trade , like those of waters , make themselves channels , out of which they are afterwards as hard to be diverted , as rivers that have worn themselves deep within their banks . trade then is necessary to the producing of riches , and money necessary to the carrying on of trade : this is principally to be looked after and taken care of ; for if this be neglected , we shall in vain , by contrivances amongst our selves , and shu●tling the little money we have from one anothers hands , endeavour to prevent our wants : decay of trade will quickly waste all the remainder ; and then the landed man , who thinks perhaps by the fall of interest to raise the value of his land , will find himself cruelly mistaken , when the money being gone , ( as it will be if our trade be not kept up ) he can get neither farmer to rent , nor purchaser to buy his land. whatsoever therefore hinders the lending of money , injures trade : and so the reducing of money to four per cent. which will discourage men from lending , will be a loss to the kingdom , in stopping so much of the current of money , which turns the wheels of trade . but all this upon a supposition that the lender and borrower are both english men . if the lender be a foreigner , by lessening interest from six to four you get to the kingdom ⅓ of the interest we pay yearly to foreigners ; which let any one if he please think considerable . but then upon lessening interest to four per cent. it is likely one of these things will happen . that either you fall the price of your native commodities ; or lessen your trade ; or else prevent not the high use as you intended . for at the time of lessening your interest , you want money , or you do not : if you do not , there is no need to prevent borrowing at a high rate of your neighbours ; for there can be no money borrowed , but in order to trade ; for what is not employ'd in trade lyes still , and no body borrows for that . for borrowing of one to pay what we owe to another may be generally accounted to be for trade ; it being very seldom people call in their money to let it lye still . and if you do want money , necessity will still make you borrow of them , and at the rates your necessity , not your laws , shall set : or else , if there be fearcity of money , it must hinder the merchant's buying and exportation , and the artisan's manufacture . now the kingdom gets or loses by this ( for no question the merchant by low 〈◊〉 gets all the while ) only propo●tionably ( allowing the consumption of foreign commodities to be still the s●me ) as the paying of use to foreigners carries away more or less of our money , than want of money and stopping our trade keeps us from bringing in , by hindring our gains ; which can be only estimated by those who know how much money we borrow of foreigners , and at what rate ; and too , what profit in trade we make of that money : though perhaps it will appear true upon examination , that our growing rich or poor depends not at all upon our borrowing upon 〈◊〉 or not ; but only which is greater o● less , our importation or exportation of consumable commodities . for supposing two millions of money will drive the trade of england , and that we have money enough of our own to do it ; if we consume o● our own product and manufacture , and what we purchase by it of foreign commodities , one million , but of the other million consume nothing , but make a return of ten per cent. per an. we must then every year be l. richer , and our stock be so much encreast : but if we import more consumable commodities than we export , our money must go out to pay for them , and we grow poorer . suppose therefore ill husbandry hath brought us to one million stock , and we borrow the other million ( as we must , or lose half our trade ) at six per cent. if we consume one moyety , and make still ten per cent. per an. return of the other million , the kingdom gets l. per an. though it pay l. per an. use. so that if the merchant's return be more than his use , ( which 't is certain it is , or else he will not trade ) and all that is so traded for on borrowed money be but the ov●●ballance of our exportation to our importation , the kingdom gets by this borrowing so much as whatsoever the merchant's gain is above his use. but if we borrow only for our own expences , we grow doubly poor , by paying money for the commodity we consume , and use for that money ; though the merchant gets all this while , by making returns greater than his use. and therefore borrowing of foreigners in it self makes not the kingdom rich or poor ; for it may do either ; but spending more than our fruits or manufactures will pay for , brings in poverty , and poverty borrowing . for money , as necessary to trade , may be doubly considered ; first , as in his hands that pays the labourer and land-holder , ( for here its motion terminates , and through whose hands soever it passes between these , he is but a broker ) and if this man want money , ( as for example , the clothier ) the manufacture is not made ; and so the trade stops , and is lost . or secondly , money may be considered as in the hands of the consumer , under which name i here reckon the merchant who buys the commodity , when made , to export ; and if he want money , the value of the commodity , when made is lessened , and so the kingdom loses in the price . if therefore use he lessened● and you cannot tye foreigners to your terms , then the ill effects fall only upon your own landholders and artisans : if foreigners can be forc'd by your law to lend you money only at your own rate , or not lend at all , is it not more likely they will rather take it home , and think it safer in their own country at four per c●nt than abroad ; nor can their over-plus of money bring them to lend to you , on your terms ; for when your merchants want of money , shall have sunk the price of your market , a dutchman will find it more gains to buy your commodity himself , than lend his money at four per cent. to an english merchant to trade with : nor will the act of navigation hinder their coming , by making them come empty , since even al-already there are those who think , that many who go for english merchants , are but dutch factors , and trade for others in their own names : the kingdom therefore will lose by it if it makes foreigners withdraw any of their money , as well as if it hinders any of your people from lending theirs , where trade has need of it . in a treatise writ on purpose for the bringing down of interest , i find this argument of foreigners calling away their money to the prejudice of our trade , thus answer'd , that the money of foreigners is not brought into the land by read , 〈◊〉 bullion , but by goods or bills of exchange ; and when it is paid must be returned by goods or bills of exchange , and there will not be the less money in the land. i could not but wonder to see a man , who undertook to write of money and interest , talk so directly besides the matter in the business of trade ; foreigners money , he says , is not brought into the land by ready coin or bullion , but by goods , or bills of exchange . how then do we come by pullion or money ? for gold grows not that i know in our country , and silver so little , that one hundred thousandth part of the silver we have now in england , was not drawn out of any mines in this island . if he means that the monied man in holland , who puts out his money at interest here , did not send it over in pullion or specie hither , that may be true or false ; but either way helps not that authors purpose . for if he paid his money to a merchant his neighbour , and took his pills for it here in england , he did the same thing as if he had sent over that money , since he does but make that merchant 〈◊〉 in england , the money which ●e has due to him there , and otherwise would carry away : 〈◊〉 , says our author . 〈…〉 ; i must not be paid and exported in ready money , so says our law indeed , but that is a law to hedge in the cookoe , and serves to no purpose ; for if we export not goods , for which our merchants have money due to them in holland , how can it be paid by bills of exchange ? and for g●ods , l. worth of goods can no where pay l. in money , this being that which i find many men deceive themselves with in trade : it may be worth while to make it a little plainer . let us suppose england peopled as it is now , and its woollen manufacture in the same state and perfection that it is at present , and that we , having no money at all , trade with this our woollen manufacture for the value of l. yearly to spain , where there actually is a million in money ; let us suppose that we bring back from spain , yearly in oyl , wine , and fruit , to the value of l. and continue to do this ten years together ; 't is plain we have had for our two millions value in woollen manufacture carried thither , one million return'd in wine , oyl , and fruit , but what is become of ● other million ? will the merchants be content to lose it ? that you may be sure they would not , nor have traded on , if they had not every year returns made answering their exportation . how then were the returns made ? in money it is evident . for the spaniards having in such a trade , no debts , nor the possibility of any debts in england , cannot pay one farthing of that other million by bills of exchange ; and having no commodities that we will take off above the value of l. per annum , they cannot pay us in commodities . from whence it necessarily follows , that the l. per annum , wherein we over-ballance them in trade , must be paid us in money ; and so at the ten years end , their million of money , ( though their law make it death to export it ) will be all brought into engl●nd , as in truth , by this over-ballance of trade , the greatest part of our money hath been brought into england out of spain . let us suppose our selves now possessed of this million of money ; and exporting yearly out of england , to the several parts of the world● consumable commodities to the value of a million , but importing yearly in commodities , which we consume amongst us to the value of l. if such a t●●de as this be managed amongst us , and continue ten y●●●s it is evident , that our million of money will at the end of the ten years be inevitably all gone from us to them , by the same way that it came to us ; that is , by their over-ballance of trade . for we importing every year l. worth of commodities more than we export , and there being no foreigners that will give us l. every year for nothing , it is unavoidable , that l. of our money must go out every year to pay for that over-plus , which our commodities do not pay for ; and 't is ridiculous to say , that bills of exchange shall pay our debts abroad ; that cannot be till scrips of paper can be made current coin. the eng●ish merchant , who has no money owing him abroad , cannot expect to have his bills paid there ; or if he has credit enough with a correspondent , to have his bills answer'd ; this pays none of the debt of england , but only changes the creditor : and if upon the general ballance of trade , english merchants owe to foreigners l. or , if commodities do not , our money must go out to pay , or else our credit be lost , and our trade stop , and be lost too . a kingdom grows rich or poor just as a farmer doth , and no otherwise : let us suppose the whole isle of portland one farm , and that the owner , besides what serves his family , carries to market to weymouth and dorchester , &c. cattle , corn , butter , cheese , wooll , or cloath , lead and tin , all commodities produced and wrought within his farm of portland , to the value of l. yearly ; and for this , brings home in salt , wine , oyl , spice , linnen and silks , to the value of l. and the remaining l. in money : 't is evident he grows every year l. richer , and so at the end of the ten years will have clearly got l. if the owner be a better husband , and contenting himself with his native commodities , buy less wine , spice and silk , at market , and so bring home l. in money yearly , instead of l. at the end of ten years he will have l. by him , and be so much richer . he dies , and his son succeeds , a fashionable young gentleman , that cannot dine without champane and burgundy , nor sleep but in a damask bed ; whose wife must spread a long train of brocard , and his children be always in the newest french cut and stuff : he being come to the estate , keeps on a very busie family ; the markets are weekly frequented , and the commodities of his farm carried out , and sold , as formerly , but the returns are made something different ; the fashionable way of eating , drinking , and clothing 〈◊〉 his wife , children and family , requires more sugar and spice , wine and fruit , silk and ribons , than in his fathers time ; so that instead of l. per annum , he now brings home of consumable commodities , to the value of l. yearly . what comes of this ? he lives in splendor , 't is true , but this unavoidably carries away the money his father got , and he is every year l. poorer . to his expences , beyond his income , add debauchery , idleness , and quarrels , amongst his servants , whereby his manufactures are disturbed , and his business neglected , and a general disorder and confusion through his whole family and farm ; this will tumble him down the hill the faller , and the stock , the industry , frugality , and good order of his father had laid up● will be quickly brought to an end , and he fast in prison . a farm and a kingdom in this respect di●●er no more than as greater and less . we may trade , and be busie , and grow poor by it , unless we regulate our expenses ; if to this we are idle , negligent , di●honest , malitious , and disturb the sober and industrious in their business , let it be upon what pretence it will , we shall ruine the faster . so that whatever this author , or any one else may say , money is brought into england by nothing but spending here less of foreign commodities , than what we carry to market can pay for ; nor can debts we owe to foreigners be paid by bills of exchange , till our commodities exported , and sold beyond sea , have produced money or debts due there , to some of our merchants ; for nothing will pay debts but money or moneys worth , which three or four lines writ in paper cannot be ; for if they have an intrinsick value , and can serve instead of money , why do we not send them to market instead of our cloth , lead and tin ? and at an easier rate purchase the commodities we want . all that a bill of exchange can do , is to direct to whom money due , or taken up upon credit in a foreign country , shall be paid ; and if we trace it , what is due already , we shall find , became so , for commodities , or money , carried from hence ; and if it be taken up upon credit , it must ●et the debt be shif●●d from one creditor to another as often as you will ) at last be paid by money or goods , carried from hence , or else the merchant here must turn bankrupt . we have seen how riches and money are got , kept , or lost , in any country ; and that is by consuming less of foreign commodities than what , by commodities or labour is paid for . this is in the ordinary course of things : but where great armies and alliances are to be maintain'd abroad by supplies sent out of any country , there often , by a shorter and more sensible way , the treasure is diminished . but this , since the holy war , or at least since the improvement of navigation and trade , seldom happening to england , whose princes have found the enlarging their power by sea , and the securing our navigation and trade , more the interest of this kingdom than wars or conquests on the continent ; expences in arms beyond sea have had little influence on our riches or poverty . the next thing to be considered , is , how money is necessary to trade . the necessity of a certain proportion of money to trade , ( i conceive ) lyes in this , that money in its circulation driving the several wheels of trade , whilst it keeps in that channel ( for some of it will unavoidably be dreined into standing pools ) is all shared between the land-holder , whose land a●●ords the materials ; the labourer , who works them ; the broker , ( i. e. ) merchant and shop keeper , who distributes them to those that want them : and the consumer , who spends them . now money is necessary to all these sorts of men , as serving both for counters and for pledges , and so carrying with it even reckoning and security that he that receives it shall have the same value for it again , of other things that he wants , whenever he pleases . the one of these it does by its stamp and denomination ; the other by its intrinsick value , which is nothing else but its durableness , scarcity , and not being apt to be counterfeited . which intrinsick value , though it be not natural , but is only in the opinion of men consenting to it , yet being universal , has generally , but not always , ( for we see that in a siege or man of war silver may not be of equal value to gunpowder , and in a famine gold not be worth its weight in bran ) the same effect as if it were natural the necessity therefore of a proportion of money to trade , depends on money , not as counters for the reckoning may be kept or transferred by writing , but on money as a pledge . for since the bill , bond , or other note of debt , i receive from one man , will not be accepted as security by another , he not knowing that the bill or bond is true or legal , or that the man bound to me is honest or responsible ; and so is not valuable enough to become a current pledge , nor can by publick authority be well made so , as in the case of assigning of bills ; because a law cannot give to bills that intrinsick value , which the universal consent of mankind has annexed to silver and gold. and hence foreigners can never be brought to take your bills or writings for any part of payment , though perhaps they might pass as valuable considerations among your own people , did not this very much hinder it , viz. that they are liable to unavoidable doubt , dispute and counterfeiting , and require other proofs to assure us they are true and good security , than our eyes or a touchstone . and at best this course , if practicable , will not hinder us from being poor ; but may be suspected to help to make us so , by keeping us from feeling our poverty , which in distress will be sure to find us with greater disadvantage . though it be certain it is better than letting any part of our trade fall for want of current pledges ; and better too than borrowing money of our neighbours upon use , if this way of assigning bills can be made so easie , safe and universal at home , as to hinder it . to return to the business in hand , and shew the necessity of a proportion of money to trade : every man therefore must have at least so much money , or so timely recruits , as may in hand , or in a short distance of time , satisfie the man who supplies him with the necessaries of life , or of his trade . for no body has any longer these necessary supplies than he has money or credit , which is nothing else but an assurance of money in some short time . so that it is requisite to trade there should be so much money as to keep up the landholders , labourers and brokers credit ; and therefore ready money must be constantly exchang'd for wares and labour , or follow within a short time after . this shews the necessity of some proportion of money to trade ; but what proportion that is , is hard to determine , because it depends not barely on the quantity of money , but the quickness of its circulation ; which since it cannot be easily traced , for the very same shilling may at one time pay men in days , at another , rest in the same hands days together ; to make some probable guess , we are to consider how much money it is necessary to suppose must rest constantly in each man's hands , as requisite to the carrying on of trade . first therefore the labourers , living generally but from hand to mouth , and indeed , considered as labourers in order to trade , may well enough carry on their part , if they have but money enough to buy victuals , cloaths , and tools ; all which may very well be provided , without any great sum of money lying still in their hands . the labourers therefore being usually paid once a week , ( if the times of payment be seldomer , there must be more money for the carrying on this part of trade ) we may suppose there is constantly amongst them , one with another , or those who are to pay them , always one weeks wages in ready money . for it cannot be thought that all or most of the labourers pay away all their wages constantly as soon as they receive it , and live upon trust till next pay day . this the farmer and tradesman could not well bear , were it every labourer's case , and every one to be trusted ; and therefore they must of necessity keep some money in their hands to go to market for victuals , and to other tradesmen , as poor as themselves , for tools ; and lay up money too to buy cloaths , or pay for those they bought upon credit : which money thus necessarily resting in their hands , we cannot imagine to be one with another much less than a weeks wages , that must be in their pockets , or ready in the farmer 's hands . for he who employs a labourer at s. per day , and pays him on saturday nights , cannot be supposed constantly to receive that s. just the same saturday ; it must ordinarily be in his hand● one time with another , if not a whole week , yet several days before . this was the ordinary course , whil'st we had money running in the several channels o● commerce : but that now very much failing , and the farmer not having money to pay the labourer , supplies him with corn , which in this great plenty the labourer will have at his own rate , or else not take it off his hands for wages and as for the workmen who are employed in our manufacture , especially the woollen one , these the clothier not having ready money to pay , furnishes with the necessaries of life , and so truck commodities for work , which , such as they are , good or bad , the workman must take at his master's rate , or sit still and starve , whil'st by this means this new sort of ing●oners or ●oresta●lers , having the feeding and supplying this numerous body of workmen out of their warehouses , ( for they have now magazines of all sorts of wares ) set the price upon the poor landholder . so that the markets now being destroyed , and the farmer not finding vent there for his butter , cheese , bacon and corn , &c. for which he was wont to bring home ready money , must sell it to these ingrossers , on their own terms of time and rate , and allow it to their own day-labourers under the true market-price ; which what kind of influence it is like to have upon land , and how this way rents are like to be paid at quarter-day , is easie to apprehend ; and 't is no wonder to hear every day of farmers breaking and running away ; for if they cannot receive money for their goods at market , 't will be impossible for them to pay their landlord's rent : and if any one doubt whether this be so , i desire him to enquire how many farmers in the west are broke and gone since michaelmas last . want of money being to this degree , works both ways upon the landholder . for first , the ingrossing forestaller lets not the money come to market ; but supplying the workman , who is employed by him in manufacture , with necessaries , imposes his price and forbearance on the farmer , who cannot sell to the others . and the labourer , who is employed by the landholder in husbandry , imposes also his rate on him for the commodities he takes . for there being a want of day-labourers in the country , they must be humoured , or else they will neither work for you , nor take your commodities for their labour . secondly , as for the landholder , since his tenants cannot coin their rent just at quarter-day , but must gather it up by degrees , and lodge it with them till pay-day , or borrow it of those who have it lying by them , or do gather it up by degrees , which is the same thing , and must be necessarily so much money for some time lying still ; for all that is paid in great sums must somewhere be gathered up by the retail incomes of a trade , or else lye still too in great sums , which is the same stop of money , or a greater . add to this , that to pay the creditor that lent him his rent , he must gather up money by degrees , as the sale of his commodities shall bring it in , and so makes a greater stop and greater want of money , since the borrowed money that paid the landholder the th of march , must be supposed to lye still some time in the creditor's hand , before he lent it the tenant ; and the money that pays the creditor three months after must lye still some time in the tenant's . nor does the landlord pay away his rent usually as soon as he receives it , but by degrees , as his occasions call for it ; we cannot but suppose that between the landlord and tenant there must necessarily be at least ¼ of the yearly revenue of the land constantly in their hands . indeed considering that most part of the rents of england being paid at our lady-day and michaelmas , and that the same money which pays me my rent from my tenant the th of march , or thereabouts , cannot pay my next neighbour his rent from his tenant at the same time , much less one more remote in another country ; it might seem requisite to suppose half the yearly revenue of the land to be necessarily employed in paying of rent . for to say that some tenants break and pay not their rent at all , and others pay not till two , three , four , five , six , &c. months after quarter-day , and so the rent is not all paid at one time , is no more than to say , that there is money wanting to the trade : for if the tenant fail the landlord , he must fail his creditor , and he his , and so on , till somebody break , and so trade decay for want of money . but since a considerable part of the land of england is in the owners hands , who neither pay nor receive great sums for it at a certain day ; and because too , ( which is the chief reason ) we are not to consider here how much money is in any one man's , or any one sort of mens hands at any one time ; for that at other t●mes may be distributed into other hands , and serve other parts of trade ; but how much money is necessary to be in each man's hands all the year round , taking one time with another , ( i. e. ) having l. in his hand one month , is to be reckon●d as l. in his hand three months , and so proportionably ) i think we may well suppose ¼ of the yearly revenue to be constantly in the landlords or tenants hands ; where● by the by , we may observe , that it were better for trade , and consequent●y for every body , ( ●or more money wo●●d be stirring , and less would do t●e business ) if rents were paid by 〈◊〉 in●●rvals than six months . for su●●●sing i let a farm at l. per an. i● my rent be paid half yearly , there is re●●●●ed l. to be employed in the payment of it in ●ne entire sum. ( if it ●e paid well , and if it be not paid well , 〈◊〉 ●●nt of so 〈◊〉 money to be spared to that purpose , there is so much want of money , and trade is still endamag'd by it ) a great part whereof must necessarily lie still before it come out of my tenants chest to my hands : if it be paid once a quarter l. alone will do it , and less money is laid up for it , and stop'd a less while in its course ; but should it be paid every week , one single s. will pay the rent of l. per annum , whence would follow this double benefit ; first , that a great deal less money would serve for the trade of a country ; and secondly , that less of the money would lie still , the contrary whereof must needs happen where growing debts are to be paid at larger distances , and in greater sums . thirdly , as for the brokers , since they too must lay up the money coming in by retail , either to go to market , and buy wares , or to pay at the day appointed , which is often six months ; for those wares they have already , we cannot suppose them to have less by them , one with another , than one twentieth part of their yearly returns , whether the money be their own , or they be indebted so much or more it matters not , if it be nece●sary they should have constantly by them , comparing one time with another , at least one twentieth part of their yearly return : indeed in some great towns , where the bankers are ready at hand to buy bills , or any other way to lend money , for short time at great interest , there perhaps the merchant is not forced to keep so much money by him , as in other places , where they have not such a supply . but if you consider , what money to do this must necessarily be constantly lodg'd in the bankers hands ; to which , if you add , what part of the money of a country scholars of all sorts , women , gamesters , and great mens menial servants , and all such that do not contribute at all to trade , either as landholders , labourers , or brokers , will unavoidably have constantly in their hands , it cannot well be thought , that less than one fiftieth part of the labourers wages , one fourth part of the landholders yearly revenue , and one twentieth part of the brokers yearly returns in ready money , will be enough to drive the trade of any country . at least to put it beyond exception low enough ; it cannot be imagin'd that less than one moiety of this , i. e. less than one hunderd part of the labourers yearly wages , one eighth part of the landholders yearly revenue , and one fortieth part of the brokers yearly returns , in ready money , can be enough to move the several wheels of trade , and keep up commeree in that life and thriving posture it should be ; and how much the ready cash of any country is short of this proportion , so much must the trade be impair'd and hindred for want of money ; but however these measures may be mistaken , this is evident , that the multiplying of brokers hinders the trade of any country by making the circulation , the money goes larger , and in that circuit more stops , so that the returns must necessarily be flower and ●cantier , to the prejudice of trade : besides that , they eat up too great a share of the gains of trade , by that means starving the labourer , and impoverishing the landholder , whose interest is chiefly to be taken care of , it being a settled unmoveable concernment in the commonwealth ; and therefore it would be convenient to hinder , as much as is possible , any one from selling any of our native commodities but he that makes it ; shopkeepers in this being worse than gamesters ; for they do not only keep so much of the money of a country constantly in their hands , but also make the publick pay them for their keeping of it ; though gaming too , upon the account of trade , ( as well as other reasons ) may well deserve to be restrain'd , since gamesters , in order to their play , keep great sums of money by them , which there lies dead ; for though gamesters money shift masters oftner than any , and is tumbled up and down with every cast of a die , yet as to the publick lies perfectly still , and no more of it comes into trade than they spend in lating or wearing . here too we may observe , how much manufacture deserves to be incourag'd , since that part of trade , though the most considerable , is driven with the least money , especially if the workmanship be more worth than the materials ; for to the trade that is driven by labour and handicrafts men , one two and fiftieth part of the yearly money paid them will be sufficient ; but to a trade of commodities of our bare native growth , much greater proportion of money is requir'd . perhaps it will be wondered , why having given some estimate ( how wide i know not ) of the money necessary in the hands of the landholder , labourer , and br●ker , to carry on trade , i have said nothing of the consumer , whom i had mentioned before ; but to this i answer , there are so few consumers , who are not either labourers , brokers , or landholders : ( for those who immediately depend on the landholder , as his children and servants , come in under that title , being maintained by the rent of his land , and so of the rest ) that they make a very inconsiderable part in the account . by what has been said , we may see what injury the lowering of interest is like to do us by hindering trade , when it shall either make the foreigner call home his money , or your own people backward to lend , the reward not being judged proportionable to the risque . there is another seeming consequence , of the reducing of money to a low price , which at first sight has such an appearance of truth in it , that i have known it impose upon very able men , and i guess has no small influence at this time in the promoting this alteration a●d that is , that the lowering of interest will raise the value of all other things in proportion . for money being the c●unter-ballance to all other things purchasable by it and lying , at it were , in the opposite scale of commerce , it looks like a natural consequence , that as much as you take off from the value of money 〈◊〉 much you add to the price of other things which are exchanged for it ; the raising of the price of any thing being no more but the addition to its value in respect of money , or , which is all one , lessening the value of money . for example : should the value of gold be brought down to that of silver , guineas would purchase little more corn , wool , or land , than shillings , and so the value of money being brought lower , say they , the price of other things will rise ; and the falling of interest from to per cent. is taking away so much of the price of money and so consequently the lessening its value . the mistake of this plausible way of reasoning will be easily discovered , when we consider that the measure of the value of money , in proportion to any thing purchasable by it , is the quantity of the ready money we have in comparison with the quantity of that thing and its vent ; ( which vent depends upon its necessity or usefulness , as convenience of life or opinion , guided by fansie or fashion , shall determine ) or which amounts to the same thing , the price of any commodity rises or falls by the proportion of the number of buyers and sellers ● whereby the vent comes to be increased or decreased , as a greater part of the money we have is designed to be laid out by several people , at the same time , rather in one thing than another , as we see in the change of fashions ; this rule holds universally in all things that are to be bought and sold , bateing now and then an extravagant phancy of some particular person , which never amounts to so considerable a part of trade as to make any thing in the account worthy to be thought an exception to this rule . i shall begin first with the necessaries or conveniencies of life , and the consumable commodities subservient thereunto ; and shew , that the value of money in respect of those depends only on the plenty or scarcity of money in proportion to the plenty and scarcity of those things , and not on what interest shall be by necessity , law or contract at that time laid on the borrowing of money : and then afterwards i shall shew that the same holds in land. there is nothing more confirmed by daily experience , than that men give any portion of money for whatsoever is absolutely necessary , rather than go without it : and in such things , the scarcity of them alone makes their prices . as for example : let us suppose / ● ounce of silver , or half a crown now in england , is worth a bushel of wheat ; but should there be next year a great scarcity of wheat in england , and a proportionab●e want of all other food , five ounces of siver would perhaps in exchange purchase but one bushel of wheat , so that money would be then / less worth in respect o● food , though at the same value it was before , in respect of other things that kept their former proportion in their quantity and consumption . by the like proportions of increase and decrease , does the value of things more or less convenient rise and fall in respect of money , only with this difference , that things absolutely necessary for life must be had at any rate ; but things convenient will be had only as they stand in preference with other conveniencies ; and therefore in any one of these commodities , the value rises only as its quantity is less , and vent greater , which depends upon its being p●eferr'd to other things in its consumption ; for supposing that at the same time that there is a g●●at scarcity of wh●●t , and other grain , there were a considerable quantity of o●●s , men no question would give far more for wheat than oats , as being the healthier , pleasanter , and more convenient food ; but since oats would serve to supply that absolute necessity of sustaining life , men would not rob themselves of all other conveniencies of life , by paying all their money for wheat , when oats that are cheaper , though with some inconvenience , would supply that defect . it may then so happen at the same time , that half an ounce of silver , that the year before would buy one bushel of wheat , will this year buy but / of a bushel : half an ounce of silver , that the year before would have bought three bushels of oats , will this year still buy one bushel ; and at the same time half an ounce of silver , that would the year before have bought pounds of lead , will still buy the same quantity . so that at the same time silver , in respect of wheat , is / less worth than it was , in respect of oats ⅔ less worth , and in respect of lead , as much worth as before . the fall therefore or rise of interest , making neither more or less land , money , or any sort of commodity in england , than there was before ; immediately by its change alters not at all the value of money , in reference to commodities ; because the measure of that is only the quantity and vent which are not immediately chang'd by the change of interest , but only as the change of interest in trade conduces to the bringing in or carrying out money or commodity , and so in time varying their proportion here in england from what it was before , which is not in this place to be considered . this is perfectly the value of money in respect of consumable commodities : but the better to understand it in its full latitude , in respect both of consumable commodities , and land too , we must consider , first , that the value of land consists in this , that by its constant production of saleable commodities it brings in a certain yearly income . secondly , the value of commodities consists in this , that as portable and useful things , they , by their exchange or consumption , supply the necessaries or conveniencies of life . thirdly , in m●r●y there is a double value , answering to both of these first , as it is capable by its interest to yield us such an yearly income ; and in this it has the nature of land , the income of one being called ren● , of the other , use ; only with this difference , that the land in its soil being different , as some fertile , some barren , and the products of it very various , both in their sorts , and value too , according as their quantity and vent , varies ; but money● constantly the same , and by its interest giving the same sort of product through the whole country , is capable of having a sixed yearly rate set upon it by the magistrate ; but ●and is not . but though in the uniformity of its legal worth , l. of lawful money being all through england equal in its current value to any other l. of lawful money , ( because by vertue of the law it will every where pass for as much ware or debt , as any other hundred pounds ) is capable to have its yearly hire valued better than land : yet in respect of the varying need , and necessity of money , ( which changes with the encrease or decay of money or trade in a country ) it is as little capable to have its yearly hire fixed by law , as land it self . for were all the land in rumney-marsh , acre for acre , equally good , that is , did constantly produce the same quantity of equally good hay or grass , one as another , the rent of it , under that consideration of every acre being of an equal worth , would be capable of being regulated by law ; and one might as well enact , that no acre of land in rumney-marsh shall be let for above s. per an. as that no l. shall be let for above l. per an. but no body can think it fit ( since by reason of the equal value of that land it can ) that therefore the rent of the land in rumney-marsh should be regulated by law. for supposing all the land in rumney-marsh , or in england , were all of so equal a worth , that any one acre , compar'd at the same time to any one other , were equally good in respect of its product , yet the same acre , compar'd with it self in different times , would not in respect of rent be of equal value ; and therefore it would have been an unreasonable thing , if in the time of henry ● the rent of land in rumney-marsh had been settled by a law , according to the judg'd value of it at that time , and the same law , limiting the rent perhaps to s. per acre , have continued still . the absurdity and impracticableness of this every one sees at the first proposal , and readily concludes within himself , that things must be left to find their own price● and it is impossible in this their constan● mutability for human foresight to se● rules and bounds to th● constantly-varying proportion and use , which will alway● regulate their value . they who consider things beyond their names , will find , that money , as well as all other commodities , is liable to the same changes and inequalities : nay in this respect of the variety of its value brought in by time in the succession of affairs , the rate of money is less capable of being regulated by a law in any country than the rent of land ; because of the quick changes that happen in trade this too must be added , that money may be brought in or carried out of the kingdom , which land cannot ; and so that be truly worth or per cent. this year , which would yield but the last . . money has a value , as it is capable by exchange to procure us the necessaries or conveniencies of life ; and in this it has the nature of a commodity , only with this difference , that it serves us commonly by its exchange , never almost by its consumption ; but has not at all a more standing settled value in exchange with any other thing , than any other commodity has , but a more known one , and better sixed by name , number and weight , to enable us to reckon what the proportion of scarcity and vent of one commodity is to another . for supposing , as before , that half an ounce of silver would last year exchange for one bushel of wheat , or for l. weight of lead ; if this year wheat be times scarcer , and lead in the same quantity to its vent as it was , is it not evident that half an ounce of silver will still exchange for l. of lead , though it will exchange but for one tenth of a bushel of wheat ; and he that has use of lead will as soon take l. weight of lead , as ● ounce of silver , for one tenth of a bushel of wheat , and no more ; so that if you say that money now is / less worth than it was the former year , you must say so of lead too , and all other things that keep the same proportion to money they were in before ; only this variation is first observed in money , because it is the measure by which people reckon . for calling that half ounce of silver half a crown , they are understood better when they say , half a crown , or two shilling● and six pence , will now but / of a bushel of wheat , but do not say , that l. of lead will now but / of a bushe● of wheat , because it is not generally used to this sort of reckoning ; nor do the● say lead is less worth than it was , though in respect of wheat lead be 〈…〉 worse than it was , as well as silver ; only by the tale of shillings we are better enabled to judge of it . this i suppose is the true value of m●●ney when it passes from one to anothe● in buying and selling ; where it runs the same changes of higher and lower , as an● other commodity doth ; for one equ●● quantity whereof you shall receive more or less of another commodity at on● time than you do at another in exchange for a farmer that carries a bushel ● wheat to market , and a labourer th●● carries half a crown , shall find that the money of one , as well as corn of the other , shall at some times purchase him more or less leather or salt , according as they are in greater plenty and scarcity one to another . so that in exchange of coin'd silver for any other commodity , which is buying and selling , the same measure governs the proportion you receive , as if you exchang'd lead or wheat , or any other commodity , which is nothing else but their quantity in proportion to their vent . if then change of use makes not your silver more in sp●ci● , or your wheat or other commodities less , it will not have any influence at all to make it exchange for less of wheat , or any other commodity , than it will have on lead , to make it exchange for less wheat , or any other commodity . money therefore in buying and selling being perfectly in the same condition with other commodities , and subject to all the same laws of value , let us next see how it comes to be of the same nature with land , by yielding a certain yearly income , which we call use or interest . for land produces naturally something new and profitable , and of value to mankind ; but money is a barren thing , and produces nothing , but by compact transfers that profit that was the reward of one man's labour into another man's pocket . that which occasions this , is the unequal distribution of money ; which inequality has the same effect too upon land that it has upon money . for my having more money in my hand than i can , or am dispos'd to use in buying and selling , makes me able to lend ; and another's want of so much money as he could employ in trade , makes him willing to borrow . but why then , and for what consideration doth he pay use ? for the same reason , and upon as good consideration , as the tenant pays rent for your land. for as the unequal distribution of land , ( you having more than you can or will manure , and another less ) brings you a tenant for your land ; and the same unequal distribution of money , ( i having more than i can or will employ , and another less ) brings me a tenant for my money : so my money is apt in trade , by the industry of the borrower , to produce more than per cent. to the borrower , as well a● your land , by the labour of the tenant , is apt to produce more fruits than his rent comes to ; and therefore deserves to be paid for , as well as land , by an yearly rent . for though the usurer's money would bring in no yearly profit , if he did not lend it , ( suppo●ing he employ it not himself ) and so his six per cent. may seem to be the fruit of another mans labour , yet he shares not near so much of the profit of anothers mans labour , as he that lets land to a tenant ; for without the tenants industry ( supposing as before , the owner would not manage it himself ) his land would yield him little or no profit ; so that the rent he receives is a greater portion of the fruit of his tenants labour than the use is at per cent , for generally he that borrows l. at six per cent. and so pays l. per a●num use , gets more above his use in one year , by his industry , than he that rents a farm of l. per annum gets in two above his rent , though his labour be harder . it being evident therefore that he that has skill in traffick , but has not money enough to exercise it , has not only reason to borrow money to drive his trade , and get a livelyhood , but as much reason to pay use for that money , as he that not having land of his own , yet has skill in husbandry , has not only reason to rent land , but to pay money for the use of it ; it follows , that borrowing money upon use is not only by the necessity of affairs , and the constitution of humane society● unavoidable to some men , but that also to receive profit for the loan of money , is as equitable and lawful , as receiving rent for land , and more tolerable to the borrower , notwithstanding the opinion of some over-scrupulous men. this being so , one would expect , that the rate of interest should be the measure of the value of land in number of years purchase , for which the fee is sold ; for l. per annum being equal to l. per annum , and so to perpetuity . and l. per annum being the product● of l. when interest is at per cent. of l. when interest is at per cent. of l. or thereabouts , when interest is at per cent. of l. when money is at per cent. of l. when money is at per cent. one would conclude , i say , that land should sell in proportion to use , according to these following rates , viz. when money is at per cent. for years purchase . when money is at per cent. for / ● years purchase . when money is at per cent. for ● / ● years purchase . when money is at per cent. for years purchase . when money is at per cent. for years purchase . but experience tells us , that neither in queen elizabeth , nor king iames the first reigns , when interest was at ten per cent. was land sold for ten ; or when it was at eighth per cent , for ½ years purchase , or any thing near the low rate that high use requir'd ( if it were true , that the rate of interest govern'd the price of land ) any more than land , now yields years purchase , because a great part of the monied men will now lett their money upon good security at four per cent. thus we see in fact how little this rule has held at home ; and he that will look into holland , will find that the purchase of land was not raised there when their interest fell . this is certain , and past doubt , that the legal interest can never regulate the price of land , since it is plain , that the price of land has never changed with it in the several changes have been made in the rate of interest by law , nor now that the rate of interest is by law the same through all england , is the price of land every where the same , it being in some parts constantly sold for or years purchase more than in others . whether you or i can tell the reason of this , it matters not to the question in hand , but it being really so , this is plain demonstration against those who pretend to advance and regulate the price of land by a law , concerning the interest of money . but yet i will give you some of my guesses , why the price of land is not regulated ( as at first sight it seems it should be ) by the interest of money . why it is not regulated by the legal use is manifest , because the rate of money does not follow the standard of the law , but the price of the market ; and men not observing the legal and forced , but the natural and current interest of money , regulate their affairs by that ; but why the rate of land does not follow the current interest of money requires a farther consideration . all things that are bought and sold , raise and fall their price in proportion , as there are more buyers or sellers : where are a great many sellers to a few buyers , there use what art you will , the thing to be sold will be cheap ; on the other side , turn the tables , and raise up a great many buyers for a few sellers , and the same thing will immediately grow dear ; this rule holds in land as well as all other commodities , and is the reason , why in england at the same time , that land in some places is at seventeen or eighteen years purchase , it is about others , where there are pro●itable manu●actures at two or three and twenty years purchase ; because there ( men thriving and getting money by their industry , and willing to leave their estates to their children in land , as the surest , and most lasting provision , and not so liable to casualties as money in untrading or unskillful hands ) there are many buyers ready always to purchase , but few sellers , for the land thereabout being already possessed by that sort of industrious and thriving men , they have neither need , nor will , to sell : in such places of manufacture , the riches o● the one not arising from the squandring and waste of another , ( as it doth in other places where men live lazily upon the product of the land ) the industry of the people bringing in increase of wealth from remote parts , makes plenty of money there without the impoverishing of their neighbours . and when the thriving tradesman has got more than he can well employ in trade , his next thoughts are to look out for a purchase , but it must be a purchase in the neighbourhood , where the estate may be under his eye , and within convenient distance , that the care and pleasure of his farm may not take him off from the engagements of his calling , nor remove his children too far from him , or the trade he breeds them up in ; and this seems to me the reason , why in places wherein thriving manufactures have erected themselves , land has been observed to sell quicker , and for more years purchase than in others , as about hallifax in the north , taunton and exeter in the west . this is that then which makes land as well as other things dear ; plenty of buyers , and but few sellers ; and so by the rule of contraries , plenty of sellers and few buyers makes land cheap . he that will justly estimate the value of any thing , must consider its quantity , in proportion to its vent , for this alone regulates the price ; for the value of any thing , compar'd with its self , or with a standing measure , is greater , as its quantity is less in proportion to its vent ; but in comparing it , or exchanging it with any other thing , the quantity and vent too of that must be allowed for in the computation of their value . but because the desire of money is constantly , almost every where the same , its vent varies very little ; but as its greater scarcity enhanses its price , and increases the scramble , there being nothing else that does easily supply the want of it the le●sening its quantity , therefore , always increase● its price , and makes an equal portion of it exchange for a greater of any other thing . thus it comes to pass , that there is no manner of settled proportion between the value of an ounce of silver , and any other commodity ; for either varying its quantity in that country , or the commodity changing its quantity in proportion to its vent , their respective values change , i. e. less of one will barter for more of the other ; though in the ordinary way of speaking , 't is only said , that the price of the commodity , not of the money is changed . for example , half an ounce of silver in england , will exchange sometimes for a bushel of wheat , sometimes for ½ , sometimes but ¼ , &c. and this it does equally , whether by use it be apt to bring in to the owner / of its own weight per annum , or nothing at all ; it being only the change of the quantity of wheat to its vent , supposing we have still the same summ of money in the kingdom ; or else the change of the quantity of our money in the kingdom , supposing the quantity of wheat , in respect to its vent be the same too , that makes the change in the price of wheat ; for if you alter the quantity or vent on either side , you presently alter the price , but no other way in the world. for it is not the being , adding , increasing or diminishing of any good quality in any commodity that makes its price greater or less , but only as it makes its quantity or vent greater or less , in proportion one to another . this will easily appear by two or three instances . . the being of any good and useful quality in any thing , neither increases its price , nor indeed makes it have any price at all , but only as it lessens its quantity or increases its vent , each of these in proportion to one another . what more useful or necessary things are there to the being or well-being of men , than air and water , and yet these have generally no price at all , nor yield any money , because their quantity is immensly greater than their vent in most places of the world ; but , as soon as ever water ( for air still offers its self every where , without restraint or inclosure , and therefore is no where of any price ) comes any where to be reduced into any proportion to its consumption , it begins presently to have a price , and is sometimes sold dearer than wine ; and hence it is , that the best and most useful things are commonly the cheapest , because , though their consumption be great , yet the bounty of providence has made their production large and suitable to it . . nor does the adding an excellency to any commodity , raise its price , unless it increase its consumption . for suppose there should be taught a way ( which should be published to the knowledge of every one ) to make a medicine of wheat alone , that should infallibly cure the stone , 't is certain the discovery of this quality in that grain , would give it an excellency very considerable ; and yet this would not increase the price of it one farthing in twenty bushels , because its quantity or vent would not hereby , to any sensible degree , be alter'd . . neither does the increasing of any good quality , in any sort of things make it yield more ; for though teasels be much better this year than they were last , they are not one jot dearer , unless they be fewer too , or the consumption of them greater . . nor does the lessening the good qualities of any sort of commodity lessen its price ; which is evident in hops , that are usually dearest those years they are worst . but if it happen to be a species of commodity , whose defects may be supplyed by some other , the making of it worse does lessen its price , because it hinders its vent ; for if rye should any year prove generally smutty or grown , no question it would yield less money than otherwise , because the deficiency of that might be , in some measure , made up by wheat and other grain ; but if it be a sort of commodity whose use no other known thing can supply , 't is not its being better or worse , but its quantity and vent is that alone which regulates and determines its value . to apply this now to money as capable of different rates of interest , considering money in its proper use , as a commodity passing in exchange from one to another , all that is done by interest is but adding to money by agreement or publick authority , which naturally it hath not , viz. a faculty of increasing every year six per cent ; now if publick authority sink use to four per cent. 't is certain it diminishes this good quality in money / ● but yet this making the money of england not one farthing more than it was , it alters not the measures upon which all changeable commodities increase or sink their price , and so makes not money exchange for less of any commodity than it would without this alteration of its interest ; but rather if lessening use to four per cent. does at all alter the quantity of money and makes it less ; it makes money as it has the nature of a commodity dearer , i. e. a less quantity of money will exchange for a greater quantity of another commodity than it would before . this perhaps will appear a little plainer by these following particulars . . that the intrinsick natural worth of any thing , consists in this , that it is apt to be serviceable to the necessities or conveniencies of human life , and it is naturally more worth , as the necessity or conveniency it supplies is greater ; but yet , . that there is no such intrinsick natural settled value in any thing , as to make any assigned quantity of it , constantly worth any assigned quantity of another . . the value of any assigned quantities of two or more commodities , are pro hic & nunc , equal , when they will exchange one for another ; as supposing one bushel of wheat , two bushels of barley , l. of lead , and one ounce of silver , will now in the market be taken one for another , they are then of equal worth , and our coin being that which englishmen reckon by ; an englishman would say , that now one bushel of wheat , two bushels of barley , l. of lead , one ounce of silver , were equally worth five shillings . . the altering of this value , two things in respect of one another , or any one standing common measure , is not the altering of any intrinsick value or quality in the commodity , ( for musty and smutty corn will sell dearer at one time than the clean and sweet at another ) but the alteration of some proportion , the commodity bears to something else . . this proportion in all commodities , whereof money is one , is the proportion of their quantity to the vent , which vent is nothing else but the passing of commodities from one owner to another in exchange , and is then called quicker , when a greater quantity of any species of commodity is taken off from the owners of it in an equal space of time . . this vent is regulated , i. e. made quicker or slower , as greater or less quantities of any saleable commodity are removed out of the way , and course of trade ; separated from publick commerce ; and no longer lie within the reach of exchange . for though any commodity should shift hands never so fast , and be exchanged from one man to another ; yet if they were not thereby exempted from trade and sale , and did not cease to be any longer traffick , this would not at all make , or quicken their vent ; but this seldom or never happening , makes very little or no alteration : and thus the vent is altered three ways ; . by consumption , when the commodity in its use is destroy'd , as meat , drink , and cloths , &c. all that is so consumed is quite gone out of the trade of the world. . exportation ; and all that is so carried away , is gone out of the trade of england , and concerns englishmen no more in the price of their commodities among themselves , than if it were out of the world. . buying and laying up for a mans private use. for what is by any of these ways shut out of the market , and no longer moveable by the hand of commerce , makes no longer any part of merchantable ware , and so in respect of trade , and the quantity of any commodity , is not more considerable than if it were not in being . all these three terminating at last in consumption of all commodities , ( excepting only jewels and plate , and some few others which wear out but insensibly ) may properly enough pass under that name . ingrossing too has some influence on the present vent , but this inclosing some considerable part of any commodity ( for if the ingrossing be of all the commodity , and it be of general use , the price is at the will of the ingrosser ) out of the free common of trade only for some time , and afterwards returning again to sale , makes not usually so sensible and general an alteration in the vent as the others do , but yet influences the price , and the vent more according as it extends its self to a larger portion of the commodity , and hoards it up longer . . most other portable commodities ( excepting jewels , plate , &c. ) decaying quickly in their use , but money being less consumed or increased , i. e. by slower degrees removed from , or brought into the free commerce of any country , than the greatest part of other merchandize ; and so the proportion between its quantity and vent , altering slower than in most other commodities , it is commonly look'd on as a standing measure to judge of the value of all things , especially being adapted to it by its weight and denomination in coinage . . money , whilst the same quantity of it is passing up and down the kingdom in trade , is really a standing measure of the falling and rising value of other things in reference to one another : and the alteration of price is truely in them only . but if you increase or lessen the quantity of money current in traffick in any place , then the alteration of value is in the money ; and if at the same time wheat keep its proportion of vent to quantity , money to speak truly alters its worth , and wheat does not , though it sell for a greater or less price than it did before ; for money being look'd upon as the standing measure of other commodities , men consider and speak of it still as if it were a standing measure , though when it has varied its quantity , 't is plain it is not . . but the value or price of all commodities , amongst which money passing in trade is truly one , consisting in proportion , you alter this , as you do all other proportions , whether you increase one or lessen the other . in all other commodities , the owners when they design them for traffick , endeavour as much as they can to have them vented and gone , i. e. removed out of the reach of commerce and exchange , by consumption , exportation , or laying up , which vent is sometimes slower , and sometimes quicker , but money never lying upon peoples hands , or wanting vent , ( for any one may part with it in exchange when he pleases ; ) the endeavour of the publick , and almost every body , is to keep it from venting or consuming , i. e. exportation or hoarding up , which is its proper consumption . the vent of money therefore being always sufficient , or more than enough , its quantity alone is enough to regulate and determine its value , without considering any proportion between its quantity and vent , as in other commodities . . therefore lessening of use , not bringing one penny of money more into the trade or exchange of any country , but rather drawing it away from trade , and so making it less , does not at all sink its value , and make it buy less of any commodity , but rather more . . that which raises the natural interest of money , is the same that raises the rent of land , ( i. e. ) its aptness to bring in yearly to him that manages it , a greater overplus of income above his rent , as a reward to his labour . that which causes this in land is the greater quantity of its product , in proportion to the same vent of that particular fruit , or the same quantity of product , in proportion to a greater vent of that single commodity ; but that which causes encrease of profit to the borrower of money , is the less quantity of money , in proportion to trade , or to the vent of all commodities , taken together , & vice versa . . the natural value of money , as it is apt to yield such an yearly income by interest , depends on the whole quantity of the then passing money of the kingdom , in proportion to the whole trade of the kingdom , ( i. e. ) the general vent of all the commodities . but the natural value of money , in exchanging for any one commodity , is the quantity of the trading money of the kingdom , designed for that commodity , in proportion to that single commodity and its vent . for though any single man's necessity and want , either of money , or any species of commodity , being known , may make him pay dearer for money , or that commodity ; yet this is but a particular case , that does not at the same time alter this constant and general rule . . that supposing wheat a standing measure , that is , that there is constantly the same quantity of it in proportion to its vent , we shall find money to run the same variety of changes in its value , as all other commodities do . now that wheat in england does come nearest to a standing measure , is evident , by comparing wheat with other commodities , money , and the yearly income of land in hen. . time and now . for supposing hen. . n. let acres of land to a. for d. per an. per acre , rack-rent● and to b. another acres of land , o● the same soil and yearly worth with the former , for a bushel of wheat per acre● rack-rent , ( a bushel of wheat about that time being probably sold for about d. it was then an equal rent . if therefore these leases were for years yet to come 't is certain that he that paid d. per acre . would pay now s. per an. and he that paid a bushel of wheat per acre , would pay about l. per an. which would be ne●r about the yearly value of the land● were it to be let now . the reason where of is this , that there being ten times a● much silver now in the world , ( the discovery of the w●st-indi●s having made the plenty ) as there was then , it is / ● less worth now than it was at that time ; that is , it will exchange for / ● less of any commodity now , which bears the same proportion to its vent as it did years since ; which , of all other commodities● wheat is likeliest to do . for in england , and this part of the world , wheat being th● constant and most general food , not altering with the fashion , not growing by chance ; but as the farmers sow more or less of it , which they endeavour to proportion , as near as can be guessed , to the consumption , abstracting the over-plus of the precedent year in their provision for the next ; and vice versâ , it must needs fall out that it keeps the nearest proportion to its consumption , ( which is more studied and designed in this than other commodities ) of any thing , if you take it for or years together ; though perhaps the plenty or scarcity of one year , caused by the accidents of the season , may very much vary it from the immediately precedent , or the following . wheat therefore , in this part of the world , ( and that grain which is the constant general food of any other country ) is the fittest measure to judge of the alter'd value of things in any long tract of time : and therefore wheat here , rice in turkey , &c. is the fittest thing to reserve a rent in , which is designed to be constantly the same for all future ages . but money is the best measure of the alter'd value of things in a few years ; because its vent is the same , and its quantity alters slowly . but wheat , or any other grain , cannot serve instead of money● because of its bulkiness and too quick change of its quantity : for had i a bond , to pay me bushels of wheat next year , it might be ¾ loss or gain to me ; too great an inequality and uncertainty to be ventur'd in trade , besides the different goodness of several parcels of wheat in the same year . . that supposing any island separate from the commerce of the rest of mankind , if gold and silver , or whatever else , ( so it be lasting ) be their money , if they have but a certain quantity of it , and can get no more , that will be a steady standing measure of the value of all other things . . that if in any country they use for money any lasting material , whereof there is not any more to be got , and so cannot be encreas'd , or being of no other use , the rest of the world does not value it , and so it is not like to be diminished ; this also would be a steady standing measure of the value of other commodities . . that in a country where they had such a standing measure , any quantity of that money ( if it were but so much that every body might have some ) would serve to drive any proportion of trade , whether more or less , there being counters enough to reckon by , and the value of the pledges being still sufficient , as constantly encreasing with the plenty of the commodity . but these three last , being built on suppositions that are not like to be found in the practice of mankind , since navigation and commerce have brought all parts acquainted with one another , and introduced the use of gold and silver money into all trading parts of the world ; they serve rather to give us some light into the nature of money , than to teach here a new measure of traffick , though it be certain , that that part of the world , which bred most of our gold and silver , used least of it in exchange , and used it not for money . . that therefore in any country that hath commerce with the rest of the world , it is almost impossible now to be without the use of silver coin , and having money of that , and accounts kept in such money , it is impossible to have any standing , unalterable measure of the value of things ; for whil'st the mines supply to mankind more than wastes and consumes in its use , the quantity of it will daily grow greater in respect of other commodities , and its value less . . that in a country that hath open commerce with the rest of the world , and uses money made of the same materials with their neighbours , any quantity of that money will not serve to drive any quantity of trade , but that there must be a certain proportion between money and trade : the reason whereof is this , because to keep your trade going without loss , your comodities amongst you , must keep an equal , or , at least , near the price of the same species of commodities in the neighbour countries , which they cannot do , if your money be far less than in other countries ; for then , either your commodities must be sold very cheap , or a great part of your trade must stand still ; there not being money enough in the country to pay for them ( in their shifting of hands ) at that high price which the plenty , and consequently low value of money makes them at in another country ; for the value of money in general is the quantity of all the money in the world , in proportion to all the trade ; but the value of money in any one country , is the present quantity of the current money in that country , in proportion to the present trade : supposing then , that we had now in england but half as much money as we had seven years ago , and yet had still as much yearly product of commodities , as many hands to work them , and as many brokers to disperse th●m as before , and that the rest of the world we trade with , had as much money as they had before ( for 't is likely they should have more by our moiety shared amongst them ) 't is certain , that either half our rents should not be paid , half our commodities not vented , and half our labourers not imployed , and so half the trade be clearly lost , or else that every one of these must receive but half the money for their commodities and labour they did before , and but half so much as our neighbours do receive for the same labour , and same natural product at the same time , which , though it will make no scarcity of our native commodities amongst us , yet it will have these ill consequences . . it will make our native commodities vent very cheap . . it will make all foreign commodities very dear , both which will keep us poor : for the merchant making silver and gold his measure , and considering what the foreign commodity costs him ( i. e. how many ounces of silver ) in the country where money is more plenty , i. e. cheaper , and considering too how many ounces of silver it will yield him in another country , will not part with it here , but for the same quantity of silver , or as much as that silver will buy here of our commodity , which will be a great deal more than in another place ; so that in all our exchange of native for foreign commodities , we pay double the value that any other country does , where money is in greater plenty : this indeed will make a dearness , and , in time , a scarcity of foreign commodities ; which is not the worst inconveniency that it brings upon us , supposing them not absolutely necessary : but . it endangers the drawing away our people , both handicrafts , mariners , and soldiers , who are apt to go where their pay is best ; which will always be where there is greatest plenty of money , and , in time of war , must needs bring great distress . . upon this measure too it is , that the variation of exchange of money , between several countries , does somewhat depend ; for it is certain , that one ounce of silver is always of equal value to another ounce of silver considered in its intrinsick worth , or in reference to the universal trade of the world ; but 't is not of the same value at the same time , in several parts of the world , but is of most worth in that country where there is the least money , in proportion to its trade ; and therefore men may afford to give ounces of silver in one place , to receive or ounces of silver in another : but this is not all to this then , ( to find out the alteration of the exchange ) the over-ballance of the trade must be taken into consideration ; and these two together regulate the exchange in all the commerce of the world , and , in both the increase of the exchange ( i. e. receiving a greater quantity of silver ( for that is the measure , let the coin or the denomination be what it will ) in one country for a less quantity of silver paid in another country ) depends upon one and the same thing , viz. the greater plenty of money in one country than in the other , only with this difference , that where the over-ballance of trade raises the exchange above the par , there it is the plenty of money which private merchants have in one country , which they desire to remove into another : but where the riches of the country raises the exchange above the par , there it is the plenty of the money in the whole country . in one , the merchant has more money ( or debts , which is all one ) in a foreign country than his trade there will imploy , and so is willing to allow upon exchange to him abroad , that shall pay him ready money at home , , , , &c. per cent. more or less , proportionably as his or his countrymens plenty of ready money abroad , the danger of leaving it there , or the difficulty of bringing it home in specie , and his present need of money at home is greater or lesi . in the other , the whole country has more money than can well be imploy'd in the trade thereof , or at least , the proportion of the money to the trade is greater than in the neighbouring country , where the exchange is below the par. for , supposing the ballance of trade to be equal between england and holland , but that there be in holland a greater plenty of money than in england , ( which will appear by the lowness of the national use in holland , and the heighth of the national use in england ; and also by the dearness of food and labour in general in holland , and the cheapness of it in england . ) if n. has l. in holland , which the greater advantage he could make of it in england , either by use or purchase , tempts him to transfer into england , 't is probable he will give as much to a merchant in holland to pay him l. in england , as the ensurance of that time between holland and england is worth ; which , if it be in a country where the exportation of bullion is prohibited , he must pay the more , because his venture , if he carry it in specie , will be greater ; and , upon this ground , perhaps the prohibiting the exportation of money out of england , under penalties , may be of some use , by making the rate of the exchange greater upon those countries who import upon us more than they export in commodities , and so retain some part of the money which their over-ballance of trade would carry away from us , though , after all , if we are over-ballanc'd in trade it must go . but , since the holland merchant cannot receive n — 's l. in money in holland , and pay him l. in england , unless his over-ballance of trade make english-men indebted to him l. in money , which he is not like to take in commodity . i think the over-ballance of trade is that which chiefly raises the exchange in any country , and that plenty of money in any country does it only for so much of the money as is transfer'd either to be let out to use , or to be spent there ; and though lending to foreigners , upon use , doth not at all alter the ballance of trade between those countries , yet it does alter the exchange between those countries for so much as is lent upon use , by not calling away the money that should follow the over-ballance of trade , but letting it rest there , as if it were accounted for ; all one as if the ballance of trade were for so much altered : but this being not much in comparison of the gener●● traffick between two nations , or at lea●● varying slower , the merchant too regulating the exchange , and not the usurer i suppose it is the present ballance of trade , on which the exchange immedi●ately and chiefly depends , unless some accident shall make a great deal of money be remitted at the same time , from one place to another , which will for the timeraise the exchange all one as an ove●-ballance of trade ; and indeed , when examin'd is generally very little different from it● to be able to estimate the par with the rise and fall of the exchange , it is necessary to know the intrinsick value , i● how much silver is in the coins of th● two countries , by which you reckon and charge the bill of exchange . sir , if i have been led a little too f●● from one thing to another , in the considerat●●on of money , i beg your pardon , h● pu●●● that these particulars will afford some lig●● to our present subject . to return to the price of land , by which has been abovesaid , it is evident that the years purchase of land do not increase with the fall of interest , and the abating that good quality in money of yielding yearly six p●r cen● . to four , does not presently so sink its value , in respect of land , that / ● part more is requir'd in exchange : that is , that falling of interest from six to four , will not raise land from twenty to thirty years purchase . the raising and falling of the price of land , as of other things , depends much on the quantity of land , set to sale , compar'd with the quantity of money design'd for that traffick , or which amounts to the same thing , upon the number of buyers and sellers , for where there are many sellers and few purchasers , though interest be lessened , land will be cheap , as i have already shew'd . at least , this is certain , that making a law to reduce interest , will not raise the price of lands : it will only , by driving it more into the bankers hands , leave the country barer of money , whereby , if the price of land about london , should be accidently raised , that of remoter countries would thereby have fewer purchasers , and at lower rates . this being so , that the low rate of land depends much on the great number of sellers in proportion to purchasers , the next thing to be inquir'd into , is , what makes plenty of sellers ? and to that the answer is obvious , general ill husbandry ; and the consequence of it debts . if a neglect of government and religion , ill examples , and depraved education , have introduced debauchery ; and art or chance has made it fashionable for men to live beyond their estates , debts will increase and multiply , and draw with them a necessity on men , first of incumbring , and then selling their estates ; this is generally the cause why men part with their land : and i think there is scarce one of an hundred that thinks of selling his patrimony till mortgages have pretty well eat into the freehold ; and the weight of growing debts force a man , whether he will or no , out of his possessions . when almost is there ever a clear and unincumbred estate set to sale ? 't is seldom a thriving man turns his land into money to make the greater advantage . the examples of it are so rare , that they are scarce of any consideration in the number of sellers . this i think may be the reason , why in queen elizabeth's days ( when sobriety , frugality , and industry , brought in dai●y increase , to the growing wealth of the kingdom ) ●and kept up its price , and sold for more years purchase than corresponded to the interest of money , then busily imploy●d in a thriving trade , which made the natural interest much higher than it is now , as well as the parliament then set it higher by law. on the contrary side , what makes scarcity of purchasers ; . the same reason , ill husbandry ; when the tradesman lives up to the height of his income , and the vanity of expences either drains the merchants coffers , or keeps them from over-flowing , he seldom thinks of purchasing : buying of land is the result of a full and satiated gain , and men in trade seldom think of laying out their money upon land , till their profit has brought them in more than their trade can well employ , and their idle bags cumbring their counting houses , put them upon emptying them on a purchase . . another thing that makes a scarcity of buyers of land , are doubtful and ill titles , where these are frequent and fatal , one can no more expect , that men who have money , should be forward to purchase , than ships richly laden to venture themselves amongst roc●s and quicksands . 't is no wonder such seas should not be much frequented where the examples , and remains of daily wrecks , shew the ●olly and hazard of the venture , in the number of those who have miscarried . . a general decay of trade discourages men from purchasing● for this threatens an universal poverty , which is sure to fall first and heaviest upon land. the merchant who furnishes the improvident landholder , will not fail to have money for his wares with gain , whether the kingdom get by his trade or no , and he will keep his money rather employ'd in trade , which brings him in profit , ( for the merchant may get by a trade that makes the kingdom poor ) than lay it out in land , whose rents he sees sinking , and foresees by the course of trade , is likely to continue on to do so . when a nation is running to decay and ruine , the merchant and monied man , do what you can , will be sure to starve last : observe it where you will , the decays that come upon , and bring to ruine any country , do constantly first fall upon the land ; and though the country gentleman , ( who u●ually securely relies upon so much a year as was given in at his marriage settlement , and thinks his land an unmoveable fund for such an income ) be not very forward to think so ; yet this neverthe●ess is an undoubted truth , that he is more concern'd in trade and ou●ht to take a greater care that it be w●ll manag'd and preserved than even the merchant himself ; for he will certainly find● that when a decay of trade has carried away one part of our money out of the kingdom , and the other is kept in the merchant and tradesmans hands , that no laws he can make , nor any little arts of shifting property amongst our selves , will bring it back to him again : but his rents will fall , and his income every day lessen , till general industry , and frugality , join'd to a well order'd trade , shall restore to the kingdom the riches and wealth it had formerly . this by the way , if well consider'd , might let us see , that taxes , however contrived , and out of whose hand soever immediately taken , do in a country , where their great fund is in land , for the most part terminate upon land. whatsoever the people is chiefly maintain●d by , that the government supports it self on : nay , perhaps it will be found , that those taxes which seem least to affect land , will most surely of all other , ●a● the rents ; which is an evil the hardest to be recovered , for rents once f●●len are not e●sily raised again . a tax laid upon land seems hard to the landholder , because it is so much money going visibly out of his pocket ; and 〈…〉 ease to ●imself , the landholder i●●●●●ys fo●ward to lay it upon commodities : but 〈…〉 through●y consid●● it , and 〈◊〉 the effects , he will find he buys this seeming ease at a very dear rate , and though he pays not this tax immediately out of his own purse , yet there will be more wanting there at the end of the year than that comes to , with the lessening of his rents , which is a settled and lasting evil , that will stick upon him beyond the present payment . to make this clear , let us suppose in the present state of affairs in england , that the rents of england are twelve millions , and that the charge and necessities of the government requires a supply of three millions from the parliament , which is laid on land ; here is one fourth part of his yearly income goes immediately out of the landlords and landholders pocket : this is a burthen very apt to be felt , he readily perceives what goes thus out of his estate , who actually pays the money out of his pocket , or finds it deducted out of his rent at quarter-day for taxes ; but though this be a quarter of his yearly income , and out of an estate of four hundred pounds a year , the publick tax now openly takes away one hundred ; yet this influences not at all the yearly rent of the land , which the rack-renter or under tenant pays ; it being the same thing to him , whether he pays all his rent to the king or his landlord , or ½ or ¼ or none at all to the king ; the case is all one to him what hand receives his rent , when due ; so trade flourishes , and his commodities go off well , he will be able to pay his rent on . this lessens not any more the value of his farm , than an high or a low chief rent does , paid out of it to the lord of the fee ; and the tenant's bargain and profit is the same , whether the land be charg'd or not charg'd with an annuity payable to another man. we see this in college leases , where though the college tenant pays for it to the college some years five times as much as he does others , upon the varying rate of corn , yet the under tenant feels not this alteration in the least , nor finds a reason to have his rent abated , because a greater part of it is diverted from his landlord . all this is but changing the hand that receives the rent , without any influence at all upon the yearly value of the estate ; which will not be let for one penny more or less to the renter , however , or amongst whomsoever , the rent he pays , be divided . from hence it is evident , that taxes laid on land do not in the least make rents fall . but suppose , to shift off the burthen from the land , some country gentlemen should think fit to raise these three millions upon commodities , to let the land go free . first , it is to be considered , that since the publick wants require three millions , ( for that we suppos'd for argument sake ; let it be three millions , or one million , that 's all one ; ) and so much must go into the king's coffers ; or else the necessities of the government will not be supplied ; that for raising these three millions on commodities , and bringing so much into the exch●quer , there must go a great deal more than three millions out of the subj●cts pockets : for a tax of that nature cannot be levied by officers , to watch every little rivulet of trade , without a great cha●ge , especially at first trial . but supposing no more charge in raising it , than of a land tax , and that there are only ● millions to be paid , t is evident that to do this out of commodities , they must to the co●●umer b● raised ¼ in their price ; so that every t●●●g , to him that uses it , must be ¼ d●●●er . ●et us see now who at long run 〈◊〉 pay this ¼ and where it will light . 't is p●ain , the merchant and broker , neither will nor c●n ; for if he pays / ● more for commodities than he did , he will sell them at a price proportionably raised . the poor labourer and handicraftsman cannot ; for he just lives from hand to mouth already , and all his food , cloathing and utensils , costing ¼ more than they did before ; either his wages must rise with the price of things , to make him live , or else , not being able to maintain himself and family by his labour , he comes to the parish ; and then the land bears the burthen a heavier way . if the labourer's wages be rais'd in proportion to the encreas'd rates of things , the farmer , who pays ¼ more for wages , as well as all other things , whil'st he sells his corn and wool , either at the same rate , or lower , at the market , ( since the tax laid upon it makes people less forward to buy ) must either have his rent abated , or else break and run away in his landlord's debt ; and so the yearly value of the land is brought down , and who then pays the tax at the years end , but the landlord ; when the tenant , not able to raise his rent by his commodities , either runs away in his landlords debt , or cannot be cotinued in the farm without abatement of rent ? for when the yearly charge in his farm is greater by the increase of the labourers wages , and yet his product sells ●ea●er by reason of the tax laid on his commodities ; how will the farmer be able to make up his rent at quarter day ? for this may be worth our notice , that any tax laid on foreign commodities in england , raises its price , and makes the importer get more for his commodity ; but on the contrary , a tax laid on your native product , and home made commodities , lessens their price , and makes them yield less to the first seller . the reason whereof is plain . for the merchant importing no commodity but what the necessity , or fashionable wantonness of your people gives him vent for , will not only proportion his gain , to the cost and risque he has been at before landing , but will expect profit of his money paid here , for any tax laid on it ; and take advantage from thence to raise his price above what his tax comes to ; and if he cannot do that , he will trade no more in that commodity . for it being not the product of his farm , he is not tied to bring it to market , if he finds its price not answer his expectation there , but turns himself to other wares , which he finds your markets take off better . a merchant will never continue to trade in wares , which the change of fashion , or humour amongst your people , have made less vendible , though he may be sometimes caught by a sudden alteration . but that seldom happens in the course of trade , so as to influence the great bulk of it : for things of necessity must still be had , and things of fashion will be had as long as men have money or credit , whatever rates they cost , and the rather because they are dear ; for it being vanity not use that makes the expensive fashions of your people , the emulation is , who shall have the finest , that is the dearest things , not the most convenient or useful . how many things do we value and buy , because they come at dear rates from iapan and china , which if they were our own manufacture or product , to be had common and for a little money , would be contemned and neglected ? have not several of our own commodities offered to sale at reasonable rates been despised , and the very same eagerly bought and brag'd of when sold for french at a double price ? you must not think therefore that the raising their price will lessen the vent of fashionable foreign commodities amongst you , as long as men have any way to purchase them , but rather increase it . french wine is become a modi●h drink amongst us , and a man is asham'd to entertain his friend , or almost to dine himself without it . the price is in the memory of man rais'd from d. to s. and does this hinder the drinking of it ? no , the quite contrary , a man's way of living is commended , because he will give any rate for it ; and a man will give any rate rather than pass for a poor wretch , or penurious curmudgeon that is not able or knows not how to live well nor use his friends civilly . fashion is for the most part nothing but the ostentation of riches , and therefore the high price of what serves to that , rather increases than lessens its vent : the contest and glory is in the expence , not the usefulness of it , and people are then thought and said to live well , when they can make a shew of rare and foreign things , and such as their neighbours cannot go to the price of . thus we see how foreign commodities fall not in their price by taxes laid on them , because the merchant is not necessitated to bring to your market any but fashionable commodities , and those go off the better for their high rate : but on the contrary your land 〈◊〉 being forced to bring his commodities to market , such as his land and industry affords them , common and known things , must sell them there at such price as he can get . this the buyer knows ; and these home-bred commodities being seldom the favourites of your people , or any farther acceptable than as great conveniency recommends them to the vulgar or downright necessity to all , as soon as a tax is laid on them , every one makes as sparing a use of them as he can , that he may save his money for other necessary or creditable expences , whereby the price they yield the first seller is mightily abated , and so the yearly value of the land which produces them lessen'd too . if therefore the laying of taxes upon commodities does , as it is evident , affect the land that is out at rack-rent , it is plain it does equally affect all the other land in england too , and the gent● will , but the worst way , increase their own charges ; that is by lessening thei● yearly value of their estates , if they hope to ease their land by charging commodities . it is in vain in a country whose great fund is land● to hope to lay the publick charge of the government on any thing else , there at last it will terminate . the merchant ( do what you can ) will not bear it : the labourer cannot , and therefore the landholder must ; and whether he were best do it , by laying it directly where it will at last settle , or by letting it come to him by the sinking of his rents , which when they are once fallen every one knows are not easily raised again , let him consider . holland is brought as an instance of laying the charge of the publique upon trade , and 't is possible ( excepting some few small free towns ) the only place in the world that could be brought to favour this way . but yet when examin'd will be found to shew the quite contrary , and be a clear proof , that lay the taxes how you will , land every where in proportion bears the greater share of the burthen . the publick charge of the government , is , 't is said in the united provinces , laid on trade , i grant it is , the greatest part of it ; but is the land excus'd or eas'd by it ? by no means , but on the contrary so loaded , that in many places ½ , in others ¼ , in others / ● of the yearly value does not come in to the owners pocket : and if i have not been misinformed , the land in some places will not pay the taxes ; so that we may say , that the charge of the government came not upon commodities till the land could not bear it . the burthen unavoidably settles upon the land first , and when it has pressed it so that it can yield no more , trade must be brought in aid to help to support the government rather than let all sink : but the first stress is always upon land , and as far as that will reach it is unavoidably carried , lay your taxes how you will. 't is known what a share of the publick charges of the government is supported by the trade of amsterdam alone , as i remember the / ; but are the lands of guelderland eas'd by it ? let any one see in that country of land more than trade , what they make clear of their revenues , and whether the country genttlemen there grow rich on their land , whilst the merchant having the taxes laid on his commerce is impoverish'd ? on the contrary guelderland is so low and out of cash , that amsterdam has been fain for many years to lay down the taxes for them , which is , in effect , to pay the taxes of guelderland too . struggle and contrive as you will , lay your taxes as you please , the merchants and traders will shift it off from their own gain , bear the least part of it , and grow poor last . in holland it self , where trade is so loaded , who , i pray , grows richest the land-holder or the trader ? which of them is pinch'd , and wants money most ? a country may thrive , the country gentleman grow rich , and his rents increase ( for so it has been here ) whilst the land is taxed . but i challenge any one to shew me a country wherein there is any considerable publick charge raised , where the land does not most sensibly feel it , and in proportion bear much the greater part of it . we must not therefore impute the fal●ling of the rents , or price of land to high interest : nor if i●l husbandry has wasted our riches hope by such kind of laws to raise them to their former value , i humbly conceive we shall in vain endeavour it by the fall of interest . the number of buyers must be increased and sellers lessen'd , which must be done by other ways than regulating of interest , or else the landed man will neither find chapmen for his land , nor for the corn that grow on it at the rate he desires . but could an act of parliament , bring down interest to per cent. and the lowering of that immediately raise the purchasers fine from to years purchase ; yet it may be doubted , whethe● this be sit to be made into a law , becaus● it would be of no advantage to the king●dom . for what profit would it b● to the nation to make a law , that 〈◊〉 who sells land should instead of hav● hundred pounds of the purcharser . thi● indeed a little alters the distribution of th● money we have amongst us englishma● here at home , but neither helps to continue what we have , nor brings in more from abroad ; which being the only concernment of the kingdom , in reference to its wealth , is apt to be supposed by us without doors to be the only care of a parliament : for it matters not so it be here amongst us , whether it be in thomas or richards hands , provided it be so ordered , that whoever has it may be encouraged to let it go into the current of trade , for the improvement of the general stock and wealth of the nation . as this increase of the fine in the purchase of land is not an advantage to the kingdom , so neither is it to the land-holder , who is the person that bearing the greatest part of the burthens of the kingdom , ought , i think , to have the greatest care taken of him , and enjoy as many privileges and as much wealth , as the ●avour of the law can ( with regard to the publick-weal ) confer upon him . but pray consider , to raise the years purchase in buying of land gives the advantage not to the landholder , but to him that ceases to be so . he that has no longer the land has the more money , and he who has the land is the poorer . the true advantage of the landholder is , that his ●orn , flesh , and wool , sell better , and yield a greater price ; this indeed is a profit that benefits the owner of the land and goes along with it ; it is this alone raises the rent and makes the possessor richer ; and this can only be done by increasing our wealth , and drawing more money into england , which the falling of interest , and thereby ( if it could effect it ) raising the purchase of land is so far from doing , that it does visibly and directly one way hinder our increase of wealth , that is , by hindering foreigners to come here and buy land , and settle amongst us . whereby we have this double loss ; first we lose their persons , increase of people being the increase both of strength and riches : secondly we lose so much money . for though whatever an englishman gives to another for land , though raised to years purchase , be not one farthing advantage to the kingdom , yet whatever a foreigner , who purchases land here , gives for it , is so much every farthing clear gain to the nation , for the money comes clear in , without carrying out any thing for it● and is all one as if it drop'd down from the clouds . but farther , if consideration be to be had only of sellers of land , the lowering of interest to per cent will not be in their favour , unless , by it , you can raise land to thirty years purchase , which is not at all likely ; and i think no body by falling of interest to four per cent , hopes to get chapmen for their land at that rate ; and whatsoever they have less , if law can regulate interest , they lose of their value of land , money being thus abased . so that the landedman will scarce find his account neither , by this law when it comes to trial . and at last i imagine this will be the result of all such attempts , that experience will shew , that the price of things will not be regulated by laws , though the endeavours after it will be sure to prejudice and inconvenience trade , and put your affairs out of order . if this be thus , that interest cannot be regulated by law , or that if it could , yet the reducing of it to four per cent. would do more harm than good ; what then should there ( will you say ) be no law at all to regulate interest ? i say not so , for , . it is necessary that there should be a stated rate of interest , that in debts and forbearances , where contract has not setled it between the parties , the law might give a rule , and courts of judicature might know what damages to allow : this may , and therefore should , be regulated . . that in the present current of running cash , which now takes its course almost all to london , and is ingrossed by a very few hands in comparison , young men , and those in want , might not too easily be exposed to extortion and oppression ; and the dextrous and combining money jobbers not have too great and unbounded a power , to prey upon their ignorance or necessity , there would not be much danger of this , if money were more equally distributed into the several quarters of england , and into a greater number of hands according to the exigences of trade . if money were to be hired , as land is , or to be had as corn , or wooll , from the owner himself , and known good security be given for it , it might then probably be had at the market ( which is the true ) rate , and would be a constant gauge of your trade and wealth ; but when a kind of monopoly , by consent , has put this general commodity into a few hands , it may need regulation , though what the stated rate of interest should be in the constant change of affairs , and ●lux of money , is hard to determine . possibly it may be allowed as a reasonable proposal that it should be within such bounds 〈…〉 quite l●t up the merchants and tradesmans profit , and discourage their industry ; nor on the other hand so low , as should hinder men from risquing their money in other mens hands , and so rather chuse to keep it out of trade , than venture it upon so small profit . when it is too high , it so hinders the merchants gain , that he will not borrow ; when too low , it so hinders the monied mans profit , that he will not lend ; and both these ways it is a hindrance to trade . but this being perhaps too general and loose a rule , let me add , that if one would consider money and land alone , in relation one to another , perhaps it is now at six per cent. in as good a proportion as is possible , six per cent. being a little higher than land at twenty years purchase , which is the rate pretty near that land has generally carried in england , it never being much over nor under . for supposing l. in money , and land of l. per annum , be of equal value , which is land at twenty years purchase : 't is necessary for the making their value truly equal , that they should produce an equal income , which the l. at l. per cent. interest is not likely to do . . because of the many , and sometimes long intervals of barrenness , which happen to money more than land. money at use , when return'd into the hands of the owner , usually lies dead there , till he gets a new tenant for it , and can put it out again ; and all this time it produces nothing . but this happens not to land , the growing product whereof turns to account to the owner , even when it is in his hands , or is allow'd for by the tenant , antecedently to his entring upon the farm. for though a man who borrows money at midsummer , never begins to pay his interest from our lady-day , or one moment backwards , yet he who rents a farm at midsummer , may have as much reason to begin his rent from our lady-day , as if he had then entred upon it . besides the dead intervals of ceasing profit , which happen to money more than land , there is another reason why the profit and income of money let out , should be a little higher than that of land ; and that is , because money out at interest ●●●s a greater risque than land does ; the ●o●●ower may break and run away with the money , and then not only the 〈◊〉 due , but all the future profit , with the principal , is lost forever ; but in land a man can lose but the rent due , for which usually too the stock upon the land is sufficient security ; and if a tenant run away in arrear of some rent , the land remains , that cannot be carried away or lost . should a man purchase good land in middlesex of l. per annum , at twenty years purchase , and other land in rumney-marsh , or elsewhere of the same yearly value , but so situated , that it were in danger to be swallowed of the sea , and be utterly lost , it would not be unreasonable he should expect to have it under twenty years purchase ; suppose ½ . this is to bring it to just the case of land at twenty years purchase , and money at six per cent. where the uncertainty of securing ones money may well be allowed that advantage of greater profit ; and therefore perhaps the legal interest now in england at six per cent , is as reasonable and convenient a rate as can well be set by a standing rule , especially if we consider that the law requires not a man to pay six per cent , but ties up the lender from taking more ; so that if ever it falls of it self , the monied man is sure to find it , and his interest will be brought down to it . high interest is thought by some a prejudice to trade ; but if we will look back , we shall find that england never throve so well , nor was there ever brought into england so great an increase of wealth since , as in queen elizabeth's and king iames i. and king charles i. time . when money was at and per cent. . i will not say high interest was the cause of it ; for i rather think that our thriving trade was the cause of high interest , every one craving money to employ in a profitable commerce . but this i think i may reasonably infer from it , that lowering of interest is not a sure way to improve either our trade or wealth . to this i hear some say , that the dutch , skilful in all arts of promoting trade , to out do us in this as well as all other advancements of it , have observed this rule , that when we fell interest in england from to . they presently sunk interest in holland to per cent. and again , when we lower'd it to , they fell it to per cent. thereby to keep the advantage which the lowness of interest gives to trade . from whence these men readily conclude , that the falling of interest will a●●ance trade in england . to which i answer , . that this looks like an argument , rather made for the present occasion , to mislead those who are cred●lous enough to swallow it , than arising from 〈◊〉 reason and matter of fact. for if lowering interest were so advantageous to trade , why did the dutch so constantly take their measures only by us , and not as well by some other of their neighbours , with whom they have as great or greater commerce than with us ? this is enough at first sight to make one suspect this to be dust only rais'd to throw in peoples eyes , and a suggestion made to serve a purpose . for , . it will not be found true , that when we abated interest here in england to . the dutch sunk it in holland to per cent. by law ; or that there was any law made in holland to limit the rate of interest to per cent. when we reduced it in england to . it is true , iohn de witt , when he managed the affairs of holland , setting himself to lessen the publick debt , and having actually paid some , and getting money in a readiness to pay others , sent notice to all the creditors , that those who would not take per cent. should come and receive their money . the creditors finding him in earnest , and knowing not how otherwise to employ their money , accepted his terms , and changed their obligations into per cent. whereas before they were at . and so ( the great loans of the country being to the state ) it might be said in this sense , that the rate of interest was reduced lower at that time ; but that it was done by a law , forbidding to take higher interest that per cent. that i deny , and require any one to shew . indeed upon good security one might lately have borrowed money in holland at , and ½ per cent. but not by vertue of any law , but the natural rate of interest . and i appeal to the men learned in the law of holland , whether last year ( and i doubt not but it is so still ) a man might not lawfully lend his money for what interest he could get ; and whether in the courts he should not recover the interest he contracted for , if it were per cent. so that if money be to be borrowed by honest and responsible men , at , or ½ per cent. it is not by the force of statutes and edicts , but the natural course of things , which will always bring interest upon good security low , where there is a great deal of money to be lent , and little good security in proportion to be had . holland is a country where the land makes a very little part of the stock of the country . trade is their great fund ; and their estates lie generally in money ; so that all who are not traders , generally speaking , are lenders : of which there are so many whose income depends upon interest , that if the states were not mightily in debt , but paid every one their principal , instead of the per cent. use , which they give , there would be so much more money than could be used , or would be ventured in trade , that money there would be at per cent. or under , unless they found a way to put it out in foreign countries . interest , i grant these men , is low in holland ; but not as an effect of law , nor the politick contrivance of the government , to promote trade ; but as the consequence of great plenty of ready money , when their interest first fell , i say when it first fell : for being once brought low , and the publick having borrowed a great part of private mens money , and continuing in debt , it must continue so , though the plenty of money , which first brought interest low , were very much decayed , and a great part of their wealth were really gone . for the debt of the state affording to the creditors a constant yearly income , that is looked on as a safe revenue , and accounted as valuable as if it were in land ; ( and accordingly they buy it one of another ; and whether there be any money in the publick coffers or no , he who has l. owing him from the states may sell it every day in the week , and have ready money for it ) this credit is so great an advantage to private men , who know not else what to do with their stocks , that were the states now in a condition to begin to pay their debts , the creditors , rather than take their money out to lie dead by them , would let it stay in at lower interest , as they did some years since , when they were call'd on to come and receive their money . this is the state of interest in holland ; their plenty of money , and paying their publique debts , some time since lowered their interest , but it was not by law , nor in consequence of our reducing it here by law to per cent. for i deny that there is any law there yet , to forbid lending of money for above , or , or per cent. what ever some here suggest , every one there may hire out his money as freely as he does any thing else , for what rate he can get ; and the bargain being made , the law will inforce the borrower to pay it . i grant low interest , where all men consent to it is an advantage to trade , if merchants will regulate their gains accordingly , and men be perswaded to lend to them ; but can it be expected , when the publique gives , , or per cent. that private men , whose security is certainly no better , shall have it for ? and can there be any thing stranger , than that the same men who look on , and therefore allow high use as an encouragement to lending to the chequer , should think low use should bring money into trade ? the states of holland some few years since , paid but l. per cent. for the money they owed ; if you propose them for an example , and interest be to be regulated by a law , try whether you can do so here , and bring men to lend it to the publique at that rate , this would be a benefit to the kingdom , and abate a great part of our publique charge : if you cannot , confess , that 't is not the law in holland has brought the interest there so low , but something else , and that which will make the states , or any body else pay dearer now , if either their credit be less , or money there scarcer . an infallible sign of your decay of wealth , is the falling of rent● , and the raising of them would be worth the nations care ; for in that , and not in the falling of interest lies the true advantage of the landed man , and with him of the publick . it may be therefore not besides our present business , to enquire into the cause of the falling of rents in england . . either the land is grown barrenner , and so the product is less , and consequently the money to be receiv'd for that product is less ; for it is evident that he whose land was wont to produce bushels of wheat communibus annis , if by long tillage and bad husbandry it will now produce but bushels , the rent will be abated half . but this cannot be suppos'd general . . or the rent of that land is lessen'd . . because the use of the commodity ceases : as the rents must fall in virginia , were taking of tobacco forbid in england . . or because something else supplies the room of that product : as the rate of copis-lands will fall upon the discovery of coal mines . . or , because the markets are supplied with the same commodity , cheaper from another place . as the breeding countries of england must needs fall their rents , by the importation of irish cattle . . or , because a tax laid on your native commodities , makes what the farmer sells , cheaper , and labour , and what he buys dearer . . or , the money in the country is less . for the exigencies and uses of money not lessening with its quantity , and it being in the same proportion to be imploy'd and distributed still in all the parts of its circulation , so much as its quantity is lesse●'d , so much must the share of every one that has a right to this money be the less ; whether he be landholder , for his goods ; or labourer , for his hire ; or merchant , for his brokage . though the land-holder usually finds it first . because money failing , and falling short , people have not so much money as formerly to lay out , and so less money is brought to market , by which the price of things must necessarily fall . the labourer feels it next . for when the landholder's rent falls , he must either bate the labourer's wages , or not imploy , or not pay him ; which either way makes him feel the want of money . the merchant feels it last . for though he sell less , and at a lower rate , he buys also our native commodities , which he exports , at a lower rate too ; and will be sure to leave our native commodities unbought , upon the hands of the farmer , or manufacturer , rather than export them to a market , which will not afford him returns with profit . if one third of the money imploy'd 〈◊〉 trade were locked up , or gone out of england , must not the land-holders necessarily receive ⅓ less for their goods , and consequently their rents fall ; a less quantity of money by ⅓ being to be distributed amongst an equal number of receivers ? indeed , people not perceiving the money to be gone , are apt to be jealous one of another● and each suspecting anothers inequality of gain to rob him of his share , every one will be imploying his skill and power the best he can to retrieve it again , and to bring money into his pocket in the same plenty as formerly● but this is but scrambling amongst 〈◊〉 selves , and helps no more against 〈◊〉 want , than the pulling off a short cover let will , amongst children that lye toge●ther , preserve them all from the col●● some will starve , unless the father of th●●amily provide better , and enlarge 〈◊〉 scanty garments . this pulling and con●●● is usually between the landed man ar● the merchant . for the labourer's share , b●●ing seldom more than a bare subsistenc● never allows that body of men time 〈◊〉 opportunity to raise their thoughts abo●● that , or 〈◊〉 with the richer 〈◊〉 theirs● ( as one common interest , ) unle●● when some common and great distre●● uniting them in one universal ferme● makes them forget respect , and emb●●dens them to carve to their wants 〈◊〉 armed force : and then sometimes the break in upon the rich , and sweep ● like a deluge . but this rarely happens 〈◊〉 in the mal-administration of neglected mis-manag'd government . the usual struggle and contest , as i said before , in the decays of wealth and riches , is between the landed man and the merchant , with whom i may here joyn the money'd man. the landed man finds himself aggrieved , by the falling of his rents , and the streightning of his fortune ; and thinking the merchant ( whom he sees flourish and thrive ) eats up his profit , and builds up a fortune upon his ruines ; he therefore endeavours , by laws , to keep up the value of lands , which he suspects lessened by the others excess of profit : but all in vain . the cause is mistaken , and the remedy too . 't is not the merchants nor mon●y'd man's gains that makes land fall ; but the loss of the kingdom , in our decay of trade , which the land always first feels . if the landed gentleman will have , and by his example , make it fashionable to have more claret , spi●● , silk , and other foreign consumable wares , than our . exportation of commodities does exchange for ; money must unavoidably follow to ballance the account , and pay the debt . and therefore i fear that another proposal , i hear talked of , to hinder the exportation of m●ney and bullion , will shew more our need of care to keep our money from going from us , than a way and method how to preserve it here . 't is death in spain to export money : and yet they , who furnish all the world with gold and silver , have least of it amongst themselves . trade fetches it away from that lazy and indigent people , notwithstanding all their artificial and forced contrivances to keep it there . it follows trade against the rigour of their laws ; and their want of foreign commodities makes it openly be carried out at noon-day . nature has bestow'd mines on several parts of the world : but their riches are only for the industrious and frugal . whomever else they visit , 't is with the diligent and sober only they stay . and if the vertue , and provident way of living of our ancestors ( content with our native conveniences of life , without the costly itch after the materials of pride and luxury from abroad ) were brought in fashion and countenance again amongst us ; this alone would do more to keep increase our wealth , and inrich our land , than all our paper helps about interest , money , bulli●n , &c. which , however eagerly we may catch at , will not , i fear , without better husbandry , keep us from sinking , whatever contrivances we may have recourse to . 't is with a kingdom , as with a family . spending less than our own commodities will pay for , is the sure and only way for the nation to grow rich. and when that begins once seriously to be consider'd , and our faces and steps are in earnest turn'd that way , we may hope to have our rents rise , and the publick stock thrive again . till then , we in vain , i fear , endeavour with noise , and weapons of law , to drive the wolf from our own to one anothers doors . the breed ought to be extirpated out of the island . for want , brought in by ill management , and nursed up by expensive vanity , will make the nation poor , and spare no body . if three millions were necessary for the carrying on the trade of england , whereof one million were for the land-holder , to maintain him ; another were for the payment of the labourer and handicraftsman ; and the third were the share of the brokers , coming to them for their care and pains in distributing ; if one million of this money were gone out of the kingdom , must not there be ⅓ part less to be shared amongst them for the product of their land , their labour and their distribution ? i do not say they will feel it at the same time . but the landholder having nothing but what the product of his land will yield ; and the buyer , according to the plenty or scarcity of money he has , always setting the price upon what is offered to sale ; the land-holder must be content to take the market-rate for what he brings thither , which always following the scarcity or plenty of money , if any part of our money be gone , he is sure first to find it in the price of his commodities . for the broker and merchant , though he sell cheaper , yet he buys cheaper too ; and he will be sure to get by his returns , or let alone a commodity which will not produce him gains ; and whatsoever is so let alone , and left upon hands , always turns to the land-holders loss . supposing that of our woollen manufacture , foreign markets took off one half , and the other half were consumed amongst our selves ; if a sensible part , ( as ⅓ of our money ) were gone , and so men had equally ⅓ less than they had ( for , 't is certain , it must be tantamount ; and what i 'scape of ⅓ less , another must make up ) it would follow , that they would have less to lay out in cloaths , as well as other things , and so would either wear them longer , or pay less for them . if a clothier finds a want of vent , he must either sell cheaper or not at all : if he sells cheaper , he must also pay less , both for wool and labour : and if the labourer hath less wages , he must also pay less for corn , butter , cheese , flesh , or else forbear some of these quite . in all which cases , the price of wool , corn , flesh , and the other products of land are brought down , and the land bears the greatest part of the loss . for where-ever the consumption or vent of any commodity is stopt , there the stop continues on till it comes to the land-holder . and where-ever the price of any commodity begins to fall , how many hands soever there be between that and the land-holder , they all take reprisals one upon another , till at last it comes to the land-holder ; and there the abatement of price , of any of his commodities , lessens his income , and is a clear loss . the owner of land , which produces the commodity , and the last buyer , who consumes it , are the two extreams in commerce . and though the falling of any sort of commodity in the land-holder's hand , does not prove so to the last consumer , the arts of intervening brokers and ingrossers keeping up the price to their own advantage ; yet whenever want of money , or want of desire in the consumer , make the price low , that immediately reaches the first producer ; no body between having any interest to keep it up . now , as to the two first causes of falling of rents , falling of interest has no influence at all . in the latter , ●it has a great part : because it makes the money of england less , by making both english-men and foreigners withdraw or withhold their money . for that which is not let loose into trade , is all one whil'st hoarded up , as if it were not in being . i have heard it brought for a reason , why interest should be reduced to four per cent ; that thereby the landholder , who bears the burthen of the publick charge , may ●e , in some degr●e , eased by falling of interest . this argument will be put right , if you 〈◊〉 it will case the forrower , and say the less on the lender ; but it concern not the land in general , unless you will suppose all land-holders in debt . 〈…〉 we may yet think that men in ●●gland , who have land , have money too ; and that landed men , as well a● others , by their providence and good husbandry , accommodating their expences to their income , keep themselves from going backwards in the world. that which is urged , as most deserving consideration and remedy in the case , is , that it is hard and unreasonable , that one , who has mortgaged half his land , should yet pay taxes for the whole , whil'st the mortgage goes away with the clear profit of an high interest . to this i answer , . that if any man has run himself in debt , for the service of his country , 't is fit the publick should reimburse him , and set him free . this is a care that becomes the publick justice ; that men , if they receive no rewards , should , at least , be kept from suffering , in having served their country . but i do not remember the polity of any nation , who altered their constitution , in favour of those whose mismanagement had brought them behind-hand ; possibly , as thinking the publick little beholding to those who had misimploy'd the stock of their country , in the excess of their private expences , and , by their example , spread a fashion that carries ruine with it : mens paying taxes of mortgaged lands , is a punishment for ill-husbandry , which ought to be discouraged ; but it concerns very little the frugal and the thrifty . . another thing to be said in reply to this , is , that it is with gentlemen in the country , as with tradesmen in the city . if they will own titles to greater estates than really they have , it is their own faults , and there is no way left to help them from paying for them . the remedy is in their own hands , to discharge themselves when they please . and when they have once sold their land , and paid their debts , they will no longer pay taxes for what they own , without being really theirs . there is another way also , whereby they may be relieved , as well as a great many other inconveniencies remedied ; and that is by a registry : for if mortgages were registred , i and taxes might reach them , and order the lender to pay his proportion . i have met with patrons of four per cent , who ( amongst many other fine things they tell us of ) affirm , that if interest were reduc'd to four per cent , then s●me men would , borrowing money at this low rate , pay their debts ; others would borrow more than they now do , and improve their land ; others would borrow more , and imploy it in trade and manufacture . gilded words indeed , were there any thing substantial in them ! these men talk as if they meant to shew us , not only the wisdom but riches of solomon , and make gold and silver as common as the stones in the street ; but at last , i fear , 't will be but wit without money ; and , i wish it amount to that . 't is without question , that could the country-man and the trades-man take up money cheaper than now they do , every man would be forward to borrow , and desire that he might have other mens money to imploy to his advantage ; and therefore , i confess , those who contend for four per cent , have found out a way to set mens months a watering for money at that rate , and to increase the number of the borrowers in england ; if any body can imagine it would be an advantage to increase them . but to answer all their fine projects , i have but this one short question to ask them : will four per cent increase the number of the lenders ? if it will not , as any man at the very first hearing , will shrewdly suspect it will not , then all the plenty of money these conjurers bestow upon us for improvement of land , paying of debts , and advancement of trade , is but like the gold and silver which old women believe others conjurers , bestow sometimes by whole lapfuls , on poor credulous girls , which , when they bring to the light , is found to be nothing but wither'd leaves , and the possessors of it are still as much in want of money as ever . indeed i grant it would be well for england , and i wish it were so , that the plenty of money were so great amongst us , that every man could borrow as much as he could use in trade , for four per cent ; nay , that men could borrow as much as they could imploy for six per cent. but even at that rate , the borrowers already are far more than the lenders . why else doth the merchant upon occasion , pay six per cent , and often above that rate for brokage ? and why doth the country gentleman of l. per annum find it so difficult , with all the security he can bring to take up l ? all which proceeds from the scarcity of money , and bad security ; two causes which will not be less powerful to hinder borrowing , after the lowering of 〈◊〉 ; and i do not see how any one can imagine how reducing use to four per cent , should abate their force ; or how lessening the reward of the lender , without diminishing his risque , should make him more forward and ready to lend . so that these m●n , whilst they talk , that at four 〈…〉 m●n would take up , and ●mploy more money to the publick advantage , do but 〈◊〉 to multip●y the number of borrowers among us , of which it is certain we have too many already . whilst they thus set men a longing for the golden days of four per cent , methinks they use the poor indigent debtor , and needy tradesman , as i have seen pratling jack-daws do sometimes their young , who kawing and fluttering about the nest , set all their young ones a gaping , but having nothing in their empty mouths but noise and air , leave them as hungry as before . 't is true these men have found out by a cunning project , how by the restraint of law to make the price of money ⅓ cheaper , and then they tell iohn a nokes , that he shall have l. of it to employ in merchandise , or cloathing ; and iohn a stiles shall have l. more to pay his debts ; and so distribute this money as freely as dego did his legacies , which they are to have even where they can get it . but till these men can instruct the forward borrowers where they shall be furnished , they have perhaps done something to increase mens desire , but not made money one jot easier to come by . and till they do that , all this sweet gingling of money in their discourses , goes just to the tune of , if all the world were oatmeal . methinks these undertakers , whilst they hav● put men in hopes of borrowing more plentifully at easier rates , for the supply of their wants and trades , had done better to have bethought themselves of a way , how men need not borrow upon use at all ; for this would be much more advantageous , and altogether as feisible . for i am sure , 't is as easie to contrive in a country that wants money in proportion to its trade , how every man shall be supplied with as much money as he needs , ( i. e. can employ in improvement of land , paying his debts , and return of trade ) for nothing , as for four per cent ; as it is as easie to distribute twenty pair of shooes amongst thirty men , if they pay nothing for them at all , as if they paid s. a pair . ten of them ( notwithstanding the statute rate should be reduced from s. to s. a pair ) will be necessitated to sit still barefoot , as much as if they were to pay nothing for shooes at all . either we have already more money than the owners will lend , or we have not . if part of the money , which is now in england , will not be lent at the rate interest is at present at , will men be more ready to lend , and borrowers be furnished for all those brave purposes more plentifully , when money is brought to four per cent ? if people do already lend all the money they have , above their own occasions , whence are those who will borrow more at per cent , to be supplied ? or is there such plenty of money , and scarcity of borrowers , that there needs the reducing of interest to per cent , to bring men to take it ? all the imaginable ways of increasing money in any country , are these two : either to dig it in mines of our own , or get it from our neighbors . that per cent , is not of the nature of the de●sing-rod , or virgila divina , able to discover mines of gold and silver , i believe will easily be granted me . the way of getting from foreigners , is either by force , borrowing , or trade . and whatever otherways besides these men may fansie or propose , for increasing of money , ( except they intend to set up for the philosophers stone ) would be much the same with a destracted man's device , that i knew , who , in the beginning of his distemper first discover'd himself to be out of his wits , by getting together , and boiling a great number of groats , with a design , as he said , to make them plim , and grow thicker . that per cent , will raise armies , discipline soldiers , and make men valiant , and fitter to conquer countries , and enrich themselves with the spoils , i think was never pretended . and that it will not bring in more of our neighbours money upon loan , than we have at present among us , is so visible in it self , that it will not need any proof ; the contenders for per cent looking upon it as an undeniable truth , and making use of it as an argument to shew the advantage it will be to the nation , by lessening the use paid to foreigners , who upon falling of use will take home their money . and for the last way of increasing our money , by promoting of trade , how much lowering of interest is the way to that , i have , i suppose , shew'd you already . having lately met with a little tract intituled a letter to a friend concerning usury , printed in the year ; which gives in short , the arguments of some treatises printed many years since , for the lowering of interest ; it may not be amiss , briefly to consider them . . a high interest decays trade . the advantage from interest is greater than the profit from trade , which makes the rich merchants give over , and put out their stock to interest , and the lesser merchants break. answ. this was printed in , when interest was at per cent. and whether england had ever a more flourishing trade than at that time , must be left to the judgment of those who have consider'd the growing strength and riches of this kingdom in q. e. and king i. the st reigns : not that i impute it to high interest , but to other causes i have mention●d , wherein usury had nothing to do . but if this be thought an argument , now in , when the legal interest is per cent ; i desire those who think fit to make use of it , to name those rich merchants who have given over and put out their stocks to interest . . interest being at per cent , and in holland at ; our neighbor merchants undersell us . answ. the legal interest being here now at per cent , and in holland not limited by law ; our neighbor merchants under-sell us , because they live more frugally , and are content with less profit . . interest being lower in holland than in england , their contributions to war , works of piety , and all charges of the state , are cheaper to them than to us . answ. this needs a little explication . contributions greater or less , i understand : but contributions cheaper or dear●r , i confess i do not . if they manage their wars and charges cheaper than we , the blame is not to be laid on high or low interest . . interest being so high , prevents the building of shipping , which is the strength and safety of our island , m●st merchant ships being built in holland . answ. though this argument be now gone , such ships being prohibited by a law , i will help the author to one as good . the du●ch buy our rape-seed , make it into oil , bring it back to us , and sell it with advantage . this may be as well said to be from high interest here , and low there . but the truth is , the industry and frugality of that people , makes them content to work cheaper , and sell at less profit than their neighbours , and so get the trade from them . . the high r●te of usury makes land sell so cheap , being n●t worth more than or years purcha●● ; whereas in holland , where interest is at , it is worth above . so that a low interest raises the price of land. where money is dear land is cheap . ans. this argument plainly confesses , that there is something else regulates the price of land , besides the rate of interest ; else when money was at per cent here , land should have been at years purchase ; whereas he confesses it then to have been at or . one may suppose , to favour his hypothesis , he was not forward to speak the most of it . and interest , as he says , being at per cent in holland . land there should have sold by that rule for ● / ● years purchase , whereas he says it was worth about . and mr. manly says , ( p. . ) that 〈◊〉 in france being at per cent , noble 〈…〉 and years purchase , and 〈◊〉 land for . so that the true 〈…〉 from hence is not what our 〈…〉 that 't is not the legal 〈…〉 something else , that governs the 〈◊〉 of land. i grant his position , that 〈…〉 . but it must be so by the natural , not legal interest . for where money will be lent on good security at or per cent , 't is a demonstration that there is more than will be ventured on ordinary credit in trade . and when this plenty becomes general , 't is a sign there is more money than can be employed in trade ; which cannot but put many upon seeking purchases , to lay it out in land , and so raise the price of land , by making more buyers than sellers . . 't is not probable lenders will call in their money , when they cannot make greater interest any where . besides , their security upon l●nd will be better . answ. some unskilful and timorous men will call in their money ; others put it into the banker's hands . but the bankers and skilful will keep it up , and not lend it , but at the natural vse , as we have shewn . but how securities will be●ne e●d●d by lowering of interest , is i confess beyond my comprehension . of raising our coin. being now upon the consideration of interest and money , give me leave to say one word more on this occasion , which may not be wholly unseasonable at this time . i hear a talk up and down of raising our money , as a means to retain our wealth , and keep our money from being carried away . i wish those that use the phrase of raising our money , had some clear notion annex'd to it ; and that then they would examine , whether , that being true , it would at all serve to those ends , for which it is propos'd . the raising of m●n●y then signifies one of these two things ; either raising the value of our money , or raising the denomination of our coin. the raising of the value of money , or any thing else , is nothing but the making a less quantity of it exchange for any oth●r thing , than would have been taken for it before . v. g. if s. will exchange for , or ( as we call it ) buy a bushel of wheat ; if you can make s. buy another bushel of the same wheat , it is plain the value of your money is raised , in respect of wheat , ⅕ . but thus nothing can raise or fall the value of your money , but the proportion of its plenty or scarcity , in proportion to the plenty , scarcity , or vent of any other commodity , with which you compare it , or for which you would exchange it . and thus silver , which makes the in●●ntick value of money , compar'd with it self , under any stamp or denomination of the same or different countries , cannot be raised . for an ounce of silver , whether in p●ne● , g●o●●● ● or cr●wn pieces , stivers or du●●t●●ns , or in bullion , is and always eternally will be of equal value to any other ounce of si●ver , under what stamp or denomination soever ; unless it can be shewn that any stamp can add any new and better 〈…〉 parc●l of silver , which 〈…〉 of silver 〈◊〉 . 〈◊〉 therefore 〈…〉 of equal value to silver , 〈…〉 coin , com 〈◊〉 with 〈…〉 less , or equal , 〈…〉 or equal silve● 〈◊〉 and 〈…〉 can by no 〈…〉 your money . 〈…〉 of the world , 〈…〉 being a●oy●d , 〈…〉 so much silver alloy'd , or mixed with baser metals : because , besides the weight of the silver , those who have need of fine ( i. e. unmixed silver ; as gilders , wyre-drawers , &c. ) must according to their need , besides an equal weight of silver mixed with other metals , give an overplus to reward the refiner's skill and pains . and in this case , fine silver and alloy'd or mixed silver are considered as two distinct commodities . but no money being coin'd of pure fine silver , this concerns not the value of money at all ; wherein an equal quantity of silver is always the same value with an equal quantity of silver , let the stamp or denomination be what it will. all then that can be done in this great mystery of raising money , is only to alter 〈…〉 , and call that a crown now , which before by the law was but a part of a crown . for example : supposing , according to the standard of our law , ● . or a crown , were to weigh an ounce , ( as it does now , wanting grains ) whereof , ● ½ were copper , and / silver , ( for there abouts it is ) 't is plain here 't is the quantity of silver gives the value to it . for let another piece be coined of the same weight , wherein half the silver is taken out , and copper or other alloy put into the place , every one knows it will be worth but half as much . for the value of the alloy is so inconsiderable as not to be reckon'd . this crown now must be raised● and from henceforth our crown pieces coined / lighter than an ounce ; which is nothing but changing the denomination , calling that a crown now , which yesterday was but a part , viz. / of a crown ; whereby you have only raised parts to the denomination formerly given to . for i think no body can be so senseless , as to imagine that grains or ounces of silver can be raised to the value of ; or that gr. or ounces of silver shall at the same time exchange for or buy as much corn , oyl , or wine , as ; which is to raise it to the value of . for if ounces of silver can be worth ounces of silver , or pay for as much of any other commodity , then , ● , or ● ounce may do the same . for if the abating / of the quantity of silver of any coin , does not lessen its value , the abating ● / of the quantity of the silver of any coin , will not abate its value . and so a single three-pence , or a single penny , being call'd a crown , will buy as much spice , or silk , or any other commodity , as a crown-piece , which contains or times as much silver ; which is an absurdity so great , that i think no body will want eyes to see , and sense to disown . now , this raising your money , or giving a less quantity of silver the stamp and denomination of a greater , may be done two ways . . by raising one species of your money . . by raising all your silver coin at once , proportionably ; which is the thing i suppos'd , now propos'd . . the raising of one species of your coin , beyond its intrinsick value , is done by coining any one species , ( which in account bears such a proportion to the other species of your coin ) with less silver in it than is required by that value it bears in your money . for example , a crown with us goes for pence , a shilling for pence , a t●ster for pence , and a groat for pence : and accordingly , the proportion of silver in each of them , ought to be as . . . and . now , if in the mint there should be coin'd groats , or testers , that being of the same alloy with our other money , had but / ● of the weight that those species are coin'd at now ; or else , being of the same weight , were alloy'd with ⅓ of copper 〈…〉 〈…〉 ; and should thus , by law , be made current ; ( the rest of your silver money being kept to the present standard in weight and fineness ) 't is plain those species would be raised ⅓ part ; that passing for d which had but the silver of d in it ; and would be all one as if a groat should by law be made current for d ; and every d in payment pass for d. this is truly raising the species : but is no more in effect , than if the mine should coin clip'd money . and has , besides the cheat that is put , by such base or light money , on every particular man that receives it , that he wants ⅓ of that real value which the publick ought to secure him , in the money it obliges him to receive as lawful and current ; it has● i say , this great and unavoidable inconvenience to the publick , that , besides the opportunities it gives to domestick coin●●● to cheat you with lawful money , it p●●● it into the hands of foreigners to 〈◊〉 away your money without any commodities for it● for if they find that two-penny we●ght of silver , marked with a certain impression , shall ●●re in e●gland be equivalent to d weight marked with anoth●r impression ; they will not fail to 〈◊〉 pieces of that fashion ; and so importing that base and low coin , will , here in england , receive d for d , and quickly carry away your silver in exchange for copper , or barely the charge of coynage . this is unavoidable in all countries where any one species of their money is disproportionate in its intrinsick value , ( i. e. in its due proportion of silver to the rest of the money of that country ) which the king of france could not avoid , with all his watchfulness . for though , by edict , he made his s●ls pieces , whereof were to pass for ● french crown , though of them had not so much silver in them , as was in a french crown piece ) pass in the inland parts of his kingdom , for a crown , in all payments ; yet he durst not make them current in his sea-port towns , for fear that should give an opportunity to their importation . but yet this caution served not the turn . they were still imported ; and , by this means , a great loss and damage brought upon his country . so that he was forced to cry them down , and sink them to near their intrinsick value ; whereby a great many particular men , who had quantities of that species in their hands , lost a great part of their estates ; and every one that had any , lost proportionably by it . if we had groats or six-pences current by law , amongst us , that wanted ⅓ of the silver they now have by the standard , to make them of equal value to our other species of money ; who can imagine that our neighbours would not presently pour in quantity of such money upon us , to the great loss and prejudice of the kingdom ? the quantity of silver that is in each piece or species of coin , being that which makes its real and intrinsick value , the due proportions of silver ought to be kept in each species , according to the respective rate set on each of them by law. and when this is ever varied from , it is but a trick to serve some present occasion ; but is alway● with loss to the country where the trick is play'd . . the other way of raising m●ny is by raising all your silver coin at once ; the proportion of a crown , a shilling , and a penny , in reference to one another , being still kept , ( viz. that a shilling shall weigh / ● of a crown piece , and a penny weigh / of a shilling , in standard silver ) but out of every one of these , you abate / of the silver they were wont to have in them . if all the species of money , be , as 't is call'd , rais'd by making each of them to have / ● less of silver in them than formerly ; and so your whole money be lighter than it was : these following will be some of the consequences of it . . it will rob all creditors and landlords of / ( or per cent ) of their debts , in their 〈◊〉 rents , for ever ; and all other rents , as far as their former contracts reach , of per cent of their yearly income ; and this without any advantage to the debtor or farmer : for he receiving no more pounds sterling for his land or commodities , in this new lighter coin , than he should have done of your old and weightier money , gets nothing by it . if you say yes , he will receive more crown , half-crown , and shilling pieces , for what he now sells for new money , than he should have done if the money of the old standard had continued ; you confess your money is not raised in value , but in denomination ; since what your new pieces want in weight , must now be made up in their number . but which way ever this falls , 't is certain , the publick ( which most men think , ought to be the only reason of changing a settled law , and disturbing the common current course of things ) receives not the least profit by it ; nay , as we shall see by and by , it will be a great charge and loss to the kingdom . but this , at first sight , is visible ; that in all payments to be received upon precedent contracts , if your money be in effect raised , the receiver will lose per cent. for money having been lent , and leases and other bargains made , when money was of the same weight and fineness that it is now , upon confidence that under the same names of pounds , sh●l . and pence , they should receive the same value , ( i. e. the same quantity of silver ) by giving the denomination now to less quantities of silver by / , you take from them per cent of their due . when men go to market to buy any other commodities with their new , but lighter money , they will find s. of their new money will buy no more of any commodity than would before . for it not being the denomination but the quantity of silver , that gives the value to any coin , grains or parts of silver , however denominated or marked● will no more be worth , or pass for , or buy so much of any other commodity as grains of silver will , than s. will pass for s. if any one thinks a shilling or a crown in name has its value from the denomination , and not from the quantity of silver in it , let it be tried ; and hereafter let a penny be called a shilling or a shilling be called a crown . i believe no body would be content to receive his debts or rents in such money ; which though the law should raise thus , yet he foresees he should lose / by the one , and by the other ⅘ of the value he received ; and would find his new shilling , which had no more silver in it than / of what a shilling had before , would buy him of corn , cloth , or wine but / of what an old shilling would . this is as plainly so in the raising , as you call it , your crowns to s. and d. or ( which is the same thing ) making your crown / ● lighter in silver ; the only difference being that in one the loss is so great , ( it being / ) every body sees and abhors it at first proposal ; but in the other ( it being but / , and covered with the deceitful name of raising our money ) people do not so readily observed it . if it be good to raise the crown-piece this way / this week , i suppose it will be as good and profitable to raise it as much again the next week . for there is no reason why it will not be as good to raise it again another / the next week , and so on ; wherein , if you proceed but weeks successively , you will by new-years-day next have every half-crown raised to a crown , to the loss of ½ of peoples debts and rents , and the king's revenue , besides the confusion of all your affairs : and if you please to go on in this beneficial way of raising your money , you may by the same art bring a penny-weight of silver to be a crown . silver , i. e. the quantity of pure silver separable from the alloy , makes the real value of money . if it does not , coin copper with the same stamp and denomination , and see whether it will be of the same value . i suspect your stamp will make it of no more worth than the copper-money of ireland is , which is its weight in copper and no more . that money lost so much to ireland as it passed for above the rate of copper . but yet i think no body suffered so much by it as he by whose authority it was made current . if silver give the value , you will say what need is there then of the charge of coinage . may not men exchange silver by weight , for other things ; make their bargains , and keep their accounts in silver by weight ? this might be done , but it has these inconveniencies . . the weighing of silver to every one we had occasion to pay it to , would be very troublesome , for every one must carry about scales in his pocket . . scales would not do the business . for , in the next place , every one cannot distinguish between fine and mix'd silver : so that though he received the full weight , he was not sure he received the full weight of silver ; since there might be a mixture of some of the baser metalls , which he was not able to discern . those who have had the care and government of politick societies , introduced coinage as a remedy to those two inconveniencies . the stamp was a warranty of the publick , that under ●●ch a denomination they should receive a piece of such a weight and such a ●iness ; 〈◊〉 is , they should receive so much silver . and this is the reason why the counter●iting the stamp is made the highest crime , and has the weight of treason ●aid upon it ; because the stamp 〈…〉 of the intrins●ck value . the royal authority gives the 〈…〉 the law ●●lows and confirms the denomination , and both together give as it were the pub●●●k faith , as a secu●ity that 〈◊〉 of money 〈◊〉 for 〈…〉 , be of such a 〈…〉 have 〈◊〉 them so much silver . for 〈◊〉 si●ver ●nd not names that pay deb●● and pur●●ase commodities . if therefore i have contracted for twenty crowns , and the law then has required that each of those crowns should have an ounce of silver ; 't is certain my bargain is not made good , i am defrauded ( and whether the publick faith be not broken with me , i leave to be considered ) if , paying me crowns , the law allows them to be such as have but / ● of the silver they ought to have , and really had in them , when i made my contract . . it diminishes all the kings revenue per cent. for though the same number of pounds , shillings , and pence are paid into the exchequer as were wont , yet these names being given to coin that have each of them / less of silver in them ; and that being not a secret conceal'd from strangers , no more than from his own subjects , they will sell the king no more pitch , ●arr , or hemp , for shillings , after the raising your money , than they would before for : or to speak in the ordinary phrase , they will raise their commodities per cent , as you have rais'd your money per cent : and 't is well if they stop there . for usually in such changes , an out-cry being made of your lessening your coin , those who you have to deal with you , taking the advantage of the allarm to secure themselves from any loss by your new trick , raise their price even beyond the par of your lessening your coin. i hear of two inconveniencies complain'd of , which 't is proposed by this project to remedy . the one is , the melting down of our coin ; the other , the carrying away of our bullion . these are both inconveniencies i fear we lie under , but neither of them will be in the least removed or prevented by the proposed alteration of our money . . it is past doubt , that our money is melted down ; the reason whereof is evidently the cheapness of coinage for a tax on coin , paying the coinage , the particular owners pay nothing for it . so that ounces of silver coined , comes to the owner at the same rate , as ounces of the standard silver in bullion . for delivering into the mint his silver in bars , he has the same quantity of silver deliver'd out to him again in coin , without any charges to him . whereby if at any time he has occasion for bullion , 't is the same thing to melt down our mi●'d money as to buy bullion from abroad , or take it in exchange for other commodities . thus our mint to the only advantage of our officers , but at the publick cost , la●●urs in vain , as will be found . but yet this makes you not have one jot less money in england , than you would have otherwise ; but only makes you coin that which otherwise would not have been coin'd , nor perhaps been brought hither ; and being not brought hither by an over-ballance of your exportation , cannot stay when it is here . it is not any sort of coinage , does or can keep your money here . that wholly and only depends upon the ballance of your trade . and had all the money in king charles the ii. and king iames the ii. time , been minted according to this new proposal , this raised money would have been gone as well as the other , and the remainder been no more , nor no less than it is now ; though i doubt not but the mint would have coined as much of it as it has of our present mil●'d money . the short is this ; an over-ballance of trade with spain brings you in bullion ; cheap coinage , when it is here , carries it into the mint , and money is made of it ; but if your exportation will not ballance your importation in the other parts of your trade , away must your silver go again , whether monied or not monied . for where goods do not , silver must pay for the commodities you spend . that this is so will appear by the books of the mint , where may be seen how much mill'd money has been coin'd in the two last reigns . and in a paper i have now in my hands , ( supposed written by a man not wholly ignorant in the mint ) 't is confessed , that whereas / ● of the current payments were some time since of mil●'d money , there is not now / ●● gone then it is . but let not any one mistake and think it gone , because in our present coinage , an ounce wanting ● grains is denominated a crown● or that ( as is now proposed ) an 〈…〉 about grains , being 〈…〉 denominated a 〈…〉 it , or will ( if our money be 〈…〉 for the future fix it here . coin what quantity of silver you please , in one peice bigger or less , and give it the denomination of a crown ; when your money is to go to pay your foreign debts , ( or else it will not go out at all ) your heavy money , ( i. e. that which is weight according to its denomination , by the standard of the mint ) will be that which will be melted down , or carried away in coin by the exporter , whether the pieces of each species be by the law greater or less . for whilst coinage is whol●y paid for by a tax , whatever your size of money be , he that has need of bullion to send beyond sea , or of silver to make plate , need but take mill'd money , and melt it down and he has it as cheap as if it were in pieces of eight , or other silver coming from abroad ; the stamp , which so well secures the weight and fineness of the mill'd money , costing nothing at all . to this perhaps will be said , that if this be the effect of milled money , that it is so apt to be melted down , it were better to return to the old way of coining by the hammer ; to which i answer by no means . for , . that way of coinage less secures you from having a great part of your money melted down . for in that way there being a greater inequality in the weight of the pieces , some being too heavy and some too light , those who know how to make their advantage of it , cull out the heavy pieces , melt them down , and make a benefit of the over-weight . . coinage by the hammer exposes you much more to the danger of false coin. because the tools are easily made and concealed , and the work carried on with fewer hands , and less noise than a mill ; whereby false coiners are less liable to discovery . . the pieces not being so round , even , and fairly stamp'd , nor marked on the edges are expos'd to clipping , which mill'd money is not . mill'd-money is therefore certainly best for the publique . but whatever be the cause of melting down our mill'd-money , i do not see how raising our money ( as they call it ) will at all hinder its being melted down . for if our crown-pieces should be coin'd / lighter ; why should that hinder them from being melted down more than now . the intrinsique value of the silver is not alter'd , as we have shewn already : therefore that temptation to melt them down remains the same as before . but they are lighter by / . that cannot hinder them from being melted down . for half crowns are lighter by half , and yet that preserves them not . but they are of less weight , under the same denomination , and therefore they will not be melted down . that is true , if any of these present crowns that are / ● heavier , are current for crowns at the same time . for then they will no more melt down the new light crowns , than they will the old clipp'd ones , which are more worth in coin , and tale , than in weight and bullion . but it cannot be suppos'd that men will part with their old and heavier money , at the same rate that the lighter new coin goes at ; and pay away their old crowns for s. in tale , when at the mint they will yield them s. d. and then if an old mill'd crown goes for s. d. and a new mill'd crown ( being so much lighter ) go for a crown , what i pray will be the odds of melting down the one or the other ? the one has / less silver in it , and goes for / less , and so being weight , they are melted down upon equal terms . if it be a convenience to melt one , it will , be as much a convenience to melt the other ; just as it is the same convenience , to melt mi●l'd half crowns as mill'd crowns ; the one having with half the quantity of silver , half the value . when the money is all brought to the new rate , i. e. to be ● / lighter , and commodities raised as they will proportionably ; what shall hinder the melting down of your money then more than now , i would fain know ? if it be coin'd then as it is now g●●tis , a crown piece , ( let it be of what weight soever ) will be as it is now , just worth it s own weight in bullion , of the same fineness for the coinage , which is the manufactury about it , and makes all the difference , ●●●●ing nothing ; what can make the difference of value ? and therefore , whoever wants bullion , will as cheaply melt down these new crowns , as buy bullion with them . the raising of your money cannot then ( the act for free coinage standing ) hinder its being meltted down . nor , in the next place , much less can it , as is pretended , hinder the exportation of our bullion . any denomination or stamp we shall give to silver here , will neither give silver a higher value in england , nor make it less prized abroad . so much silver will always be worth ( as we have already shew'd ) so much silver given in exchange one for another . nor will it , when in your mint a less quantity of it is raised to a higher denomination ( as when / of an ounce has now the denomination of a crown , which formerly belong'd only to the whole ) be one jot raised , in respect of any other commodity . you have rais'd the denomination of your stamped silver / , or which is all one per cent. and men will presently raise their commodities per cent. so that if yesterday crowns would exchange for bushels of wheat , or yards of a certain sort of cloth , if you will to day coin current crowns / lighter , and make them the standard , you will find crowns will exchange for but bushels of wheat , or yards of that cloth , which will be just as much silver for a bushel , as yesterday . so that silver being of no more real value , by your changing your denomination , and giving it a less quantity ; this will no more bring in , or keep your bullion here , than if you had done nothing . if this were otherwise , you would be beholden ( as some people foolishly imagin ) to the clippers for keeping in your money . for if keeping the old denomination to a less quantity of silver , be raising your money ( as in effect it is all that is or can be done in it by this project of making your coin lighter ) the clippers have sufficiently done that ; and if their trade go on a little while longer , at the rate it has of late , and your mi●l'd-money be melted down and carried away , and no more coin'd ; your money will , without the charge of new coinage , be , by that sort of artificers , raised above per cent , when all your current money shall be clipp'd , and made above / ● lighter than the standard , preserving still its former denomination . it will possibly be here objected to me , that we see l. of clipt money , above per cent lighter than the standard , will buy as much corn , cloth , or wine , as l. in mill'd mon●y , which is / heavier ; whereby it is evident that my rule fails , that it is not the quantity of silver that gives the value to money , but its stamp and denomination . to which i answer , that men make their estimate and contracts according to the standard , upon supposition they shall receive good and lawful money ; which is that of full weight ; and so in effect they do , whil'st they receive the current money of the country . for since l. of clipt money will pay a debt of l. as well as the weightiest mill'd money , and a new crown out of the mint will pay for no more flesh , fruit , or cloth , than five clipt shillings ; 't is evident that they are equivalent as to the purchase of any thing here at home , whil'st no body scruples to take five clipt shillings in exchange for a weighty mill'd crown . but this will be quite otherwise as soon as you change your coin , and● to raise it , as you call it ) make your money / ● lighter in the mint ; for then no body will any more give an old crown of the former standard for one of the new , than he will now give you s. and d. for a crown ; for so much then his old crown will yield him at the mint . clipt and unclipt money will always buy an equal quantity of any thing else , as long as they will without scrup●e change one for another . and this makes that the foreign merchant , that comes to fell his goods to you , always counts upon the value of your money by the silver that is in it , and estimates the quantity of silver by the standard of your mint ; though perhaps by reason of clipt money , any sum that is ordinarily received is much lighter than the standard , and so has less silver in it than what is in a like sum new coin'd in the mint . but whilst clipt and weighty will equally change one for another , it is all one to him whether he receive his money in clipt money or no , so it be but current . for if he buy other commodities here with his money , whatever sum he contracts for , clipt as well as weighty money equally pays for it . if he would carry away the price of his commodity in ready cash , 't is easily chang'd into weighty money ; and then he has not only the sum in tale that he contracted for , but the quantity of silver he expected for his commodities , according to the standard of our mint . if the quantity of your clipt money be once grown so great , that the foreign merchant cannot ( if he has a mind to it ) easily get weighty money for it , but having sold his merchandise , and received clip'd money , finds a difficulty to procure what is weight for it ; he will , in selling his goods , either contract to be paid in w●ighty money , or else raise● the price of his commodities , according to the diminish'd quantities of silver in your current coin. in holland , ( ducatoons being the best money of the country , as well as the largest coin ) men , in payments , received and paid those indifferently , with the other money of the country , till of late the coining of other species of money , of baser alloy , and in greater quantities , having made the ducatoons , either by melting down , or exportation , scarcer than formerly , it became difficult to change the baser money into ducatoons ; and since that no body will pay a debt in ducatoons , unless he be allowed ½ per cent , more than they were coin'd for . to understand this , we must take notice , that guilders is the denomination that in holland they usually compute by , and make their contracts in . a ducatoon formerly passed at three guilders , and three stuyvers , or stuyvers . there were then ( some years since ) began to be coin'd another piece , which was call'd a three guilders piece , and was order'd to pass for three guilders , or sixty stuyvers . but three guilders pieces , which were to pass for guilders , not having so much silver in them as ducatoons , which passed for the same summ of guilders , the ducatoon● were either melted down in their mints , for the making of these 〈…〉 , or yet baser money , with profit ; or were carried away by foreign merchants ; who when they carried back the product of their sale in money , would be sure to receive their payment of the number of guilders they contracted for in ducatoons , or change the money they received into ducatoons ; whereby they carried home more silver than if they had taken thei payment in three guilder pi●ces , or any other species . thus ducatoons became scarce . so that now he that will be paid in ducatoons must allow ½ per cent , for them . and therefore the merchants , when they sell any thing now , either make their bargain to be paid in ducatoons , or if they contract for guilders in general , ( which will be sure to be paid them in the baser money of the country ) they raise the price of their commodities accordingly . by this example in a neighbour country , we may see how our new mill'd money goes away . when foreign trade imports more than our commodities will pay for ; 't is certain , we must contract debts beyond sea , and those must be paid with money , when either we cannot furnish , or they will not take our goods to discharge them to have money beyond sea to pay our debts , when our commodities do not raise it , there is no other way but to send it thither . and since a weighty crown costs no more here than a light one ; and our coin beyond sea , is valued no otherwise than according to the quantity of silver it has in it ; whether we send it in specie , or whether we melt it down here , to send it in bullion ( which is the safest way , as being not prohibited ) the weightiest is sure to go . but when so great a quantity of your money is clip'd , or so great a part of your weighty money is carried away , that the foreign merchant , or his factor here , cannot have his price paid in weighty money , or such as will easily be changed into it , then every one will see , ( when men will no longer take five clip'd shillings for a mill'd or weighty crown ) that it is the quantity of silver that buys commodities and pays debts , and not the stamp and denomination which is put upon it . and then too it will be seen what a robbery is committed on the publick , by clipping . every grain diminished from the just weight of our money , is so much loss to the nation ; which will , one time or other , be sensibly felt ; and which , if it be not taken care of , and speedily stop'd , will , in that enormous course it is now in , quickly , i fear , break out into open ill effects ; and , at one blow , deprive us of a great part , ( perhaps , near ¼ ) of our money . for that will be really the case , when the increase of clip'd money makes it hard to get weighty , and men begin to put a difference of value between that which is weighty , and light money , and will not sell their commodities but for money that is weight , and will accordingly make their bargains . let the country gentleman , when it comes to that pass , consider what the decay of his estate will be , when receiving his rent in the tale of clip'd shillings● according to his bargain , he cannot get them to pass at market for more than their weight . and he that sells him salt or silk , will bargain for s. such a quantity , if he pays him in fair weighty coin , but in clip'd money he will not take under s. d. here you see you have your money without this new trick of coinage , raised per cent. but whether to any advantage of the kingdom i leave every one to judge . hitherto we have only consider'd the r●isi●g of silver c●in , and that has been only by coining it with les● silver in it , under the same denomination . there is another way yet of raising money , which has something more of reality , though as little good as the former in it : which now , that we are upon the chapter of raising of money , it may not be amiss to mention ; and that is , when either of the two richer metals , ( which money is usually made of ) is by law raised above its natural value , in respect of the other . gold and silver , have , in almost all ages and parts of the world ( where money was used ) generally been thought the fittest materials to make it of . but there being a great disproportion in the plenty of these metals in the world , one has always been valued much higher than the other ; so that one ounce of gold has exchanged for several ounces of silver : as at present , our guinea passing for s. d. in silver , gold is now about ½ times more worth than silver ; there being about ½ times more silver in s. d. than there is gold in a guinea . this being now the market rate of gold to silver ; if by an established law the rate of guinea's should be set higher , ( as to s. and d. ) they would be raised indeed , but to the loss of the kingdom . for by this law gold being raised , per cent above its natural true value , foreigners would find it worth while to send their gold hither , and so fetch away your silver at per cent profit , and so much loss to you . for when so much gold as would purchase but ounces of silver any where else , will in england purchase the merchant ounces , what shall hinder him from bringing his gold to so good a market ; and ( ei●her selling it at the mint , where it will yield so much , or having it coin'd into guinea's ) either go with them to market , with that advantage of per cent in the very sort of his money , or change them into silver , and carry that away with him ? on the other side , if by a law you would raise your silver money and make crowns or s. in silver , equal to a guinea , at which rate i suppose it was first coin'd ; so that by your law a guinea should pass but for s. the same inconvenience would follow . for then strangers would bring in silver , and carry away your gold , which was to be had here at a lower rate than any where else . if you say , that this inconvenience is not to be fear'd ; for that as soon as people found that gold began to grow scarce , or that it was more worth than the law set upon it , they would not then part with it at the statute-rate ; as we see the broad pieces that were coin'd in k. iames i. time for s. no body will now part with under s. or more , according to the market value ; this i grant is true ; and it does plainly confess the foolishness of making a law which cannot produce the effect it is made for ; as indeed it will not , when you would raise the price of silver in respect of gold , above its natural market value : for then , as we see in our gold , the price of it will raise its self . but on the other side , if you should by a law set the value of gold above its 〈◊〉 then peopl● would be bound to receive it at that high rate , and so part with their silver at an under value . but supposing that having a mind to raise your silver in re●pect of 〈◊〉 ( for when you would raise the value of money , fansie what you will 't is but in respect of something you 〈…〉 it for , and is only 〈…〉 make a less quantity of the 〈…〉 money is made of change 〈…〉 quantity of that thing 〈…〉 to ) you make a law 〈…〉 of that ? if your law 〈…〉 that as much as you 〈…〉 gold ( for they are 〈…〉 things pu● in 〈…〉 the one 〈…〉 clear loss to the kingdom as you raise silver and debase gold by your law , below their natural value . if you raise gold in proportion to silver the same effect follows . the effect and ill consequence indeed is not so easily observed in the one as in the other : because your accounts being kept , and your reckonings all made in pounds , shillings , and pence , which are denominations of silver coins or numbers of them ; if gold be made current at a rate above the free and market value of those two metals , every one will easily perceive the inconvenience . but there being a law for it , you cannot refuse the gold in payment for so much . and all the money or bullion people will carry beyond sea from you will be in silver , and the money or bullion brought in , will be in gold and the same just will happen when your silver is raised and gold debased in respect of one another , beyond their true and natural proportion : ( natural proportion or value i call that respective rate they find any where without the prescription of law ) for then silver will be that which is brought in , and gold will be carried out ; and that still with loss to the kingdom , answerable to the over-value , set by the law. only as soon as the mischief is felt , people will ( do what you can ) raise their gold to its natural value . for your accounts and bargains being made in the denomination of silver-money ; if , when gold is raised above its proportion , by the law , you cannot refuse it in payment , ( as if the law should make a guinea current at s. and d. you are bound to take it at that rate in payment ; but if the law should make guineas current at s. he that has them is not bound to pay them away at that rate , but may keep them if he pleases , or get more for them if he can : yet from such a law , one of these things follow . either st , the law forces them to go at s. and then being found passing at that rate , foreigners make their advantage of it ; or ly , people keep them up and will not part with them at the legal rate , understanding them really to be worth more , and then all your gold lies dead , and is of no more use to trade than if it were all gone out of the kingdom ; or ly , it passes for more than the law allows , and then your law signifies nothing , and had been better let alone . which way ever it succeeds it proves either prejudicial or ineffectual . if the design of your law take place , the kingdom loses by it ; if the inconvenience be felt and avoided , your law is eluded . mo●ny is measure of commerce , and of the rate of every thing , and therefore ought to be kept ( as all other measures ) as steady and unvariable as may be . but this cannot be● if your money be made of two me●●l● , whose proportion , and consequently whose price , constantly varies in respect of one another . silver , for many reasons is the 〈◊〉 of all metals to be this measure , and therefore generally made use of for money . but then it is very unfit and inconvenient , that gold , or any other met●l should be made current legal money● at a standing settled rate . this i● to do by law , what justly cannot be done ; set a rate upon the varying value of things ; and is● a● i have shew'd , as far 〈◊〉 it 〈◊〉 , a constant damage and prej●dice to the country where it is prac●ised . suppose fifteen to one be now the exact p●r between g●ld and si●ver ; 〈…〉 make it lasting , and establish it so tha● next year , or twenty years 〈…〉 just value of gold to silver● and that one ounce of gold shall be 〈…〉 ounces of silver , neither more nor les● ? ●tis possible , the 〈…〉 trade sweeping away great 〈◊〉 of gold , may make it scarcer in 〈◊〉 . pe●haps the guinea trade , and mines of peru , affording it in a greater abundance , may make it more plentiful ; and so its value in respect of silver , come on the one side to be as sixteen , or on the other as fourteen to one . and can any law you shall make alter this proportion here , when it is so every where else round about you ? if your law set it at fifteen , when it is at the free market rate , in the neighbouring countries , as sixteen to one ; will they not send hither their silver to fetch away your gold at / loss to you ? or if you will keep its rate to silver , as fifteen to one , when in holland , france , and spain , its market value is but fourteen ; will they not send hither their gold● and fetch away your silver at / ● loss to you ? this is unavoidable , if you will make money of both gold and silver at the same time , and set rates upon them by law in respect of one another . what then ? ( will you be ready to say ) would you have gold kept out of engl●nd ? or being here , would you have it useless to trade , and must there be no money made of it ? i answer , quite the contrary . 't is sit the kingdom should make use of the treasure it has . 't is necessary your gold should be coin'd , and have the kings stamp upon it to secure men in receiving it , that there is so much gold in each piece . but 't is not necessary that it should have a fixed value set on it by publick authority . 't is not convenient that it should in its varying proportion have a settled price . let gold , as other commodities , find its own rate . and when , by the kings image and inscription , it carries with it a publick assurance of its weight and fineness ; the gold money so coin'd will never fail to pass at the known market rates ; as readily as any other twenty 〈◊〉 , though designed at first for l , go now as current for l. s. as any other money , and sometimes for more , as the rate varies . the value or price of any thing being only the respective estimate it bears to some other , which it comes in competition with , can only be known by the quantity of the one which will exchange for a certain quantity of the other . there being no two things in nature , whose proportion and use does not vary , 't is impossible to set a standing regular price between them . the growing plenty or scarcity of either in the market ; ( whereby i mean the ordinary places , where they are to be had in tra●fick ) the real use , or changing fashion of the place bringing either of them more into demand than formerly ; presently varies the respective value of any two things . you will as fruitlesly endeavour to keep two different things steadily at the same price one with another , as to keep two things in an aequilibrium , where their varying weights depend on different causes . put a piece of spunge in one scale , and an exact counterpoise of silver in the other , you will be mightily mistaken if you imagine , that because th●t they are to day equal they shall always remain so . the weight of the spunge varying with every change of moisture in the air , the silver in the opposite scale will sometimes rise and sometimes fall. this is just the state of silver and gold in regard of their mutual value . their proportion , or use , may , nay constantly does vary , and with it their price . for being estimated one in reference to the other , they are as it were put in opposite scales , and as the one rises the other falls , and so on the contrary . farthings made of a baser metal , may on this account too deserve your consideration . for whatsoever coin you make current , above the intrinsick value , will always be dammage to the publick , whoever get by it . but of this i shall not at present enter into a more particular enquiry . only this i will confidently affirm , that it is the interest of every country , that all the current . money of it should be of one and the same metal ; that the several species should be all of the same alloy , and none of a baser mixture : and that the standard once thus settled , should be inviolably and immutably kept to perpetuity . for whenever that is alter'd upon what pretence soever , the publick will lose by it . since then it will neither bring us in more money , bullion , nor trade ; nor keep that we have here ; nor hinder our weighty money of what denomination soever from being melted ; to what purpose should the kingdom be at the charge of coining all our money a-new ? for i do not suppose any body can propose , that we should have two sorts of money at the same time , one heavier , and the other lighter , as it comes from the mint . that is very absurd to imagine . so that if all your old money must be coin'd over again , it will indeed be some advantage , and that a very considerable one , to the officers of the mint . for they being allow'd s. d. for the coinage of every pound troy , which is very near ½ per cent ; if our money be six millions , and must be coin'd all over again , it will cost the nation to the mint l. if the c●ipt money must scape , because it is already as light as your new standard ; do you not own that this design of new coinage is just of the nature of c●ipping ? this business of money and coinage is by some men , and amongst them some very ingenious persons , thought a great mystery , and very hard to be understood . not that truly in it self it is so : but because interessed people that treat of it , wrap up the secret they make advantage of in mystical , obscure , and unintelligible ways of talking ; which men , from a preconceiv'd opinion of the difficulty of the subject , taking for sense , in a matter not easie to be penetrated but by the men of art , let pass for current without examination . whereas , would they look into those discourses , enquire what meaning their words have , they would find , for the most part , either their positions to be false ; their deductions to be wrong ; or ( which often happens ) their words to have no distinct meaning at all . where none of these be ; there , their plain , true● honest sense , would prove very easie and intelligible , if express'd in ordinary and direct language . that this is so , i shall shew , by examining a printed sheet on this subject , intituled , remarks on a paper given in to the lords , &c. remarks . 't is certain , that what place soever will give most for silver by weight , it will thither be carried and sold : and if of the money which now passes in england , there can be s. d. the ounce , given for standard silver at the mint ; when but s. d. of the very same money can be given elsewhere for it ; it will be certainly brought to the mint ; and when coined , cannot be sold , ( having one penny over-value set upon it by the ounce ) for the same that other plate may be bought for , so will be left unmelted ; at least , 't will be the interest of any exporters , to buy plate to send out , before money ; whereas now 't is his interest to buy money to send out before plate . answ. the author would do well to make it intelligible , how , of the money that now passes in england , at the mint can be given s. d. the ounce for standard silver , when but s. d. of the same money can be given elsewhere for it . next , how it has one penny over-value set upon it by the ounce ; so that , when coin'd it cannot be sold. this , to an ordinary reader , looks very mysterious ; and , i fear , is so ; as either signifying nothing at all , or nothing that will hold . for , . i ask who is it at the mint , that can give s. d. per ounce , for standard silver , when no body else can give above s. d ? is it the king , or is it the master worker , or any of the officers ? for to give s. d. for what will yield but s. d. to any body else , is to give / ● part more than it is worth . for so much every thing is worth , as it will yield . and i do not see how this can turn to account to the king , or be born by any body else . . i ask , how a penny over-value can be set upon it by the o●ne● ; so that it cannot be sold ? this is so mysterious , that i think it near impossible . for an equal quantity of standard silver will always be just worth an equal quantity of standard silver . and it is utterly impossible to make parts of standard silver equal to , or worth parts of the same standard silver ; which is meant by setting a penny over-value upon it by the ounce , if that has any meaning at all . indeed , by the workmanship of it , ounces of standard silver may be made not only worth ounces , but or . but the coinage , which is all the workmanship here , being paid for by a tax , i do not see how that can be reckon'd at all : or if it be , it must raise every s and d coin'd , to above s. d. if i carry ounces of standard silver in bullion to the mint , to be coin'd ; shall i not have just ounces back again for it in coin ? and if so , can these ounces of coin'd standard silver , be possibly made worth ounces of the same standard silver uncoin'd ; when they cost me no more , and i can , for barely going to the mint , have ounces of standard silver in bullion turn'd into coin ? cheapness of coinage in england , where it costs nothing , will , indeed , make money be sooner brought to the mint , than any where else ; because there i have the convenience of having it made into mony for nothing . but this will no more keep it in england , than if it were perfect bullion . nor will it hinder it from being melted down ; because it cost no more in coin than in bullion : and this equally , whether your pieces , of the same denomination , be lighter , heavier , or just as they were before . this being explain'd , 't will be easie to see , whether the other things , said in the same paragraph , be true or false ; and particularly , whether 't will be the interest of every exporter , to buy plate to send out before money . remark . 't is only barely asserted , that 〈◊〉 silver be raised at the mint , that 't will ●●ise elsewhere above it ; but can never be known till it be tried . answ. the author tells us in the last paragraph , that si●v●r th●t is worth but s. d. per ounce at the 〈◊〉 is w●●th s. d. elsewhere . this how true or what inconvenience it 〈…〉 not here examine . but be the inconvenience of it what it will , this raising the money he proposes as a remedy : and to those who say , upon raising our money silver will rise too , he makes this answer , that it can never be known , whether it will or no , till it be tried . to which i reply , that it may be known as certainly , without trial , as it can , that two pieces of silver that weighed equally yesterday , will weigh equally again to morrow in the same scales . there is silver , ( says our author ) whereof an ounce ( i. e. grains ) will change for s. d. ( i. e. grains ) of our standard silver coin'd . to morrow you coin your money lighter ; so that then s. d. will have but grains of coin'd standard silver in it . can it not then be known , without trial , whether that ounce of silver , which to day will change for grains of standard silver coin'd , will change to morrow but for grains of the same standard silver coin'd ? or can any one imagine that grains of the same silver , which to day are worth grains of our coin'd silver , will to morrow be worth but grains of the same silver , a little differently coin'd ? he that can have a doubt about this till it be tried , may as well demand a trial to be made , to prove , that the same thing is aequiponderent , or aequivalent to it self . for i think it is as clear , that grains of silver are aequiponderent to grains of silver , as that an ounce of silver , that is to day worth grains of standard silver , should to morrow be worth but gr. of the same standard silver ; all circumstances remaining the same , but the different weight of the pieces stamp'd : which is that our author asserts , when he says , that 't is only barely asserted , &c. what has been said to this , may serve also for an answer to the next parapraph . only i desire it may be taken notice of , that the author seems to insinuate that silver goes not in england , as in foreign parts , by weight ; which is a very dangerous as well as false position ; and which , if allowed , may let into our mint what corruption and debasing of our money one pleases . remark . that our trade hath heretofore furnished us with an overplus , brought home in gold and silver , is true : but that we bring home from any place more goods than we now export to it , i do not conceive to be so . and more goods might be sent to those parts ; but by reason of the great value of silver in this part of the world , more money is to be got by exporting silver , than by any other thing that can be sent ; and that is the reason of it . and for its being melted down , and sent out , because it is so heavy , is not by their paper denied . answ. that we bring home from any place more goods than we now export , ( the author tells us ) he doth not conceive . would he had told us a reason for his conceit . but since the money of any country is not presently to be changed , upon any private man's groundless conceit , i suppose this argument will not be of much weight with many men. i make bold to call it a groundless conceit ; for if the author please to remember the great sums of money are carried every year to the east-indies , for which we bring home consumable commodities ; ( though i must own that it pays us again with advantage . ) or if he will examine how much only two commodities , wholly consumed here , cost us yearly in money , ( i mean canary wine and currants ) more than we pay for with goods exported to the canaries and zant ; besides the over-ballance of trade upon us in several other places ; he will have little reason to say , he doth not conceive we bring home from any place more goods than we ●ow export to it . as to what he says concerning the melting down and exporting our money , because it is heavy ; if by heavy , he means , because our crown-pieces ( and the rest of our sp●cies of money in proportion ) are or grains heavier than he would have them coin'd . this , whoever grants it , i deny ; upon grounds which i suppose , when examined , will be found clear and evident . indeed when your debts beyond sea , to answer the over-ballance of foreign importations , call for your money ; 't is certain the heavy money , that is that which has the standard weight , will be melted down and carried away ; because foreigners value not your stamp , but your silver . he would do well to tell us what he means by the great value of silver in this part of the world. for he speaks of it as a cause that draws away our money more now than formerly ; or else it might as well have been omitted as mentioned in this place : and if he mean , by this part of the world , england ; 't is scarce sense to say . that the great value of silver in england should draw silver out of england . if he means the neighbouring countreys to england , he should have said it , and not doubtfully this part of the world. but let him● by this part of the world , mean what he will , i dare say every one will agree , that silver is not more valued in this , than any other part of the world ; nor in this age , more than in our grandfathers days . i am sorry if it be true , what he tells us , that more money is to be got by exportation of silver , than by any other thing that can be sent . this is an evidence , that we bring home more goods than we export : for till that happens , and has brought us in debt beyond sea , silver will not be exported ; but the overplus of peoples gain , being generally laid up in silver , it will be brought home in silver ; and so our people will value it as much as any other , in this part of the world. the truth of the case in short is this . whenever we , by a losing trade , contract debts with our neighbours ; they will put a great value on our silver , and more money will be got by transporting silver than any thing can be sent : which comes about thus . suppose that , by an over-ballance of their trade ( whether by a sale of pepper , spices , and other east-india commodities , it matters not ) we have received great quantities of goods , within these two or three months , from h●lland , and sent but little thither ; so that the accounts ballanced between the inhabitants of england and the united provinces , we of england were a million in their debt ; what would follow from hence ? this : that these dutch creditors , desiring to have what is due to them , give order to their factors and correspondents here , to return it them . for enquiring , as we do , what are the effects of an over-ballance of trade , we must not suppose they invest their debts in commodities , and return their effects that way . a million then being to be returned from england to holland in money , every one seeks bills of exchange : but englishmen not having debts in holland to answer this million , or any the least part of it , bills are not to be got . this presently makes the exchange very high ; upon which the bankers , &c. who have the command of great quantities of money and bullion , send that away to holland in specie , and so take money here to pay it again there upon their bills at such a rate of exchange as gives them five , ten , fifteen , &c. per cent. profit ; and thus sometimes a s. piece of our mill'd money may truely be said to be worth s. d. d. d. d. in holland . and if this be the great value of silver in this part of the world , i easily grant it him . but this great value is to be remedied , not by the alteration of our mint , but by the regulation and ballance of our trade . for be your coin what it will , our neighbours , if they over-ballance us in trade , will not only have a great value for our silver , but get it too ; and there will be more to be got by exporting silver to them , than by any other thing can be sent . remarks . the alteration of the coins in spain and portugal are no way at all like this . for there they alter'd in denomination near half , to deceive those they paid , with paying those to whom they owed one ounce of silver , but half an ounce for it . but in the alteration here designed , to whoever an ounce of silver was owing , an ounce will be paid in this money ; it being here only designed , that an ounce of money should equal an ounce of silver in value , at home , as well as abroad , which now it does not . answer . in this paragraph the author confesses the alteration of the coin in spain and portugal was a cheat ; but the alteration here design'd , he says , is not : but the reason he gives for it is admirable ; viz. because they there alter'd in denomination near half , and here the denomination is alter'd but per cent ; for so in truth it is , whatever be designed . as if per cent were a cheat , but per cent were not ; because perhaps less perceiveable . for the two things that are pretended to be done here by this new coinage , i fear will both fail , viz. . that to whom 〈◊〉 an ounce of silver is owing , an ounce 〈◊〉 silver shall be paid in this money . for when an ounce of silver is coin'd , as is proposed , into s. d. ( which is to make our money per cent. higher than it is now ) i that am to receive an l. per annum , fee farm rent ; shall i in this new money receive l. or barely l. ? the first i think will not be said . for if by law you have made it l. 't is certain the tenant will pay me no more . if you do not mean that crowns , or shillings of your new coin shall be an l. but there must be per cent , in tale , added to every , you are at the charge of new coinage to no other purpose but to breed confusion . if i must receive l , by tale , of this new money for my fee farm rent , 't is demonstration that i lose five ounces per cent of the silver was due to me . this a little lower he confesses in these words , that where a man has a rent-sec , that can never be more , this may somewhat affect it , but so very little , that it will scarce ever at all be perceived . this very little is per cent. and if a man be cheated of that , so he perceives it not , it goes for nothing . but this loss will not affect only such rents as can never be more , but all payments whatsoever that are contracted for before this alteration of our money . . if it be true , what he affirms , that an ounce of money doth equal an ounce of silver in value abroad , but not at home ; then this part of the undertaking will also fail . for i deny that the stamp on our money does any more debase it here at home than abroad , or make the silver in our money not equal in value to the same weight of silver every where . the author would have done well to have made it out , and not left so great a paradox only to the credit of a single assertion . remarks . and for what is said in this bill to prevent exportation , relates only to the keeping in our coin , and bullion , and leaves all foreign to be exported still . answer . what the author means by our own and foreign bullion , will need some explication . remarks . there is now no such thing as payments made in weighty and mill'd money . answer . i believe there are very few in town , who do not very often receive a mill'd crown for s. and a mill'd half crown for s. d. but he means i suppose in great and entire sums of mill'd money . but i ask , if all the clipp'd money were call'd in , whether then all the payments would not be in weighty money ; and that not being call'd in , whether if it be lighter than your new mill'd money , the new mill'd money will not be melted down as much as the old ; which i think the author there confesses , or else i understand him not . remark . nor will this any way interrupt trade ; for trade will find its own course ; the denomination of money in any country no way concerning that . answ. the denomination to a certain weight of money , in all countries , concerns trade ; and the alteration of that necessarily brings disturbance to it . remark . for if so be it occasions the coining more money , answ. he talks as if it would be the occasion of coining more money . out of what ? out of money already coin'd , or out of bullion ? for i would be glad to know where it is . remarks . it may be some gain to those that will venture to melt down the coin , but very small loss ( if any ) to those that shall be paid in the new : 't is not to be denied , but that where any man has a rent-sec , that can never be more , this may somewhat affect it ; but so very little , 't will scarce ever at all be perceived . ans. as much as it will be gain to melt down their coin , so much loss will it ●e to those who are paid in the new : 〈◊〉 per cent ● which , i suppose , is more than the author would be willing to lose , unless he get by it another way . rem . and if the alteration designed should have the effect of making our native commodities any way dearer , ans. here the author confesses , that proportionably as your money is raised , the price of other things will be raised too . but to make amends , he says , rem . it does at the same time make the land which produces them , of more than so much more in value . ans. this more than so much more in value , is more than our author , or any body else for him , will ever be able to make out . the price of things will always be estimated by the quantity of silver is given in exchange for them . and if you make your money less in weight , it must be made up in tale. this is all this great mystery of raising money , and raising land. for example , the mannor of blackacre would yesterday have yielded crowns , which , let us suppose , numero re●und● , to be ounces a piece of standard silver . to day your new coin comes in play , which is per cent lighter . there 's your money raised . the land now at sale yields crowns , which is just the same ounces of standard silver . there 's the land raised . and is not this an admirable invention , for which the publick ought to be at charges for new coinage , and all your commerce put in disorder ? and then to recommend this invention , you are told , as a great secret , that , had not money , from time to time , been raised in its denomination , lands had not so risen too : which is to say , had not your money been made lighter , fewer pieces of it would have bought as much land as a greater number does now . rem . the loss of payments therespoken of , will , in no sort , be so great as if the parties to whom these debts are owing , were now bound to receive them in the money now passes , and then to melt the same down ; so at this they will have no cause to complain . ans. a very good argument ! the clippers have rob'd the publick of a good part of their money ( which men will , some time or other , find in the payments they receive ) and 't is desired the mint may have a liberty to be before-hand in it . they are told they will have no reason to complain at it , who suffer this loss ; because it is not so great as the other . the damage is already done to the publick , by clipping . where at last it will light , i cannot tell . but men who receive clip'd money , not being forced to melt it down , do not yet receive any loss by it . when clip'd money will no longer change for weighty , than those who have clip'd money in their hands , will find the loss of it . rem . 't will make the customs better paid , because there will be more money . ans. that there will be more money in tale , 't is possible : that there will be more money in weight and worth , the author ought to shew . and then , what-ever becomes of the customs , ( which i do not hear are unpaid now ) the king will lose in the excise above l. per annum . for in all taxes where so many pounds , shillings , or pence are determin'd by the law to be paid , there the king will lose per cent. the author here , as in other places , gives a good reason for it . for , his majesty being to pay away this money by tale , as he received it , it will be to him no loss at all . as if my receiving my rents in full tale , but in money of undervalue per cent , were not so much loss to me , because i was to pay it away again by tale. try it at per cent. the odds only is , that one being greater than the other , would make more noise . but our author 's great refuge in this is , that it will not be perceived . remark . if all foreign commodities were to be purchased with this new species of money sent out ; we agree , that with l. of it there could not be so much silver or other commodities bought , as with l. in crown pieces as now coined ; because they would be heavier ; and all coin in any kingdom , but where 't is coined , only goes by weight ; and for the same weight of silver , the same every where still will be bought ; and so there will , with the same quantity of goods . and if those goods should cost per cent more here in england than heretofore , an● yield but the same money ( we mean by the ounce abroad ) the same money brought ho●●●nd coined , will yield the importer per cent more at the mint than it heretofore could do , and so no damage to the trader at all . answ. here truth forces from the author a confession of two things , which demonstrate the vanity and usele●nes● of the project . . that upon this c●ange of your coin , foreign goods will be raised . . your own goods will 〈◊〉 more per cent. so that goods of all kind● being thereupon raised ; wherein con●●● the raising of your money , when an 〈◊〉 of standard silver , however 〈◊〉 ●tamped , or denominated , will buy 〈◊〉 more commodities than it did before ? this confession also shews the falshood of that dangerous supposition , that money , in the kingdom where it is coin'd , goes not by weight , i. e. is not valued by its weight . rem . 't is true , the owners of silver will find a good market for it , and no others will be damaged ; but , on the contrary , the making plenty of money will be an advantage to all . answ. i grant it true , that if your money were really raised , per cent , the owners of silver would get so much by it , by bringing it to the mint to be coin'd . but since , as is confessed , commodities will ( upon this raising your money ) be raised to per cent , this alteration will be an advantage to no body but the officers of the mint . rem . when standard silver was last raised at the mint , ( which it was , from s to s and d the ounce , in the d of eliz. ) and , for above forty years after , silver uncoin'd was not worth above s d the ounce , which occasioned much coining ; and of money , none in those days was exported : whereas silver now is worth but the very same s and d the ounce still at the mint , and is worth s d elsewhere . so that if this bill now with the lords does not happen to pass , there can never any silver be ever more coined at the mint ; and all the mill'd money will in a very little time more be destroyed . answ. the reason of so much money coin'd in queen elizabeth's time , and afterwards , was not the lessening your crown pieces from to gr . and so proportionably all the rest of your money , ( which is that the author calls , raising standard silver from s to s d the ounce ) but from the over-ballance of your trade , bringing then in plenty of bullion , and keeping it here . how standard silver ( for if the author speaks of other silver , it is a fallacy ) should be worth it s own weight in standard silver at the mint , ( i. e. s d the ounce ) and be worth more than its own weight in standard silver , ( i. e. s d the ounce ) in lombard-street , is a paradox that no body , i think , will be able to comprehend , till it be better explain'd . it is time to give off coining , if the value of standard silver be lessened by it ; as really it is , if an ounce of coin'd standard silver will not exchange for an ounce of uncoin'd standard silver , but an ounce of coin'd standard silver will not exchange for an ounce of uncoin'd standard silver , unless you add or grains overplus to it : which is what the author would have taken upon his word , when he says , silver is worth five shillings four pence elsewhere . five shillings four pence of money coin'd at the mint , the author must allow to be at least grains . an ounce is but grains . how then an ounce of uncoin'd standard silver can be worth five shillings four pence , ( i. e. how grains of uncoin'd standard silver can be worth grains of the same standard silver , coin'd into money ) is unintelligible ; unless the coinage of our mint lessens the value of standard silver . sir , coin and interest are two things of so great moment to the publick , and of so great concernment in trade , that they ought , very accurately to be examin'd into , and very nicely weigh'd , upon any proposal of an alteration to be made in them . i pretend not to have treated of them here as they deserve . that must be the work of an abler hand . i have said something on th●se subjects , because you required it . and , i hope , the readiness of my obedience will excuse , to you , the faults i have committed , and assure you that i am , sir , your most humble servant . finis . a second vindication of the reasonableness of christianity, &c, by the author of the reasonableness of christinaity, &c. locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a second vindication of the reasonableness of christianity, &c, by the author of the reasonableness of christinaity, &c. locke, john, - . [ ], p. printed for a. and j. churchill... and edward castle ..., london : . attributed to locke by wing and nuc pre- imprints. "occasioned by john edward's the socinian creed which was a reply to locke's reasonableness of christianity"--nuc pre- imprints. imperfect: stained, with print show-through. errata: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng edwards, john, - . -- socinianism unmask'd. apologetics -- early works to . apologetics -- history -- th century. church history -- th century. christianity -- early works to . philosophy and religion. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - aptara rekeyed and resubmitted - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a second vindication of the reasonableness of christianity , &c. by the author of the reasonableness of christianity , &c. london , printed for a. and i. churchill , at the black swan in pater-noster-row , and edward castle , next scotland-yard-gate , by white-hall , . preface to the reader . it hath pleased mr. edwards , in answer to the reasonableness of christianity , &c. and its vindication , to turn one of the most weighty and important points that can come into question ( even no less than the very fundamentals of the christian religion ) into a meer quarrel against the author ; as every one , with mr. bold , may observe . in my reply to him , i have endeavour'd , as much as his objections would allow me , to bring him to the subject matter of my book , and the merits of the cause ; though his peculiar way of writing controversie has made it necessary for me in following him step by step , to wipe off the dirt he has thrown on me , and clear my self from those falshoods he has filled his book with . this i could not but do , in dealing with such an antagonist ; that by the vntruths i have proved upon him , the reader may judge of those other allegations of his , whereof the proof lying on his side , the bare denial is enough on mine , and indeed , are wholly nothing to the truth or falshood of what is contain'd in my reasonableness of christianity , &c. to which i shall desire the reader to add this further consideration from his way of writing , not against my book , but against me for writing it , that if he had had a real concern for truth and religion in this dispute , he would have treated it after another manner ; and we should have had from him more argument , reasoning and clearness , and less boasting , declamation and railing . it has been unavoidable for me to take notice of a great deal of this sort of stuff , in answering a writer who has very little else to say in the controversie , and places his strength in things besides , the question : but yet i have been so careful to take all occasions to e●●lain the doctrine of my book , that i hope the reader will not think his pains wholly lost labour in perusing this reply , wherein he will find some further , and i hope satisfying , account concerning the writings of the new testament , and the christian religion contained in it . mr. edward's ill language , which i thought personally to me ( though i knew not how i had provoked a man whom i had never had to do with ) i am now satisfied by his rude and scurrilous treating of mr. bold , is his way and strength in management of controversie ; and therefore requires a little more consideration in this disputant than otherwise it would deserve . mr. bold , with the calmness of a christian , the gravity of a divine , the clearness of a man of parts , and the civility of a well bred man , made some animadversions on his socinianism unmask'd ; which with a sermon preach'd on the same subject with my reasonableness of christianity , he published : and how he has been used by mr. edwards , let the world judge . i was extreamly surprized with mr. bold's book , at a time when there was so great an outcry against mine on all hands . but it seems he is a man that does not take up things upon hearsay ; nor is afraid to own truth , whatever clamor or calumny it may lie under . mr. edwards confidently tells the world , that mr. bold has been drawn in to espouse this cause , upon base and mean considerations . whose picture of the two , such a description is most likely to give us , i shall leave to the reader to judge , from what he will find in their writings on this subject . for as to the persons themselves , i am equally a stranger to them both : i know not the face of either of them : and having hitherto never had any communication with mr. bold , i shall begin with him , as i did with mr. edwards in print ; and here publickly return him this following acknowledgment for what he has printed in this controversie . to mr. bold . sir , though i do not think i ought to return thanks to any one for being of my opinion , any more than to fall out with him for differing from me ; yet i cannot but own to all the world the esteem that i think is due to you , for that proof you have given of a mind and temper becoming a true minister of the gospel , in appearing as you have done , in the defence of a point , a great point of christianity , which it is evident you could have no other temptation to dedeclare for , but the love of truth . it has fared with you herein no better than with me . for mr. edwards , not being able to answer your arguments , has found out already that you are a mercenary , defending a cause against your perswasion for hire ; and that you are sailing to racovia by a side wind : such inconsistencies can one ( whose business it is to rail for a cause he cannot defend ) put together to make a noise with : and he tells you plainly what you must expect , if you write any more on this argument , viz. to be pronounced a downright apostate and renegado . as soon as i saw your sermon and animadversions , i wonder'd what scare-crow mr. edwards would set up , wherewith he might hope to deterr men of more caution than sense from reading of them : since socinianism , from which you were known to be as remote as he , i concluded would not do . the unknown author of the reasonableness of christianity , he might make a socinian , mahometan , atheist , or what sort of raw-head and bloody-bones he pleased . but i imagined he had had more sence than to venture any such aspersions on a man whom , though i have not yet the happiness personally to know ; yet i know hath justly a great and settled reputation amongst worthy men : and i thought that that coat which you had worn with so much reputation , might have preserved you from the bespatterings of mr. edward's dunghil . but what is to be expected from a warrier that hath no other ammunition , and yet ascribes to himself victory from hence , and with this artillery imagines he carries all before him ? and so skimmington rides in triumph , driving all before him by the ordures that he bestows on those that come in his way . and were not christianity concerned in the case , a man could scarce excuse to himself the ridiculousness of entering into the list with such a combatant . i do not therefore wonder that this mighty boaster , having no other way to answer the books of his opponents , but by popular calumnies , is fain to have recourse to his only refuge , and lay out his natural talent in vilifying and slandering the authors . but i see , by what you have already writ , how much you are above that ; and as you take not up your opinions from fashion or interest , so you quit them not to avoid the malicious reports of those that do : out of which number , they can hardly be left , who ( unprovoked ) mix with the management of their cause , injuries and ill language to those they differ from . this , at least i am sure , zeal or love for truth , can never permit falshood to be used in the defence of it . your mind i see prepar'd for truth , by resignation of it self not to the traditions of men , but the doctrine of the gospel , has made you more readily entertain , and more easily enter into the meaning of my book , than most i have heard speak of it . and since you seem to me to comprehend , what i have laid together , with the same disposition of mind , and in the same sence that i received it , from the holy scriptures , i shall as a mark of my respect to you , give you a particular account of the occasion of it . the beginning of the year in which it was published , the controversie that made so much noise and heat amongst some of the dissenters , coming one day accidentally into my mind , drew me by degrees into a stricter and more through enquiry into the question about justification . the scripture was direct and plain , that 't was faith that justified , the next question then , was what faith that was that justified ; what it was which , if a man believed , it should be imputed to him for righteousness . to find out this , i thought the right way was to search the scriptures ; and thereupon betook my self seriously to the reading of the new testament , only to that purpose . what that produced , you and the world have seen . the first view i had of it seem'd mightily to satisfie my mind , in the reasonableness and plainness of this doctrine ; but yet the general silence i had in my little reading met with , concerning any such thing , awed me with the apprehension of singularity ; till going on in the gospel history , the whole tenour of it made it so clear and visible , that i more wonder'd that every body did not see and imbrace it ; than that i should assent to what was so plainly laid down , and so frequently inculcated in holy writ , though systems of divinity said nothing of it . that which added to my satisfaction , was , that it led me into a discovery of the marvellous and divine wisdom of our saviour's conduct , in all the circumstances of his promulgating this doctrine ; as well as of the necessity that such a law-giver should be sent from god for the reforming the morality of the world ; two points that i must confess , i had not found so fully and advantageously explain'd in the books of divinity i had met with , as the history of the gospel seem'd to me , upon an attentive perusal , to give occasion and matter for . but the necessity and wisdom of our saviour's opening the doctrine ( which he came to publish ) as he did in parables and figurative ways of speaking , carries such a thread of evidence through the whole history of the evangelists , as i think is impossible to be resisted ; and makes it a demonstration , that the sacred historians did not write by concert as advocates , for a bad cause , or to give colour and credit to an imposture they would usher into the world ; since they , every one of them , in some place or other , omit some passages of our saviour's life , or circumstances of his actions ; which shew the wisdom and wariness of his conduct ; and which even those of the evangelists , who have recorded , do barely and transiently mention , without laying any stress on them , or making the least remark of what consequence they are to give us our saviour's true character , and to prove the truth of their history . these are evidences of truth and sincerity , which result alone from the nature of things , and cannot be produced by any art or contrivance . how much i was pleased with the growing discovery , every day , whilst i was employed in this search , i need not say . the wonderful harmony , that the farther i went , disclosed it self , tending to the same points , in all the parts of the sacred history of the gospel , was of no small weight with me and another person , who every day , from the beginning to the end of my search , saw the progress of it , and knew at my first setting out , that i was ignorant whither it would lead me ; and therefore , every day , asked me what more the scripture had taught me . so far was i from the thoughts of socinianism , or an intention to write for that or any other party , or to publish any thing at all . but when i had gone through the whole , and saw what a plain , simple , reasonable thing christianity was , suited to all conditions and capacities ; and in the morality of it now , with divine authority , established into a legible law , so far surpassing all that philosophy and humane reason had attain'd to , or could possibly make effectual to all degrees of mankind ; i was flatter'd to think it might be of some use in the world ; especially to those who thought either that there was no need of revelation at all , or that the revelation of our saviour required the belief of such articles for salvation , which the settled notions and their way of reasoning in some , and want of understanding in others , made impossible to them . upon these two topicks the objections seemed to turn , which were with most assurance , made by deists against christianity ; but against christianity misunderstood . it seem'd to me , that there needed no more to shew them the weakness of their exceptions , but to lay plainly before them the doctrine of our saviour and his apostles , as delivered in the scriptures , and not as taught by the several sects of christians . this tempted me to publish it , not thinking it deserved an opposition from any minister of the gospel ; and least of all , from any one in the communion of the church of england . but so it is , that mr. edwards's zeal for he knows not what ( for he does not yet know his own creed , nor what is required to make him a christian ) could not brook so plain , simple , and intelligible a religion : but yet not knowing what to say against it , and the evidence it has from the word of god , he thought fit to let the book alone , and fall upon the author . what great matter he has done in it i need not tell you , who have seen and shew'd the weakness of his wranglings . you have here , sir , the true history of the birth of my reasonableness of christianity , as delivered in the scriptures , and my design in publishing it , &c. what it contains , and how much it tends to peace and union amongst christians , if they would receive christianity as it is , you have discovered . i am , sir , your most humble servant a. b. my readers will pardon me that in my preface to them i make this particular address to mr. bold . he hath thought it worth his while to defend my book . how well he has done it , i am too much a party to say : i think it so sufficient to mr. edwards , that i needed not have troubled my self any further about him on the account of any argument that remains in his book to be answer'd . but a great part of the world judging of contests about truth , as they do of popular elections , that the side carries it where the greatest noise is ; 't was necessary they should be undeceived , and be let see , that sometimes such writers may be let alone , not because they cannot , but because they deserve not to be answer'd . this farther i ought to acknowledge to mr. bold , and own to the world , that he hath entered into the true sence of my treatise , and his notions do so perfectly agree with mine , that i shall not be afraid by thoughts and expressions very like his in this my second vindication , to give mr. edwards ( who is exceedingly quick-sighted and positive in such matters ) a handle , to tell the world , that either i borrowed this my vindication from mr. bold , or writ his animadversions for him . the former of these i shall count no discredit , if mr. edwards think fit to charge me with it : and the latter mr. bold's character , is answer enough to . though the impartial reader , i doubt not , will find that the same vniform truth consider'd by us , suggested the same thoughts to us both , without any other communication . there is another author , who in a civiller stile hath made it necessary for me to vindicate my book from a reflection or two of his , wherein he seems to come short of that candor he professes . all that i shall say on this occasion here is , that it is a wonder to me , that having published what i thought the scripture told me was the faith that made a christian , and desired that if i was mistaken , any one that thought so , would have the goodness to inform me better ; so many with their tongues , and some in print , should intemperately find fault with a poor man out of his way , who desires to be set right ; and no one who blames his faith , as coming short , will tell him what that faith is which is required to make him a christian. but , i hope , that amongst so many censurers , i shall at last find one , who knowing himself to be a christian upon other grounds than i am , will have so much christian charity as to shem me what more is absolutely necessary to be believed by me , and every man , to make him a christian. errata . page ● . line . read , are in the apostles creed set down as m●●e . ● . ● ▪ r. and therefore may . p. . l. . dele and in the next place wher● it i● that i say , viii . that there must be nothing in christianity that is not ▪ plain and exactly level to all mens mother wit ? p. . l. . r. mistake , p. . l. . r ▪ enquiry , p. ● . l. . r. needs , l. . r. needs , p. . l. . r. premiss●s , p. . l. . r. sc●rr●ity . p. . l. . r. p●rp●s● , which i , p. ● . l. . r. distinction , p. . l. . r. baptizes him , p. . l. . r. in the vnmas ▪ p. . l. . r. creed do not , p. . l. . r. gentleman , p. . l. ● . r. article , p. . l. . r , of the doctrines , p. . l. . r. st. peter preach'd , l. . r. as well as he , p. ● . l. . r. inserted , p. . l. . r. them ▪ but has ▪ p. . l. . r but what we understand , p. . l. ● . r. in them granted all i would have : and shall not meddle with his sp●●king closely and strictly ; but , l. . r , bespatter'd , p. . l. . r. sense and love , p. . l. . r. apostles , p. . l. ● . r. sacrament , p. . l. . r. mangle● , p. . l. . r. a dangerous , p. . l. . r. to which , p. . l. . r. ●nanswerable , l. . r. above four pages , p. . l. . believes all p. . l. . r. and to proceed , l. . go for payment , should be in roman characte●● , p. ● . l. . r , have : l. . ● . these questions . a second vindication of the reasonableness of christianity , &c. a cause that stands in need of falshoods to support it , and an adversary that will make use of them deserve nothing but contempt ; which i doubt not but every considerate reader thought answer enough to mr. edwards's socinianism unmask'd . but since in his late socinian creed , he says , i would have answer'd him if i could , that the interest of christianity may not suffer by my silence , nor the contemptibleness of his treatise afford him matter of triumph amongst those who lay any weight on such boasting , 't is fit it should be shewn what an arguer he is , and how well he deserves for his performance to be dubb'd by himself irrefragable . those , who like mr. edwards , dare to publish inventions of their own for matters of fact , deserve a name so abhorr'd , that it finds not room in civil conversation . this secures him from the proper answer due to his imputations to me in print of matters of fact utterly false , which without any reply of mine , fix upon him that name ( which without a profligate mind , a man cannot expose himself to ) till he hath proved them . till then he must wear what he has put upon himself . this being a rule which common justice hath prescribed to the private judgments of mankind , as well as to the publick judicatures of courts , that all allegations of fact brought by contending parties should be presum'd to be false till they are proved . there are two ways of making a book unanswerable . the one is by the clearness , strength and fairness of the argumentation . men who know how to write thus , are above bragging what they have done , or boasting to the world that their adversaries are ba●●led . another way to make a book unanswerable , is to lay stress on matters of fact foreign to the question , as well as to truth ; and to stuff it with scurrility and fiction . this hath been always so evident to common sense , that no man who had any regard to truth or ingenuity , ever thought matters of fact besides the argument , and stories made at pleasure , the way of managing controversies . which shewing only the want of sense and argument , could , if used on both sides , and in nothing but downright railing : and he must always have the better of the cause , who has lying and impudence on his side . the unmasker in the entrance of his book , s●ts a great distance between his and my way of writing . i am not sorry that mine differs so much as it does from his . if it were like his , i should think , like his , it wanted the author's commendations . for , in his first paragraph , which is all laid out in his own testimony of his own book , he so earnestly bes●eaks an opinion of mastery in politeness , order , coherence , pertinence , strength , seriousness , temper , and all the good qualities requisite in controversie , that i think , since he pleases himself so much with his own good opinion , one in pity ought not to go about to rob him of so considerable an admirer . i shall not therefore contest any of those excellencies he ascribes to himself , or faults he blames in me in the management of the dispute between us , any further than as particular passages of his book , as i come to examine them , shall suggest unavoidable remarks to me . i think the world does not so much concern it self about him or me , that it need be told , in that inventory he has given of his own good parts in his first paragraph , which of us two has the better hand at flourishes , iesting , and common-places ; if i am , as he says , pag. . troubled with angry fits and passionate ferments , which though i strive to palliate , are easily discernable , &c. and he be more laudably ingenuous in the openness of that temper , which he shews in every leaf , i shall leave to him the entire glory of boasting of it . whatever we brag of our performances , they will be just as they are , however he may think to add to his by his own encomiums of them . the difference in stile , order , coherence , good breeding ( for all those amongst others the unmasker mentions ) the reader will observe , whatever i say of them : and at best they are nothing to the question in hand . for , though i am a tool , pert , childish , starch'd , impertinent , incoherent , trifling , weak , passionate , &c. commendations i meet with before i get to the th . page , besides what follows as upstart racovian , p. . flourishing scribler , p. . dissembler , . pedantick , . i say , although i am all this , and what else he liberally bestows on me in the rest of his book , i may have truth on my side , and that in the present case serves my turn . having thus placed the laurels upon his own head , and sung applause to his own performance , he , pag. . enters , as he thinks , upon his business , which ought to be , as he confesses , pag. . to make good his former charges . the first whereof he sets down in these words . that i unwarrantably crowded all the necessary articles of faith into one , with a design of favouring socinianism . if it may be permitted to the subdued to be so bold with one , who is already conqueror , i desire to know , where that proposition is laid down in these terms as laid to my charge . whether it be true , or false , shall , if he pleases , be hereafter examined : but it is not at present the matter in question . there are certain propositions , which he having affirm'd and i denied , are under debate between us : and that the dispute may not run into an endless ramble by multiplying of new before the points in contest are decided , those ought first to be brought to an issue . to go on therefore in the order of his socinianism unmask'd ( for p. . he has out of the mishna taught me good breeding , to answer the first first , and so in order ) the next thing he has against me , is p. . which , that the reader may understand the force of , i must inform him , that in the . p. of his thoughts concerning the causes of atheism , he said , that i give this plausible conceit , as he calls it , over and over again in these formal words , viz. that nothing is required to be believed by any christian man but this , that iesus is the messiah . this i denied . to make it good , socinianism unmask'd , p. . he thus argues , first , it is observable , that this guilty man would be shifting off the indictment , by excepting against the formality of words , as if such were not to be found in his book : but when doth he do this ? in the close of it , when his matter was exhausted , and he had nothing else to say , vind. p. . then he bethinks himself of this salvn , &c. answ. as if a falshood were ever the less a falshood , because it was not opposed ; or would grow into a truth if it were not taken notice of , before the th . page of the answer . i desire him to shew me these formal words over and over again in my reasonableness of christianity : nor let him hope to evade by saying , i would be shifting by excepting against the formality of the words . to say that i have over and over again those formal words in my book , is an assertion of a matter of fact , let him produce the words , and justifie his allegation ; or confess , that this is an untruth publish'd to the world : and since he makes so bold with truth in a matter visible to every body , let the world be judge , what credit is to be given to his allegations of matters of fact , in things foreign to what i have printed ; and that are not capable of a negative proof . a sample whereof the reader has at the entrance in his introducti●● , page a , and the three or four following pages . where he affirms to the world not only what i know to be false ; but what every one must see , he could not know to be true . for he pretends to know and deliver my thoughts . and what the character is of one that confidently affirms what he does not know , no body need be told . but he adds , i had before pleaded to the indictment , and thereby owned it to be true . this is to make good his promise , p. . to keep at a distance from my feeble strugglings . here this strong arguer must prove , that what is not answer'd or deny'd in the very beginning of a reply , or before the th . page , is owned to be true . in the mean time till he does that , i shall desire such of my readers as think the unmasker's veracity worth the examining to see in my vindication , from p. . to . wherein is contain'd , what i have said about one article , whether i have owned , what he charged me with , on that subject . this proposition then remains upon him still to be proved , viz. i. that i have over and over again these formal words in my reasonableness of christianity , viz. that nothing is required to be believed by any christian man , but this , that iesus is the messiah . he goes on pag. . and indeed he could do no other , for it was the main work he set himself about to find but one article of faith in all the chapters of the four evangelists , and the acts of the apostles . this is to make good his promise , pag. . to clear his book from those sorry objections and cavils i had raised against it . several of my sorry objections and cavils were to represent to the reader , that a great part of what he said was nothing but suspicions and conjectures , and such he could not but then own them to be . but now he has rid himself of all his conjectures , and has raised them up into direct positive affirmations , which being said with confidence without proof , who can deny , but he has clear'd , throughly clear'd that part from my sorry objections and cavils ? he says it was the main work i set my self about to find but one article of faith. this i must take the liberty to deny : and i desire him to prove it . a man may set himself to find two , or as many as there be , and yet find but one : or a man may set himself to find but one , and yet find two or more . it is no argument from what a man has found , to prove what was his main work to find , unless where his aim was only to find what there was , whether more or less . for a writer may find the reputation of a poor contemptible railer ; nay , of a downright impudent lyar , and yet no body will think it was his main work to find that . therefore sir , if you will not find what 't is like you did not seek , you must prove those many confident assertions , you have published , which i shall give you in tale whereof this is the second , viz. ii. that the main business i set my self about , was to find but one article of faith. in the following part of this sentence , he quotes my own words , with the pages where they are to be found ; the first time , that , in either of his two books against me , he has vouchsafed to do so , concerning one article , wherewith he has made so much noise . my words in pag. . of my reasonableness of christianity , stand thus ; for that this is the sole doctrine pressed and required to be believed in the whole tenor of our saviour's and his apostles preaching , we have shew'd through the whole history of the evanlists and acts , and i challenge them to shew that there was any other doctrine upon their assent to which , or disbelief of it , men were pronounced believers or unbelievers , and accordingly received into the church of christ , as members of his body , as far as mere believing could make them so ; or else kept out . this was the only gospel article of faith which was preached to them . out of this passage , the unmasker sets down these words , this is the sole doctrine pressed and required to be believed in the whole tenor of our saviour's and his apostles preaching , p. . this was the only gospel article of faith which was preach'd to them . i shall pass by all other observations , that this way of citing these words would suggest , and only remark , that if he brought these words to prove the immediately preceding assertion of his , viz. that to find but one article of faith was the main work i set my self about . this argument reduced into form will stand thus . he who says , that this is the sole doctrine pressed and required to be believed , in the whole tenor of our saviour's and his apostles preaching , upon their assent to which , or disbelief of it , men were pronounced believers or unbelievers , and accordingly received into the church of christ , as members of his body , as far as mere believing could make them so , or else kept out , sets himself to find out but one article of faith , as his main work. but the vindicator did so : ergo : if this were the use he would make of those words of mine cited , i must desire him to prove the major . but he talks so freely , and without book , every where , that i suppose he thought himself , by the privilege of a declaimer , exempt from being called strictly to an account for what he so loosely says , and from proving what he should be called to account for . rail lustily , is a good rule , something of it will stick , true or false , proved or not proved . if he alledges these words of mine , to answer my demand , vind. p. . where he found that i contended for one single article of faith , with the exclusion and defiance of all the rest which he had charged me with . i say , it proves this as little as the former . for to say , that i had shew'd through the whole history of the evangelists , and the acts , that this is the sole doctrine , or only gospel-article pressed and required to be believed in the whole tenor of our saviour and his apostles preaching ; upon their assent to which , or disbelieving of it , men were pronounced believers or unbelievers , and accordingly received into the church of christ , or kept out ; is the simple assertion of a positive matter of fact , and so carries in it no defiance , no , nor exclusion of any oth●r doctrinal or historical truth contained in the scripture : and therefore it remains still on the unmasker to shew where 't is i express any de●iance of any other truth contain'd in the word of god ; or where i exclude any one doctrine of the scriptures . so that if it be true , that i contend for one article , my contention may be without any defiance , or so much as exclusion of any of the rest , notwithstanding any thing contained in these words . nay , if it should happen that i am in a mistake , and that this was not the sole doctrine which our saviour and his apostles preached , and upon their assent to which , men were admitted into the church ; yet the unmasker's accusation would be never the truer for that , unless it be necessary , that he that mistakes in one matter of fact , should be at defiance with all other truths ; or , that he who erroneously says , that our saviour and his apostles admitted men into the church upon the believing him to be the messiah , does thereby exclude all other truths published to the jews before , or to christian believers afterwards . if these words be brought to prove , that i contended for one article , barely one article , without any defiance or exclusion annext to that contention ; i say , neither do they prove that , as is manifest from the words themselves , as well as from what i said elsewhere concerning the article of one god. for here , i say , this is the only gospel-article , &c. upon which men were pronounced believers ; which plainly intimates some other article known and believed in the world before , and without the preaching of the gospel . to this the unmasker thinks he has provided a salvo in these words , socinianism unmask'd , pag. . and when i told him of this one article , he knew well enough that i did not exclude the article of the deity , for that is a principle of natural religion . if it be fit for an unmasker to perceive what is in debate , he would know , that the question is not , what he excluded or excluded not , but what articles he charged me to have excluded . taking it therefore to be his meaning ( which it must be , if he meant any thing to the purpose , ) viz. that when he charged me so often and positively for contesting for one article , viz. that iesus was the messiah , he did not intend to accuse me for excluding the article of the deity . to prove that he did not so intend it , he tells me , that i knew that he did not . answ. how should i know it ? he never told me so either in his book , or otherwise . this i know , that he said , pag. . that i contended for one article , with the exclusion of all the rest . if then the belief of the deity , be an article of faith , and be not the article of iesus being the messiah , it is one of the rest ; and if all the rest were excluded , certainly that being one of all the rest , must be excluded . how then he could say , i knew that he excluded it not , i. e. meant not that i excluded it , when he positively says i did exclude it , i cannot tell , unless he thought that i knew him so well , that when he said one thing , i knew that he meant another , and that the quite contrary . he now it seems acknowledges that i affirmed , that the belief of the deity , as well as of iesus being the messiah , was required to make a man a believer . the believing in one god the father almighty , maker of heaven and earth , is one article ; and in iesus christ his only son our lord , is another article . these therefore being two articles , and both asserted by me to be required to make a man a christian , let us see with what truth or ingenuity the unmasker could apply , besides that above-mention'd , these following expressions to me , as he does without any exception . why then must there be one article , and no more ? pag. . going to make a religion for his mermidons , he contracts all into one article , and will trouble them with no more , pag. . away with systems , away with creeds , let us have but one article , though it be with the defiance of all the rest , pag. . thus we see why he reduces all belief to that one article before rehearsed , pag. . and all this without any the least exception of the article of a deity , as he now pretends . nor could he indeed , as is evident from his own words , pag. , . to conclude , this gentleman and his fellows are resolved to be unitarians , they are for one article of faith , as well as one person in the godhead : — but if these learned men were not prejudiced — they would perceive , that when the catholick faith is thus brought down to one single article , it will soon be reduced to none , the unite will dwindle into a cypher . by which the reader may see , that his intention was , to persuade the world , that i reduced all belief , the catholick faith ( they are his own words ) to one single article and no more . for if he had given but the least hint , that i allowed of two , all the wit and strength of argument contained in unitarians , unite , and cypher , with which he winds up all , had been utterly lost , and dwindled into palpable nonsence . to demonstrate that this was the sence he would be understood in , we are but to observe what he says again , pag. . of his socinianism unmask'd , where he tells his readers , that i , and my friends , have new-modell'd the apostles creed ; yea indeed , have presented them with one article , instead of twelve . and hence we may see what sincerity there is in the reason he brings to prove that he did not exclude the article of the deity . for , says he , p. . that is a principle of natural religion . answ. ergo , he did not in positive words , without any exception , say , i reduced all belief , the catholick faith , to one single article , and no more . but to make good his promise , not to resemble me in the little artifices of evading , he wipes his mouth , and says at the bottom of this page , but the reader sees his [ the vindicator's ] shuffling . whilst the article of one god is a part of all belief , a part of the catholick faith , all which he affirm'd i excluded , but the one article concerning the messiah , every one will see where the shuffling is : and if it be not clear enough from those words themselves , let those above quoted out of pag. . of his socinianism unmask'd , where he says , that i have new-modell'd the apostles creed , and presented the world with one article instead of twelve , be an interpretation of them . for if the article of one eternal god , maker of heaven and earth , be one of the article of the apostles creed , and the one article i presented them with be not that , 't is plain , he did and would be understood to mean , that by my one article , i excluded that of the one eternal god , which branch soever of religion , either natural or revealed , it belongs to . i do not endeavour to persuade the reader , as he says , p. . that he misunderstood me ; but yet every body will see , that he mis-represented me . and i challenge him to say , that those expressions above quoted out of him , concerning one article , in the obvious sence of the words , as they stand in his accusation of me , were true ? this flies so directly in his face , that he labours mightily to get it off , and therefore adds these words , my discourse did not treat ( neither doth his book run that way ) of principles of natural religion , but of the revealed , and particularly the christian : accordingly this was it which i taxed him with , that of all the principles and articles of christianity , he chose out but one as necessary to be believed to make a man a christian. answ. his book was of — atheism , which one may think should make his discourse treat of natural religion . but i pass by that , and bid him tell me where he ta●ed me , that of all the principles and articles of christianity i chose out but one : let him shew in all his discourse but such a word , or any thing said like one article of christianity , and i will grant that he meant particularly , but spoke generally ; misled his reader , and left himself a subterfuge . but if there be no expression to be found in him tending that way , all this is but the covering of one falshood with another , which thereby only becomes the grosser ▪ though if he had in express words taxed me , that of all the principles and articles of the christian religion , i chose out but one , that would not at all help him , till he further declares , that the belief of one god is not an article of the christian religion . for of all the articles of the christian religion , he says , i chose but one ; which not being that of a deity , his words plainly import , that that was left out among the rest , unless it be possible for a man to chuse but one article of the christian religion , viz. that iesus is the messiah ; and at the same time to chuse two articles of the christian religion , viz. that there is one eternal god , and that iesus is the messiah . if he had spoken clearly , and like a fair man , he should have said , that he taxed me with chusing but one article of revealed religion . that had been plain and direct to his purpose : but then he knew the falshood of it would be too obvious : for in the seven pages wherein he taxes me so much with one article , christianity is several times named , though not once to the purpose he here pretends . but revelation is not so much as once mentioned in them , nor , as i remember , in any of the pages he bestows upon me . to conclude , the several passages above quoted out of him , concerning one sole article , are all in general terms , without any the least limitation or restriction ; and as they stand in him , fit to persuade the reader that i excluded all other articles whatsoever , but that one of iesus the messiah : and if in that sence they are not true , they are so many falshoods of his repeated there , to mislead others into a wrong opinion of me . for if he had had a mind his readers should have been rightly informed , why was it not as easie once to explain himself , as so often to affirm it in general and unrestrained terms ? this all the boasted strength of the unmasker will not be able to get him out of . this very well becomes one who so loudly charges me with shuffling . having repeated the same thing over and over again , in as general terms as was possible , without any the least limitation in the whole discourse , to have nothing else to plead when required to prove it , but that it was meant in a limited sence , in an unmasker , is not shuffling . for by this way he may have the convenience to say and unsay what he pleases ; to vent what stuff he thinks for his turn ; and when he is called to an account for it , reply , he meant no such thing . should any one publish , that the unmasker had but one article of faith , and no more , viz. that the doctrines in fashion , and likely to procure preferment , are alone to be received ; that all his belief was comprised in this one single article : and when such a talker was demanded to prove his assertion , should he say , he meant , to except his belief of the apostles creed : would he not , notwithstanding such a plea , be thought a shuffling lyar ? and if the unmasker can no otherwise prove those universal propositions above-cited , but by saying , he meant them with a tacit restriction , ( for none is expressed ) they will still and for ever remain to be accounted for by his veracity . what he says in the next paragraph , p. . of my splitting one article into two , is just of the-same force , and with the same ingenuity . i had said , that the belief of one god was necessary ; which is not now denied : i had also said , that the belief of iesus of nazareth to be the messiah , together with those concomitant articles of his resurrection , rule , and coming again to judge the world , was necessary , p. . and again , p. . that god had declared , whoever would believe iesus to be the saviour promised , and take him now raised from the dead , and constituted the lord and judge of all men , to be their king and ruler , shall be saved . this made me say these and those articles ( in words of the plural number ) more than once ; evidence enough to any but a caviller , that i contended not for one single article and no more . and to mind him of it , i in my vindication , reprinted one of those places where i had done so ; and that he might not , according to his manner , overlook what does not please him , the words , these are articles , were printed in great characters . whereupon he makes this remark , p. . and though since he has tried to split this one into two , pag. . yet he labours in vain : for to believe iesus to be the messiah , amounts to the same with believing him to be king and ruler ; his being anointed ( i. e. being the messiah ) including that in it : yet he has the vanity to add in great characters , these are articles ; as if the putting them into these great letters , would make one article two. answ. though no letters will make one article two ; yet that there is one god , and jesus christ his only son our lord , who rose again from the dead , ascended into heaven , and sitteth at the right-hand of god , shall come to judge the quick and the dead , are more than one article , and may very properly be called these articles , without splitting one into two. what , in my reasonableness of christianity , i have said of one article , i shall always own ; and in what sence i said it , is easie to be understood ; and with a man of the least candour , whose aim was truth , and not wrangling , it would not have occasion'd one word of dispute . but as for this unmasker , who made it his business not to convince me of any mistakes in my opinion , but barely to mis-represent me ; my business at present with him , is , to shew the world , that what he has captiously and scurrilously said of me relating to one article , is false ; and that he neither has nor can prove one of those assertions concerning it , above-cited out of him in his own words . nor let him pretend a meaning against his direct words : such a caviller as he , who would shelter himself under the pretence of a meaning , whereof there are no footsteps , whose disputes are only calumnies directed against the author , without examining the truth of falshood of what i had published , is not to expect the allowances one would make to a fair and ingenuous adversary , who shew'd so much concern for truth , that he treated of it with a seriousness due to the weightiness of the matter , and used other arguments besides obloquy , clamour and falshoods , against what he thought error . and therefore i again positively demand of him to prove these words of his to be true , or confess that he cannot : viz. iii. that i contend for one article of faith , with the exclusion and defiance of all the rest . two other instances of this sort of arguments i gave in the th . page of my vindication , out of the th . and th . pages of his thoughts concerning the causes of atheism , and i here demand of him again to shew , since he has not thought fit hitherto to give any answer to it , iv. where i urge , that there must be nothing in christianity , that is not plain , and exactly levelled to all mens mother wit , and every common apprehension . or where he finds , in my reasonanableness of christianity , this other proposition : v. that the very manner of every thing in christianity must be clear and intelligible ; every thing must immediately be comprehended by the weakest noddle , or else it is no part of religion , espicially of christianity . these things he must prove that i have said : i put it again upon him to shew where i said them , or else to confess the forgery : for till he does one or t'other , he shall be sure to have these , with a large catalogue of other falshoods , laid before him . pag. . of his socinianism unmask'd , he endeavours to make good his saying , that i set up one article , with defiance of all the rest , in these words ; for what is excluding them wholly , but defying them ? wherefore , seeing he utterly excludes all the rest , by representing them as useless to the making ● man a christian , which is the design of his whole undertaking , it is manifest that he defies them . answ. this at least is manifest from hence , that the unmasker knows not , or cares not what he says . for whoever , but he , thought that a bare exclusion , or passing by , was defiance ? if he understands it so , i would advise him not to seek preferment . for exclusions will happen ; and if every exclusion be defiance , a man had need be well assured of his own good temper , who shall not think his peace and charity in danger , amongst so many enemies that are at defiance with him ? defiance , if with any propriety it can be spoken of an article of faith , must signifie a professed enmity to it . for in its proper use , which is to persons , it signifies an open and declared enmity raised to that height , that he in whom it is , challenges the party defied to battle , that may there wreek his hatred on his enemy in his destruction . so that my defiance of all the rest remains still to be proved . but , secondly , there is another thing manifest from these words of his , viz. that notwithstanding his great brags in his first paragraph , his main skill lies , in ●ansying what would be for his turn , and then confidently fathering it upon me . it never enter'd into my thoughts , nor , i think , into any body's else , ( i must always except the acute unmasker , who makes no difference between useful and necessary ) that all but the fundamental articles of the christian faith were useless to make a man a christian ; though , if it be true , that the belief of the fundamentals alone ( be they few or many ) is all that is necessary to his being made a christian , all that may any way persuade him to believe them , may certainly be useful towards the making him a christian : and therefore here again i must propose to him , and leave it with him to be shew'd , where it is , vi. i have represented all the rest as useless to the making a man a christian ? and , how it appears , that this is the design of my whole undertaking ? in his thoughts concerning the causes of atheism , he says , pag. . what makes him contend for one single article with the exclusion of all the rest ? he pretends it is this , that all men ought to understand their religion . this reasoning i disowned p. . of my vindication , and intimated p. . that he should have quoted the page where i so pretended . to this p. . he tells me with great confidence , and in abundance of words , as we shall see by and by , that i had done so : as if repetition were a proof . he had done better to have quoted one place , where i so pretend . indeed p. . for want of something better ▪ he quotes these words of mine out of p. . of the reasonableness of christianity . the all merciful god seems herein to have consulted the poor of this world , and the bulk of mankind . these are articles that the labouring and illiterate man may comprehend . i ask whether it be possible for one to bring any thing more direct against himself ? the thing he was to prove was , that i contended for one single article with the exclusion of all the rest , because i pretended , that all men ought to understand their religion , i. e. the reason i gave , why there was to be but one single article in religion with the exclusion of all the rest , was , because men ought to understand their religion , and the place he brings to prove my contending upon that ground for one single article with the exclusion of all the rest , is a passage wherein i speak of more than one article , and say these articles . whether i said these articles properly or improperly , it matters not in the present case ( and that we have examin'd in another place ) 't is plain , i meant more than one article , when i said these articles ; and did not think , that the labouring and illiterate man could not understand them , if they were more than one : and therefore i pretended not , that there must be but one , because by illiterate men more than one could not be understood . the rest of this paragraph is nothing but a repetition of the same assertion without proof , which with the unmasker often passes for a way of proving , but with no body else . but , that i may keep that distance , which he boasts there is betwixt his and my way of writing , i shall not say this without proofs . one instance of his repetition , of which there is such plenty in his book , pray take here . his business p. . is to prove , that i pretended that i contended for one single article with the exclusion of all the rest , because all men ought to understand their religion . pag. . of my vindication , i denied that i had so pretended . to convince me that i had , thus he proceeds . unmasker . he founds his conceit of one article partly upon this , tha● a multitude of doctrines is obscure , and hard to be understood . answer . you say it , and had said it before : but i ask you , as i did before , where i did so ? unm. and therefore he trusses all up in one article , that the poor people and bulk of mankind may bear it . answ. i desire again to know where i made that inference , and argued so for one article . unm. this is the scope of a great part of his book . answ. this is saying again , shew it once . unm. but his memory does not keep pace with his invention , and thence he says , he remembers nothing of this in his book , vind. p. . answ. this is to say , that it is in my book . you have said it more than once already ; i demand of you to shew me where ? unm. this worthy writer does not know his own reasoning , that he uses . answ. i ask where does he use that reasoning ? unm. as particularly thus , that he troubles christian men with no more , but one article : because that is intelligible , and all people high and low may comprehend it . answ. we have heard it affirm'd by you over and over again , but the question still is , where is that way of arguing to be found in my book ? unm. for he has chosen out , as he thinks , a plain and easie article . whereas the others , which are commonly propounded , are not generally agreed on ( he saith ) , and are dubious and uncertain . but the believing that iesus was the messiah has nothing of doubtfulness , or obscurity in it . answ. the word for in the beginning of this sentence makes it stand , for one of your reasons ; though it be but a repetition of the same thing in other words . unm. this the reader will find to be the drift and design of several of his pages . answ. this must signifie , that i trouble men with no more but one article because one only is intelligible , and then it is but a repetition . if any thing else be meant by the word this , it is nothing to the purpose . for that i said , that all things necessary to be believed are plain in scripture , and easie to be understood , i never denied ; and should be very sorry , and recant it if i had . unm. and the reason , why i did not quote any single one of them , was , because he insists on it so long together : and spins it out after his way , in p. . of his reasonableness of christianity , where he sets down the short , plain , easie and intelligible summary ( as he calls it ) of religion , couch'd in a single article : he immediately adds ; the all●merciful god seems herein to have consulted the poor of this world , and the bulk of mankind ; these are articles ( whereas he had set down but one ) that the labouring and illiterate man may comprehend . answ. if my insisting on it so long together , was the cause why , in your thoughts of the causes of atheism , you did not quote any single passage ; methinks here , in your socinianism unmask'd , where you knew it was expected of you , my insisting on it , as you say , so long together , might have afforded at least one quotation to your purpose . unm. he assigns this as a ground , why it was god's pleasure that there should be but one point of faith , because thereby religion may be understood the better ; the generality of the people may comprehend it . answ. i hear you say it again , but want a proof still , and ask where i assign that ground ? unm. this he represents as a great kindness done by god to man , whereas the variety of articles would be hard to be understood . answ. again the same cabbage ; an affirmation , but no proof . unm. this he enlarges upon , and flourishes it over after his fashion : and yet he desires to know , when he said so , p. . vindic. answ. and if i did , let the world here take a sample of the unmasker's ability , or truth , who spends above two whole pages , . in repetitions of the same assertion , without the producing any but one place , for proof , and that too against him as i have shewn . but he has not yet done with confounding me by dint of repetition ; he goes on . unm. good sir , let me be permitted to acquaint you , that your memory is as defective as your iudgment . answ. i thank you for the regard you have had to it ; for often repetition is a good help to a bad memory . in requital , i advise you to have some eye to your own memory and iudgment too . for one or both of them seem a little to blame in the reason you subjoyn to the foregoing words , viz. unm. for in the very vindication you attribute it to the goodness and condescention of the almighty , that he requires nothing as absolutely necessary to be believed , but what is suited to vulgar capacities , and the comprehension of illiterate men. answ. i will for the unmasker's sake put this argument of his into a syllogism . if the vindicator in his vindication attributes it to the goodness and condescenssion of the almighty , that he requires nothing to be believed , but what is suited to vulgar capacities , and the comprehension of illiterate men , then he did in his reasonableness of christianity pretend , that the reason why he contended for one article with the exclusion of all the rest was , because all men ought to understand their religion . but the vindicator in his vindication attributes it to the goodness and condescention of almighty god , that he requires nothing to be believed , but what is suited to vulgar capacities , and the comprehension of illiterate men. ergo in his reasonableness of christianity , he pretended , that the reason why he contended for one article with the exclusion of all the rest was because all men ought to understand their religion . this was the proposition to be proved , and which as he confesses here p. . i denied to remember to be in my reasonableness of christianity . who can but admire his logick ! but besides the strength of iudgment , which you have shew'd in this clear & cogent reasoning , does not your memory too deserve its due applause ? you tell me in your socinianism unmask'd , that in p. . of my vindication , i desired to know when i said so . to which desire of mine you reply in these words before cited , good sir , let me be permitted to acquaint you that your memory is as defective as your iudgment ; for in the very vindication you attribute it to the goodness and condescention of the almighty , that he requires nothing as absolutely necessary to be believed , but what is suited to vulgar capacities , and the comprehension of illiterate men , p. . sure the unmasker thinks himself at cross questions . i ask him in the th . page of my vindication , when i said so : and he answers , that i had said so in the th . page of my vindication , i. e. when i writ the th . page , i asked the question when i had said what he charg'd me with saying , and i am answer'd , i had said it in the th . page , which was not yet written , i. e. i ask the question to day when i had said so : and i am answer'd , i had said it to morrow . as apposite , and convincing an answer to make good his charge , as if he had said to morrow i found a horse-shooe . but perhaps this judicious disputant will ease himself of this difficulty by looking again into the th . p. of my vindication , out of which he cites these words for mine , i desire to know when i said so . but my words in that place , are i desire to know where i said so ; a mark of his exactness in quoting , when he vouchsafes to do it . for unmaskers , when they turn disputants , think it the best way to talk at large , and charge home in generals . but do not often find it convenient to quote pages , set down words , and come to particulars . but if he had quoted my words right , his answer had been just as pertinent . for i ask him where in my reasonableness of christianity i had said so : and he answers , i had said so in my vindication . for where in my question refers to my reasonableness of christianity , which the unmasker had seen , and charged with this saying ; and could not referr to my vindication , which he had not yet seen ; nor to a passage in it which was not then written . but this is nothing with an unmasker , therefore what is yet worse , those words of mine , vindic. p. . relate not to the passage he is here proving i had said ; but to another different from it , as different as it is to say , that because all men are to understand their religion , therefore there is to be but one article in it ; and to say that there must be nothing in christianity , that is not plain and exactly levell'd to all mens mother wit : both which he falsly charges on me , but 't is only to the latter of them , that my words i desire to know where i said so are apply'd . perhaps the well-meaning man sees no difference between these two propositions , yet i shall take the liberty to ask him again , where i said either of them , as if they were two : although he should accuse me again of excepting against the formality of words , and doing so foolish a thing as to expect , that a disputing unmasker should account for his words , or any proposition he advances . 't is his privilege to plead he did not mean as his words import , and without any more ado he is assoil'd ; and he is the same unmasker he was before . but let us hear him out on the argument he was upon , for his repetitions on it are not yet done . his next words are , unm. it is clear then , that you found your one article on this , that it is suited to the vulgar capacities : whereas the other articles , mentioned by me , are obscure and ambiguous , and therefore surpass the comprehension of the illiterate . answ. the latter part indeed is now the first time imputed to me . but all the rest is nothing but an unproved repetition , though usher'd in with it is clear then ; words that should have a proof going before them . unm. but yet you pretend , that you have forgot , that any such thing was said by you . answ. i have indeed ●orgot , and notwithstanding all your pains by so many repetitions to beat it into my head , i fear i shall never remember it . unm. which shews that you are careless of your words , and that you forget what you write . answ. so you told me before , and this repeating of it does no more convince me , than that did . unm. what shall we say to such an oblivious author ? answ. shew it him in his book , or else he will never be able to remember , that it is there , nor any body else b● able to find it . unm. he takes no notice of what falls from his own pen. answ. so you have told him more than once . try him once with shewing it him amongst other things which fell from his own pen , and see what then he will say : that perhaps may refresh his memory . unm. and therefore within a page or two he confutes himself , and gives himself the lye. answ. 't is a fault he deserves to be told of over and over again . but he says , he shall not be able to find the two pages , wherein he gives himself the lye , unless you set down their numbers , and the words in them , which confute , and which are consuted . i beg my reader 's pardon for laying before him so large a pattern of our unmasker's new fashioned stuff ; his fine tissue of argumentation not easily to be match'd , but by the same hand . but it lay altogether in p. , , & . and it was fit the reader should have this one instance of the excellencies , he promises in his first paragraph in opposition to my impertinencies , incoherencies , weak and feeble struglings . other excellencies he there promised upon the same ground , which i shall give my reader a tast of , in fit places . not but that the whole is of a piece , and one cannot miss some of them in every page : but to transcribe them all , would be more than they are worth . if any one desires more plenty , i send him to his book it self . but saying a thousand times not being proving once , it remains upon him still to shew , vii . where , in my reasonableness of christianity , i pretend that i contend for one single article , with the exclusion of all the rest , because all men ought to understand their religion ? and in the next place , where it is that i say , viii . that there must be nothing in christianity that is not plain and exactly level to all mens mother wit. let us now return to his th . page . for the bundling together , as was fit , all that he has said in distant places upon the subject of one articl . has made me trespass a little against the iewish character of a well-bred man , recommended by him to me out of the mishna . though i propose to my self to follow him , as near as i can , step by step , as he proceeds . in the th . and th . pages of his thoughts concerning the causes of atheism , he gave us a list of his fundamental articles : upon which i thus applied my self to him , vind. p. . give me leave now to ask you seriously , whether these you have here set down under the title of fundamental doctrines are such ( when reduced to propositions ) that every one of them is required to make a man a christian , and such as without the actual belief thereof , he cannot be saved ? if they are not so every one of them , you may call them fundamental doctrines as much as you please , they are not of those doctrines of faith , i was speaking of ; which are only such as are required to be actually believed to make a man a christian . and again , vindic. p. . i asked him whether just these neither more nor less were those necessary articles . to which we have his answer , socinianism unmask'd , p. , &c. from p. . to . he has quoted near forty texts of scripture , of which he saith , p. . thus i have briefly set before the reader those evangelical truths , those christian principles which belong to the very essence of christianity : i have proved them to be such , and i have reduced most of them to certain propositions , which is a thing the vindicator called for . answ. yes ; but that was not all the vindicator called for , and had reason to expect . for i asked , whether those the unmasker gave us in his thoughts concerning the causes of atheism , were the fundamental doctrines without an actual belief whereof a man could not be a christian , just all neither more nor less ? this i had reason to demand from him , or from any one , who questions that part of my book , and i shall insist upon till he does it , or confesses he cannot . for having set down the articles , which the scripture upon a diligent search seem'd to me to require as necessary , and only necessary , i shall not lose my time in examining , what another says against those fundamentals , which i have gather'd out of the preachings of our saviour and his apostles , till he gives me a list of his fundamentals , which he will bide by ; that so by comparing them together , i may see which is the true catalogue of necessaries . for after so serious and diligent a search , which has given me light and satisfaction in this great point , i shall not quit it , and set my self on float again , at the demand of any one who would have me be of his faith , without telling me what it is . those fundamentals , the scripture has so plainly given , and so evidently determin'd , that it would be the greatest folly imaginable to part with this rule for asking ; and give up my self blindly to the conduct of one , who either knows not , or will not tell me , what are the points necessary to be believed to make me a christian. he that shall find fault with my collection of fundamentals only to unsettle me , and not to give me a better of his own , i shall not think worth minding , till , like a fair man , he puts himself upon equal terms , and makes up the defects of mine by a compleat one of his own . for a deficiency or error in one necessary is as fatal , and as certainly excludes a man from being a christian , as in an hundred . when any one offers me a compleat catalogue of his fundamentals , he does not unreasonably demand me to quit mine for nothing : i have then one , that being set by mine , i may compare them ; and so be able to chuse the true and perfect one , and relinquish the other . he that does not do this , plainly declares , that ( without shewing me the certain way to salvation ) he expects that i should depend on him with an implicit faith , whilst he reserves to himself the liberty to require of me to believe , what he shall think fit , as he sees occasion ; and in effect , says thus , distrust those fundamentals which the preaching of our saviour , and his apostles , have shew'd to be all that is necessary to be believed to make a man a christian , and though i cannot tell you , what are those other articles , which are necessary and sufficient to make a man a christian , yet take me for your guide , and that is as good , as if i made up , in a compleat list , the defects of your fundamentals . to which this is a sufficient answer , si quid novisti rectius imperti , si non , his ut ere mecum . the unmasker of his own accord , p. . of his thoughts concerning the causes of atheism , sets down several , which he calls fundamental doctrines . i ask him , whether those be all ? for answer he adds more to them in his socinianism unmask'd : but in a great pet refuses to tell me , whether this second list of fundamentals be compleat : and instead of answering so reasonable a demand , pays me with ill language , in these words , pag. . subjoyn'd to those last quoted , if what i have said will not content him , i am sure i can do nothing that will , and therefore if he should capriciously require any thing more , it would be as great folly in me to comply with it , as it is in him to move it . if i did ask a question which troubles you , be not so angry ; you your self were the occasion of it . i proposed my collection of fundamentals , which i had with great care sought ; and thought i had found clear in the scripture ; you tell me no , it is imperfect , and offer me one of your own . i ask whether that be perfect ? thereupon you grow into choler , and tell me 't is a foolish question . why ! then i think it was not very wise in you so forwardly to offer one , unless you had had one ready , not liable to the same exception . would you have me so foolish to take a list of fundamentals from you , who have not yet one for your self ? nor are yet resolved with your self , what doctrines are to be put in , or left out of it ? farther , pray tell me , if you had a settled collection of fundamentals , that you would stand to , why should i take them from you upon your word , rather than from an anabaptist , or a quaker , or an arminian , or a socinian , or a lutheran , or a papist ? who , i think , are not perfectly agreed with you , or one another in fundamentals ? and yet there is none amongst them , that i have not as much reason to believe upon his bare word , as an unmasker , who to my certain knowledge will make bold with truth . if you set up for infallibility , you may have some claim to have your bare word taken , before any other but the pope . but yet if you do demand to be an unquestionable proposer of what is absolutely necessary to be believed to make a man a christian , you must perform it a little better , than hitherto you have done . for it is not enough sometimes to give us texts of scripture ; sometimes propositions of your own framing ; and sometimes texts of scripture out of which they are to be framed as p. . you say , these and the like places afford us such fundamental and necessary doctrines as these : and again , p. . after the naming several other texts of scripture , you add which places yield us such propositions as these , and then in both places set down , what you think fit to draw out of them . and page . you have these words : and here likewise it were easie to shew that adoption , iustification , pardon of sins , &c. which are privileges and benefits bestow'd upon us by the messiah , are necessary matters of our belief . by all which , as well as the whole frame , wherein you make shew of giving us your fundamental articles , it is plain , that what you have given us there , is nothing less than a compleat collection of fundamentals , even in your own opinion of it . but good sir , why is it a foolish question in me ? you have found fault with my summary for being short : the defect in my collection of necessary articles has raised your zeal into so severe censures , and drawn upon me from you so heavy a condemnation , that if half that you have said of me be true , i am in a very ill case , for having so curtailed the fundamental doctrines of christianity . is it folly then for me to ask from you a compleat creed ? if it be so dangerous ( as certainly it is ) to fail in any necessary article of faith , why is it folly in me to be instant with you to give me them all ? or why is it folly in you to grant so reasonable a demand ? a short faith , defective in necessaries , is no more tolerable in you , than in me ; nay , much more inexcuseable , if it were for no other reason , but this , that you rest in it your self , and would impose it on others ; and yet do not your self know or believe it to be compleat . for if you do , why dare you not say so , and give it us all entire in plain propositions ? and not , as you have in great measure done here , give only the texts of scripture , from whence , you say , necessary articles are to be drawn ; which is too great an uncertainty for doctrines absolutely necessary . for possibly all men do not understand those texts alike , and some may draw articles out of them quite different from your systeme ; and so though they agree in the same texts , may not agree in the same fundamentals : and till you have set down plainly and distinctly your articles , that you think contain'd in them , cannot tell whether you will allow them to be christians , or no. for you know , sir , several inferences are often drawn from the same text ; and the different systems of dissenting ( i was going to say christians , but that none must be so , but those who receive your collection of fundamentals , when you please to give it them ) professors , are all founded on the scripture . why , i beseech you , is mine a foolish question to ask , what are the necessary articles of faith ? 't is of no less consequence than , nor much different from the jaylor's question in the th . of the acts , what shall i do to be saved ? and that was not , that ever i heard counted by any one a foolish question . you grant there are articles necessary to be believed for salvation : would it not then be wisdom to know them ? nay , is it not our duty to know and believe them ? if not , why do you with so much outcry reprehend me , for not knowing them ? why do you fill your books with such variety of invectives , as if you could never say enough , nor bad enough , against me , for having left out some of them ? and if it be so dangerous , so criminal to miss any of them , why is it a folly in me to move you to give me a compleat list ? if fundamentals are to be known , easie to be known ( as without doubt they are ) then a catalogue may be given of them . but if they are not , if it cannot certainly be determin'd which are they ; but the doubtful knowledge of them depends upon guesses , why may not i be permitted to follow my guesses , as well as you yours ? or why , of all others , must you prescribe your guesses to me , when there are so many , that are as ready to prescribe as you , and of as good authority ? the pretence indeed , and clamour is religion , and the saving of souls : but your business 't is plain is nothing , but to over-rule , and prescribe , and be hearken'd to as a dictator ; and not to inform , teach and instruct in the sure way to salvation . why else do you so start and fling , when i desire to know of you , what is necessary to be believed to make a man a christian , when this is the only material thing in controversie between us , and my mistakes in it has made you begin a quarrel with me , and let loose your pen against me in no ordinary way of reprehension ? besides in this way which you take , you will be in no better a case than i. for another having as good a claim to have his guesses give the rule , as you yours ; or to have his system received , as well as you yours , he will complain of you , as well , and upon as good grounds , as you do of me , and ( if he have but as much zeal for his orthodoxy as you shew for yours ) in as civil , well-bred and christian-like language . in the next place , pray tell me , why would it be folly in you to comply with what i require of you ? would it not be useful to me to be set right in this matter , if so , why is it folly in you to set me right ? consider me , if you please , as one of your parishioners , who ( after you have resolv'd which catalogue of fundamentals to give him , either that in your thoughts of the causes of atheism ; or this other here in your socinianism unmask'd , for they are not both the same , nor either of them perfect ) asked you , are these all fundamental articles necessary to be believed to make a man a christian ; and are there no more but these ? would you answer him , that it was folly in you to comply with him , in what he desired ? is it of no moment to know , what is required of men to be believed ; without a belief of which they are not christians , nor can be saved ? and is it folly in a minister of the gospel to inform one committed to his instruction in so material a point as this , which distinguishes believers from unbelievers ? is it folly in one whose business it is to bring men to be christians , and to salvation , to resolve a question by which they may know , whether they are christians or no , and without a resolution of which they cannot certainly know their condition and the state they are in ? is it besides your commission and business , and therefore a folly to extend your care of souls so far as this , to those who are committed to your charge ? sir , i have a title to demand this of you , as if i were your parishioner : you have forced your self upon me for a teacher in this very point , as if you wanted a parishioner to instruct : and therefore i demand it of you , and shall insist upon it , till you either do it , or confess you cannot . nor shall it excuse you to say it is capriciously required . for this is no otherwise capricious , than all questions are capricious to a man that cannot answer them : and such an one i think this is to you . for if you could answer it , no body can doubt , but that you would ; and that with confidence : for no body will suspect 't is the want of that makes you so reserved . this is indeed a frequent way of answering questions by men , that cannot otherwise cover the absurdities of their opinions , and their insolence of expecting to be believed upon their bare words , by saying they are capriciously asked , and deserved no other answer . but how far soever capriciousness ( when proved , for saying is not enough ) may excuse from answering a material question , yet your own words here will clear this from being a capricious question in me . for that those texts of scripture , which you have set down , do not upon your own grounds contain all the fundamental doctrines of religion ; all that is necessary to be believed to make a man a christian , what you say a little lower , in this very page , as well as in other places , does demonstrate , your words are , i think i have sufficiently proved , that there are other doctrines besides that [ jesus is the messiah ] which are required to be believed to make a man a christian ; why did the apostles write these doctrines ? was it not that those they writ to , might give their assent to them ? this argument for the necessity of believing the texts you cite , from their being set down in the new testament you urged thus , p. . is this set down to no purpose in these inspired epistles ? is it not requisite that we should know it and believe ? and again p. . they are in our bibles to that very purpose to be believed . if then it be necessary to know , and believe those texts of scripture , you have collected , because the apostles writ them , and they were not set down to no purpose . and they are in our bibles on purpose to be believed , i have reason to demand of you other texts , besides those you have enumerated , as containing points necessary to be believed : because there are other texts which the apostles writ , and were not set down to no purpose , and are in our bibles on purpose to be believed , as well as those which you have cited . another reason of doubting , and consequently of demanding , whether those propositions , you have set down for fundamental doctrines , be every one of them necessary to be believed , and all that are necessary to be believed to make a man a christian , i have from your next argument which join'd to the former stands thus , p. . why did the apostles write these doctrines ? was it not that those they writ to might give their assent to them ? nay , did they not require assent to them ? yes verily , for this is to be proved from the nature of the things contained in those doctrines which are such as had immediate respect to the occasion , author , way , means and issue of their redemption and salvation . if therefore all things which have an immediate respect to the occasion , author , way , means , and issue of mens redemption and salvation are those , and those only which are necessary to be believed to make a man a christian , may a man not justly doubt , whether those propositions which the unmasker has set down , contain all those things , and whether there be not other things contain'd in other texts of scripture , or in some of those cited by him , but otherwise understood , that have as immediately a respect to the occasion , author , way , means , and issue of mens redemption and salvation , as those he has set down ? and therefore i have reason to demand a compleater list. for at best , to tell us , that all things that have an immediate respect to the occasion , author , way , means , and issue issue of mens redemption and salvation , is but a general description of fundamentals , with which some may think some articles agree , and others others : and the terms immediate respect may give ground enough for difference about them to those , who agree , that the rest of your description is right . my demand therefore is not a general description of fundamentals , but for the reasons abovementioned , the particular articles themselves , which are necessary to be believed to make a man a christian. it is not my business at p●●sent to examine the validity of these arguments of his , to prove all the propositions to be necessary to be believed , which he has here in his socinianism unmask'd , set down as such . the use i make of them now , is to shew the reason , they afford me to doubt , that those propositions , which he has given us for doctrines necessary to be believed , are either not all such , or more than all , by his own rule : and therefore i must desire him to give us a compleater creed , that we may know , what in his sense is necessary , and enough to make a man a christian . nor will it be sufficient in this case to do , what he tells us , that he has done , in these words , p. . i have briefly set before the reader , these evangelical truths , those christian principles which belong to the very essence of christianity — and i have reduced most of them to certain propositions , which is a thing the vindicator called for , p. . with submission , i think , he mistakes the vindicator . what i called for was , not that most of them , should be reduced to certain propositions , but that all of them should : and the reason of my demanding that was plain , viz. that then having the unmasker's creed in clear and distinct propositions , i might be able to examine , whether it was , what god in the scriptures indispensibly required of every man to make him a christian , that so i might thereby correct the errors or defects of what i at present apprehended the scripture taught me in the case . the unmasker endeavours to excuse himself from answering my question by another exception against it , p. . in these words . surely none but this upstart racovian will have the confidence to deny that these articles of faith are such as are necessary to constitute a christian , as to the intellectual and doctrinal part of christianity , such as must in some measure be known and assented to by him . not that a man is supposed every moment to actually exert his assent and belief for none of the moral vertues , none of the evangelical graces are exerted thus always . wherefore that question in p. . ( though he says he asks it seriously ) might have been spared , whether every one of these fundamentals is required to be believed to make a man a christian , and such as without the actual belief thereof he cannot be saved ? here is seriousness pretended when there is none , for the design is only to cavil , and ( if he can ) to expose my assertion . but he is not able to do it , for all his critical demands are answer'd in these few words , viz. that in the intellectual ( as well as moral endowments ) are never supposed to be always in act : they are exerted upon occasion , not all of them at a time . and therefore he mistakes if he thinks , or rather as he objects without thinking , that these doctrines if they be fundamental and necessary , must be always actually believed . no man besides himself ever started such a thing . this terrible long combate has the unmasker managed with his own shadow , to confound the seriousness of my question , and as he says himself , is come off not only safe and sound , but triumphant . but for all that , sir , may not a man's question be serious , though he should chance to express it ill ? i think you and i were not best to set up for criticks in language , and nicety of expression , for fear we should set the world a laughing . yet for this once , i shall take the liberty to defend mine here . for i demand in what expression of mine , i said or supposed , that a man should every moment actually exert his assent to any proposition required to be believed ? cannot a man say , that the unmasker cannot be admitted to any preferment in the church of england without an actual assent to , or subscribing of the articles , unless it be suppos'd that he must every moment from the time he first read , assented to , and subscribed those articles , till he received institution and induction , actually exert his assent to every one of them , and repeat his subscription ? in the same sense it is literally true , that a man cannot be admitted into the church of christ or into heaven , without actually believing all the articles necessary to make a man a christian , without supposing , that he must actually exert that assent every moment from the time , that he first gave it , till the moment that he is admitted into heaven . he may eat , drink , make bargains , study euclid , and think of other things between ; nay , sometimes sleep , and neither think of those articles nor any thing else , and yet it be true , that he shall not be admitted into the church , or heaven , without an actual assent to them : that condition of an actual assent he has perform'd , and until he recall that assent by actual unbelief it stands good , and though a lunacy or lethargy should seize on him presently after , and he should never think of it again as long as he lived , yet it is literally true , he is not saved without an actual assent . you might therefore have spared your pains in saying , that none of the moral virtues , none of the evangelical , graces are exerted thus always , till you had met with some body who had said thus , that i did so i think would have enter'd into no bodies thoughts but yours , it being evident from p. , and . of my book , that by actual i meant explicit . you should rather have given a direct answer to my question , which i here again seriously ask you , viz. whether , ix . those you called fundamental doctrines , in your thoughts concerning the causes of atheism , or those christian principles which belong to the very essence of christianity , so many as you have given us of them in your socinianism unmask'd ( for you may take which of your two creeds you please ) are just those , neither more nor less , that are every one of them required to be believed to make a man a christian , and such , as without the actual or ( since that word displeases you ) the explicit belief whereof he cannot be saved . when you have answer'd this question , we shall then see which of us two is nearest the right ? but if you shall forbear railing , which i fear you take for arguing , against that summary of faith , which our saviour and his apostles taught , and which only they propos'd to their hearers to be believed to make them christians , till you have found another perfect creed of only necessary articles , that you dare own for such ; you are like to have a large time of silence . before i leave the passage above cited , i must desire the reader to take notice of what he says concerning his list of fundamentals , viz. that these his articles of faith necessary to constitute a christian , are such as must in some measure be known and assented to by him . a very wary expression concerning fundamentals . the question is about articles necessary to be explicitly believed to make a man a christian. these in his list the unmasker tells us are necessary to constitute a christian , and must in some measure be known and assented to , i would now fain know of the reader whether he understands hereby , that the unmasker means , that these his necessary articles must be explicitly believed or not ! if he means an explicit knowledge and belief , why does he puzzle his reader by so improper a way of speaking ? for what is as compleat and perfect as it ought to be , cannot properly be said to be in some measure . if his in some measure falls short of explicitly knowing and believing his fundamentals , his necessary articles are such as a man may be a christian without explicitly knowing and believing , i. e. are no fundamentals , no necessary articles at all . thus men , uncertain what to say , betray themselves by their great caution . having pronounced it folly in himself to make up the defects of my short , and therefore so much blam'd collection of fundamentals , by a full one of his own , though his attempt shews he would if he could , he goes on thus , p. . from what i [ the unmasker ] have said it is evident , that the vindicator is grosly mistaken when he saith , whatever doctrine the apostles required to be believed to make a man a christian , are to be found in those places of scripture which he has quoted in his book . and a little lower , i think i have sufficiently proved that there are other doctrines besides that , which are required to be believed to make a man a christian . answ. whatever you have proved , or ( as you never fail to do ) boast you have proved , will signifie nothing till you have proved one of these propositions , and have shewn either , x. that what our saviour and his apostles preach'd and admitted men into the church for believing , is not all that is absolutely required to make a man a christian . or , that the believing him to be the messiah , was not the only article they insisted on to those , who acknowledg'd one god ; and upon the belief whereof they admitted converts into the church , in any one of those many places quoted by me out of the history of the new testament . i say , any one ; for though it be evident throughout the whole gospel and the acts , that this was the one doctrine of faith , which in all their preachings every where , they principally drive at : yet if it were not so , but that in other places they taught other things , that would not prove , that those other things were articles of faith absolutely necessarily required to be believed to make a man a christian , unless it had been so said . because if it appears , that ever any one was admitted into the church by our saviour or his apostles , without having that article explicitly laid before him , and without his explicit assent to it , you must grant , that an explicit assent to that article is not necessary to make a man a christian : unless you will say , that our saviour , and his apostles admitted men into the church , that were not qualified with such a faith , as was absolutely necessary to make a man a christian , which is as much as to say , that they allow'd , and pronounced men to be christians , who were not christians . for he , that wants what is necessary to make a man a christian , can no more be a christian , than he , that wants what is necessary to make him a man , can be a man. for what is necessary to the being of any thing is essential to its being ; and any thing may be as well without its essence , as without any thing that is necessary to its being : and so a man be a man without being a man , and a christian a christian without being a christian ; and an unmasker may prove this , without proving it . you may therefore set up , by your unquestionable authority , what articles you please , as necessary to be believed to make a man a christian ; if our saviour , and his apostles admitted converts into the church without preaching those your articles to them ; or requiring an explicit assent to what they did not preach , and explicitly lay down , i shall prefer their authority to yours ; and think it was rather by them , than by you , that god promulgated the law of faith ; and manifested , what that faith was , upon which he would receive penitent converts . and though by his apostles our saviour taught a great many other truths , for the explaining this fundamental article of the law of faith , that jesus is the messiah ; some whereof have a nearer , and some a more remote connexion with it , and so cannot be deny'd by any christian , who sees that connexion , or knows they are so taught : yet an explicit belief of any one of them is no more necessarily required to make a man a christian , than an explicit belief of all those truths which have a connexion with the being of a god , or are reveal'd by him , is necessarily required to make a man not to be an atheist : though none of them can be denied by any one , who sees that connexion , or acknowledges that revelation , without his being an atheist . all these truths taught us from god , either by reàson , or revelation , are of great use , to enlighten our minds , confirm our faith , stir up our affections , &c. and the more we see of them , the more we shall see , admire , and magnifie the wisdom , goodness , mercy , and love of god in the work of our redemption . this will oblige us to search , and study the scripture , wherein it is contain'd and laid open to us . all that we find in the revelation of the new testament , being the declar'd will and mind of our lord and master the messiah , whom we have taken to be our king , we are bound to receive as right and truth , or else we are not his subjects , we do not believe him to be the messiah our king , but cast him off , and with the iews say , we will not have this man reign over us . but it is still what we ●ind in the scripture , not in this or that system ; what we sincerely seeking to know the will of our lord , discover to be his mind . where it is spoken plainly we cannot miss it , and it is evident , he requires our assent : where there is obscurity either in the expressions themselves , or by reason of the seeming contrariety of other passages , there a fair endeavour , as much as our circumstances will permit , secures us from a guilty disobedience to his will , or a sinful error in faith , which way soever our enry resolves the doubt , or perhaps leaves it unresolved . if he had required more of us in those points , he would have declared his will plainer to us ; and discover'd the truth contain'd in those obscure , or seemingly contradictory places , as clearly , and as uniformly as he did that fundamental article , that we were to believe him to be the messiah our king. as men we have god for our king , and are under the law of reason : as christians , we have iesus the messiah for our king , and are under the law revealed by him in the gospel . and though every christian , both as a deist and a christian , be obliged to study both the law of nature and the revealed law , that in them he may know the will of god , and of jesus christ whom he hath sent , yet in neither of these laws is there to be found a select set of fundamentals , distinct from the rest which are to make him , a deist or a christian. but he that believes one eternal invisible god , his lord and king , ceases thereby to be an atheist ; and he that believes iesus to be the messiah his king , ordain'd by god thereby becomes a christian , is delivered from the power of darkness , and is translated into the kingdom of the son of god , is actually within the covenant of grace , and has that faith ; which shall be imputed to him for righteousness , and if he continues in his allegiance to this his king , shall receive the reward , eternal life . he that considers this , will not be so hot as the unmasker , to contend for a number of fundamental articles all necessary every one of them to be explicitly believed , by every one , for salvation , without knowing them himself , or being able to enumerate them to another . can there be any thing more absurd , than to say , there are several fundamental articles , each of which every man must explicitly believe upon pain of damnation , and yet not to be able to say , which they be ? the unmasker has set down no small number ; but yet dares not say , these are all . on the contrary , he has plainly confessed , there are more : but will not , i. e. cannot tell what they are , that remain behind . nay , has given a general description of his fundamental articles , by which it is not evident , but there may be ten times as many , as those he had named ; and amongst them ( if he durst or could name them ) probably several , that many a good christian , who died in the faith , and is now in heaven , never once thought of ; and others , which many , of as good authority as he , would from their different systems , certainly deny and contradict . this , as great an absurdity as it is , cannot be otherwise , whilst men will take upon them to alter the terms of the gospel ; and when it is evident , that our saviour , and his apostles received men into the church , and pronounced them believers , for taking him to be the messiah their king and deliverer sent by god , have the boldness to say , this is not enough . but when you would know of them what then is enough , they cannot tell you . the reason whereof is visible , viz. because they being able to produce no other reason for their collection of fundamental articles to prove them necessary to be believed , but because they are of divine authority and contain'd in the holy scriptures , and are , as the unmasker says , writ there on purpose to be believed , they know not where to stop , when they have once begun . those texts that they leave out , or from which they deduce none of them , being of the same divine authority , and so upon that account equally fundamental , with what they have culled out , though not so well suited to their particular systems . hence come those endless and unreasonable contentions about fundamentals , whilst each censures the defect , redundancy , or falshood of what others require , as necessary to be believed ; and yet he himself gives not a catalogue of his own fundamentals , which he will say is sufficient and compleat . nor is it to be wondred , since in this way it is impossible to stop short of putting every proposition divinely revealed into the list of fundamentals ; all of them being of divine , and so of equal authority , and upon that account equally necessary to be believed by every one who is a christian ; though they are not all necessary to be believed to make any one a christian . for the new testament , containing the laws of the messiah's kingdom , in regard of all the actions both of mind and body of all his subjects , every christian is bound by his allegiance to him , to believe all that he says in it to be true , as well as to assent , that all that he commands in it is just and good : and what negligence , perverseness , or guilt there is in his mistaking in the one , or failing in his obedience to the other , that this righteous judge of all men , who cannot be deceived , will at the last day lay open , and reward accordingly . 't is no wonder therefore , there has been such fierce contests , and such cruel havock made amongst christians about fundamentals : whilst every one would set up his system upon pain of fire and faggot in this , and hell fire in the other world ; though at the same time , whilst he is exercising the utmost barbarities against others to prove himself a true christian , he professes himself so ignorant that he cannot tell , or so uncharitable , that he will not tell , what articles are absolutely necessary , and sufficient to make a man a christian. if there be any such fundamentals , as 't is certain there are , 't is as certain they must be very plain . why then does every one urge and make a stir about fundamentals , and no body give a list of them ? but because , ( as i have said ) upon the usual grounds , they cannot . for i will be bold to say , that every one , who considers the matter , will see , that either only the article of his being the messiah their king , which alone our saviour and his apostles preach'd to the unconverted world , and received those that believed it into the church , is the only necessary article to be believed by a theist to make him a christian ; or else that all the truths contain'd in the new testament , are necessary articles to be believed to make a man a christian ; and that between these two it is impossible any where to stand . the reason whereof is plain . because either the believing iesus to be the messiah , i. e. the taking him to be our king , makes us subjects and denizons of his kingdom , i. e. christians ; or else an explicit knowledge of , and actual obedience to the laws of his kingdom is what is required to make us subjects ; which , i think , is what was never said of any other kingdom . for a man must be a subject before he is bound to obey . let us suppose it will be said here , that an obedience to the laws of christ's kingdom , is what is necessary to make us subjects of it , without which we cannot be admitted into it , i. e. be christians : and if so , this obedience must be universal ; i mean , it must be the same sort of obedience to all the laws of this kingdom : which since no body says is in any one such as is wholly free from error or frailty , this obedience can only lie in a sincere disposition and purpose of mind to obey every one of the laws of the messiah deliver'd in the new testament , to the utmost of our power . now believing right being one part of that obedience , as well as acting right is the other part , the obedience of assent must be implicitly to all that is deliver'd there ; that it is true . but for as much as the particular acts of an explicit assent cannot go any farther than his understanding , who is to assent , what he understands to be the truth deliver'd by our saviour , or the apostles commission'd by him , and assisted by his spirit , that he must necessarily believe : it becomes a fundamental article to him , and he cannot refuse his assent to it , without renouncing his allegiance . for he that denies any of the doctrines that christ has deliver'd , to be true , denies him to be sent from god , and consequently to be the messiah , and so ceases to be a christian. from whence it is evident , that if any more be necessary to be believed to make a man a christian , than the believing iesus to be the messiah , and thereby taking him for our king ; it cannot be any set bundle of fundamentals culled out of the scripture , with an omission of the rest , according as best suits any ones fancy , system , or interest : but it must be an explicit belief of all those propositions , which he according to the best of his understanding , really apprehends to be contain'd , and meant in the scripture ; and an implicit belief of all the rest , which he is ready to believe , as soon as it shall please god , upon his use of the means , to enlighten him , and make them clear to his understanding . so that in effect , almost every particular man in this sense has , or may have , a distinct catalogue of fundamentals , each whereof it is necessary for him explicitly to believe , now that he is a christian ; whereof if he should disbelieve , or deny any one , he would cast off his allegiance , disfranchise himself , and be no longer a subject of christ's kingdom . but in this sense no body can tell what is fundamental to another , what is necessary for another man to believe . this catalogue of fundamentals every one alone can make for himself : no body can fix it for him ; no body can collect or prescribe it to another : but this is according as god has dealt to every one the measure of light and faith ; and hath open'd each man's understanding , that he may understand the scriptures . whoever has used wha● means he is capable of , for the informing of himself , with a readiness to believe and obey what shall be taught and prescrib'd by iesus his lord and king , is a true and faithful subject of christ's kingdom ; and cannot be thought to fail in any thing necessary to salvation . supposing a man and his wife , barely by seeing the wonderful things that moses did , should have been perswaded to put ▪ themselves under his government ; or by reading his law , and liking it ; or by any other motive , had been prevail'd on sincerely to take him for their ruler and law-giver , and accordingly ( renouncing their former idolatry and heathenish pollutions ) in token thereof had by baptism and circumcision , the initiating ceremonies , solemnly enter'd themselves into that communion under the law of moses ; had they not thereby been made denizons of the commonwealth of israel , and invested with all the privileges and prerogatives of true children of abraham , leaving to their posterity a right to their share in the promis'd land , though they had died before they had performed any other act of obedience to that law ; nay , though they had not known whose son moses was , nor how he had deliver'd the children of israel out of egypt , nor whither he was leading them ? i do not say it is likely they should be so far ignorant : but whether they were or no , 't was enough , that they took him for their prince and ruler , with a purpose to obey him , to submit themselves entirely to his commands and conduct ; and did nothing afterwards , whereby they disowned or rejected his authority over them . in that respect , none of his laws were greater , or more necessary to be submitted to one than another , though the matter of one might be of much greater consequence than of another . but a disobedience to any law of the least consequence , if it carry with it a disowning of the authority that made it , forfeits all , and cuts off such an offender from that commonwealth , and all the privileges of it . this is the case , in respect of other matters of faith , to those who believe iesus to be the messiah , and take him to be their king sent from god , and so are already christians . 't is not the opinion , that any one may have of the weightiness of the matter , ( if they are , without their own fault ignorant that our saviour hath revealed it ) that shall disfranchise them , and make them forfeit their interest in his kingdom : they may be still good subjects , though they do not believe a great many things , which creed-makers may think necessary to be believed . that which is required of them is a sincere endeavour to know his mind declared in the gospel , and an explicit belief of all that they understand to be so . not to believe what he has reveal'd , whether in a lighter or more weighty matter , calls his veracity into question , destroys his mission , denies his authority , and is a flat disowning him to be the messiah ; and so overturns that fundamental , and necessary article whereby a man is a christian. but this cannot be done by a man's ignorance , or unwilful mistake of any of the truths published by our saviour himself , or his authorized and inspired ministers in the new testament . whilst a man knows not that it was his will or meaning , his allegiance is safe , though he believe the contrary . if this were not so , it is impossible , that any one should be a christian. for in some things we are ignorant , and err all , not knowing the scriptures . for the holy inspired writings , being all of the same divine authority , must all equally in every article be fundamental and necessary to be believed ; if that be a reason , that makes any one proposition in it necessary to be believed . but the law of faith , the covenant of the gospel , being a covenant of grace , and not of natural right or debt , nothing can be absolutely necessary to be believed , but what by this new law of faith god of his good pleasure hath made to be so . and this 't is plain by the preaching of our saviour and his apostles , to all that believed not already in him , was only the believing the only true god , and iesus to be the messiah , whom he hath sent . the performance of this puts a man within the covenant , and is that which god will impute to him for righteousness . all the other acts of assent to other truths , taught by our saviour , and his apostles , are not what make a man a christian ; but are necessary acts of obedience to be performed by one , who is a christian ; and therefore being a christian , ought to live by the laws of christ's kingdom . nor are we without some glimpse of light , why it hath pleased god of his grace , that the believing iesus to be the messiah should be that faith which he would impute to men for righteousness . 't is evident from the scripture , that our saviour despised the shame and endured the cross for the joy that was set before him ; which joy , 't is also plain , was a kingdom , but in this kingdom which his father had appointed to him , he could have none but voluntary subjects , such as leaving the kingdom of darkness , and of the prince of this world , with all the pleasures , pomps and vanities thereof , would put themselves under his dominion , and translate themselves into his kingdom ; which they did by believing and owning him to be the messiah their king , and thereby taking him to rule over them . for the faith for which god justi●ieth , is not an empty speculation , but a faith joyn'd with repentance , and working by love. and for this , which was in effect to return to god himself , and to their natural allegiance due to him , and advance as much as lay in them the glory of the kingdom , which he had promised his son , god was pleased to declare he would accept them , receive them to grace , and blot out all their former transgressions . this is evidently the covenant of grace as deliver'd in the scriptures : and if this be not , i desire any one to tell me what it is , and what are the terms of it . 't is a law of faith , whereby god has promised to forgive all our sins upon our repentance , and believing something ; and to impute that faith to us for righteousness , now i ask what 't is by the law of faith we are required to believe ? for till that be known , the law of faith is not distinctly known , nor the terms of the covenant upon which the almerciful god graciously offers us salvation . and if any one will say this is not known , nay , is not easily , and certainly to be known under the gospel , i desire him to tell me what the greatest enemies of christianity can say worse against it ? for a way propos'd to salvation , that does not certainly lead thither , or is propos'd so as not to be known , are very little different as to their consequence ; and mankind would be left to wander in darkness and uncertainty with the one as well as the other . i do not write this for controversies sake ; for had i minded victory , i would not have given the unmasker this new matter of exception . i know whatever is said , he must be bawling for his fashionable and profitable orthodoxy , and cry out against this too which i have here added , as socinianism , and cast that name upon all that differs from what is held by those , he would recommend his zeal to in writing . i call it bawling , for whether what he has said be reasoning , i shall referr to those of his own brotherhood , if he be of any brotherhood , and there be any that will joyn with him in his set of fundamentals , when his creed is made . had i minded nothing but how to deal with him , i had tied him up short to his list of fundamentals , without affording him topicks of declaiming against what i have here said . but i have enlarged on this point , for the sake of such readers , who with a love of truth read books of this kind , and endeavour to inform themselves in the things of their everlasting concernment : it being of greater consideration with me , to give any light and satisfaction to one single person , who is really concerned to understand , and be convinced of the religion he professes , than what a thousand fashionable or titular professors of any sort of orthodoxy shall say or think of me , for not doing as they do , i. e. for not saying after others , without understanding what is said , or upon what grounds ; or caring to understand it . let us now consider his argument , to prove the articles he has given us to be fundamentals . in his thoughts concerning the causes of atheism , p. . he argues from tim. iii. . where , he says , christianity is called a mystery , that all things in christianity are not plain , and exactly level to every common apprehension ; that every thing in christianity is not clear , and intelligible and comprehensible by the weakest noddle . let us take this for proved , as much as he pleases , and then let us see the force of this subtle disputant's argument , for the necessity there is , that every christian man should believe those , which he has given us for fundamental articles out of the epistles . the reason of that obligation , and the necessity of every man and woman's believing them , he has laid in this , that they are to be found in the epistles , or in the bible . this argument for them we have over and over again in his socinianism unmask'd , as here , p. . thus ; are they set down to no purpose in these inspired epistles . why did the apostles write these doctrines , was it not , that those they writ to , might give their assent to them ? p. . they are in our bibles for that very purpose to be believed . p. . now i ask , can any one more directly invalidate all he says here for the necessity of believing his articles ? can any one more apparently write booty than by saying that these his doctrines , these his fundamental articles ( which are after his fashion set down between the . and . pages of this his first chapter ) are of necessity to be believed by every one , before he can be a christian , because they are in the epistles and in the bible ; and yet to affirm that in christianity , i. e. in the epistles and in the bible there are mysteries , there are things not plain , not clear , not intelligible to common apprehensions . if his articles , some of which contain mysteries , are necessary to be believed to make a man a christian , because they are in the bible ; than according to this rule it is necessary for many men to believe , what is not intelligible to them ; what their noddles cannot apprehend ( as the unmasker is pleased to turn the supposition of vulgar peoples understanding the fundamentals of their religion into ridicule ) i. e. it is necessary for many men to do , what is impossible for them to do , before they can be christians . but if there be several things in the bible , and in the epistles , that it is not necessary for men to believe to make them christians ; then all the unmasker's arguments from their being in the epistles is no proof , that all his articles are necessary to be believed to make a man a christian , because they are set down in the epistles ; much less , because he thinks they may be drawn according to his sys●em out of what is set down in the epistles . let him therefore either confess these and the like questions , why did the apostles write these ? was it not that those they writ to , might give their assent to them ? why should not every one of these evangelical truths be believed and imbraced ? they are in our bibles for that very purpose , and the like , to be impertinent and ridiculous : let him cease to propose them with so much ostentation , for they can serve only to mislead unwary readers : or let him unsay what he has said of things not plain to common apprehensions , not clear and intelligible . let him recant what he has said of mysteries in christianity . for i ask with him , p. . where can we be informed but in the sacred and inspired writings ? it is ridiculous to urge , that any thing is necessary to be explicitly believed to make a man a christian , because it is writ in the epistles and in the bible ; unless he confess that there is no mystery , no thing not plain not intelligible to vulgar understanding , in the epistles or in the bible . this is so evident , that the unmasker himself , who p. . of his thoughts concerning the causes of atheism , thought it ridiculous to suppose , that the vulgar should understand christianity , is here of another mind : and , p. . says of his evangelical doctrines and articles necessary to be assented to , that they are intelligible and plain ; there is no ambiguity and doubtfulness in them ; they shine with their own light , and to an unprejudiced eye are plain , evident and illustrious . to draw the unmasker out of the clouds , and prevent his hiding himself in the doubtfulness of his expressions , i shall desire him to say directly , whether the articles , which are necessary to be believed , to make a man a christian , and particularly those he has set down for such , are all plain and intelligible , and such as may be understood and comprehended ( i will not say in the unmasker's ridiculous way , by the weakest noddles , but ) by every illiterate countryman and woman capable of church communion ? if he says yes ; then all mysteries are excluded out of his articles necessary to be believed to make a man a christian. for that which can be comprehended by every day-labourer , every poor spinster , that is a member of the church , cannot be a mystery . and if what such illiterate people cannot understand , be required to be believed to make them christians , the greatest part of mankind are shut out from being christians . but the unmasker has provided an answer in these words , p. . there is , says he , a difficulty in the doctrine of the trinity , and several truths of the gospel , as to the exact manner of the things themselves , which we shall never be able to comprehend , at least on this side of heaven : but there is no difficulty as to the reality and certainty of them , because we know they are revealed to us by god in the holy scripture . which answer of difficulty in the manner , and no difficulty in the reality , having the appearance of a distinction , looks like learning ; but when it comes to be applied to the case in hand will scarce afford us sense . the question is about a proposition to be believed , which must first necessarily be understood . for a man cannot possibly give his assent to any affirmation or negation , unless he understand the terms as they are joyn'd in that proposition , and has a conception of the thing affirm'd or deny'd , and also a conception of the thing concerning which it is affirm'd or deny'd as they are there put together . but let the proposition be what it will , there is no more to be understood than is expressed in the terms of that proposition . if it be a proposition concerning a matter of fact , 't is enough to conceive , and believe the matter of fact. if it be a proposition concerning the manner of the fact , the manner of the fact must also be believed , as it is intelligibly expressed in that proposition , v. g. should this proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be offer'd as an article of faith to an illiterate countryman of england , he could not believe it : because , though a true proposition , yet it being propos'd in words whose meaning he understood not , he could not give any assent to it . put it into english , he understands what is meant by the dead shall rise . for he can conceive , that the same man , who was dead and senseless , should be alive again ; as well as he can , that the same man , who is now in a lethargy , should awake again ; or the same man that now is out of his sight , and he knows not whether he be alive or dead , should return , and be with him again : and so he is capable of believing it , though he conceives nothing of the manner how a man revives , wakes , or moves . but none of these manners of those actions being included in those propositions , the proposition concerning the matter of fact ( if it imply no contradiction in it ) may be believed ; and so all that is required may be done , whatever difficulty may be as to the exact manner how it is brought about . but where the proposition is about the manner , the belief too must be of the manner . v. g. the article is , the dead shall be raised with spiritual bodies . and then the belief must be as well of this manner of the fact , as of the fact it self . so that what is said here by the unmasker about the manner signifies nothing at all in the case . what is understood to be expressed in each proposition , whether it be of the manner , or not of the manner , is ( by its being a revelation from god ) to be believed , as far as it is understood : but no more is required to be believed concerning any article , than is contain'd in that article . what the unmasker , for the removing of difficulties , adds farther in these words , but there is no difficulty as to the reality and certainty of the truths of the gospel . because we know , they are revealed to us by god in the holy scripture , is yet farther from signifying any thing to the purpose , than the former . the question is about understanding ; and , in what sense they are understood , believing several propositions , or articles of faith , which are to be found in the scripture . to this , the unmasker says , there can be no difficulty at all as to their reality and certainty ; because they are revealed by god. which amounts to no more but this , that there is no difficulty at all in understanding and believing this proposition , that whatever is revealed by god is really and certainly true . but is the understanding and believing this single proposition , the understanding and believing all the articles of faith necessary to be believed ? is this all the explicit faith a christian need have ? if so , then a christian need explicitly believe no more but this one proposition , viz. that all the propositions between the two covers of his bible are certainly true . but i imagine the unmasker will not think the believing this one proposition is a sufficient belief of all those fundamental articles , which he has given us as necessary to be believed to make a man a christian . for if that will serve the turn , i conclude he may make his set of fundamentals as large and express to his system as he pleases ; calvinists , arminians , anabaptists , socinians , will all thus own the belief of them ; viz. that all that god has revealed in the scripture is really and certainly true . but if believing this proposition , that all that is reveal'd by god in the scripture is true , be not all the faith which the unmasker requires , what he says about the reality and certainty of all truths reveal'd by god removes nothing of the difficulty . a proposition of divine authority is found in the scripture : 't is agreed presently between him and me , that it contains a real certain truth : but the difficulty is , what is the truth it contains , to which he , and i must assent . v. g. the profession of faith made by the eunuch in these words , iesus christ is the son of god , upon which he was admitted into the church as a christian , i believe contains a real and certain truth . is that enough ? no says the unmasker , p. . it includes in it that christ was god ; and therefore it is not enough for me to believe , that these words contain a real certain truth ; but i must believe they contain this truth , that jesus christ is god ; that the eunuch spoke them in that sense , and in that sense i must assent to them : whereas they appear to me to be spoken , and meant here , as well as in several other places of the new testament , in this sense , viz. that iesus christ is the messiah , and in that sense in this place i assent to them . the meaning then of these words as spoken by the eunuch is the difficulty : and i desire the unmasker , by the application of what he has said here , to remove that difficulty . for granting all revelation from god to be really and certainly true ( as certainly it is ) how does the believing that general truth remove any difficulty about the sense and interpretation of any particular proposition found in any passage of the holy scriptures ? or is it possible for any man to understand it in one sense , and believe it in another ; because it is a divine revelation , that has reallity and certainty in it ? thus much as to what the unmasker says of the fundamentals he has given us , p. . viz. that no true lover of god and truth need doubt of any of them : for there is no ambiguity and doubtfulness in them . if the distinction he has used of difficulty as to the exact manner , and difficulty as to the reality and certainty of gospel truths , will remove all ambiguity and doubtfulness from all those texts of scripture , from whence he and others deduce fundamental articles , so that they will be plain and intelligible to every man in the sense he understands them , he has done great service to christianity . but he seems to distrust that himself , in the following words . they shine , says he , with their own light , and to an unprejudiced eye are plain evident and illustrious , and they would always continue so , if some ill minded men did not perplex and entangle them . i see the matter would go very smooth , if the unmasker might be the sole authentick interpreter of scripture . he is wisely of that judge's mind , who was against hearing the counsel on the other side , because they always perplexed the cause . but if those who differ from the unmasker , shall in their turns call him the prejudiced and ill-minded man , who perplexes these matters ( as they may with as much authority as he ) we are but where we were ; each must understand for himself the best he can ; till the unmasker be received as the only unprejudiced man , to whose dictates every one without examination is with an implicit faith to submit . here again , p. . the unmasker puts upon me , what i never said , and therefore i must desire him to shew , where it is , that i pretend , xi . that this proposition , that jesus is the messiah , is more intelligible than any of those he has named . in his thoughts concerning the causes of atheism , p. . he argues that this proposition [ iesus is the messiah ] has more difficulty in it than the article of the holy trinity . and his proofs are worthy of an unmasker . for , says he , here is an hebrew word first to be explain'd , or ( as he has this strong argument again , socinianism unmask'd , p. . ) here first the name iesus , which is of hebrew extraction , though since grecized must be expounded . answ. iesus being a proper name , only denoting a certain person , needs not to be expounded , of what extraction soever it be . is this proposition , ionathan was the son of saul king of israel , any thing the harder , because the three proper names in it , ionathan , saul and israel are of hebrew extraction ? and is it not as easie and as level to the understanding of the vulgar as this , arthur was the son of henry king of england , though neither of these names be of hebrew extraction ? or cannot any vulgar capacity understand this proposition , iohn edwards writ a book , intituled , socinianism unmask'd , till the name iohn , which is of hebrew extraction , be explained to him ? if this be so , parents were best beware how hereafter they give their children scripture names , if they cannot understand what they say to one another about them , till these names of hebrew extraction are expounded to them ; and every proposition , that is in writings and contracts made concerning persons , that have names of hebrew extractions , become thereby as hard to be understood as the doctrine of the holy trinity . his next argument is just of the same size . the word messias must , he says , be explained too . of what extraction soever it be , there needs no more explication of it than what our english bible gives of it , where it is plain to any vulgar capacity , that it was used to denote that king and deliverer whom god had promised . so that this proposition , iesus is the messiah , has no more difficulty in it , than this , iesus is the promised king and deliverer ; or than this , cyrus was king and deliverer of persia : which i think requires not much depth of hebrew to be understood . he that understood this proposition , and took cyrus for his king , was a subject and a member of his kingdom ; and he that understands the other , and takes iesus to be his king , is his subject and a member of his kingdom . but if this be as hard as it is to some men to understand the doctrine of the trinity , i fear many of the kings in the world have but few true subjects . to believe jesus to be the messiah , is ( as he has been told over and over again ) to take him for our king and ruler , promised and sent by god. this is that , which will make any one from a iew or heathen to be a christian. in this sense it is very intelligible to vulgar capacities . those who so understand and believe it , are so far from pronouncing those words as a spell ( as the unmasker ridiculously suggests , p. . ) that they thereby become christians . but what if i tell the unmasker , that there is one mr. edwards , who ( when he speaks his mind , without considering how it will make for or against him ) in another place , thinks this proposition , iesus is the messias , very easie and intelligible ? to convince him of it , i shall desire him to turn to the th . page of his socinianism unmask'd , where he will find that mr. edwards without any great search into hebrew extractions , interprets iesus the messiah to signifie this , that iesus of nazareth was that eminent and extraordinary person prophesied of long before , and that he was sent and commissioned by god : which i think is no very hard proposition to be understood . but it is no strange thing , that that which was very easie to an unmasker in one place , should be terrible hard in another ; where want of something better requires to have it so . another argument that he uses to prove the articles he has given us to be necessary to salvation , ( p. . ) is because they are doctrines which contain things that in their nature have an immediate respect to the occasion , author , way , end , means and issue of mens redemption and salvation . and here i desire him to prove , xii . that every one of his articles contains things so immediately relating to the occasion , author , way , means and issue of our redemption and salvation , that no body can be saved without understanding the texts from whence he draws them , in the very same sense that he does ; and explicitly believing all these propositions that he has deduced , and all that he will deduce from scripture , when he shall please to compleat his creed . pag. . he says of his fundamentals , not without good reason therefore i called them essential and integral parts of our christian and evangelical faith : and why the vindicator fleers at these terms , p. . i know no reason , but that he cannot confute the application of them . answ. one would think by the word therefore , which he uses here , that in the precedent paragraph , he had produced some reason to justifie his ridiculous use of those terms in his thoughts concerning atheism , p. . but nothing therein will be found tending to it . indeed the foregoing paragraph begins with these words , thus i have briefly set before the reader those evangelical truths , those christian principles , which belong to the very essence of christianity . amongst these there is the word essence : but that from thence , or any thing else in that paragraph , the unmasker could with good sense , or any sense at all , inferr as he does , not without good reason , therefore , i called them the essential and integral parts of our christian and evangelical faith , requires an extraordinary sort of logick to make out . what , i beseech you , is your good reason too here , upon which you inferr therefore , & c ? for it is impossible for any one but an unmasker , to find one word justifying his use of the terms essential and integral . but it would be a great restraint to the running of the unmasker's pen , if you should not allow him the free use of illative particles , where there are no promises to support them : and if you should not take affirmations without proof for reasoning , you at once strike off above three quarters of his book ; and he will often , for several pages toget●er , have nothing to say . as for example , from p. . to p. . but to shew , that i did not without reason say his use of the terms essential and integral , in the place before quoted , was ridiculous , i must mind my reader , that pag. . of his thoughts concerning the causes of atheism , he having said that the epistolary writings are fraught with other fundamentals besides that one which i mention , and then having set them down , he closes his catalogue of them thus : these are matters of faith contain'd in the epistles , and they are essential and integral parts of the gospel it self , p. . now what could be more ridiculous , than where the question is about fundamental doctrines , which are the essentials of christian religion , without an assent to which a man cannot be a christian , and so he himself calls them , p. . of his socinianism unmask'd , that he should close the list he had made of fundamental doctrines , i. e. essential points of the christian religion , with telling his reader , these are essential and integral parts of the gospel it self ? i. e. these which i have given you for fundamental , for essential doctrines of the gospel are the fundamental and not fundamental , essential and not essential parts of the gospel mixed together . for integral parts , in all the writers i have met with , besides the unmasker , are contra-distinguished to essential ; and signifie such parts as the thing can be without , but without them will not be so compleat and entire as with them . just such an accuteness as our unmasker would any one shew , who taking upon him to set down the parts essential to a man , without the having of which he could not be a man , should name the soul , the head , the heart , lungs , stomach , liver , spleen , eyes , ears , tongue , arms , legs , hair and nails ; and to make all sure , should conclude with these words , these are parts contain'd in a man , and are essential and integral parts of a man himself , i. e. they are parts , some without which he cannot be a man , and others which though they make the man entire , yet he may be a man without them ; as a man ceases not to be a man , though he want a nail , a finger , or an arm , which are integral parts of a man. risum teneatis ? if the unmasker can make any better sence of his essential and integral parts of the gospel it self ; i will ask his pardon for my laughing : till then he must not be angry , if the reader and i laugh too . besides i must tell him , that those which he has set down are not the integral parts of the christian faith ; any more than the head , the trunk , and the arms , hands and thighs are the integral parts of a man : for a man is not entire without the legs and feet too . they are some of the integral parts indeed ; but cannot be called the integral parts , where any that go to make up the whole man are l●ft out . nor those the integral , but some of the integral parts of the christian faith , out of which any of the doctrines proposed in the new testament are omitted : for whatever is there proposed , is proposed to be believed , and so is a part of the christian faith. before i leave his catalogue of the essential and integral parts of the gospel , which he has given us , instead of one containing the articles necessary to be believed to make a man a christian , i must take notice of what he says , whilst he is making it , p. . why then is there a treatise publish'd to tell the world that the bare belief of a messiah is all that is required of a christian. as if there were no difference between believing a messiah , and believing iesus to be the messiah : no difference between required of a christian , and required to make a man a christian. as if you should say , renouncing his former idolatry , and being circumcised and baptized into moses , was all that was required to make a man an israelite ; therefore it was all that was required of an israelite . for these two falshoods has he in this one short sentence , thought fit slily to father upon me the humble imitator of the iesuits , as he is pleased to call me . and therefore i must desire him to shew , xiii . where the world is told in the treatise that i publish'd , that the bare belief of a messiah is all that is required of a christian ? the six next pages , i. e. from . to the end of his second chapter , being taken up with nothing but pulpit oratory out of its place ; and without any reply , apply'd or applicable to any thing i have said in my vindication ; i shall pass by , till he shews any thing in them that is so . in pag. . this giant in argument , falls on me , and mauls me unmercifully about the epistles . he begins thus ; the gentleman is not without his evasions , and he sees it is high time to make use of them . this puts him in some disorder . for when he comes to speak of my mentioning his ill treatment of the epistles — you may observe that he begins to grow warmer than before . now this meek man is nettled , and one may perceive he is sensible of the scandal that he hath given to good people by his slighting the epistolary writings of the holy apostles , yet he is so cunning as to disguise his passion as well as he can . let all this impertinent and inconsistent stuff be so . i am angry , and cannot disguise it ; i am cunning and would disguise it ; but yet the quick-sighted unmasker has found me out , that i am nettled . what does all this notable prologue of hictius doctius , of a cunning man , and in effect no cunning man , in disorder , warm'd , nettled , in a passion tend to ? but only to shew , that these following words of mine , p. . of my vindication , viz. i require you to publish to the world those passages which shew my contempt of the epistles are so full of heat and disorder , that they need no other answer , but what need i , good sir , do this , when you have done it your self ? a reply , i own , very soft , and whether i may not say , very silly , let the reader judge . the unmasker having accused me of contemning the epistles , my reply in my vindicat. p. . was thus ; sir , when your angry fit is over , and the abatement of your passion has given way to the return of your sincerity , i shall beg you to read this passage in the . p. of my book . these holy writers ( viz. the penmen of the epistles ) inspired from above , writ nothing but truth ; and in most places very weighty truths to us now , for the expounding , clearing and confirming of the christian doctrine , and establishing those in it , who had imbraced it . and again , p. . the other parts [ i. e. besides the gospels and the acts ] of divine revelation are objects of faith , and are so to be received ; they are truths of which none , that is once known to be such , i. e. revealed , may or ought to be disbelieved . and if this does not satisfie you , that i have as high a veneration for the epistles , as you , or any one can have , i require you to publish to the world those passages , which shew my contempt of them . after such direct words of mine , expressing my veneration for that part of divine revel●●on , which is contain'd in the epistles , any one but an unmasker would blush to charge me with contempt of them , without alledging , when summon'd to it , any word in my book to justifie that charge . if hardness of forehead , were strength of brains , 't were two to one of his side against any man i ever yet heard of . i require him to publish to the world those passages , that shew my contempt of the epistles , and he answers me , he need not do it , for i have done it my self . whoever had common sense would understand , that what i demanded was , that he should shew the world where , amongst all i had published , there were any passages , that expressed contempt of the epistles : for it was not expected , he should quote passages of mine , that i had never published . and this accute unmasker ( to this ) says , i had published them my self . so that the reason why he cannot find them is , because i have published them my self . but , says he , i appeal to the reader , whether ( after your tedious collections out of the four evangelists ) your passing by the epistles , and neglecting wholly what the apostles say in them , be not publishing to the world your contempt of them ? i demand of him to publish to the world those passages , which shew my contempt of the epistles : and he answers , he need not , i have done it my self . how does that appear ? i have passed by the epistles , says he . my passing them by then , are passages published against the epistles ? for publishing of passages is what you said you need not do , and what i had done . so that the passages i have published , containing a contempt of the epistles , are extant in my saying nothing of them ? surely this same passing by has done some very shrewd displeasure to our poor unmasker , that he so starts whenever it is but named , and cannot think it contains less than exclusion , defiance and contempt . here therefore the proposition remaining to be proved by you is , xiv . that one cannot pass by any thing without contempt of it . and when you have proved it , i shall then ask you , what will become of all those parts of scriptur● ; all those chapters and verses , that you have passed by in your collection of fundamental articles ? those that you have vouchsafed to set down , you tell us are in the bible on purpose to be believed . what must become of all the rest , which you have omitted ? are they there not to be believed ? and must the reader understand your passing them by to be a publishing to the world your contempt of them ? if so , you have unmasked your self : if not , but you may pass by some parts of scripture , nay whole epistles , as you have those of st. iames , and st. iude , without contempt ; why may not i without contempt pass by others ; but because you have a liberty to do what you will , and i must do but what you in your good pleasure will allow me ? but if i ask you whence you have this privilege above others ; you will have nothing to say , except it be according to your usual skill in divining , that you know my heart , and the thoughts that are in it , which you find not like yours , right , and orthodox , and good ; but always evil and perverse , such as i dare not own , but hypocritically either say nothing of , or declare against ; but yet with all my cunning i cannot hide them from you ; your all knowing penetration always finds them out ; you know them , or you guess at them , as is best for your turn , and that 's as good : and then presently i am confounded . i doubt whether the world has ever had any two-eyed man your equal for penetration and a quick sight . the telling by the spectators looks , what card he guesses , is nothing to what you can do . you take the heighth of an author's parts , by numbring the pages of his book ; you can spy an heresy in him by his saying not a syllable of it ; distinguish him from the orthodox by his understanding places of scripture , just as several of the orthodox do ; you can repeat by heart whole leaves of what is in his mind to say , before he speaks a word of it ; you can discover designs before they are hatch'd , and all the intrigues of carrying them on by those who never thought of them . all this , and more you can do , by the spirit of orthodoxy , or which is as certain , by your own good spirit of invention informing you . is not this to be an errant conjurer ? but to your reply . you say , after my tedious collection out of the four evangelists , my passing by the epistles , and neglecting wholly what the apostles say , &c. i wondred at first why you mention'd not the acts here , as well as the four evangelists . for i have not , as you have in other places observed , been sparing of collections out of the acts too . but there was it seems a necessity here for your omitting it : for that would have stood too near what followed , in these words ; and neglecting wholly what the apostles say . for if it appear'd to the reader , out of your own confession , that i allowed and built upon the divine authority of what the apostles say in the acts , he could not so easily be mislead into an opinion , that i contemned what they say in their epistles . but this is but a slight touch of your leger-de-main . and now i ask the reader what he will think of a minister of the gospel , who cannot bear the texts of scripture i have produced , nor my quotations out of the four evangelists ? this which in his thoughts of the causes of atheism , p. . was want of vivacity and elevation of mind , want of a vein of sense and reason , yea and of elocution too , is here in his socinianism unmask'd , a tedious collection out of the four evangelists . those places i have quoted , lie heavy it seems upon his stomach , and are too many to be got off . but it was my business not to omit one of them ; that the reader might have a full view of the whole tenour of the preaching of our saviour and his apostles to the unconverted iews and gentiles ; and might therein see what faith they were converted to , and upon their assent to which they were pronounced believers and admitted into the christian church . but the unmasker complains there are too many of them : he thinks the gospel , the good news of salvation tedious from the mouth of our saviour and his apostles : he is of opinion , that before the epistles were writ , and without believing precisely what he thinks ●it to cull out of them , there could be no christians ; and if we had nothing but the four evangelists , we could not be saved . and yet 't is plain , that every single one of the four contains the gospel of iesus christ , and at least they all together contain all that is necessary to salvation . if any one doubt of this , i referr him to mr. chillingworth for satisfaction , who hath abundantly proved it . his following words ( were he not the same unmasker all through ) would be beyond parallel . but let us hear why the vindicator did not attempt to collect any articles out of these writings , he assigns this as one reason : the epistles being writ to those who were already believers , it could not be supposed that they were writ to them to teach them fundamentals , p. , . vindic. certainly no man would have conjectured that he would have used such an evasion as this . i will say that for him , he goes beyond all surmises , he is above all conjectures , he hath a faculty which no creature on earth can ever fathom . thus far the unmasker , in his oratorical strain . in what follows he comes to his closer reasoning against what i had said . his words are , do we not know that the four gospels were writ to and for believers , as well as unbelievers ? answ. i grant it . now let us see your inference : therefore what these holy historians recorded , that our saviour and his apostles said and preach'd to unbelievers , was said and preach'd to believers . the discourse which our saviour had with the woman of samaria , and her townsmen , was addressed to believers ; because st. iohn writ his gospel ( wherein it is recorded as a part of our saviour's history ) for believers as well as unbelievers . st. peter's preaching to cornelius and st. paul's preaching at antioch , at thessalonica , at corinth , &c. was not to unbelievers , for their conversion ; because st. luke dedicates his history of the acts of the apostles to theophilus , who was a christian , as the unmasker strenuously proves in this paragraph . just as if he should say , that the discourses which caesar records he had upon several occasions with the gauls were not addressed to the gauls alone , but to the romans also ; because his commentaries were writ for the romans as well as others : or that the sayings of the ancient greeks and romans in plutarch , were not spoke by them to their contemporaries only , because they are recorded by him for the benefit of posterity . i perused the preachings of our saviour and his apostles to the unconverted world , to see what they taught and required to be believed to make men christians : and these all i set down , and leave the world to be judge what they contain'd . the epistles which were all written to those who had imbraced the faith , and were all christians already , i thought would not so distinctly shew , what were those doctrines , which were absolutely necessary to make men christians ; they being not writ to convert unbelievers , but to build up those , who were already believers , in their most holy faith. this is plainly expressed in the epistle to the hebrews , v. , &c ▪ of whom , i. e. christ , we have many things to say and hard to be utter'd , seeing ye are all dull of hearing . for when for the time ye ought to be teachers , ye have need that one teach you again , which be the first principles of the oracles of god ; and are become such as have need of milk and not of strong meat . for every one that useth milk is unskilful in the word of righteousness ; for he is a babe : but strong meat belongeth to him that is of full age , even those who by reason of use have their senses exercised , to discern both good and bad . therefore leaving the principles of the doctrine of christ , let us go on unto perfection , not laying again the foundation of repentance from dead works , and of faith towards god and of the doctrine of baptism , and of laying on of hands , and of the resurrection of the dead , and of eternal iudgment . here the apostle shews what was his design in writing this epistle : not to teach them the fundamental doctrines of the christian religion , but to lead them on to more perfection ; that is , to greater degrees of knowledge of the wise design and wonderful contrivance and carrying on of the gospel and the evidence of it ; which he makes out in this epistle , by shewing its correspondence with the old testament , and particularly with the oeconomy of the mosaical constitution . here i might ask the unmasker , whether those many things which st. paul tells the hebrews he had to say of christ , ( hard to be utter'd to them , because they were dull of hearing ) had not an immediate respect to the occasion , author , way , means , or issue of their redemption and salvation ; and therefore , whether they were such things without the knowledge of which they could not be saved , as the unmasker says of such things , p. . and the like i might ask him concerning those things which the apostle tells the corinthians , ep. chap. iii. . that they were not yet able to bear . for much to the same purpose , he speaks to the corinthians , ep. . ch. iii. as in the above-cited places he did to the hebrews ; that he as a wise master-builder had laid the foundation : and that foundation , he himself tells us , is iesus the messiah , and that there is no other foundation to be laid . and that in this he laid the foundation of christianity at corinth , st. luke records , act xviii . . in these words ; paul at corinth reason'd in the synagogue every sabbath-day , and testified to the iews that iesus was the messiah . upon which foundation he tells them there might be a superstructure . but that what is built on the foundation is not the foundation , i think i need not prove . he further tells them , that he had desired to build upon this foundation ; but withal says , he had fed them till then with milk , and not with meat : because they were babes , and had not been able to bear it , neither were they yet able . and therefore this epistle we see is almost wholly spent in reproofs of their miscarriages , and in exhortations and instructions relating to practice , and very little said in it for the explaining any part of the great mystery of salvation contain'd in the gospel . by these passages we may see ( were it not evident to common sence it self from the nature of things ) that the design of these epistles was not to lay the foundations , or teach the principles of the christian religion ; they being writ to those who had received them , and were christians already . the same holds in all the other epistles : and therefore the epistles seem'd not to me the properest parts of scripture , to give us that foundation distinct from all the superstructures built on it ; because in the epistles , the latter was the thing propos'd , rather than the former . for the main intention of the apostles in writing their epistles , could not be to do what was done already ; to lay down barely the foundations of christianity to those who were christians already ; but to build upon it some ●arther explication of it , which either their particular circumstances , or a general evidencing of the truth , wisdom , excellencies , and privileges , &c. of the gospel required . this was the reason that perswaded me to take the articles of faith absolutely necessary to be received to make a man a christian , only from the preachings of our saviour and his apostles to the unconverted world , as laid down in the historical part of the new testament . and i thought it a good reason . it being past doubt , that they in their preachings proposed to the unconverted all that was necessary to be believed to make them christians . and also , that that faith , upon a profession whereof any one was admitted into the church as a believer , had all that was necessary in it to make him a christian ; because if it wanted any thing necessary , he had necessarily not been admitted ; unless we can suppose , that any one was admitted into the christian church by our saviour , and his apostles , who was not yet a christian ; or pronounced a believer , who yet wanted something necessary to make him a believer , i. e. was a believer and not a believer at the same time . but what those articles were , which had been preach'd to those , to whom the epistles were writ , and upon the belief whereof they had been admitted into the christian church , and became as they are called believers , saints , faithful , elect , &c. could not be collected out of the epistles . this , though it were my reason , and must be a reason to every one , who would make this enquiry ; and the unmasker quotes the place where i told him it was my reason ; yet he according to his never erring illumination , flatly tells me , p. . that it was not , and adds , here then is want of sincerity , &c. i must desire him therefore to prove what he says , p. . viz. xv. that by the same argument that i would perswade that the fundamentals are not to be sought for in the epistles , he can prove that they are not to be sought for in the gospels and in the acts ; because even these were writ to those that believed . and next i desire him to prove , what he also says in the same page , viz. xvi . that the epistles being writ to those that believed , was not an argument that i did make use of . he tells us , p. . that it is the argument whereby i would perswade , and in the very same page , a few lines lower , says , that it is not the argument i did make use of . who , but an arrant unmasker , would contradict himself so flatly in the same breath ? and yet upon that he raises a complaint of my want of sincerity . for want of sincerity in one of us , we need not go far for an instance . the next paragraph , p. . — . affords us a gross one of it ; wherein the unmasker argues strongly , not against any thing i had said , but against an untruth of his own setting up . towards the latter end of the paragraph , p. . he has these words ; it is manifest that the apostles in their epistles taught fundamentals , which is contrary to what this gentleman says , that such a thing could not be suppos'd ; and therefore the unmasker has taken a great deal of pains to shew , that there are fundamental doctrines to be found in the epistles ; as if i had denied it . and to lead the reader into an opinion , that i had said so , he sets down these words , could not be suppos'd , as if they were my words . and so they are , but not to that purpose . and therefore he did well not to quote the page , lest the reader , by barely turning to the place , should have a clear sight of falshood , instead of that sincerity which he would make the reader believe is wanting in me . my words , p. . of the reasonableness of christianity are , nor can it be suppos'd , that the sending of such fundamentals was the reason of the apostles writing to any of them . and a little lower ; the epistles therefore being all written to those who were already believers and christians , the occasion and end of writing them could not be to instruct them in that which was necessary to make them christians . the thing then that i deny'd , was not , that there were any fundamentals in the epistles . for p. . i have these express words ; i do not deny but the great doctrines of the christian faith are dropt here and there , and scatter'd up and down in most of them . and therefore he might have spared his endeavours in the next paragraph to prove , that there may be fundamentals found in the epistles , till he finds some body that denies it . and here again , i must repeat my usual question , that with this sincere writer is so often necessary , viz. xvii . where it is that i say that it cannot be suppos'd that there are fundamental articles in the epistles ? if he hopes to shift it off , by the word taught ; which seems fallaciously put in , as if he meant , that there were some fundamental articles taught necessary to be believed to make them christians , in the epistles , which those who they were writ to knew not before , in this sense i do deny it , and then this will be the xvii . proposition remaining upon him to prove , viz. that there are fundamental articles necessary to be believed to make a man a christian taught in the epistles which those , who they were writ to , knew not before . the former part of his next paragraph , p. . runs thus : hear another feigned ground of his omitting the epistles , viz. because the fundamental articles are here promiscuously and without distinction mixt with other truths . p. . but who sees not that this is a mere elusion ? for on the same account he might have forborn to search for fundamental articles in the gospels , for they do not lie there together , but are dispersed up and down : the doctrinal and historical parts are mix'd with one another , but he pretends to sever them . why then did he not make a separation between the doctrines in the epistles , and those other matters that are treated of there ? he has nothing to reply to this , and therefore we must again look upon what he has suggested as a cast of his shuffling faculty . the argument contain'd in these words is this . a man cannot well distinguish fundamental from non-fundamental doctrines in the epistles , where they are promiscuously mixed with non-fundamental doctrines ▪ therefore he cannot well distinguish fundamental doctrines from others in the gospels , and the acts , where they are mixed with matters of fact. as if he should say , one cannot well distinguish a batchellour of divinity from other divines , where several of them stand together promiscuously in the same habit ; therefore one cannot distinguish a batchellour of divinity from a billingsgate orator , where they stand together in their distinct habits . or that it is as easie to distinguish ●ine gold , from that of a little lower allay , where several pieces of each are mixed together ; as it is to distinguish pieces of fine gold from pieces of silver , which they are mixed among . but it seems the unmasker thinks it is as easie to distinguish between fundamental and not fundamental doctrines , in a writing of the same author , where they are promiscuously mixed together , as it is to distinguish between a fundamental doctrine of faith , and a relation of matter of fact , where they are intermixedly reported in the same history . when he has proved this , the unmasker will have more reason to tax me with elusion , shuffling and feigning , in the reason i gave for not collecting fundamentals out of the epistles . till then , all that noise must stand amongst those ridiculous airs of triumph and victory , which he so often gives himself , without the least advantage to his cause , or edification of his reader , though he should a thousand times say that i have nothing to reply . in the latter part of this paragraph , he says , that necessary truths , fundamental principles , may be distinguish'd from those , that are not such , in the epistolary writings , by the nature and importance of them , by their immediate respect to the author , and means of our salvation . answ. if this be so , i desire him to give me a definitive collection of fundamentals out of the epistles , as i have given one out of the gospels and the acts. if he cannot do that ; 't is plain he hath here given a distinguishing mark of fundamentals , by which he himself cannot distinguish them . but yet i am the shuffler . the argument in the next paragraph , p. . is this . necessary doctrines of faith , such as god absolutely demands to be believed for justification , may be distinguished from rules of holy living , with which they are mixed in the epistles ; therefore doctrines of faith necessary , and not necessary , to be believed to make a man a christian may be distinguished , as they stand mixed in the epistles . which is as good sense as to say , lambs and kids may be easily distinguish'd in the same pen , where they are together ; by their different natures : therefore the lambs i absolutely demand of you , as necessary to satisfie me , may be distinguish'd from others in the same pen , where they are mix'd without any distinction . doctrines of faith , and precepts of practice , are as distinguishable as doing and believing : and those as easily discernible one from another , as thinking and walking : but doctrinal propositions , all of them of divine revelation , are of the same authority , and of the same species , in respect of the necessity of believing them ; and will be eternally undistinguishable into necessary and not necessary to be believed , till there be some other way found , to distinguish them , than that they are in a book , which is all of divine revelation . though therefore doctrines of faith , and rules of practice are very distinguishable in the epistles ; yet it does not follow from thence , that fundamental and not fundamental doctrines , points necessary , and not necessary to be believed to make men christians , are easily distinguishable in the epistles . which therefore remains to be proved : and it remains incumbent upon him , xviii . to set down the marks , whereby the doctrines deliver'd in the epistles , may easily and exactly be distinguished into fundamental , and not fundamental articles of faith. all the rest of that paragraph , containing nothing against me , must be bound up with a great deal of the like stuff , which the unmasker has put into his book , to shew the world , he does not imitate me in impertinencies , incoherences , and trifling excursions , as he boasts in his first paragraph . only i shall desire the reader to take the whole passage concerning this matter , as it stands in my reasonableness of christianity , p. . i do not deny , but the great doctrines of the christian faith are dropt here and there , and scatter'd up and down in most of them . but 't is not in the epistles we are to learn , what are the fundamental articles of faith , where they are promiscuously , and without distinction , mixed with other truths , and discourses , which were ( though for edification indeed yet ) only occasional . we shall find and discern those great , and necessary points best in the preaching of our saviour and his apostles , to those who were yet strangers and ignorant of the faith , to bring them in , and convert them to it . and then let him read these words which the unmasker has quoted out of them , it is not in the epistles that we are to learn , what are the fundamental articles of faith , they were written for the resolving of doubts , and reforming of mistakes ; with his introduction of them in these words , he commands the reader not to stir a jot further than the acts. if i should ask him , where that command appears , he must have recourse to his old shift , that he did not mean as he said , or else stand convicted of a malicious untruth . an orator is not bound to speak strict truth , though a disputant be . but this unmasker's writing against me , will excuse him from being of the latter : and then why may not falshoods pass for rhetorical flourishes , in one who hath been used to popular haranguing ; to which men are not generally so severe , as strictly to examine them , and expect that they should always be found to contain nothing but precise truth , and strict reasoning ? but yet i must not forget to put upon his score , this other proposition of his , which he has , p. . and ask him to shew , xix . where it is that i command my reader not to stir a jot farther than the acts ? in the next two paragraphs , p. . — . the unmasker is at his natural play of declaiming without proving . 't is pity the mishna , out of which he takes his good breeding , as it told him that a well-bred and well-taught man answers to the first in the first place , had not given him this rule too about order , viz. that proving should go before condemning ; else all the fierce exaggerations , ill language can heap up , are but empty scurility . but 't is no wonder that the iewish doctors , should not provide rules for a christian divine turn'd unmasker . for where a cause is to be maintain'd , and a book to be writ , and arguments are not at hand , yet something must be found to fill it ; railing in such cases is much easier than reasoning , especially where a man's parts lie that way . the first of these paragraphs , p. . he begins thus ; but let us hear further what this vindicator saith to excuse his rejection of the doctrines contained in the epistles , and his putting us off with one article of faith : and then he quotes these following words of mine : what if the author designed his treatise , as the title shews , chiefly for those who were not yet throughly and firmly christians , purposing to work upon those , who either wholly disbelieved , or doubted of the truth of the christian religion ? answ. this , as he has put it , is a downright falshood . for the words he quotes , were not used by me to excuse my rejection of the doctrines contained in the epistles , or to prove there was but one article . but as a reason why i omitted the mention of satisfaction . to demonstrate this , i shall set down the whole passage as it is , p. . of my vindication ; where it runs thus : but what will become of me that i have not mention'd satisfaction ! possibly this reverend gentleman would have had charity enough for a known writer of the brotherhood to have found it by an innuendo in those words above quoted , of laying down his life for another . but every thing is to be strained here the other way . for the author of the reasonableness of christianity , &c. is of necessity to be represented as a socinian ; or else his book may be read ; and the truths in it , which mr. edwards likes not , be received ; and people put upon examining . thus one , as full of happy conjectures and suspitions as this gentleman , might be apt to argue . but what if the author designed his treatise , as the title shews , chiefly for those who were not yet throughly or firmly christians ; proposing to work on those who either wholly disbelieved or doubted of the truth of the christian religion ? to this he tells me , p. . that my title says nothing for me , i. e. shews not , that i designed my book for those that disbelieved or doubted of the christian religion . answ. i thought that a title that professed the reasonableness of any doctrine shew'd it was intended for those that were not ●ully satisfied of the reasonableness of it ; unless books are to be writ to convince those of any thing , who are convinced already . but possibly this may be the unmasker's way : and if one should judge by his manner of treating this subject , with declamation instead of argument , one would think , that he meant it for no body , but those who were of his mind already . i thought therefore , the reasonableness of christianity as deliver'd in the scripture , a proper title to signifie whom it was chiefly meant for : and , i thank god , i can with satisfaction say it has not wanted its effect upon some of them . but the unmasker proves for all that , that i could not design it chiefly for disbelievers or doubters of the christian religion . for , says he , p. . how those that wholly disregard and disbelieve the scriptures of the new testament , as gentiles , iews , mahometans and atheists do ( i crave leave to put in theists instead of atheists , for a reason presently to be mention'd ) are like to attend to the reasonableness of christianity as deliver'd in the scripture is not to be conceived ; and therefore we look upon this as all meer sham and sophistry . answ. though the unmasker teaches good breeding out of the mishna , yet i thought he had been a minister of the gospel , and had taught christianity out of the scripture . why ! good sir , would you teach iews and mahometans christianity out of the talmud and alcoran ; because they are the books , that at present they attend to and believe ? or would you , laying by the authority of all books , preach religion to infidels in your own name , and by your own authority ; laying aside the scripture ? is it not to be conceived , no not by a christian divine , that the way to make unbelievers christians , is to shew them the reasonableness of the religion contained in the scripture ? but it seems the unmasker has a peculiar way of preaching and propagating christianity without the scripture , as some men have a peculiar way of disputing without reason . in the beginning of this paragraph , p. . the unmasker , that is always a fair interpreter of my meaning , and never fails to know it better than i do , tells me , that by those , that wholly disbelieve , i must mean atheists , turks , iews and pagans ; and by those that are not firmly christians , a few weak christians . but did our unmasker never hear of unbelievers under a denomination distinct from that of atheists , turks , iews , and pagans ? whilst the pulpit and the press have so often had up the name of theists or deists , has that name wholly scaped him ? 't was these i chiefly designed , and i believe no body of all that read my vindication , but the unmasker mistook me , if he did . but there at least , p. . he might have found the name , as of a sort of unbelievers not unknown amongst us . but whatever he thought , it was convenient and a sort of prudence in him ( when he would perswade others , that i had not a design which i say i had ) to lessen as much as he could , and cover the need of any such design , and so make it , that i could not intend my book to work upon those , that disbelieved , or did not firmly believe ; by insinuating there were few or none such amongst us . hence he says that by those that are not throughly and firmly christians , i mean a few weak christians ; as well as under those , who wholly disbelieve he left the theists out of my meaning . i am very glad to hear from the unmasker , that there are but few weak christians , few that have doubts about the truth of christianity amongst us . but if there be not a great number of deists , and that the preventing their increase be no● worth every true christian's care and endeavours , those who have been so loud against them have been much to blame ; and i wish to god there were no reason for their complaints . for these therefore i take the liberty to say , as i did before , that i chiefly designed my book ; and shall not be asham'd of this sophistry as you call it , if it can be sophistry to alledge a matter of fact that i know ; till you have arguments to convince me , that you know my intention in publishing it , better than i do my self . and i shall think it still no blameable prudence , however you exclaim against prudence , ( as perhaps you have some reason ) that i mention'd only those advantages , that all christians are agreed in ; and that i observed that command of the apostle , rom. xiv . . him that is weak in the faith receive ye , but not to doubtful disputations ; without being a socinian . i think i did not amiss , that i offer'd to the belief of those that stood off , that , and only that , which our saviour and his apostles preach'd for the reducing the unconverted world. and would any one think he in earnest went about to perswade men to be christians , who should use that as an argument to recommend the gospel , which he has observed men to lay hold on as an objection against it ? to urge such points of controversie as necessary articles of faith , when we see our saviour and the apostles urged them not as necessary to be believed to make men christians , is ( by our own authority ) to add prejudices to prejudices , and to block up our own way to those men , whom we would have access to , and prevail upon . i have repeated this again out of the th . page of my vindication , where there is more to the same purpose ; that the reader may see how fully the unmasker has answer'd it . because i said , would any one blame my prudence if i mention'd only those advantages , which all christians are agreed in . the unmasker adds , p. . socinian christians , and then as if the naming of that had gained him his point , he goes on victoriously thus , he has bethought himself better since he first . publish'd his notions , and ( as the result of that ) he now begins to resolve , what he writ , into prudence . i know whence he had this method ( and 't is likely he has taken more than this from the same hands ) viz. from the missionary iesuits , that went to preach the gospel to the people of china . we are told , that they instructed them in some matters relating to our saviour ; they let them know that iesus was the messias , the person promised to be sent into ▪ the world ; but they conceal'd his sufferings and death , and they would not let them know any thing of his passion and crucifixion . so our author ( their humble imitator ) undertakes to instruct the world in christianity , with an omission of its principal articles , and more especially that of the advantage we have by christ's death , which was the prime thing design'd in his coming into the world. this he calls prudence : so that to hide from the people the main articles of the christian religion , to disguise the faith of the gospel , to betray christianity it self , is according to this excellent writer , the cardinal virtue of prudence . may we be deliver'd then , say i , from a prudential racovian . and there ends the ratling for this time ; not to be outdone by any piece of clock-work in the town . when he is once set a going , he runs on like an alarm , always in the same strain of noisy empty declamation ( wherein every thing is suppos'd and nothing prov'd ) till his own weight has brought him to the ground ? and then , being wound up with some new topick , takes another run , whether it makes for or against him it matters not ; he has laid about him with ill language , let it light where it will , and the vindicator is paid off . that i may keep the due distance in our different ways of writing , i shall shew the reader , that i say not this at random ; but that the place affords me occasion to say so . he begins this paragraph with these words , p. . let us hear farther what this vindicator says to excuse his rejection of the doctrines contain'd in the epistles . this rejection of the doctrines contain'd in the epistles , was the not mentioning the satisfaction of christ , amongst those advantages i shew'd , that the world received by his coming . this appears by the words he here quotes , as my excuse for that omission . in which place , i also produced some passages in my book which sounded like it , some words of scripture that are used to prove it ; but this will not content him : i am for all that , a betrayer of christianity and contemner of the epis●les . why ? because i did not out of them name satisfaction . if you will have the truth of it , sir , there is not any such word in any one of the epistles , or other books of the new testament , in my bible , as satisfying or satisfaction made by our saviour ; and so i could not put it into my christianity as deliver'd in the scripture . if mine be not a true bible , i desire you to furnish me with one that is more orthodox ; or if the translators have hid that main article of the christian religion , they are the betrayers of christianity , and contemners of the epistles , who did not put it there ; and not i , who did not take a word from thence , which they did not put there . for truly , i am not a maker of creeds ; nor dare add either to the scripture , or to the fundamental articles of the christian religion . but you will say satisfaction , though not named in the epistles , yet may plainly be collected out of them . answ. and so it may out of several places in my reasonableness of christianity , some whereof , which i took out of the gospels , i mention'd in my vindication , p. . and others of them which i took out of the epistles , which i shall point out to you now : as p. . i say the design of our saviour's coming was to be offered up ; and p. . i speak of the work of our redemption ; words which in the epistles are taken to imply satisfaction . and therefore if that be enough , i see not , but i may be free from betraying christianity ; but if it be necessary to name the word satisfaction , and he that does not so is a betrayer of christianity , you will do well to consider how you will acquit the holy apostles , from that bold imputation ; which if it be extended as far as it will go , will scarce come short of blasphemy ; for i do not remember that our saviour has any where named satisfaction , or implied it plainer in any words than those i have quoted from him . and he , i hope , will scape the intemperance of your tongue . you tell me , i had my prudence from the missionary iesuits in china ▪ who conceal'd our saviour's suffering and death ; because i undertake to ininstruct the world in christianity , with an omission of its principal articles . and i pray , sir , from whom did you learn your prudence , when taking upon you to teach the fundamental doctrines of christianity , in your thoughts concerning the causes of atheism , you left out several , that you have been pleased since to add in your socinianism unmask'd ? or if i , as you say here , betray christianity by this omission of this principal article ; what do you , who are a professed teacher of it , if you omit any principal article ; which your prudence is so wary in , that you will not say you have given us all that are necessary to salvation , in that list you have last published ? i pray who acts best the jesuit ( whose humble imitator you say i am ) you or i ; when pretending to give a catalogue of fundamentals , you have not reduced them to direct propositions ; but have left some of them indefinite , to be collected as every one pleases ; and instead of telling us it is a perfect catalogue of fundamentals , plainly shuffle it off , and tell me , p. . if that will not content me , you are sure you can do nothing that will ; if i require more , it is folly in you to comply with me ? one part of what you here say , i own to you , savours not much of the skill of a jesuit . you confess your inability , and i believe it to be perfectly true ; that if what you have done already ( which is nothing at all ) will not content me , you are sure , you can do nothing that will content me , or any reasonable man , that shall demand of you a compleat catalogue of fundamentals . but you make it up pretty well , with a confidence becoming one of that order . for he must have rub'd his forehead hard , who in the same treatise , where he so severely condemns the imperfection of my list of fundamentals , confesses that he cannot give a compleat catalogue of his own . you publish to the world in this , and the next page , that i hide from the people the main articles of the christian religion ; i disguise the faith of the gospel , betray christianity it self , and imitate the iesuits that went t● preach the gospel to the people of china , by my omission of its principal or main articles . answ. i know not how i disguise the faith of the gospel , &c. in imitation of the jesuits in china ; unless taking men off from the inventions of men , and recommending to them the reading and study of the holy scripture to find what the gospel is and requires , be a disguising of the faith of the gospel , a betraying of christianity , and an imitating of the iesuits . besides , sir , if one may ask you , in what school did you learn that prudent warine●s and reserve , which so eminently appears , p. . of your socinianism unmask'd , in these words : these articles ( meaning those which you had before enumerated as fundamental ) of faith , are such as must in some measure be known and assented to by a christian , such as must generally be received , and imbraced by him ? you will do well the next time to set down , how far your fundamentals must be known , assented to , and received ; to avoid the suspicion , that there is a little more of jesuitism in these expressions , in some measure known and assented to , and generally receiv'd and imbraced , than what becomes a sincere protestant preacher of the gospel . for your speaking so doubtfully of knowing and assenting to those , which you give us for fundamental doctrines , which belong ( as you say ) to the very essence of christianity , will hardly scape being imputed to your want of knowledge , or want of sincerity . and indeed the word general is in familiar use with you , and stands you in good stead , when you would say something , you know not what , as i shall have occasion to remark to you when i come to your page . further , i do not remember where it was , that i mention'd or undertook to set down all the principal or main articles of christianity . to change the ●●rms of the question from articles necessary to be believed to make a man a christian , into principal or main articles , looks a little jesuitical . but to pass by that ; the apostles when they went to preach the gospel to people as much strangers to it , as the chineses were , when the europeans came first amongst them , did they hide from the people the main articles of the christian religion , disguise the faith of the gospel , and betray christianity it self ? if they did not , i am sure i have not : for i have not omitted any of the main articles which they preached to the unbelieving world. those i have set down , with so much care not to omit any of them , that you blame me for it more than once , and call it tedious . however you are pleased to acquit or condemn the apostles in the case by your supream determination , i am very indifferent . if you think fit to condemn them for disguising or betraying the christian religion , because they said no more of satisfaction , than i have done , in their preaching at first to their unbelieving auditors , iews or heathens , to make them as i think christians ( for that i am now speaking of ) i shall not be sorry to be found in their company under what censure soever . if you are pleased graciously to take off this your censure from them , for this omission , i shall claim a share in the same indulgence . but to come to what perhaps you will think your self a little more concerned not to censure , than what the apostles did so long since ; for you have given instances of being very apt to make bold with the dead ; pray tell me , does the church of england admit people into the church of christ at hap-hazard ? or without proposing , and requiring a profession of all , that is necessary to be believed to make a man a christian ? if she does not , i desire you to turn to the baptism of those of riper years in our liturgy : where the priest asking the convert particularly , whether he believes the apostles creed , which he repeats to him ; upon his profession that he does , and that he desires to be baptized into that faith , without one word of any other articles , baptizes him ; and then declares him a christian , in these words : we receive this person into the congregation of christ's flock , and sign him with the sign of the cross , in token that he shall not be asham'd — to continue christ's faithful soldier and servant . in all this there is not one word of satisfaction , no more than in my book , nor so much neither . and here i ask you , whether for this omission , you will pronounce that the church of ▪ england disguises the faith of the gospel ? however you think fit to treat me , yet methinks you should not let your self loose so freely against our first reformers , and the fathers of our church ever since , as to call them betrayers of christianity it self , because they think not so much necessary to be believed to make a man a christian , as you are pleased to put down in your articles ; but omit , as well as i , your main article of satisfaction . having thus notably harangued upon the occasion of my saying , would any one blame my prudence , and thereby made me a socinian , a iesuit , and a betrayer of christianity it self , he has in that answer'd all that such a miscreant as i do or can say ; and so passes by all the reasons i gave , for what i did ; without any other notice or answer , but only denying a matter of fact , which i only can know , and he cannot , viz. my design in printing my reasonableness of christianity . in the next paragraph , p. . in answer to these words of st. paul , rom. xiv . . him that is weak in the faith receive ye , but not to doubtful disputations , which i brought as a reason , why i mention'd not satisfaction amongst the benefits receiv'd by the coming of our saviour ; because , as i tell him in my vindication , p. . my reasonableness of christianity , as the title shews , was designed chiefly for those who were not yet throughly or firmly christians . he replies , and i desire him to prove it . xx. that i pretend a design of my book which was never so much as thought of , till i was sollicited by my brethren to vindicate it . all the rest in this paragraph being either nothing to this place of the romans , or what i have answer'd elsewhere , needs no farther answer . the next two paragraphs , p. . ● . are meant for an answer to something i had said concerning the apostles creed , upon the occasion of his chargeing my book with socinianism . they begin thus . this author of the new christianity . answ. this new christianity is as old as the preaching of our saviour and his apostles , and a little older than the unmasker's system . wisely objects that the apostles creed hath none of those articles which i mention'd , p. , . answ. if that author wisely objects , the unmasker would have done well to have replied wisely . but for a man wisely to reply it is in the first place requisite , that the objection be truly and fairly set down in its full force , and not represented short , and as will best serve the answerers turn to reply to . this is neither wise nor honest : and this first part of a wise reply the unmasker has failed in . this will appear from my words and the occasion of them . the unmasker had accused my book of socinianism , for omitting some points , which he urged as necessary articles of faith. to which i answer'd , that he had done so only to give it an ill name , not because it was socinian , for he had no more reason to charge it with socinianism for the omissions he mentions , than the apostles creed . these are my words , which he should have either set down out of p. . which he quotes , or at least given the objection as i put it , if he had meant to have clear'd it by a fair answer . but he , instead thereof , contents himself that i object , that the apostles creed hath none of those articles and doctrines which the unmasker mention'd . answ. this at best is but a part of my objection , and not to the purpose . i there meant , without the rest join'd to it ; which it has pleased the unmasker according to his laudable way to conceal . my objection therefore stands thus , that the same articles , for the omission whereof the unmasker charges my book with socinianism , being also omitted in the apostles creed , he has no more reason to charge my book with socinianism , for the omissions mention'd , than he hath to charge the apostles creed with socinianism . to this objection of mine , let us now see how he answers , p. . nor does any considerate man wonder at it [ i. e. that the apostles creed hath none of those articles and doctrines which he had mention'd ] for the creed is a form of outward profession , which is chiefly to be made in the publick assemblies , when prayers are put up in the church and the holy scriptures are read . then this abridgment of faith is properly used , or when there is not generally time or opportunity to make any enlargement . but we are not to think it expresly contains in it all the necessary and weighty points , all the important doctrines of belief , it being only designed to be an abstract . answ. another indispensible requiquisite in a wise reply is , that it should be pertinent . now what can there be more impertinent , than to confess the matter of fact upon which the objection is grounded , but instead of destroying the inference drawn from that matter of fact , only amuse the reader with wrong reasons , why that matter of fact was so ? no considerate man , he says , doth wonder that the articles and doctrines he mentioned , are omitted in the apostles creed : because that creed is a form of outward profession . answ. a profession ! of what i beseech you ? is it a form to be used for form's sake ? i thought it had been a profession of something , even of the christian faith : and if it be so , any considerate man may wonder necessary articles of the christian faith should be lest out of it . for how it can be an outward profession of the christian faith , without containing the christian faith , i do not see ; unless a man can outwardly profess the christian faith in words , that do not contain or express it , i. e. profess the christian faith , when he does not profess it . but he says , 't is a profession chiefly to be made use of in assemblies . answ. do those solemn assemblies privilege it from containing the necessary articles of the christian religion ? this proves not that it does not , or was not designed to contain all articles necessary to be believed to make a man a christian ; unless the unmasker can prove that a from of outward profession of the christian faith , that contains all such necessary articles , cannot be made use of in the publick assemblies . in the publick assemblies , says he , when prayers are put up by the church and the holy scriptures are read , then this abridgment of faith is properly used ; or when there is not generally time or opportunity to make an enlargement . answ. but that which contains not what is absolutely necessary to be believed to make a man a christian , can no where be properly used as a form of outward profession of the christian faith , and least of all in the solemn publick assemblies . all the sense i can make of this is , that this abridgment of the christian faith , i. e. imperfect collection ( as the unmasker will have it ) of some of the fundamental articles of christianity in the apostles creed , which omits the greatest part of them , is made use of as a form of outward profession of but part of the christian faith in the publick assemblies , when by reason of reading of the scripture and prayers , there is not time or opportunity for a full and perfect profession of it . 't is strange the christian church should not find time nor opportunity in sixteen hundred years to make , in any of her publick assemblies , a profession of so much of her faith as is necessary to make a man a christian. but pray tell me , has the church any such full and compleat form of faith , that hath in it all those propositions , you have given us for necessary articles ( not to say any thing of those which you have reserved to your self in your own breast , and will not communicate ) of which the apostles creed is only a scanty form , a brief imperfect abstract , used only to save time in the croud of other pressing occasions , that are always in hast to be dispatch'd ? if she has , the unmasker will do well to produce it . if the church has no such compleat form , besides the apostle's creed , any where , of fundamental articles , he will do well to leave talking idlely of this abstract , as he goes on to do in the following words : but , says he , we are not to think that it expresly contains in it all the necessary and weighty points , all the important doctrines of our belief , it being only designed to be an abstract . answ. of what , i beseech you , is it an abstract ? for here the unmasker stops short , and as one that knows not well what to say , speaks not out what it is an abstract of ; but provides himself a subterfuge in the generality of the preceding terms of necessary and weighty points , and important doctrines , jumbled together ; which can be there of no other use , but to cover his ignorance , or sophistry . for the question being only about necessary points , to what purpose are weighty and important doctrines join'd to them ; unless he will say , that there is no difference between necessary and weighty points , fundamental and important doctrines ? and if so , then the distinction of points into necessary and not necessary , will be foolish and impertinent ; and all the doctrines contain'd in the bible will be absolutely necessary to be explicitly believed by every man to make him a christian. but taking it for granted , that the diction of truths contain'd in the gospel into points absolutely necessary , and not absolutely necessary to be believed to make a man a christian , is good ; i desire the unmasker to tell us , what the apostles creed is an abstract of . he will perhaps answer , that he has told us already in this very page , where he says it is an abridgment of faith , and he has said true in words , but saying those words by rote after others , without understanding them , he has said so in a sense , that is not true . for he supposes it an abridgment of faith , by containing only a few of the necessary articles of faith , and leaving out the far greater part of them ; and so takes a part of a thing for an abridgment of it ; whereas an abridgment , or abstract of any thing , is the whole in little , and if it be of a science or doctrine , the abridgment consists in the essent●al or necessary parts of it ; contracted into a narrower compass , than where it lies diffus'd in the ordinary way of delivery , amongst a great number of transitions , explanations , illustrations , proofs , reasonings , corollaries , &c. all which , though they make a part of the discourse wherein that doctrine is deliver'd , are lest out in the abridgment of it , wherein all the necessary parts of it are drawn together into a less room . but though an abridgment need to contain none but the essential and necessary parts , yet all those it ought to contain ; or else it will not be an abridgment or abstract of that thing , but an abridgment only of a part of it . i think it could not be said to be an abridgment of the law contain'd in an act of parliament , wherein any of the things required by that act were omitted ; which yet commonly may be reduced into a very narrow compass , when strip'd of all the motives , ends , enacting forms , &c. expressed in the act it self . if this does not satisfie the unmasker what is properly an abridgment ; i shall referr him to mr. chillingworth , who i think will be allow'd to understand sense , and to speak it properly , at least as well as the unmasker . and what he says , happens to be in the very same question between knot the jesuit , and him ; that is here between the unmasker , and me : 't is but putting the unmasker in the jesuit's place , and my self ( if it may be allow'd me without vanity ) in mr. chillingworth's the protestants , and mr. chillingworth's very words , chap. iv. § . . will exactly serve for my answer . you trifle affectedly , confounding the apostles belief of the whole religion of christ , as it comprehends both what we are to do , and what we are to believe , with that part of it which contains not duties of obedience , but only the necessary articles of simple faith. now , though the apostles belief be in the former sense , a larger thing than that which we call the apostles creed ; yet in the latter sense of the word , the creed ( i say ) is a full comprehension of their belief , which you your self have formerly confessed , though somewhat fearfully and inconstantly . and here again unwillingness to speak the truth makes you speak that which is hardly sense , and call it an abridgment of some articles of faith. for i demand those some articles which you speak of , which are they ? those that are out of the creed , or those that are in it ? those that are in it , it comprehends at large , and therefore it is not an abridgment of them . those that are out of it , it comprehends not at all , and therefore it is not an abridgment of them . if you would call it now an abridgment of faith , this would be sense ; and signifie thus much ; that all the necessary articles of the christian faith are comprised in it . for this is the proper duty of abridgments , to leave out nothing necessary . so that in mr. chillingworth's judgment of an abridgment , it is not sense to say as you do , p. . that we are not to think that the apostles creed expresly contains in it all the necessary points of our belief , it being only designed to be an abstract , or an abridgment of faith. but on the contrary , we must conclude it contains in it all the necessary articles of faith , for that very reason , because it is an abridgment of faith , as the unmasker calls it . but whether this , that mr. chillingworth has given us here , be the nature of an abridgment , or no ; this is certain , that the apostles creed cannot be a form of profession of the christian faith , if any part of the faith necessary to make a man a christian be left out of it : and yet such a profession of faith would the unmasker have this abridgment of faith to be . for a little lower in the . p. he says in express terms , that if a man believe no more than is in express terms in the apostles creed , his faith will not be the faith of a christian . wherein he does great honour to the primitive church , and particularly to the church of england . the primitive church admitted converted heathens to baptism , upon the faith contain'd in the apostles creed : a bare profession of that faith , and no more , was required of them to be received into the church and made members of christ's body . how little different the faith of the ancient church was from the faith i have mentioned , may be seen in these words of tertullian ; regula fidei una omnino est , sola , immobilis , irreformabilis , credendi scilicet in unicum deum omnipotentem mundi conditorem , & filium ejus iesum christum , natum ex virgine maria , crucifixum sub pontio pilato , tertia die resuscitatum à mortuis , receptum in coelis , sedentem nunc ad dextram patris , venturum judicare vivos & mortuos per carnis etiam resurrectionem . hâc lege fidei manente , caetera jam disciplinae & conversationis admittunt novitatem correctionis , tert. de virg. velan , in principio . this was the faith that in tertullian's time sufficed to make a christian. and the church of england , as i have remarked already , only proposes the articles of the apostles creed ▪ to the convert to be baptized , and upon his professing a belief of them , asks whether he will be baptized in this faith , which ( if we will believe the unmasker ) is not the faith of a christian. however the church , without any more ado , upon the profession of this faith , and no other , baptizes them into it . so that the ancient church , if the unmasker may be believed , baptized converts into that faith which is not the faith of a christian. and the church of england , when she baptizes any one , makes him not a christian. for he that is baptized only into a faith that is not the faith of a christian , i would fain know how he can thereby be made a christian ? so that if the omissions , which he so much blames in my book , make me a socinian , i see not how the church of england will escape that censure ; since those omissions are in that very confession of faith , which she proposes , and upon a profession whereof she baptizes those whom she designs to make christians . but it seems that the unmasker ( who has made bold to unmask her too ) reasons right , that the church of england is mistaken , and makes none but socinian christians , or ( as he is pleased now to declare ) no christians at all . which if true , the unmasker were best look to it , whether he himself be a christian , or no : for 't is to be fear'd , he was baptized only into that faith , which he himself confesses is not the faith of a christian. but he brings himself off in these following words ; all matters of faith in some manner may be reduced to this brief platform of belief . answ. if that be enough to make him a true and an orthodox christian , he does not consider whom in this way he brings off with him : for i think he cannot deny , that all matters of faith in some manner may be reduced to that abstract of faith which i have given , as well as to that brief platform in the apostles creed . so that for ought i see , by this rule , we are christians , or not christians ; orthodox or not orthodox , equally together . but yet he says in the next words , when he calls it an abstract or abbreviature , it is implied , that there are more truths to be known and assented to by a christian in order to making him really so , than what we meet with here . the quite contrary whereof ( as has been shewn ) is implied by its being called an abstract . but what is that to the purpose ? 't is not sit abstracts and abbreviatures should stand in unmasker's way . they are sounds men have used for what they pleased , and why may not the unmasker do so too ; and use them in a sense , that may make the apostles creed be only a broken scrap of the christian faith ? however in great condescention , being willing to do the apostles creed what honour he could , he says , that all matters of faith in some manner may be reduced to this brief platform of belief : but yet when it is set in competition with the creed , which he himself is making ( for it is not yet finish'd ) it is by no means to be allow'd as sufficient to make a man a christian. there are more truths to be known and assented to in order to make a man really a christian. which what they are , the church of england shall know , when this new reformer thinks fit : and then she may be able to propose to those , who are not yet so , a collection of articles of belief , and baptize them anew into a faith , which will really make them christians ; but hitherto , if the unmasker may be credited , she has failed in it . yet he craves leave to tell me in the following words , p. . that the apostles creed hath more in it than i or my brethren will subscribe to . were it not the undoubted privilege of the unmasker to know me better than i do my self , ( for he is always telling me something of my self which i did not know ) i would in my turn crave leave to tell him , that this is the faith i was baptized into , no one tittle whereof i have renounced , that i know ; and that i heretofore thought , that gave me title to be a christian. but the unmasker hath otherwise determin'd : and i know not now where to find a christian. for the belief of the apostles creed will not it seems make a man one : and what other belief will , it does not yet please the unmasker to tell us . but yet as to the subscribing to the apostles creed , i must take leave to say , however the unmasker may be right in the faith , he is out in the morals of a christian ; it being against the charity of one , that is really so , to pronounce , as he does , peremptorily in a thing , that he cannot know ; and to affirm positively what i know to be a downright falsehood . but what others will do it is not my talent to determine : that belongs to the unmasker . though as to all that are my brethren in the christian faith , i may answer for them too , that they will also with me do that without which in that sense they cannot be my brethren . p. . the unmasker smartly convinces me of no small blunder in these words . but was it not judiciously said by this writer , that it is well for the compilers of the creed , that they lived not in my days . p. . i tell you friend , it was impossible they should , for the learned usher , and vossius , and others , have proved that that symbol was drawn up not at once , but that some articles of it were adjoyn'd many years after , far beyond the extent of any man's life , and therefore the compilers of the creed could not live in my days , nor could i live in theirs . answ. but it seems that had they liv'd altogether , you could have liv'd in their days . but , says he , i let this pass , as one of the blunders of our thoughtful and musing author . answ. and i tell you friend , that unless it were to shew your reading in usher and vossius , you had been better let this blunder of mine alone . does not the unmasker give here a clear proof , that he is no changeling ? whatever argument he takes in hand , weighty or trivial , material or not material to the thing in question , he brings it to the same sort of sense and force . he would shew me guilty of an absurdity in saying , it was well for the compilers of the creed , that they lived not in his days . this he proves to be a blunder ; because they all lived not in one anothers days ; therefore it was an absurdity to suppose they might all live in his days . as if there were any greater absurdity to bring the compilers , who lived possibly within a few centuries of one another by a supposition into one time , than it is to bring the unmasker , and any one of them who lived a thousand years distant one from another , by a supposition to be contemporaries ; for 't is by reason of the compilers living at a distance one from another , that he proves it impossible for him to be their contemporary . as if it were not as impossible in fact for him who was not born till above a thousand years after to live in any of their days , as it is for any one of them to live in either of those compilers days that died before him . the supposition of their living together is as easie of one as the other , at what distance soever they lived , and how many soever there were of them . this being so , i think it had been better for the unmasker to have let alone the blunder , and shew'd ( which was his business ) that he does not accuse the compilers of the creed of being all over socinianized , as well as he does me , since they were as guilty as i of the omission of those articles ( viz. that christ is the word of god. that god was incarnate . the eternal and ineffable generation of the son of god. that the son is in the father , and father in the son , which expresses their unity ) for the omission whereof , the unmasker laid socinianism to my charge . so that it remains still upon his score to shew , xxi . why these omissions in the apostles creed not as well make that abstract , as my abridgment of faith to be socinian . page . the unmasker desires the reader to observe , that this lank faith of mine is in a manner no other than the faith of a turk . and i desire the reader to observe , that this faith of mine , was all that our saviour and his apostles preach'd to the unbelieving world. and this our unmasker cannot deny ; as i think will appear to any one , who observes what he says , p. , and . of his socinianism vnmask'd . and that they preach'd nothing but a faith , that was in a manner no other than the faith of a turk ; i think none amongst christians , but this bold vnmasker , will have the irreverence profanely to say . he tells us , p. . that the musselmen ( or as he has for the information of his reader very pertinently proved , should be writ moslemim , without which , perhaps we should not have known his skill in arabick ) , or in plain english the mahometans believe that christ is a good man , and not above the nature of a man , and sent of god to give instruction to the world : and my faith , he says , is of the very same scantling . this i shall desire him to prove , or which in other words he insinuates in this , and the neighbouring pages , viz. xxii . that that faith which i have affirm'd to be the faith , which is required to make a man a christian , is no other , than what turks believe , and is contain'd in the alchoran . or , as he expresses it himself , p. . that a turk according to me is a christian , for i make the same faith serve them both . and particularly to shew where 't is i say , xxiii . that christ is not above the nature of a man , or have made that a necessary article of the christian faith. and next where it is , xxiv . that i speak as meanly of christ's suffering on the cross , and death , as if there were no such thing ? for thus he says of me , p. . i seem to have consulted the mahometan bible , which did say christ did not suffer on the cross , did not die. for i , and my allies , speak as meanly of these articles , as if there were no such thing . to shew our vnmasker's veracity in this case , i shall trouble my reader with some passages out of my reasonableness of christianity , pag. . when we consider that he was to fill out the time foretold of his ministry , and after a life illustrious in miracles , and good works , attended with humility , meekness , patience and svffering , and every way conformable to the prophecies of him , should be led as a sheep to the slaughter ; and with all quiet and submission be brought to the cross , though there were no guilt or fault found in him . and p. . contrary to the design of his coming , which was to be offer'd up a lamb blameless and void of offence . and p. . laying down his life , both for iews and gentiles . p. . given up to contempt , torment and death . but say what i will , when the vnmasker thinks fit to have it so , it is speaking out of the mahometan bible , that christ did not suffer on the cross , did not die ; or at least , is speaking as meanly of these articles , as if no such thing had been . his next slander is , p. . in these words ; this gentleman presents the world with a very ill notion of faith , for the very devils are capable of all that faith , which he says makes a christian . it is not strange , that the vnmasker should misrepresent the faith , which i say makes a christian ; when it seems to be his whole design to misrepresent my meaning every where . the frequency of his doing it , i have shew'd in abundance of instances , to which i shall add an eminent one here ; which shews what a fair champion he is for truth and religion . page . of my reasonableness of christianity , i give this account of the faith , which makes a christian ; that it is mens entring themselves in the kingdom of god ; owning and professing themselves the subjects of jesus , whom they believe to be the messiah , and receive for their lord and king : for that was to be baptized in his name . this sense of believing christ to be the messiah , that is to take him for our king and lord , who is to be obey'd , i have expressed over and over again ; as p. . my words are , that as many of them , as would believe jesus the son of god ( whom he sent into the world ) to be the messiah the promised deliverer , and would receive him for their king and ruler , should have all their past sins , disobedience , and rebellion forgiven them . and if for the future they lived in sincere obedience to his law , to the utmost of their power , the sins of humane frailty for the time to come , as well as those of their past lives , should for his son's sake , because they gave themselves up to him to be his subjects , be forgiven them ; and so their faith , which made them be baptized into his name ( i. e. enroll themselves in the kingdom of iesus the messiah , and profess themselves his subjects ; and consequently live by the laws of his kingdom ) should be accounted to them for righteousness . which account of what is necessary , i close with these words : this is the faith for which god of his free grace justifies sinful man. and is this the faith of devils ? to the same purpose , p. . are these words . the chief end of his coming was to be a king , and as such to be received by those , who would be his subjects in the kingdom , which he came to erect . and again , p. . only those , who have believed jesus to be the messiah , and taken him for their king , with a sincere endeavour after righteousness in obeying his law , shall have their past sins not imputed to them . and so again , p. . and . and in several other places : of which i shall add but this one more , p. . 't is not enough to believe him to be the messiah , unless we obey his laws , and take him to be our king to reign over us . can the devils thus believe him to be the messiah ? yet this is that which by these , and abundance of other places , i have shew'd to be the meaning of believing him to be the messiah . besides , i have expresly distinguish'd the faith which makes a christian , from that which the devils have ; by proving , that to the believing jesus to be the messiah must be join'd repentance , or else it will not make them true christians ; and what this repentance is , may be seen at large in p. , &c. some expressions whereof i shall here set down : as p. . repentance does not consist in one single act of sorrow ( though that being first , and leading , gives denomination to the whole ) , but in doing works meet for repentance ; in a sincere obedience to the law of christ the remainder of our lives . again : to distinguish the faith of a christian from that of devils , i say expresly out of st. paul's epistle to the galatians , that which availeth is faith , but faith working by love ; and that faith without works , i. e. the works of sincere obedience to the law and will of christ , is not sufficient for our justification . and p. . that to inherit eternal life , we must love the lord our god , with all our heart , with all our soul , with all our strength , and with all our mind ; an● . love christ in keeping his commandments . this , and a great deal more to this purpose , may be seen in my reasonableness of christianity ; particularly where i answer that objection about the faith of devils , which i handle from p. . to p. . and therein at large shew wherein the faith of devils comes short of the justifying faith , which makes a christian. and yet the good , the sincere , the candid unmasker , with his becoming confidence , tells his readers here , p. . that i present the world with a very ill notion of faith : for the very devils are capable of all that faith , which i say makes a christian man. to prevent this calumny , i in more places than one distinguished between faith in a strict sense , as it is a bare assent to any proposition , and that which is called evangelical faith , in a larger sense of the word ; which comprehends under it something more than a bare simple assent , as p. . i mean this is all is required to be believed by those who acknowledge but one eternal invisible god , the maker of heaven and earth : for that there is something more required to salvation , besides believing we shall see hereafter . p. . all i say that was to be believed for justification . for that this was not all that was required to be done for justification , we shall see hereafter . p. . obeying the law of the messiah their king being no less required than their believing that iesus was the messiah , the king and deliverer , that was promised them , pag. . as far as meer believing could make them members of christ's body . by these , and more the like passages in my book , my meaning is so evident , that no body , but an unmasker , would have said , that when i spoke of believing as a bare speculative assent to any proposition as true , i affirm'd that was all that was required of a christian for justification : though that in the strict sense of the word is all that is done in believing . and therefore , i say , as far as meer believing could make them members of christ's body ; plainly signifying , as much as words can , that the faith , for which they were justified , included something more than a bare assent . this appears not only from these words of mine , p. . st. paul often in his epistles , puts faith for the whole duty of a christian ; but from my so often , and almost every-where interpreting believing him to be the messiah , by taking him to be our king ; whereby is meant not a bare idle speculation , a bare notional perswasion of any truth whatsoever floating in our brains ; but an active principle of life , a faith working by love and obedience . to take him to be our king , carries with it a right disposition of the will to honour , and obey him , joyn'd to that assent wherewith believers imbrace this fundamental truth , that jesus was the person , who was by god sent to be their king ; he that was promis'd to be their prince and saviour . but for all this , the unmasker , p. . confidently tells his reader that i say no such thing . his words are , but besides this historical faith ( as it is generally call'd by divines ) which is giving credit to evangelical truths , as barely reveal'd , there must be something else added to make up the true substantial faith of a christian. with the assent of the understanding , must be joyn'd the consent or approbation of the will. all those divine truths , which the intellect assents to must be allow'd of by this elective power of the soul. true evangelical faith is a hearty acception of the messias , as he is offer'd in the gospel . it is a sincere and impartial submission to all things requir'd by the evangelical law which is contain'd in the epistles as well as the other writings . and to this practical assent and choice there must be added likewise a firm trust and reliance in the blessed author of our salvation . but this late undertaker who attempted to give us a more perfect account than ever was before of christianity , as it is deliver'd in the scriptures , brings us no tidings of any such faith belonging to christianity , or discover'd to us in the scriptures . which gives us to understand that he verily believes there is no such christian faith , for in some of his numerous pages ( especially . and , &c. ) where he speaks so much of belief and faith , he might have taken occasion to insert one word about this compleat faith of the gospel . though the places above quoted out of my reasonableness of christianity , and the whole tenor of the latter part of it , shew the falshood of what the unmasker here says ; yet i will set down one passage more out of it , and then ask our unmasker , when he hath read them , whether he hath the brow to say again , that i bring no tidings of any such faith ? my words are reasonableness of christianity , p. . faith in the promises of god , relying and acquiescing in his word and faithfulness , the almighty takes well at our hands , as a great mark of homage , paid by us poor frail creatures to his goodness and truth , as well as to his power and wisdom ; and accepts it as an acknowledgment of his peculiar providence and benignity to us . and therefore our saviour tells us , iohn xii . . he that believes on me believes not on me , but on him that sent me . the works of nature shew his wisdom and power : but 't is his peculiar care of mankind , most eminently discover'd in his promises to them , that shews his bounty and goodness : and consequently engages their hearts in love and affection to him . this oblation of an heart fixed with dependance and affection on him , is the most acceptable tribute we can pay him ; the foundation of true devotion ; and life of all religion . what a value he puts on this depending on his word , and resting satisfied on his promises , we have an example in abraham ; whose faith was counted to him for righteousness ; as we have before remarked out of rom. iv. and his relying firmly on the promise of god , without any doubt of its performance ; gave him the name , of the father of the faithful ; and gained him so much favour with the almighty , that he was called the friend of god : the highest and most glorious title can be bestowed on a creature . the great out-cry he makes against me in his two next sections , p. . ● . as if i intended to introduce ignorance and popery , is to be entertain'd rather as the noise of a petulant scold , saying the worst things she could think of , than as the arguing of a man of sense or sincerity . all this mighty accusation is grounded upon these falshoods , that i make it my great business to beat men off from divine truths ; that i cry down all articles of the christian faith but one ; that i will not suffer men to look into christianity ; that i blast the epistolary wri●ings . i shall add no more to what i have already said about the epistles , but those few words out of my reasonableness of christianity ▪ p. . the epistles resolving doubts , and reforming mistakes , are of great advantage to our knowledge and practise . and p. . an explicit belief of what god requires of those , who will enter into , and receive the benefits of the new covenant , is absolutely required . the other parts of divine revelation are objects of faith , and are so to be received . they are truths whereof none that is once known to be such [ i. e. of divine revelation ] may or ought to be disbelieved . and as for that other saying of his , that i will not suffer men to look into christianity ; i desire to know where that christianity is locked up , which i will not suffer men to look into . my christianity , i confess , is contain'd in the written word of god : and that i am so far from hindring any one to look into , that i every where appeal to it , and have quoted so much of it , that the unmasker complains of being overlaid with it , and tells me 't is tedious . all divine revelation , i say , p. . requires the obedience of faith ; and that every one is to receive all the parts of it , with a docility and disposition prepar'd to imbrace and assent to all truths coming from god ; and submit his mind to whatever shall appear to him to bear that character . i speak in the next page of mens endeavouring to understand it , and of their interpreting one place by another . this and the whole design of my book shews , that i think it every christian's duty to read , search , and study the holy scriptures : and make this their great business : and yet the good unmasker in a fit of zeal displays his throat , and crys out , p. . hear o ye heavens , and give ear , o earth , judge whether this be not the way to introduce darkness and ignorance into christendom ; whether this be not blinding of mens eyes , &c. for this mighty pathos ends not there . and all things consider'd , i know not whether he had not reason , in his want of arguments , this way to pour out his concern . for neither the preaching of our saviour and his apostles , nor the apostles creed , nor any thing else being with him the faith of a christian , i. e. sufficient to make a christian , but just his set of fundamental articles ( when he himself knows what they be ) in fine , nothing being christianity but just his system , 't is time to cry out , help neighbours , hold fast friends ; knowledge , religion , christianity is gone , if this be once permitted , that the people should read and understand the scripture for themselves , as god shall enlighten their understandings in the use of the means ; and not be forced to depend upon me , and upon my choosing , and my interpretation , for the necessary points they are to believe to make them christians : if i the great unmasker , have not the sole power to decree , what is , or is not fundamental , and people be not bound to receive it for such , faith and the gospel are given up ; darkness and barbarism will be brought in upon us by this writer's contrivance . for , he is an underhand factor for that communion , which cries up ignorance for the mother of devotion and religion , i. e. in plain english for popery . for to this and nothing else tends all that sputter he makes in the sections before mention'd . i do not think there was ever a more through-paced declaimer than our unmasker . he leaves out nothing that he thinks will make an affrighting noise in the ears of his orthodox hearers , though all the blame and censure he pours out upon others , light only on himself . for let me ask this zealous upholder of light and knowledge , does he think it reasonable that any one , who is not a christian , should be suffer'd to be undisturb'd in his parish ? nay , does he think fit , that any such should live free from the lash of the magistrate , or from the persecution of the ecclesiastical power ? he seems to talk with another air , p. . in the next place , i ask , whether any one is a christian who hath not the faith of a christian ? thirdly , i ask , whether he has the faith of a christian , who does not explicitly believe all the fundamental articles of christianity ? and to conclude , i ask him , whether all those that he has set down are not fundamental necessary articles ? when the unmasker has fairly answer'd these questions , it will be seen who is for popery , and the ignorance and tyranny that accompanies it . the unmasker is for making and imposing articles of faith : but he is for this power in himself . he likes not popery ( which is nothing but the tyranny and imposing upon mens understandings , faith , and consciences ) in the hands of the old gentleman at rome : but it would , he thinks , do admirably well in his own hands . and who can blame him for it ? would not that be an excellent way to propagate light and knowledge , by tying up all men to a bundle of articles of his own culling ? or rather to the authority of christ and his apostles residing in him ? for he does not , nor ever will , give us a full view of fundamentals of his christianity : but like the church of rome , to secure our dependance , reserves to himself a power of declaring others , and defining what is matter of faith , as he shall see occasion . now therefore vail your bonnets to the unmasker , all you that have a mind to be christians : break not your heads about the scriptures , to examine what they require of you : submit your faith implicitly to the unmasker , he will understand and find out the necessary points for you to believe . take them , just so many as he thinks fit to deliver them to you : this is the way to be knowing christians . but be sure , ask not whether those he is pleas'd to deliver be every one of them fundamental , and all the fundamental articles necessary to be believed to make a man a christian : such a capricious question spoils all ; overturns christianity , which is intrusted to the unmasker's sole keeping , to be dispensed out as he thinks fit . i● you refuse an implicit faith to him , he will presently find you have it for the whore of babylon ; he will smell out popery in it immediately : for he has a very shrewd scent , and you will be discover'd to be an underhand factor for the church of rome . but if the unmasker were such an enemy , as he pretends , to those factors ; i wonder he should , in what he has said concerning the apostles creed , so exactly jump with knot the jesuit . if any one doubt of this , i desire him to look into the fourth chapter of knot 's charity maintain'd , and there he will see , how well our unmasker and that iesuit agree in argument ; nay , and expressions too . but yet i do not think him so far guilty , as to be imployed as an underhand factor for popery . every body will , i suppose , be ready to pronounce him so far an innocent , as to clear him from that . the cunning of his design goes not beyond the laying out of his preaching oratory , for the setting up his own system ; and making that the sole christianity . to that end , he would be glad to have the power of interpreting scripture , of defining and declaring articles of faith , and imposing them . this which makes the absolute power of the pope he would not i think establish at rome ; but 't is plain he would have it himself , if he could get it , for the support of the christianity of his system . an implicit faith , if he might have the management of it , and the taking fundamentals upon trust from his authority , would be of excellent use. such a power in his hands , would spread truth and knowledge in the world , i. e. his own orthodoxy , and set of opinions . but if a man differs , nay , questions any thing of that , whether it be absolutely necessary to make one a christian , 't is immediately a contrivance to let in popery , and to bring darkness and barbarism into the christian world. but i must tell the innocent unmasker , whether he designs it or no , that if his calling his system the only christianity , can bring the world to receive from him articles of faith of his own chusing , as fundamentals necessary to be believed by all men to make them christians , which christ and his apostles did not propose to all men to make them christians , he does only set up popery in another guise , and lay the foundatians of ignorance , darkness , and barbarism , in the christian world. for all the ignorance and blindness , that popery introduced , was only upon this foundation . and if he does not see this ( as there is reason to excuse his innocence ) 't would be no hard matter to demonstrate it ; if that were at present the question between us . but there are a great many other propositions to be proved by him , before we come to that new matter of debate . but before i quit these paragraphs , i must go on with our unmasker's account , and desire him to shew where it is xxv . that i make it my business to beat men off from taking notice of any divine truths ? next , where it is xxvi . that i cry down all articles of christian faith but one ? next , how it appears xxvii . that i will not suffer mankind to look into christianity ? again , where it is xxviii . that i labour industriously to keep people in ignorance ; or tell them , that there is no necessity of knowing any other doctrines of the bible ? these and several others of the like strain , particularly concerning one article , and the epistles ; ( which are his common places ) are to be found in his . and . pages . and all this out of a presumption , that his system is the only christianity ; and that if men were not pressed , and perswaded to receive that , just every article of it , upon pain of damnation ; christianity would be lost : and not to do this , is to promote ignorance , and contemn the bible . but he fears where no fear is . if his orthodoxy be the truth , and conformable to the scriptures , the laying the foundation only where our saviour and his apostles have laid it , will not overturn it . and to shew him , that it is so , i desire him again to consider what i said in p. . of my vindication : which , because i do not remember , he any where takes notice of in his reply , i will here offer again to his consideration : convince but men of the mission of jesus christ ; make them but see the truth , simplicity and reasonableness of what he himself hath taught , and required to be believed by his followers , and you need not doubt , but being once fully perswaded of his doctrine and the advantages , which all christians agree are received by him , such converts will not lay by the scriptures ; but by a constant reading and study of them , will get all the light they can from this divine revelation ; and nourish themselves up in the words of faith and good doctrine , as st. paul speaks to timothy . if the reading and study of the scripture were more pressed than it is , and men were fairly sent to the bible to find their religion ; and not the bible put into their hands only to find the opinions of their peculiar sect or party , christendom would have more christians , and those that are , would be more knowing , and more in the right than now they are . that which hinders this , is that select bundle of doctrines , which it has pleased every sect to draw out of the scriptures , or their own inventions , with an omission ( and as our unmasker would say , a contempt ) of all the rest . these choice truths ( as the unmasker calls his ) are to be the standing orthodoxy of that party , from which none of that church must recede without the forfeiture of their christianity , and the loss of eternal life . but whilst people keep firm to these , they are in the church , and the way to salvation . which in effect , what is it but to incourage ignorance , laziness , and neglect of the scriptures ? for what need they be at the pains of constantly reading the bible ? or perplex their heads with considering and weighing what is there deliver'd , when believing as the church believes , or saying after , or not contradicting their domine , or teacher , serves the turn ? further , i desire it may be consider'd what name that meer mock-shew of recommending to men the study of the scripture deserves ; if , when they read it , they must understand it just as he ( that would be , and they are too apt , contrary to the command of christ , to call their master ) tells them . if they find any thing in the word of god , that leads them into opinions , that he does not allow ; if any thing they meet with in holy writ seems to them to thwart or shake the received doctrines , the very proposing of their doubts renders them suspected : reasoning about them , and not acquiescing in what ever is said to them , is interpreted want of due respect and deference to the authority of their spiritual guides : disrepute and censures follow : and if in pursuance of their own light , they persist in what they think the scripture teaches them , they are turn'd out of the church , deliver'd to sathan , and no longer allow'd to be christians . and is thus a sincere and rightly directed study of the scriptures , that men may understand and profit thereby , incouraged ? this is the consequence of mens assuming to themselves a power of declaring fundamentals , i. e. of setting up a christianity of their own making . for how else can they turn men , of as unblameable lives as others of their members , out of the church of christ ( for so they count their communion ) for opinions , unless those opinions were concluded inconsistent with christianity ? thus systems , the inventions of men , are turn'd into so many opposite gospels ; and nothing is truth in each sect , but what just suits with them . so that the scripture serves but like a nose of wax , to be turn'd and bent , just as may sit the contrary orthodoxies of different societies . for 't is these several systems that to each party are the just standards of truth , and the meaning of the scripture is to be measur'd only by them . whoever relinquishes any of those distinguishing points , immediately ceases to be a christian. this is the way that the unmasker would have truth and religion preserv'd , light and knowledge propagated . but here too the differing sects giving equal authority to their own orthodoxies will be quits with him . for as far as i can observe , the same genius seems to influence them all ; even those who pretend most to freedom , the socinians themselves . for when it is observed how positive and eager they are in their disputes ; how forward to have their interpretations of scripture received for authentick , though to others in several places they seem very much strain'd ; how impatient they are of contradiction ; and with what disrespect and roughness they often treat their opposers ; may it not be suspected that this so visible warmth in their present circumstances , and zeal for their orthodoxy , would ( had they the power ) work in them , as it does in others ? they in their turns would i fear be ready , with their set of fundamentals ; which they would be as forward to impose on others , as others have been to impose contrary fundamentals on them . this is and always will be the unavoidable effect of intruding on our saviour's authority , and requiring more now as necessary to be believed to make a man a christian , than was at first required by our saviour and his apostles . what else can be expected among christians , but their tearing , and being torn in pieces by one another ; whilst every sect assumes to it self a power of declaring fundamentals , and severally thus narrow christianity to their distinct systems ? he that has a mind to see how fundamentals come to be fram'd and fashion'd , and upon what motives and considerations they are often taken up , or laid down , according to the humours , interests , or designs of the heads of parties , as if they were things depending on mens pleasure , and to be suited to their convenience , may find an example worth his notice , in the life of mr. baxter , part ii. p. . — . whenever men take upon them to go beyond those fundamental articles of christianity , which are to be found in the preachings of our saviour and his apostles , where will they stop ? whenever any set of men will require more as necessary to be believed to make men of their church , i. e. in their sense christians , than what our saviour and his apostles propos'd to those , whom they made christians , and admitted into the church of christ ; however they may pretend to recommend the scripture to their people , in effect no more of it is recommended to them , than just comports with what the leaders of that sect have resolv'd christianity shall consist in . 't is no wonder therefore there is so much ignorance amongst christians , and so much vain outcry against it ; whilst almost every distinct society of christians magisterially ascribes orthodoxy to a select set of fundamentals distinct from those proposed in the preaching of our saviour and his apostles , which in no one point must be question'd by any of its communion . by this means their people are never sent to the holy scriptures , that true fountain of light , but hood-wink'd : a veil is cast over their eyes , and then they are bid read the bible ▪ they must make it all chime to their churches fundamentals , or else they were better let it alone . for if they find any thing there against the received doctrines , though they hold it and express it , in the very terms the holy ghost has deliver'd it in , that will not excuse them . heresie will be their lot , and they shall be treated accordingly . and thus we see how , amongst other good effects , creed-making always has , and always will necessarily produce and propagate ignorance in the world , however each party blame others for it . and therefore , i have often wonder'd to hear men of several churches so heartily exclaim against the implicit faith of the church of rome ; when the same implicit faith is as much practised and required in their own , though not so openly professed , and ingenuously owned there . in the next section , the unmasker questions the sincerity of mine , and professes the greatness of his concern for the salvation of mens souls . and tells me of my reflection on him upon that account , in the th . page of my vindication . answ. i wish he would for the right information of the reader every where set down , what he has any thing to say to in my book , or my defence of it , and save me the labour of repeating it . my words in that place are , some men will not bear , that any one should speak of religion , but according to the model , that they themselves have made of it . nay , though he proposes it upon the very terms , and in the very words , which our saviour and his apostles preach'd it in ; yet he shall not escape censures and the severest insinuations . to deviate in the least , or to omit any thing contained in their articles is heresy , under the most invidious names in fashion ; and 't is well if he escapes being a downright atheist . whether this be the way for teachers to make themselves hearken'd to as men in earnest in religion , and really concern'd for the salvation of mens souls i leave them to consider . what success it has had towards perswading men of the truth of christianity , their own complaints of the prevalency of atheism on the one hand , and the number of deists on the other sufficiently shew . i have set down this passage at large , both as a confirmation of what i said but just now ; as also to shew , that the reflection , i there made , needed some other answer than a bare profession of his regard to the salvation of mens souls . the assuming an undue authority to his own opinions , and using manifest untruths in the defence of them , i am sure is no mark that the directing men right in the way to salvation is his chief aim . and i wish , that the greater liberties of that sort , which he has again taken in his socinianism vnmask'd , and which i have so often laid open , had not confirm'd that reflection . i should have been glad , that any thing in my book had been fairly controverted , and brought to the touch , whether it had or had not been con●uted . the matter of it would have deserved a serious debate ( if any had been necessary ) in the words of sobriety and the charitable temper of the gospel , as i desired in my pre●ace : and that would not have mis-become the vnmasker's function . but it did not consist , it seems , with his design . christian charity would not have allow'd those ill-meant conjectures , and groundless censures , which were necessary to his purpose ; and therefore he took a shorter course , than to confute my book , and thereby convince me and others . he makes it his business to rail at it , and the author of it ; that that might be taken for a confutation . for , by what he has hitherto done , arguing seems not to be his talent . and thus far who can but allow his wisdom ? but whether it be that wisdom that is from above , first pure , then peaceable , gentle , easie to be intreated , full of mercy and good fruits , without partiality , and without hypocrisie , i shall leave to other readers to judge . his saying nothing to that other reflection , which his manner of expressing himself drew from me , would make one suspect it favoured not altogether of the wisdom of the gospel ; nor shew'd an over great care of the salvation of souls . my words , vindic. p. . are i know not how better to shew my care of his credit , than by intreating him , that when he takes next in hand such a subject as this , wherein the salvation of souls is concerned , he would treat it a little more seriously , and with a little more candour ; lest men should find in his writings another cause of atheism , which in this treatise he has not thought fit to mention . ostentation of wit in general , he has made a cause of atheism , p. . but the world will tell him ; that frothy light discourses concerning the serious matters of religion , and ostentation of trifling mis-becoming wit , in those who come as ambassadors from god , under the title of successors of the apostles in the great commission of the gospel , is none of the least causes of atheism . but this advice i am now satisfied ( by his second part of the same strain ) was very improper for him ; and no more reasonable , than if one should advise a bu●●oon to talk gravely ; who has nothing left to draw attention , if he should lay by his scurrility . the remainder of this th . chapter , p. . ● . being spent in shewing , why the socinians are for a few articles of faith , being a matter that i am not concern'd in ; i leave to that forward gentleman to examine , who examined mr. edwards's exceptions against the reasonableness of christianity ; and who , as the unmasker informs me , p. . was chosen to vindicate my attempt , &c. if the unmasker knows that he was so chosen , it is well . if i had known of such a choice , i should have desired that somebody should have been chosen to vindicate my attempt , who had understood it better . the unmasker and examiner are each of them so full of themselves , and their own systems , that i think they may be a fit match one for another ; and so i leave these cocks of the game , to try it out in an endless battle of wrangling ( till death them depart ) which of them has made the true and exact collection of fundamentals ; and whose system of the two ought to be the prevailing orthodoxy , and be received for scripture . only i warn the examiner to look to himself ; for the unmasker has the whiphand of him , and gives him to understand , p. . that if he cannot do it himself by the strength of his lungs , the vehemency of his oratory , and endless attacks of his repetitions , the ecclesiastical power , and the civil magistrates lash have in store demonstrative arguments to convince him that his [ the vnmasker's ] system is the only true christianity . by the way , i must not forget to mind the unmasker here again , that he hath a very unlucky hand at guessing . for , whereas he names socinus as one from whom i received my platform , and says that crellius gave me my kue ; it so falls out , that they are two authors of whom i never read a page . i say not this , as if i thought it a fault if i had , for i think i should have much better spent my time in them , than in the writings of our learned unmasker . i was sure there was no offending the unmasker without the guilt of atheism ; only he here , p. . very mercifully lays it upon my book , and not upon my design . the tendency of it to irreligion and atheism , he has proved in an eloquent harangue ( for he is such an orator he cannot stir a foot without a speech ) made as he bids us suppose by the atheistical rabble . and who can deny , but he has chose a fit imployment for himself ? where could there be found a better speech-maker for the atheistical rabble ? but let us hear him : for though he would give the atheistical rabble the credit of it , yet 't is the unmasker speaks . and because 't is pity such a pattern of rhetorick and reason should be lost , i have for my reader 's edification , set it all down verbatim . we are beholding to this worthy adventurer for ridding the world of so great an incumbrance , viz. that huge mass and unweildy body of christianity , which took up so much room . now we see that it was this bulk and not that of mankind which he had an eye to , when he so often mention'd this latter . this is a physician for our turn indeed : we like this chymical operator that doth not trouble us with a parcel of heavy drugs of no value , but contracts it all into a few spirits , nay doth his business with a single drop . we have been in bondage a long time to creeds and catechisms , systems and confessions ; we have been plagued with a tedious beadroll of articles , which our reverend divines have told us we must make the matter of our faith. yea , so it is , both conformists and nonconformists ( though disagreeing in some other things ) have agreed in this to molest and crucifie us . but this noble writer ( we thank him ) hath set us free ; and eas'd us by bringing down all the christian faith into one point . we have heard some men talk of epistolary composures of the new testament , as if great matters were contain'd in them , as if the great mysteries of christianity ( as they call them ) were unfolded there : but we could never make any thing of them ; and now we find that this writer is partly of our opinion . he tells us that these are letters sent upon occasion , but we are not to look for our religion ( for now for this gentleman's sake we begin to talk of religion ) in these places . we believe it , and we believe that there is no religion but in those very chapters and verses , which he has set down in his treatise . what need we have any other part of the new testament ? that is bible enough , if not too much . happy , thrice happy shall this author be perpetually esteemed by us , we will chronicle him as our friend and benefactor . it is not our way to saint people : otherwise we would certainly canonize this gentleman ; and when our hand is in , his pair of booksellers for their being so beneficial to the world in publishing so rich a treasure . it was a blessed day when this hopeful birth saw the light , for hereby all the orthodox creed-makers and systematick men are ruined for ever . in brief , if we be for any christianity , it shall be this author's ; for that agrees with us singularly well , it being so short , all couch'd in four words neither more nor less . it is a very fine compendium , and we are infinitely obliged to this great reformer for it . we are glad at heart that christianity is brought so low by this worthy pen-man , for this is a good presage that it will dwindle into nothing . what! but one article , and that so brief too ! we like such a faith , and such a religion , because it is so near to none . he hath no sooner done , but as it deserved , he crys out , euge sophos . and is not the reader , quoth he , satisfied that such language as this hath real truth in it ? does not he perceive , that the discarding all the articles but one makes way for the casting off that too ? answ. 't is but supposing that the reader is a civil ●entleman , and answers yes , to these two questions , and then 't is demonstration , that by this speech he has irrefragably proved the tendency of my book to irreligion and atheism . i remember chillingworth somewhere puts up this request to his adversary knot : sir , i beseech you , when you write again , do us the favour to write nothing but syllogisms . for i find it still an extream trouble to find out the conceal'd propositions , which are to connect the parts of your enthymems . as now for example , i profess to you i have done my best endeavour to find some glue , or sodder , or cement , or thread , or any thing to tie the antecedent and this consequent together . the unmasker agrees so much in a great part of his opinion with that jesuit ( as i have shew'd already ) and does so infinitely out-doe him in spinning ropes of sand , and a course thread of inconsistencies , which runs quite through his book , that 't is with great justice , i put him here in the jesuits place , and address the same request to him . his very next words give me a fresh reason to do it : for thus he argues ▪ p. . may we not expect , that those , who deal thus with the creed , i. e. discard all the articles of it but one , will use the same method in reducing the ten commandments and the lord's prayer , abbreviate the former into one precept , and the latter into one petition ? answ. if he will tell me where this creed , he speaks of , is , it will be much more easie to answer his demand . whilst his creed , which he here speaks of , is yet no where , it is ridiculous for him to ask questions about it . the ten commandments and the lord's prayer , i know where to find , in express words set down by themselves , with peculiar marks of distinction . which is the lord's prayer we are plainly taught , by this command of our saviour , luk. xi . . when we pray , say , our father , &c. in the same manner and words we are taught what we should believe , to make us his disciples by his command to the apostles what they should preach , mat. x. . as ye go preach saying . what were they to say ? only this , the kingdom of heaven is at hand . or , as st. luke expresses it , ix . . they were sent to preach the kingdom of god , and to heal the sick ; which , what it was we have sufficiently explain'd . but this creed of the unmasker , which he talks of , where is it ? let him shew it us distinctly set out from the rest of the scripture . if he knows where it is , let him produce it , or leave talking of it , till he can . 't is not the apostles creed , that 's evident . for that creed he has discarded from being the standard of christian faith , and has told the world in words at length , that if a man believes no more than is in express terms in the apostles creed , his faith will not be the faith of a christian. nay , 't is plain , that creed has in the unmasker's opinion , the same tendency to atheism and irreligion , that my summary has . for the apostles creed reducing the forty , or perhaps four hundred fundamental articles of his christian creed , to twelve ; and leaving out the greatest part of those necessary ones which he has already , and will hereafter in good time give us , does as much dispose men to serve the decalogue , and the lord's prayer just so ; as my reducing those twelve to two. for so many at least he has granted to be in my summary , viz. the article of one god , maker of heaven and earth , and the other of jesus the messiah ; though he every where calls them but one : which , whether it be to shew , with what love and regard to truth he continues , and consequently began this controversie ; or whether it be to beguile and startle unwary , or confirm prejudiced readers , i shall leave to others to judge . 't is evident he thinks his cause would be mightily maimed , if he were forced to leave out the charge of one article ; and he would not know what to do for wit or argument , if he should call them two . for then the whole weight and edge of his strong and sharp reasoning in his thoughts concerning the causes of atheism , p. . would be lost . there you have it in these words ; when the catholick faith is thus brought down to one single article , it will soon be reduced to none ; the unit will dwindle into a cypher . and here again , it makes the whole argument of his atheistical speech , which he winds up with these convincing words ; we are glad to hear , that christianity is brought so low by this worthy pen-man ; for this is a good presage , that it will dwindle into nothing . what! one article , and that so brief too : we like such a faith and such a religion , because it is so near none . but i must tell this writer of equal wit , sense , and modesty , that this religion , which he thus makes a dull farce of , and calls near none , is that very religion , which our saviour iesus christ and his apostles preach'd for the conversion and salvation of mankind ; no one article whereof , which they propos'd as necessary to be received by unbelievers to make them christians , is omitted . and i ask him , whether it be his errand , as one of our saviour's ambassadors to turn it thus into ridicule ? for till he has shewn , that they preach'd otherwise , and more than what the spirit of truth has recorded of their preaching in their histories , which i have faithfully collected , and set down , all that he shall say reflecting upon the plainness and simplicity of their doctrine , however directed against me , will by his atheistical rabble of all kinds , now they are so well enter'd and instructed in it by him , be all turn'd upon our saviour and his apostles . what tendency this , and all his other trifling , in so serious a cause as this is , has to the propagating of atheism and irreligion in this age , he were best to consider . this i am sure , the doctrine of but one article , ( if the author and finisher of our faith , and those he guided by his spirit , had preach'd but one article ) has no more tendency to atheism , than their doctrine of one god. but the unmasker every where talks , as if the strength of our religion lay in the number of its articles ; and would be presently routed , if it had but a few : and therefore he has mustered up a pretty full band of them , and has a reserve of the lord knows how many more , which shall be forthcoming upon occasion . but i shall desire to mind this learned divine , who is so afraid what will become of his religion , if it should propose but one or a few articles as necessary to be believed to make a man a christian , that the strength and security of our religion lies in the divine authority of those who first promulgated the terms of admittance into the church , and not in the multitude of articles suppos'd by some necessary to be believed to make a man a christian : and i would have him remember , when he goes next to make use of this strong argument of one dwindling into a cypher , that one is as remote as a million from none . and if this be not so , i desire to know whether his way of arguing will not prove pagan polytheism to be more remote from atheism than christianity . he will do well to try the force of his speech , in the mouth of an heathen , complaining of the tendency of christianity to atheism , by reducing his great number of gods to but one , which was so near none and would therefore soon be reduced to none . the unmasker seems to be upon the same topick where he so pathetically complains of the socinians , p. . in these words . is it not enough to rob us of our god , by denying christ to be so ; but , must they spoil us of all the other articles of christian faith but one ? have a better heart ▪ good sir , for i assure you , no body can rob you of your god , but by your own consent ; nor spoil you of any of the articles of your faith. if you look for them where god has placed them , in the holy scripture ; and take them as he has framed and fashion'd them there ; there you will always find them safe and sound . but if they come out of an artificer's shop , and be of humane invention , i cannot answer for them : they may , for ought i know , be nothing but an idol of your own setting up ; which may be pull'd down , should you cry out never so much , great is diana of the ephesians . he , who considers this argument of one and none , as managed by the unmasker , and observes his pathetical way of reasoning all through his book , must confess , that he has got the very philosopher's stone in disputing . that which would be worthless lead in others , he turns into pure gold ; his oratory changes its nature , and gives it the noble tincture : so that what in plain reasoning would be nonsence , let him but put it into a speech , or an exclamation , and there it becomes strong argument . whether this be not so , i desire mode and figure may decide . and to those i shall desire he would reduce the proofs , which p. . he says , he has given of these following propositions , viz. xxix . that i have corrupted mens minds . xxx . that i have depraved the gospel . xxxi . that i have abused christianity . for all these three , p. . he affirms of me without proof , and without honesty . whether it be from confusion of thought , or unfairness of design ; either because he has not clear distinct notions of what he would say , or finds it not to his purpose to speak them clearly out , or both together ; so it is , that the unmasker very seldom , but when he rails , delivers himself so that one can certainly tell what he would have . the question is , what is absolutely necessary to be believed by every one to make him a christian. it has been clearly made out from an exact survey of the history of our saviour and his apostles , that the whole aim of all their preaching every where was to convince the unbelieving world of these two great truths . first , that there was one eternal invisible god , maker of heaven and earth ; and next , that iesus of nazareth was the messiah , the promised king , and saviour . and that upon mens believing these two articles they were baptized , and admitted into the church , i. e. received as subjects of christ's kingdom , and pronounced believers . from whence it unavoidably follows , that these two are the only truths necessary to be believed to make a man a christian. this matter of fact is so evident from the whole tenor of the four gospels , and the acts ; and presses so hard , that the unmasker , who contends for a great number of other points necessary to be believed to make a man a christian , thinks himself concern'd to give some answer to it : but in his usual way full of uncertainty and confusion . to clear this matter , he lays down four particulars . the first is , p. . that the believing iesus to be the promised messiah , was the first step to christianity . the second , p. . that though this one proposition ( viz. of jesus the messiah ) be mentioned alone in some places , yet there is reason to think , and be perswaded , that at the same time other matters of faith were proposed . the third , p. . that though there are several parts and members of the christian faith , yet they do not all occur in any one place of scripture . the fourth , p. . that christianity was erected by degrees . these particulars he tells us , p. . he offers to clear an objection . to see therefore whether they are pertinent or no , we must examine what the objection is as he puts it . i think it might have been put in a few words : this i am sure , it ought to have been put very clear and distinct . but the unmasker has been pleased to give it us , p. . as followeth . because i designed these papers for the satisfying of the reader 's doubts , about any thing occurring concerning the matter before us , and for the establishing of his wavering mind , i will here ( before i pass to the second general head of my discourse ) answer a query or objection , which some and not without some shew of ground may be apt to start . how comes it to pass , they will say , that this article of faith , viz. that iesus is the messiah or christ , is so often repeated in the new testament ? why is this sometimes urged without the mentioning of any other article of belief ? doth not this plainly shew that this is all that is requir'd to be believed as necessary to make a man a christian ? may we not inferr from the frequent and sole repetition of this article in several places of the evangelists and the acts , that there is no other point of faith of absolute necessity ; but that this alone is sufficient to constitute a man a true member of christ. by which he shews , that he is uncertain which way to put the objection , so as may be easiest to get rid of it : and therefore he has turn'd it several ways , and put several questions about it . as first , why this article of faith , viz. that jesus is the messiah , is so often repeated in the new testament . his next question is , why is this sometimes urged without the mentioning any other article of belief , which supposes that sometimes other articles of belief are mentioned with it . the third question is , may we not infer from the frequent and sole repetition of this article in several places of the evangelists and acts. which last question is in effect , why is this so frequently and alone repeated in the evangelists and the acts , i. e. in the preachings of our saviour and his apostles to unbelievers . for of that he must give an account , if he will remove the difficulty . which three , though put as one , yet are three as distinct questions , and demand a reason for three as distinct matters of fact , as these three are , viz. frequently proposed ; sometimes propos'd alone ; and always propos'd alone in the preachings of our saviour and his apostles ; for so in truth it was all through the gospels and the acts to the unconverted believers of one god alone . these three questions being thus jumbled together in one objection , let us see how the four particulars he mentions will account for them . the first of them is this . the believing of iesus to be the promised messias , was , says he , the first step to christianity . let it be so , what do you infer from thence ? the next words shew , therefore this rather than any other article was propounded to be believed by all those whom either our saviour or his apostles invited to imbrace christianity . let your premises be never so true ; and your deduction of this proposition be never so regular from them , it is all lost labour . this conclusion is not the proposition you were to prove . your questions were , why this article is so often proposed ? and in those frequent repetitions , why sometimes urged alone , and why always proposed alone , viz. to those whom either our saviour or his apostles invited to imbrace christianity . and your answer is , because the believing iesus to be the messias , was the first step to christianity . this therefore remains upon you to be proved , xxxii . that because the believing iesus to be the messias , is the first step to christianity ; therefore this article is frequently proposed in the new testament ; is sometimes proposed without the mentioning any other article ; and always alone to vnbelievers . and when you have proved this , i shall desire you to apply it to our present controversie . his next answer to those questions is in these words , p. . that though this one proposition or article be mentioned alone in some places , yet there is reason to think and be perswaded that at the same time other matters of faith were proposed . from whence it lies upon him to make out this reasoning , viz. xxxiii . that because there is reason to think , and be perswaded , that at the same time , that this one article was mentioned alone ( as it was sometimes ) other matters of faith were propos'd . therefore this article was often proposed in the new testament ; sometimes proposed alone ; and always proposed alone in the preachings of our saviour and his apostles to unbelievers . this i set down to shew the force of his answer to his questions : supposing it to be true , not that i grant it to be true , that where this one article is mentioned alone , we have reason to think , and be perswaded , that at the same time other matters of faith [ i. e. articles of faith necessary to be believed to make a man a christian ] were proposed : and i doubt not but to shew the contrary . his third particular , in answer to the question proposed in his objection stands thus , p. . that though there are several parts and members of the christian faith , yet they do not all occur in any one place of the scripture ; which answer lays it upon him to prove xxxiv . that because the several parts of the members of the christian faith do not all occur in any one place of scripture ; therefore this article , that jesus was the messias , was often proposed in the new testament , sometimes proposed alone , and always proposed alone in the preachings of our saviour and his apostles , through the history of the evangelists and the acts. the fourth and last particular , which he tells us is the main answer to the objection , is in these words , pag. . that christianity was erected by degrees . which requires him to make out this argument , viz. xxxv . that because christianity was erected by degrees , therefore this article , that jesus was the messias , was often proposed in the new testament , sometimes proposed alone , and always proposed alone in the preachings of our saviour and his apostles to unbelievers , recorded in the history of the evangelists and acts. for , as i said before , in these three questions he has put his objection ; to which he tells us this is the main answer . of these four particulars it is that he says , p. . to clear this objection , and to give a full and satisfactory answer to all doubts in this affair , i offer these ensuing particulars , which will lead the reader to the right understanding of the whole case . how well they have clear'd the objection , may be seen by barely setting them down as answers to these questions , wherein he puts the objection . this is all i have hitherto done : whereby is very visible how well ( supposing them true ) they clear the objection ; and how pertinently they are brought to answer those questions wherein his objection is contain'd . perhaps it will be said , that neither these , nor any thing else can be an apposite answer to those questions put so together . i answer , i am of the same mind . but if the unmasker through ignorance or shuffling will talk thus confusedly , he must answer for it . he calls all his three questions one objection over and over again : and therefore which of those questions it does or does not lie in , i shall not trouble my self to divine : since i think he himself cannot tell . for , which ever he takes of them , it will involve him in equal difficulties . i now proceed to examine his particulars themselves , and the truth contain'd in them . the first , pag. . stands thus . . the believing of iesus to be the promised messias was the first step to christianity . it was that which made way for the imbracing of all the other articles , a passage to all the rest . answ. if this be , as he would have it , only the leading article amongst a great many other equally necessary to be believed to make a man a christian ; this is a reason , why it should be constantly preach'd in the first place . but this is no reason , why this alone should be so often repeated , and the other necessary points not be once mention'd . for i desire to know , what those other articles are , that in the preaching of our saviour and his apostles are repeated or urged besides this ? in the next place , if it be true , that this article , viz. that iesus is the messiah , was only the first in order , amongst a great many articles as necessary to be believed ; how comes it to pass , that barely upon the proposal and believing of this , men were admitted into the church as believers ? the history of the new testament is full of instances of this , as act. viii . . . . ix ▪ and in other places . though it be true what the unmasker says here , that if they did not give credit to this in the first place , that iesus of nazareth was that eminent and extraordinary person prophe●ied of long before , and that he was sent and commissioned by god , there could be no hope that they would attend to any other proposals relating to the christian religion ; yet what he subjoins , that this is the true reason , why that article was constantly propounded to be believed by all that looked towards christianity , and why it is mention'd so often ●n the evangelical writing is not true . for first , this supposes that there were other articles joyn'd with it . this he should have first proved , and then given the reason of it ; and not , as he does here , suppose what is in the question , and then give a reason , why it is so ; and such a reason that is inconsistent with the matter of fact , that is every where recorded in holy writ . for if the true reason , why the preaching of this article , that iesus was the messiah , as it is recorded in the history of the new testament , were only to make way for the other articles , one must needs think , that either our saviour and his apostles ( with reverence be it spoken ) were very strange preachers ; or that the evangelists , and author of the acts were very strange historians . the first were to instruct the world in a new religion consisting of a great number of articles , says the unmasker , necessary to be believed to make a man a christian , i. e. a great number of propositions making a large system , every one whereof is so necessary for a man to understand , and believe , that if any one be omitted , he cannot be of that religion . what now did our saviour and his apostles do ? why , if the unmasker may be believed , they went up and down with danger of their lives , and preach'd to the world ▪ what did they preach ? even this single proposition to make way for the rest , viz. this is the eminent man sent from god to teach you other things , which amounts to no more but this , that iesus was the person which was to teach them the true religion , but that true religion it self is not to be found in all their preaching ; nay , scarce a word of it . can there be any thing more ridiculous , than this ? and yet this was all they preach'd ; if it be true , that this was all which they meant by the preaching every where iesus to be the messiah ; and if it were only an introduction and a making way for the doctrines of the gospel . but it is plain it was called the gospel it self . let the unmasker , as a true successor of the apostles , go and preach the gospel as the apostles did , to some part of the heathen world , where the name of christ is not known : would not he himself , and every body think , he was very foolishly imploy'd , if he should tell them nothing but this , that iesus was the person promised and sent from god to reveal the true religion ; but should teach them nothing of that true religion , but this preliminary article ? such the unmasker makes all the preaching recorded in the new testament , for the conversion of the unbelieving world. he makes the preaching of our saviour and his apostles , to be no more but this ; that the great prophet promised to the world was come , and that iesus was he : but what his doctrine was , that they were silent in , and taught not one article of it . but the unmasker mis-represents it : for as to his accusing the historians , the evangelists , and writers of the acts of the apostles , for their shameful omission of the whole doctrine of the christian religion , to save his hypothesis , as he does under his next head in these words , that though this one proposition be mention'd alone in some places , yet there is reason to think and be perswaded , that at the same time other matters of faith were proposed ; i shall shew how bold he makes with those inspired historians , when i come to consider that particular . how ridiculous , how senseless this bold unmasker and reformer of the history of the new testament makes the preaching of our saviour and his apostles , as it stands recorded of them by infallible writers , is visible . but taking it as in truth it is there , we shall have a quite other view of it . our saviour preach'd every where the kingdom of god , and by his miracles declar'd himself to be the king of that kingdom . the apostles preached the same , and after his ascension openly avowed him to be the prince and saviour promis'd . but preach'd not this , as a bare speculative article of simple belief . but that men might receive him for their king , and become his subjects . when they told the world that he was the christ , it was not as the unmasker will have it ; believe this man to be a prophet , and then he will teach you his new religion ; which when you have received and imbraced , all and every article thereof , which are a great number , you will then be christians , if you be not ignorant or incredulous of any of them . but it was , believe this man to be your king sent from god : take him for such , with a resolution to observe the laws he has given you , and you are his subjects ; you are christians . for those , that truly did so , made themselves his subjects : and to continue so there was no more required than a sincere endeavour to know his will in all things , and to obey it . such a preaching as this of iesus to be the messiah ; the king and deliverer that god almighty had promised to mankind , and now had effectually sent to be their prince and ruler ; was not a simple preparation to the gospel : but when received with the obedience of faith , was the very receiving of the gospel ; and had all that was requisite to make men christians . and without it be so understood , no body can clear the preaching of our saviour and his apostles from that incredible impersection ; or their historians from that unpardonable negligence , and not doing either what they ought , or what they undertook ; which our unmasker hath so impiously charged upon them , as will appear yet plainer in what i have to say to the vnmasker's next particular . for as to the remainder of this paragraph , it contains nothing but his censure and contempt of me , for not being of his mind ; for not seeing as he sees , i. e. in effect not laying that blame , which he does either on the preaching of our saviour and his apostles ; or on the inspired writings of their historians , to make them comply with his system , and the christianity he would make . the unmasker 's second particular , p. . tells us , that though this one proposition or article be mention'd alone in some places , yet there is reason to think , and be perswaded , that at the same time other matters of faith were proposed . for it is confess'd by all intelligent and observing men , that the history of the scripture is concise ; and that in relating of matter of fact many passages are omitted by the sacred penmen . wherefore though but this one article of belief , ( because it is a leading one , and makes way for the rest ) be expresly mention'd in some of the gospels , yet we must not conclude thence , that no other matter of faith , was requir'd to be admitted of . for things are briefly set down in the evangelical records , and we must suppose many things which are not in direct terms related . answ. the vnmasker here keeps to his usual custom of speaking in doubtful terms . he says , that where this one article , that iesus is the messiah , is alone recorded in the preaching of our saviour and his apostles , we have reason to be perswaded , that at the same time other matters of faith were propos'd . if this be to his purpose , by matters of faith must be meant fundamental articles of faith , absolutely necessary to be believed by every man to make him a christian. that such matters of faith are omitted in the history of the preaching of our saviour and his apostles by the sacred historians , this , he says , we have reason to be perswaded of . answ. they need be good reasons to perswade a rational man , that the evangelists in their history of our saviour and his apostles ( if they were but ordinarily fair and prudent men ) did , in an history publish'd to instruct the world in a new religion , leave out the necessary and fundamental parts of that religion . but let them be consider'd as inspired writers , under the conduct of the infallible spirit of god , putting them upon , and directing them in the writing of this history of the gospel , and then it is impossible for any christian , but the unmasker , to think , that they made any such gross omissions , contrary to the design of their writing , without a demonstration to convince him of it . now all the reason that our unmasker gives is this : that it is confessed by all intelligent and observing men , that the history of the scripture is concise , and that in relating matters of fact , many passages are omitted by the sacred penmen . answ. the unmasker might have spar'd the confession of intelligent and observing men , after so plain a declaration of st. iohn himself , chap. xx. . many other things did iesus in the presence of his disciples , which are not written in this book . and again , xxi . . there are also many other things that iesus did , the which if they should be written every one , i suppose the world could not contain the books that should be written . there needs therefore no opinion of intelligent and observing men to convince us , that the history of the gospel is so far concise , that a great many matters of fact are omitted , and a great many less material circumstances , even of those that are set down . but will any intelligent or observing man , any one that bears the name of a christian , have the impudence to say , that the inspired writers , in the relation they give us of what christ and his apostles preach'd to unbelievers to convert them to the faith , omitted the fundamental articles which those preachers proposed to make men christians ; and without a belief of which they could not be christians ? the unmasker talks after his wonted fashion ; seems to say something , which when examin'd proves nothing to his purpose . he tells us , that in some places where the article of iesus the messiah is mention'd alone , at the same time other matters of faith were proposed . i ask , were these other matters of faith all the unmasker's necessary articles ? if not , what are those other matters of faith to the unmasker's purpose ? as for example , in st. peter's sermon , act. ii. other matters of faith were proposed with the article of iesus the messiah . but what does this make for his fundamental articles ? were they all propos'd with the articles of iesus the messiah ? if not , unbelievers were converted and brought into the church without the unmasker's necessary articles . three thousand were added to the church by this one sermon . i pass by now st. luke's not mentioning a syllable of the greatest part of the unmasker's necessary articles ; and shall consider only , how long that sermon may have been . 't is plain from v. . that it began not till about nine in the morning , and from v. . that before night three thousand were converted and baptized . now , i ask the unmasker , whether so small a number of hours as st. peter must necessarily imploy in preaching to them were sufficient to instruct such a mixed multitude so fully in all those articles , which he has propos'd as necessary to be believed to make a man a christian , as that every one of those three thousand , that were that day baptized , did understand and explicitly believe every one of those his articles , just in the sense of our unmasker's system ? not to mention those remaining articles which the unmasker will not be able in twice as many months to find and declare to us . he says , that in some places where the article of iesus the messiah is mentioned alone , at the same time other matters of faith were proposed . let us take this for so at present , yet this helps not the unmasker's case . the fundamental articles , that were propos'd by our saviour and his apostles , necessary to be believed to make men christians , are not set down ; but only this single one of iesus the messiah : therefore will any one dare to say that they are omitted every where by the evangelists ? did the historians of the gospel make their relation so concise and short , that giving an account in so many places of the preaching of our saviour and his apostles for the conversion of the unbelieving world , they did not in any one place , nor in in all of them together , set down the necessary points of that faith , which their unbelieving hearers were converted to ? if they did not , how can their histories be called the gospels of iesus christ ? or how can they serve to the end for which they were written ? which was , to publish to the world the doctrine of iesus christ , that men might be brought into his religion ? now i challenge the unmasker to shew me not out of any one place , but out of all the preachings of our saviour and his apostles , recorded in the four gospels , and the acts , all those propositions which he has reckon'd up as fundamental articles of faith. if they are not to be found there , 't is plain , that either they are not articles of faith necessary to be believed to make a man a christian ; or else , that those inspired writers have given us an account of the gospel , or christian religion , wherein the greatest part of doctrines necessary to be believed to make a man a christian are wholly omitted : which in short is to say , that the christianity which is recorded in the gospels and the acts , is not that christianity , which is sufficient to make a man a christian. this ( as absurd and impious as it is ) is what our unmasker charges upon the conciseness , ( as he is pleased to call it ) of the evangelical history . and this we must take upon his word ; though these inspired writers tell us the direct contrary . for st. luke in his preface to his gospel , tells theophilus , that having a perfect knowledge of all things , the design of his writing was to set them in order , that he might know the certainty of those things , that were believed amongst christians . and his history of the acts begins thus , the former treatise [ i. e. his gospel ] have i made , o theophilus , of all that iesus began to do and to teach . so that how concise soever the unmasker will have his history to be , he professes it to contain all that jesus taught . which all must , in the narrowest sense , that can be given it , contain at least all things necessary to make a man a christian. 't would else be a very lame and imperfect history of all that jesus taught ; if the faith contained in it were not sufficient to make a man a christian. this indeed , as the unmasker hath been pleased to term it , would be a very lank faith , a very lank gospel . st. iohn also says thus of his history of the gospel , ch. xx. , . many other signs truly did iesus in the presence of his disciples , which are not written in this book : so far his history is by his own confession concise . but these , says he , are written , that ye might believe , that iesus is the messiah the son of god , and that believing ye might have life through his name . as concise as it was , there was yet ( if the apostle's word may be taken for it against the unm●sker's ) enough contain'd in his gospel , for the procuring of eternal life to those who believed it . and whether it was that one article that he there sets down , viz. that iesus was the messiah , or that set of articles which the unm●sker gives us , i shall leave to this modern divine to resolve . and if he thinks still , that all the articles he has set down in his roll , are necessary to be believed to make a man a christian , i must desire him to shew them to me in st. iohn's gospel , or else to convince the world , that st. iohn was mistaken , when he said , that he had written his gospel , that men might believe that iesus is the messiah the son of god , and that believing they might have life thorugh his name . so that granting the history of the scripture to be so concise as the unmasker would have it , viz. that in some places the infallible writers , recording the discourses of our saviour and his apostles , omitted all the other fundamental articles propos'd by them to be believed to make men christians , but this one , that iesus was the messiah ; yet this will not remove the objection that lies against his other fundamentals , which are not to be found in the histories of the four evangelists ; nay , which are not to be found in every one of them . if every one of them contains the gospel of jesus christ , and consequently all things necessary to salvation , whether this will not be a new ground of accusation against me , and give the unmasker a right to charge me with laying by three of the gospels with contempt , as well as he did before charge me with a contempt of the epistles , must be left to his soveraign authority to determine . having shew'd , that allowing all he says here to be as he would have it , yet it clears not the objection , that lies against his fundamentals ; i shall now examine what truth there is , in what he here pretends , viz. that though the one article , that jesus is the messiah , be mention'd alone in some places , yet we have reason to be perswaded from the conciseness of the scripture history , that there were at the same time join'd with it other necessary articles of faith in the preaching of our saviour and his apostles . it is to be observed , that the unmasker builds upon this false supposition , that in some places other necessary articles of faith join'd with that of iesus the messiah , are by the evangelists mention'd to be propos'd by our saviour and his apostles , as necessary to be believed to make those they preach'd to christians . for his saying , that in some places that one necessary article is mention'd alone , implies that in other places it is not mention'd alone , but join'd with other necessary articles . and then it will remain upon him to shew , xxxvi . in what place either of the gospels or of the acts , other articles of faith are join'd with this , and propos'd as necessary to be believed to make men christians . the unmasker , 't is probable , will tell us , that the article of christ's resurrection is sometimes join'd with this of the messiah , as particularly in that first sermon of st. peter , acts ii. by which there were three thousand added to the church at one time . answ. this sermon well consider'd , will explain to us both the preaching of the apostles , what it was that they propos'd to their unbelieving auditors to make them christians ; and also the manner of st. luke's recording their sermons . 't is true , that here are deliver'd by st. peter many other matters of faith besides that of iesus being the messiah : for all that he said being of divine authority , is matter of faith , and may not be disbelieved . the first part of his discourse , is to prove to the iews , that what they had observed of extraordinary at that time amongst the disciples , who spake variety of tongues , did not proceed from wine , but from the holy ghost ; and that this was the pouring out of the spirit prophesied of by the prophet ioel. this is all matter of faith , and is written , that it might be believed : but yet , i think , that neither the unmasker , nor any body else will say , that this is such a necessary article of faith , that no man could without an explicit belief of it , be a christian : though being a declaration of the holy ghost by st. peter , it is so much a matter of faith , that no body , to whom it is now propos'd , can deny it and be a christian. and thus all the scripture of the new testament , given by divine inspiration is matter of faith , and necessary to be believed by all christians to whom it is propos'd . but yet i do not think any one so unreasonable as to say , that every proposition in the new testament is a fundamental article of faith , which is required explicitly to be believed to make a man a christian . here now is a matter of faith join'd , in the same sermon , with this fundamental article that iesus is the messiah ; and reported by the sacred historian so at large , that it takes up a third part of st. peter's sermon recorded by st. luke ; and yet it is such a matter of faith , as is not contain'd in the unmasker's catalogue of necessary articles . i must ask him then , whether st. luke were so concise an historian , that he would so at large set down a matter of faith propos'd by st. peter , that was not necessary to be believed to make a man a christian , and wholly leave out the very mention of all the unmasker's additional necessary articles , if indeed they were necessary to be believed to make men christians ? i know not how any one could charge the historian with greater unfaithfulness , or greater folly . but this the unmasker sticks not at , to preserve to himself the power of appointing , what shall , and what shall not be necessary articles ; and of making his system the christianity necessary , and only necessary to be received . the next thing that st. peter proceeds to in this his sermon is , to declare to the unbelieving iews , that iesus of nazareth , who had done miracles amongst them , whom they had crucified and put to death , and whom god had raised again from the dead , was the messiah . here indeed our saviour's crucifixion , death , and resurrection are mentioned : and if they were no where else recorded , are matters of faith ; which , with all the rest of the new testament , ought to be believed by every christian to whom it is thus propos'd ; as a part of divine revelation . but that these were not here propos'd to the unbelieving iews , as the fundamental articles , which st. peter principally aimed at , and endeavoured to convince them of , is evident from hence ; that they are made use of as arguments to perswade them of this fundamental truth , viz. that iesus was the messiah , whom they ought to take for their lord and ruler . for whatsoever is brought as an argument to prove another truth , cannot be thought to be the principal thing aimed at in that argumentation ; though it may have so strong and immediate a connexion with the conclusion , that you cannot deny it without denying even what is inferr'd from it , and is therefore the fitter to be an argument to prove it . but that our saviour's crucifixion , death , and resurrection , were used here as arguments to perswade them into a belief of this fundamental article , that iesus was the messiah ; and not as propositions of a new faith they were to receive ; is evident from hence , that they preach'd here to those who knew the death and crucifixion of iesus , as well as peter : and therefore these could not be propos'd to them as new articles of faith to be believed : but those matters of fact , being what the iews knew already , were a good argument joyn'd with his resurrection to convince them of that truth , which he endeavoured to give them a belief of . and therefore he rightly inferred from these facts joined together , this conclusion , the believing whereof would make them christians . therefore let all the house of israel know assuredly , that god hath made that same iesus , whom ye have crucified , lord and christ. to the making good this sole proposition his whole discourse tended : this was the sole truth he laboured to convince them of : this the faith he endeavoured to bring them into ; which as soon as they had received with repentance , they were by baptism admitted into the church , and three thousand at once made christians . here st. luke's own confession , without that of intelligent and observing men , which the unmasker has recourse to , might have satisfied him again , that in relating matters of fact , many passages are omitted by the sacred pen-men . for says st. luke here v. . and with many other words , which are not set down . one would at first sight , wonder why the unmasker neglects these demonstrative authorities of the holy pen-men themselves , where they own their omissions , to tell , us , that it is confessed by all intelligent and observing men , that in relating matters of fact , many passages are omitted by the sacred pen-men . st. iohn in what he says of his gospel , directly professes large omissions , and so does st. luke here . but these omissions would not serve the unmasker's turn : for they are directly against him , and what he would have : and therefore he had reason to pass them by . for st. iohn , in that passage above-cited , ch. xx. , . tells us , that how much soever he had left out of his history , he had incerted that , which was enough to be believed to eternal life . but these are written that ye might believe , and believing ye might have life . but this is not all he assures us of , viz. that he had recorded all that was necessary to be believed to eternal life : but he in express words , tells us what is that all that is necessary to be believed to eternal life ; and for the proof of which proposition alone , he writ all the rest of his gospel , viz. that we might believe . what ? even this . that iesus is the christ the son of god , and that believing this we might have life through his name . this may serve for a key to us , in reading the history of the new testament ; and shew us , why this article that iesus was the messiah , is no where omitted , though a great part of the arguments used to convince men of it , nay very often th● whole discourse ▪ made to lead men into the belief of it , be entirely omitted . the spirit of god directed them every where to set down the article , which was absolutely necessary to be believed to make men christians ; so that that could no ways be doubted of nor mistaken ; but the arguments , and evidences , which were to lead men into this faith , would be sufficient , if they were once found any where , though scattered here and there in those writings , whereof that infallible spirit was the author . this preserved the decorum used in all histories , and avoided those continual large and unnecessary repetitions , which our critical unmasker might have call'd tedious , with juster reason , than he does the repetition of this short proposition , that iesus is the messiah ; which i set down no oftner in my book , than the holy ghost thought fit to insert in the history of the new testament , as concise as it is . but this it seems to our nice unmasker , is tedious , tedious and offensive . and if a christian and a successor of the apostles cannot bear the being so often told , what it was , that our saviour and his apostles every where preach'd to the believers of one god , though it be contain'd in one short proposition ; what cause of exception , and disgust would it have been to heathen readers , some whereof might perhaps have been as critical as the unmasker , if this sacred history had in every page been filled with the repeated discourses of the apostles , all of them every where to the same purpose , viz. to perswade men to believe , that iesu● was the messiah ? it was necessary even by the laws of history , as often as their preaching any where was mention'd to tell to what purpose they spoke ; which being always to convince men of this one fundamental truth , 't is no wonder , we find it so often repeated . but the arguments and reasonings , with which this one point is urged , are , as they ought to be , in most places left out . a constant repetition of them had been superfluous , and consequently might justly have been blam'd as tedious . but there is enough recorded aboundantly to convince any rational man , any one not willfully blind , that he is that promised saviour . and in this we have a reason of the omissions in the history of the new testament ; which were no other than such , as became prudent , as well as faithful writers . much less did that conciseness ( with which the vnmasker would cover his bold censure of the gospels and the acts , and as it seems , lay them by with contempt ) make the holy writers omit any thing , in the preaching of our saviour and his apostles , absolutely necessary to be known , and believed to make men christians . conformable hereunto , we shall find st. luke writes his history of the acts of the apostles . in the beginning of it he sets down at large some of the discourses made to the unbelieving iews . but in most other places , unless it be where there was something particular in the circumstances of the matter , he contents himself to tell to what purpose they spoke : which was every where only this , that iesus was the messiah . nay , st. luke in the first speech of st. peter , act. . which he thought fit to give us a great part of , yet owns the omission of several things , that the apostle said . for having expressed this fundamental doctrine , that iesus was the messiah , and recorded several of the arguments wherewith st. peter urged it for the conversion of the unbelieving iews his auditors , he adds v. . and with many other words did he testifie and exhort saying , save your selves from this untoward generation . here he confesses , that he omitted a great deal which st. peter had said to perswade them . to what ? to that which in other words he had just said before v. . repent and be baptized every one of you in the name of iesus christ , i. e. believe iesus to be the messiah , take him as such for your lord and king , and reform your lives by a sincere resolution of obedience to his laws . thus we have an account of the omissions in the records of matters of fact in the new testament . but will the unmasker say , that the preaching of those articles , that he has given us as necessary to be believ'd to make a man a christian , was part of those matters of fact , which have been omitted in the history of the new testament ? can any one think that the corruption and degeneracy of humane nature , with the true original of it ( the defection of our first parents ) the propagation of sin and mortality , our restoration and reconciliation by christ's blood , the eminency and excellency of his priesthood , the efficacy of his death , the full satisfaction thereby made to divine iustice , and his being made an all-sufficient sacrifice for sin , our iustification by christ's righteousness , election , adoption , &c. were all proposed , and that too in the sense of our authors system , by our saviour and his apostles , as fundamental articles of faith , necessary to be explicitely believed by every man , to make him a christian , in all their discourses to unbelievers ; and yet that the inspired pen-men of those histories every where , left the mention of these fundamental articles wholly out ? this would have been to have writ not a concise , but an imperfect history of all , that iesus and his apostles taught . what an account would it have been of the gospel , as it was first preached and propagated , if the greatest part of the necessary doctrines of it were wholly left out , and a man could not find from one end to the other of this whole history , that religion , which is necessary to be believed to make a man a christian ? and yet this is that , which under the notion of their being concise , the vnmasker would perswade us to have been done by st. luke and the other evangelists in their histories . and 't is no less than what he plainly says in his thoughts concerning the causes of atheism , p. . where to aggravate my fault in passing by the epistles , and to shew the necessity of searchin them for fundamentals , he in words blames me ; but in effect , condemns the sacred history contain'd in the gospels and the acts. it is most evident , says he , to any thinking man , that the author of the reasonableness of christianity purposely omits the epistolary writings of the apostles , because they are fraught with other fundamental doctrines besides that one which he mentions . there we are instructed concerning these grand heads of christian divinity . here i. e. in the epistles , says he , there are discoveries concerning satisfaction , &c. and in the close of his list of his grand heads , as he calls them , some whereof i have above set down out of him , he adds , these are the matters of faith contained in the epistles . by all which expressions he plainly signifies , that these , which he calls fundamental doctrines , are none of those , we are instructed in , in the gospels and the acts ; that they are not discover'd nor contain'd in the historical writings of the evangelists . whereby he confesses , that either our saviour and his apostles did not propose them in their preachings to their unbelieving hearers ; or else , that the several faithful writers of their history , willfully , i. e. unfaithfully , every where omitted them in the account they have left us of those preachings ; which could scarce possibly be done by them all , and every where , without an actual combination amongst them to smother the greatest and most material parts of our saviour's and his apostles discourses . for what else did they , if all that the unmasker has set down in his list be fundamental doctrines ; every one of them absolutely necessary to be believed to make a man a christian ; which our saviour and his apostles every where preached to make men christians ; but yet st. luke and the other evangelists , by a very guilty , and unpardonable conciseness , every where omitted them ; and throughout their whole history never once tell us , they were so much as proposed ; much less that they were those articles , which the apostles laboured to establish and convince men of every where , before they admitted them to baptism ? nay , the far greatest part of them the history , they writ , does not any where so much as once mention ? how after such an imputation as this the unmasker will clear himself from laying by the four gospels and the acts with contempt let him look ; if my not collecting fundamentals out of the epistles had that guilt in it . for i never denied all the fundamental doctrines to be there ; but only said , that there they were not easie to be found out ; and distinguished from doctrines not fundamental . whereas our good vnmasker charges the historical books of the new testament with a total omission of the far greatest part of those fundamental doctrines of christianity , which he says are absolutely necessary to be believed to make a man a christian. to convince the reader what was absolutely required to be believed to make a man a christian , and thereby clear the holy writers from the unmasker's slander , any one need but look a little further into the history of the acts , and observe st. luke's method in the writing of it . in the beginning ( as we observed before ) and in some few other places , he sets down at large the discourses made by the preachers of christianity to their unbelieving auditors . but in the process of his history , he generally contents himself to relate , what it was their discourses drive at ; what was the doctrine they endeavour'd to convince their unbelieving hearers of , to make them believers . this we may observe is never omitted . this is every where set down . thus acts v. . he tells us , that daily in the temple , and in every house the apostles ceased not to teach , and to preach iesus the messiah . the particulars of their discourses he omits , and the arguments they used to induce men to believe he omits : but never fails to inform us carefully what it was the apostles taught and preach'd , and would have men believe . the account he gives us of st. paul's preaching at thessalonica , is this : that three sabbath days he reason'd with the iews out of the scriptures , opening and alledging that the messiah must needs have suffer'd and risen again from the dead ; and that iesus was the messiah , act. xvii . , . at corinth , that he reason'd in the synagogue every sabbath , and perswaded the iews and the greeks , and testified that iesus was the messiah . xviii . , . that apollos mightily convinced the iews , shewing by the scriptures that iesus was the messiah , xviii . . by these , and the like places , we may be satisfied what it was that the apostles taught and preach'd , even this one proposition that iesus was the messiah ; for this was the sole proposition they reason'd about ; this alone they testified , and they shew'd out of the scriptures ; and of this alone they endeavour'd to convince the iews and the greeks , that believed one god. so that it is plain from hence , that st. luke omitted nothing , that the apostles taught and preach'd ; none of those doctrines , that it was necessary to convince unbelievers of , to make them christians : though he in most places omitted , as was fit , the passages of scripture which they alledg'd , and the arguments those inspired preachers used to perswade men to believe and imbrace that doctrine . another convincing argument , to shew that st. luke omitted none of those fundamental doctrines which the apostles any where propos'd as necessary to be believed , is from that different account he gives us of their preaching in other places , and to auditors otherwise dispos'd . where the apostles had to do with idolatrous heathens , who were not yet come to the knowledge of the only true god , there he tells us they propos'd also the article of the one invisible god , maker of heaven and earth : and this we find recorded in him out of their preaching to the lystrians , act. xiv . and to the athenians , act. xvii . in the later of which st. luke , to convince his reader that he out of conciseness omits none of those fundamental articles , that were any where propos'd by the preachers of the gospel as necessary to be believed to make men christians , sets down not only the article of iesus the messiah , but that also of the one invisible god , creator of all things , which ( if any necessary one might ) this of all other fundamental articles might by an author , that affected brevity , with the fairest excuse have been omitted , as being implied in that other of the messiah ordained by god. indeed , in the story of what paul and barnabas said at lystra , the article of the messiah is not mention'd . not that st. luke omitted that fundamental article , where the apostles taught it : but they having here begun their preaching with that of the one living god , they had not , as appears , time to proceed farther , and propose to them what yet remain'd to make them christians : but they were , by the instigation of the iews , fallen upon , and paul stoned , before he could come to open to them this other fundamental article of the gospel . this by the way shews the unmasker's mistake in his first particular , p. . where he says ( as he does here again in his second particular , which we are now examining ) that believing iesus to be the messiah is the first step to christianity ; and therefore this , rather than any other , was propounded to be believed by all those , whom either our saviour , or the apostles , invited to imbrace christianity . the contrary whereof appears here ; where the article of one god is proposed in the first place , to those whose unbelief made such a proposal necessary . and therefore if his reason ( which he uses again here , p. . ) were good , viz. that the article of the messiah is expresly mention'd alone , because it is a leading article and makes way for the rest , this reason would rather conclude for the article of one god : and that alone should be expresly mentioned instead of the other . since as he argues for the other , p. . if they did not believe this in the first place , viz. that there was one god , there could be no hopes that they would attend unto any other proposal relating to the christian religion . the vanity and falshood of which reasoning , viz. that the article of jesus the messiah was every where propounded rather than any other , because it was the leading article , we see in the history of st. paul's preaching to the athenians . st. luke mentions more than one article , where more than one was propos'd by st. paul ; though the first of them was that leading article of one god , which if not received in the first place , there could be no hope they would attend to the rest . something the unmasker would make of this argument of a leading article for want of a better , though he knows not what . in his first particular , p. . he makes use of it to shew , why there was but that one article propos'd by the first preachers of the gospel , and how well that succeeds with him we have seen . for this is demonstration , that if there were but that one propos'd by our saviour and the apostles , there was but that one necessary to be believed to make men christians : unless he will impiously say that our saviour and the apostles went about preaching to no purpose . for if they propos'd not all that was necessary to make men christians , 't was in vain for them to preach , and others to hear ; if when they heard and believ'd all that was propos'd to them , they were not yet christians : for if any article was omitted in the proposal , which was necessary to make a man a christian , though they believed all that was proposed to them , they could not yet be christians ; unless a man can from an infidel become a christian , without doing what is necessary to make him a christian. further , if his argument of its being a leading article proves , that that alone was propos'd , it is a contradiction to give it as a reason , why it was set down alone , by the historian where it was not proposed alone by the preacher , but other necessary matters of faith were propos'd with it ; unless it can be true that this article of iesus is the messiah , was propos'd alone by our saviour and his apostles , because it was a leading article , and was mention'd alone in the history of what they preach'd , because it was a leading article , though it were not propos'd alone , but jointly with other necessary matters of faith. for this is the use he makes here again , p. . of his leading article under his second particular , viz. to shew why the historians mention'd this necessary article , of iesus the messiah , alone , in places where the preachers of the gospel propos'd it not alone , but with other necessary articles . but in this latter case it has no shew of a reason at all . it may be granted as reasonable for the teachers of any religion not to go any farther , where they see the first article which they propose is rejected , where the leading truth , on which all the rest depends , is not received . but it can be no reason at all for an historian who writes the history of these first preachers , to set down only the one first and leading article and omit all the rest , in instances where more were not only propos'd , but believed and imbraced , and upon that the hearers and believers admitted into the church . 't is not for historians to put any distinction between leading or not leading articles ; but if they will give a true and useful account of the religion , whose original they are writing , and of the converts made to it , they must tell , not one , but all those necessary articles , upon assent to which converts were baptized into that religion , and admitted into the church . whoever says otherwise , accuses them of falsifying the story , misleading the readers , and giving a wrong account of the religion which they pretend to teach the world , and to preserve and propagate to future ages . this ( if it were so ) no pretence of conciseness could excuse or palliate . there is yet remaining one consideration , which were sufficient of it self to convince us , that it was the sole article of faith which was preach'd ; and that if there had been other articles necessary to be known and believed by converts , they could not upon any pretence of conciseness be supposed to be omitted : and that is the commissions of those , that were sent to preach the gospel . which since the sacred historians mention , they cannot be suppos'd to leave out any of the material and main heads of those commissions . st. luke records it , ch. iv. . that our saviour says of himself , i must go unto the other towns to tell the good news of the kingdom , for ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) upon this errand am i sent . this st. mark calls simply preaching . this preaching what it contain'd st. matthew tells us , ch. iv. . and iesus went about all galilee , teaching in their synagogues , and preaching the good news of the kingdom , and healing all manner of sickness , and all manner of diseases amongst the people . here we have his commission , or end of his being sent , and the execution of it : both terminating in this , that he declar'd the good news that the kingdom of the messiah was come ; and gave them to understand by the miracles he did , that he himself was he . nor does st. matthew seem to affect such conciseness , that he would have left it out , if the gospel had contained any other fundamental parts , necessary to be believed to make men christians . for he here says , all manner of sickness , and all manner of disease , when either of them might have been better left out , than any necessary article of the gospel to make his history concise . we see what our saviour was sent for . in the next place , let us look into the commission he gave the apostles , when he sent them to preach the gospel . we have it in the x. of st. matthew , in these words ; go not into the way of the gentiles , and into any city of the samaritans enter ye not . but go rather to the lost sheep of the house of israel . and as ye go preach , saying the kingdom of heaven is at hand . heal the sick , cleanse the lepers , raise the dead , cast out devils : freely have ye received freely give . provide neither gold , nor silver , nor brass in your purses ; nor scrip in your journey ; neither two coats , neither shooes nor yet staves ( for the workman is worthy of his meat ) . and into whatsoever city or town ye shall enter , enquire who in it is worthy , and there abide till ye go thence . and when ye come into any house salute it . and if the house be worthy , let your peace come upon it : but if it be not worthy , let your peace return to you . and whosoever shall not receive you , nor hear your words ; when ye depart out of that house or city , shake off the dust of your feet . verily , i say unto you , it shall be more tolerable for the land of sodom and gomorrha , in the day of judgment , than for that city . behold , i send you forth as sheep in the midst of wolves : be ye therefore wise as serpents , and harmless as doves . but beware of men , for they will deliver you up to the councils , and they will scourge you in their synagogues . and ye shall be brought before governours , and kings for my sake , for a testimony against them and the gentiles . but when they deliver you up , take no thought how or what ye shall speak ; for it shall be given you in that same hour what ye shall speak . for it is not ye that speak , but the spirit of your father which speaketh in you . and the brother shall deliver up the brother to death , and the father the child : and the children shall rise up against the parents , and cause them to be put to death . and ye shall be hated of all men for my name 's sake : but he that endureth to the end shall be saved . but when they persecute you in this city , flee ye into another : for verily i say unto you , ye shall not have gone over the cities of israel till the son of man be come . the disciple is not above his master , nor the servant above his lord. it is enough for the disciple that he be as his master , and the servant as his lord. if they have called the master of the house beelzebub , how much more shall they call them of his houshold ? fear them not therefore : for there is nothing covered , that shall not be revealed ; and hid , that shall not be known . what i tell you in darkness , that speak ye in light : and what ye hear in the ear , that preach ye upon the house tops . and fear not them which kill the body , but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in hell. are not two sparrows sold for a farthing ; and one of them shall not fall on the ground without your father ? but the very hairs of your head are all numbred . fear ye not therefore , ye are of more value than many sparrows . whosoever therefore shall confess me before men , him will i confess also before my father which is in heaven . but whosoever shall deny me before men , him will i also deny before my father which is in heaven . think not that i am come to send peace on earth ; i came not to send peace but a sword . for i am come to set a man at variance against his father , and the daughter against her mother , and the daughter-in law against the mother in law. and a man's foes shall be they of his own houshold . he that loveth father and mother more than me , is not worthy of me . and he that loveth son or daughter more than me , is not worthy of me . and he that taketh not his cross and followeth after me , is not worthy of me : he that findeth his life shall lose it : and he that loseth his life for my sake shall find it . he that receiveth you receiveth me , and he that receiveth me receiveth him that sent me . he that receiveth a prophet in the name of a prophet , shall receive a prophets reward ; and he that receiveth a righteous man , shall receive a righteous mans reward . and whosoever shall give to drink unto one of these little ones a cup of cold water only , in the name of a disciple , verily i say unto you , he shall in no wise lose his reward . and it came to pass when iesus had made an end of commanding his twelve disciples . this is the commission our saviour gave the apostles when he sent them abroad to recover , and save the l●st sheep of the house of israel . and will any of the unmasker's intelligent and observing men say , that the history of the scripture is so concise , that any passages , any essential , any material , nay any parts at all of the apostles commission are here omitted by the sacred penman ? this commission is set down so at full , and so particularly , that s. matthew , who was one of them to whom it was given , seems not to have left out one word of all , that our saviour gave them in charge . and it is so large , even to every particular article of their instructions , that i doubt not but my citing so much , verbatim out of the sacred text , will here again be troublesome to the unmasker . but whether he will venture again to call it tedious , must be as nature or caution happen to have the better on 't . can any one who reads this commission , unless he hath the brains as well as the brow of an unmasker , alledge that the conciseness of the history of the scripture has concealed from us those fundamental doctrines , which our saviour and his apostles preach'd ; but the sacred historians thought fit by consent , for unconceivable reasons , to leave out in the narrative they give us , of those preachings ? this passage here wholly confuteth that . they could preach nothing , but what they were sent to preach : and that we see is contain'd in these few words , preach , saying the kingdom of heaven is at hand . heal the sick , cleanse the lepers , raise the dead , cast out devils , i. e. acquaint them , that the kingdom of the messiah is come , and let them know by the miracles , you do in my name , that i am that king and deliverer they expect . if there were any other necessary articles , that were to be believed , for the saving of the lost sheep they were sent to , can one think that st. matthew , who sets down so minutely every circumstance of their commission , would have omitted the most important , and material of it ? he was an ear witness , and one that was sent ; and so ( without supposing him inspired ) could not be misled by the short account he might receive from others , who by their own , or others forgetfulness might have drop'd those other fundamental articles , that the apostles were order'd to preach . the very like account st. luke gives us of our saviours commission to the seventy , ch. x. , — . after these things the lord appointed other seventy also , and sent them two and two before his face into every city and place whither he himself would come . therefore said he unto them , the harvest truly is great , but the labourers are few : pray ye therefore the lord of the h●rvest , that he would send forth labourers into his harvest . go your ways : behold , i send you forth as lambs among wolves . carry neither purse , nor scrip , nor shooes : and salute no man by the way . and into whatsoever house ye enter , first say , peace be to this house . and if the son of peace be there , your peace shall rest upon it ; if not , it shall return to you again . and in the same house remain eating and drinking such things as they give : for the labourer is worthy of his hire . go not from house to house . and into whatsoever city ye enter and they receive you , eat such things as are set before you . and heal the sick that are therein , and say vnto them , the kingdom of god is come nigh vnto yov . but in whatsoever city ye enter , and they receive you not , go your ways out into the streets of the same and say , even the very dust of your city which cleaveth on us , we do wipe off against you : notwithstanding , be ye sure of this , that the kingdom of god is come nigh unto you . but i say unto you , that it shall be more tolerable in that day for sodom than for that city . wo unto thee chorazin , wo unto thee bethsaida : for if the mighty works had been done in tyre and sidon , which have been done in you , they had a great while ago repented , sitting in sackcloth and ashes . but it shall be more tolerable for tyre and sidon at the judgment than for you . and thou capernaum , which art exalted to heaven , shalt be thrust down to hell. he that heareth you , heareth me : and he that despiseth you despiseth me : and he that despiseth me , despiseth him that sent me . our saviour's commission here to the seventy , whom he sent to preach , is so exactly conformable to that which he had before given to the twelve apostles , that there needs but this one thing more to be observed , to convince any one , that they were sent to convert their hearers to this sole belief , that the kingdom of the messiah was come , and that iesus was the messiah . and that the historians of the new testament are not so concise in their account of this matter , that they would have omitted any other necessary articles of belief , that had been given the seventy in commission . that which i mean is , the kingdom of the messiah is twice mentioned in it to be come , v. . & . if there were other articles given them by our saviour to propose to their hearers , st. luke must be very fond of this one article , when for conciseness sake , leaving out the other fundamental articles that our saviour gave them in charge to preach , he repeats this more than once . the unmasker's third particular , p. . begins thus ; this also must be thought of , that though there are several parts and members of the christian faith , yet they do not all occur in any one place of scripture . something is in it ( whether owing to his will , or understanding , i shall not enquire ) that the unmasker always delivers himself in doubtful , and ambiguous terms . it had been as easie for him to have said , there are several articles of the christian faith , necessary to be believed to make a man a christian , as to say ( as he does here ) there are several parts and members of the christian faith. but as an evidence of the clearness of his notions , or the fairness of his arguing , he always rests in generals . there are , i grant , several parts and members of the christian faith , which do no more occur in any one place of scripture , than the whole new testament can be said to occur in any one place of scripture . for every proposition deliver'd in the new testament for divine revelation , is a part and member of the christian faith. but 't is not those parts and members of the christian faith we are speaking of ; but only such parts and members of the christian faith , as are absolutely necessary to be believed by every man , before he can be a christian. and in that sense i deny his assertion to be true , viz. that they do not occur in any one place of scripture . for they do all occur in that first sermon of st. peter , act. ii. . by which three thousand were at that time brought into the church , and that in these words , therefore let all the house of israel know assuredly , that god hath made that same iesus , whom you have crucified , lord and christ. repent and be baptized every one of you in the name of iesus christ. here is the doctrine of jesus the messiah , the lord , and of repentance propos'd , to those who already believe one god ; which i say , are all the parts of the christian faith necessary to be received to make a man a christian. to suppose , as the unmasker does here , that more is required , is to beg , not prove the question . if he disputes this collection of mine out of that sermon of st. peter , i will give him a more authentick collection of the necessary parts of the christian faith from an author that he will not question . let him look into act. . , &c. and there he will find st. paul saying thus to the elders of ephesus , whom he was taking his last leave of , with an assurance , that he should never see them again . i have kept back nothing that was profitable unto you . but have shew'd you , and have taught you publickly and from house to house , testifying both to the iews , and also to the greeks , repentance towards god , and faith towards our lord iesus christ. if st. paul knew what was necessary to make a christian , here it is : here he ( if he knew how to do it , for 't is plain from his words he designed to do it ) has put it together . but there is a greater yet than st. paul , who has brought all the parts of faith necessary to salvation into one place , i mean our saviour himself , ioh. xvii . . in these words . this is life eternal , that they might know thee the only true god , and iesus christ whom thou hast sent . but the unmasker goes on . therefore when in some places , only one single part of the christian faith is made mention of , as necessarily to be imbrac'd in order to salvation , we must be careful not to take it alone , but to supply it from several other places , which make mention of other necessary and indispensable points of belief . i will give the reader a plain instance of this , rom. x. . if thou shalt believe in thy heart , that god hath rais'd him ( i. e. the lord iesus ) from the dead thou shalt be saved . here one article of faith , viz. the belief of christ's resurrection ( because it is of so great importance in christianity ) is only mention'd : but all the rest must be supposed , because they are mention'd in other places . answ. one would wonder that any one conversant in holy writ , with ever so little attention ; much more that an expounder of the scriptures should so mistake the sense and stile of the scripture . believing iesus to be the messiah with a lively faith , i. e. as i have shew'd , taking him to be our king , with a sincere submission to the laws of his kingdom , is all that is required to make a man a christian ; for this includes repentance too . the believing him therefore to be the messiah , is very often , and with great reason , put both for faith and repentance too ; which are sometimes set down singly , where one is put for both , as implying the other : and sometimes they are both mention'd ; and then faith , as contradistinguish'd to repentance , is taken for a simple assent of the mind to this truth that iesus is the messiah . now this faith is variously expressed in scripture . there are some particulars in the history of our saviour allow'd to be so peculiarly appropriated to the messiah , such incommunicable marks of him , that to believe them of iesus of nazareth was in effect the same , as to believe him to be the messiah , and so are put to express it . the principal of these is his resurrection from the dead , which being the great : and demonstrative proof of his being the messiah , 't is not at all strange , that the believing his resurrection should be put for believing him to be the messiah : since the declaring his resurrection was a declaring him to be the messiah . for thus st. paul argues , act. xiii . , . we declare unto you good tidings , or we preach the gospel to you , for so the word signifies , how that the promise that was made unto the fathers , god hath fullfilled the same unto us their children , in that he hath raised up iesus again . the force of which argument lies in this , that if iesus was raised from the dead , then he was certainly the messiah : and thus the promise of the messiah was fullfilled in raising iesus from the dead . the like argument st. paul useth , cor. xv. . if christ be not raised , your faith is vain , you are yet in your sins . i. e. if iesus be not risen from the dead , he is not the messiah , your believing it is in vain , and you will receive no benefit by that faith. and so likewise from the same argument of his resurrection , he at thessalonica proves him to be the messiah , act. xvii . , . and paul , as his manner was , went into the synagogue , and three sabbath days reasoned with the jews out of the scriptures , opening and alledging that the messiah must needs have suffered , and risen again from the dead : and that this iesus whom i preach unto you is the messiah . the necessary connection of these two , that if he rose from the dead he was the messiah ; and if he rose not from the dead he was not the messiah ; the chief priest and pharisees , that had prosecuted him to death , understood very well , who therefore came together unto pilate saying , sir , we remember that that deceiver said , whilst he was yet alive , after three days i will rise again . command therefore that the sepulchre be made sure unto the third day , least his disciples come by night and steal him away , and say unto the people , he is risen from the dead : so the last error shall be worse than the first . the error they here speak of , 't is plain , was the opinion , that he was the messiah . to stop that belief , which his miracles had procured him amongst the people , they had got him put to death : but if after that , it should be believed , that he rose again from the dead , this demonstration that he was the messiah , would but establish what they had laboured to destroy , by his death : since no one , who believed his resurrection , could doubt of his being the messiah . 't is not at all therefore to be wonder'd , that his resurrection , his ascension , his rule and dominion , and his coming to judge the quick and the dead , which are characteristical marks of the messiah , and belong peculiarly to him , should sometimes in scripture be put alone as sufficient descriptions of the messiah ; and the believing them of him put for believing him to be the messiah . thus , acts x. our saviour in peter's discourse to cornelius , when he brought him the gospel , is describ'd to be the messiah , by his miracles , death , resurrection , dominion , and coming to judge the quick and the dead . these , ( which in my reasonableness of christianity , i have upon this ground taken the liberty to call concomitant articles ) where they are set alone for the faith to which salvation is promis'd , plainly signifie the believing iesus to be the messiah , that fundamental article which has the promise of life ; and so give no foundation at all for what the unmasker says , in these words . here one article of faith , viz. the belief of christ's resurrection ( because it is of so great importance in christianity ) is only mention'd ; but all the rest must be suppos'd , because they are mention'd in other places . answ. if all the rest be of absolute , and indispensible necessity to be believed to make a man a christian , all the rest are every one of them of equal importance . for things of equal necessity to any end , are of equal importance to that end . but here the truth forced its way unawares from the unmasker . our saviour's resurrection , for the reason i have given , is truly of great importance in christianity ; so great , that his being or not being the messiah stands or falls with it : so that these two important articles are inseparable , and in effect make but one . for since that time , believe one and you believe both ; deny one of them and you can believe neither . if the unmasker can shew me any one of the articles in his list , which is not of this great importance mention'd alone with a promise of salvation for believing it , i will grant him to have some colour for what he says here . but where is to be found in the scripture any such expression as this ; if thou shalt believe with thy heart the corruption and degeneracy of humane nature , thou shalt be saved ? or the like ? this place therefore out of the romans makes not for , but against his list of necessary articles . one of them alone he cannot shew me any where set down , with a supposition of the rest , as having salvation promis'd to it . though it be true , that that one which alone is absolutely necessary to be superadded to the belief of one god , is in divers places differently expressed . that which he subjoins , as a consequence of what he had said , is a farther proof of this . and consequently , says he , if we would give an impartial account of our belief , we must consult those places : and they are not all together , but dispersed here and there : wherefore we must look them out , and acquaint our selves with the several particulars , which make up our belief , and render it entire and consummate . answ. never was man constanter to a loose way of talking . the question is only about articles necessary to be believed to make a man a christian : and here he talks of the several particulars , which make up our belief , and render it entire and consummate ; confounding as he did before essential and integral parts , which it seems he cannot distinguish . our faith is true and saving , when it is such as god by the new covenant requires it to be : but it is not entire and consummate , till we explicitely believe all the truths contained in the word of god. for the whole revelation of truth in the scripture , being the proper and entire object of faith. our faith cannot be entire and consummate , till it be adequate to its proper object , which is the whole divine revelation contain'd in the scripture : and so to make our faith entire and consummate , we must not look out those places , which he says , are not all together . to talk of looking out , and culling of places is nonsense , where the whole scripture alone can make up our belief , and render it entire and consummate : which no one , i think , can hope for in this frail state of ignorance and error . to make the unmasker speak sense , ● and to the purpose , here , we must understand him thus . that if we will give an impartial account of the articles , that are necessary to be believed to make a man a christian , we must consult those places where they are , for they are not all together , but dispersed here and there , wherefore we must look them out , and acquaint our selves with the several particulars which make up the fundamental articles of our belief , and will render a catalogue of them entire and consummate . if his supposition be true , i grant his method to be reasonable , and upon that i join issue with him . let him thus give us an impartial account of our belief : let him acquaint us with the several particulars , which make up a christian's belief , and render it entire and consummate . till he has done this , let him not talk thus in the air of a method , that will not do : let him not reproach me , as he does , for not taking a course , by which he himself cannot do , what he reviles me for failing in . but our hasty author , says he , took another course , and thereby deceived himself and unhappily deceived others . if it be so , i desire the unmasker to take the course he proposes , and thereby undeceive me , and others ; and acquaint us with the several particulars which make up a christian's belief , and render it entire and consummate . for i am willing to be undeceived : but till he has done that , and shewn us by the success of it , that his course is better , he cannot blame us for ●ollowing that course we have done . i come now to his fourth and last particular , p. . which he says , is the main answer to the objection , and therefore i shall set it down in his own words entire as it stands together . this , says he , must be born in our minds , that christianity was erected by degrees , according to that prediction and promise of our saviour , that the spirit should teach them all things , joh. xiv . . and that he should guide them into all truth , joh. xvi . . viz. after his departure and ascension , when the holy ghost was to be sent in a special manner to enlighten mens minds , and to discover to them the great mysteries of christianity . this is to be noted by us , as that which gives great light in the present case . the discovery of the doctrines of the gospel was gradual . it was by certain steps that christianity climbed to its heighth . we are not to think then that all the necessary doctrines of the christian religion were clearly publish'd to the world in our saviour's time . not but that all that were necessary for that time were publish'd : but some which were necessary for the succeeding one were not then discover'd or at least not fully . they had ordinarily no belief , before christ's death and resurrection , of those substantial articles , i. e. that he should die and rise again ; but we read in the acts , and in the epistles , that these were formal articles of faith afterwards , and are ever since necessary to compleat the christian belief . so as to other great verities , the gospel increased by degrees , and was not perfect at once . which furnishes us with a reason why most of the choicest and sublimest truths of christianity are to be met with in the epistles of the apostles , they being such doctrines as were not clearly discover'd and open'd in the gospels and the acts. thus far the vnmasker . i thought hitherto , that the covenant of grace in christ jesus had been but one , immutably the same : but our vnmasker here makes two , or i know not how many . for i cannot tell how to conceive , that the conditions of any covenant should be changed , and the covenant remain the same : every change of conditions in my apprehension makes a new and another covenant . we are not to think , says the vnmasker , that all the necessary doctrines of the christian religion were clearly publish'd to the world in our saviour's time ; not but that all that were necessary for that time were publish'd : but some which were necessary for the succeeding one , were not then discover'd ; or at least not fully . answ. the unmasker , constant to himself , speaks here doubtfully , and cannot tell whether he should say that the articles necessary to succeeding times , were discover'd in our saviour's time , or no : and therefore , that he may provide himself a retreat , in the doubt he is in , he says , they were not clearly publish'd ; they were not then discover'd , or at least not fully . but we must desire him to pull off his mask , and to that purpose . o. i ask him how he can tell , that all the necessary doctrines were obscurely published or in part discover'd ; for an obscure publishing , a discovery in part , is opposed to , and intimated in not clearly published , not fully discover'd . and if a clear and full discovery be all that he denies to them , i ask xxxvii . which those fundamental articles are , which were obscurely publish'd , but not fully discovered , in our saviour's time ? and next , i shall desire him to tell me xxxviii . whether there are any articles necessary to be believed to make a man a christian , that were not discover'd at all in our saviour's time , and which they are . if he cannot shew these distinctly , it is plain he talks at random about them : but he has no clear and distinct conception of those that were publish'd , or not publish'd ; clearly or obscurely discover'd , in our saviour's time . it was necessary for him to say something , for those his pretended necessary articles , which are not to be ●ound any where propos'd in the preaching of our saviour and his apostles to their yet unbelieving auditors ; and therefore he says , we are not to think all the necessary doctrines of the christian religion were clearly published to the world in our saviour's time . but he barely says it , without giving any reason , why we are not to think so . it is enough that it is necessary to his hypothesis . he says we are not to think so , and we are presently bound not to think so . else from another man , that did not usurp an authority over our thoughts , it would have requir'd some reason to make them think , that something more was requir'd to make a man a christian after than in our saviour's time . for , as i take it , it is not a very probable , much less a self-evident proposition , to be received without proof , that there was something necessary for that time , to make a man a christian , and something more that was necessary to make a man a christian in the succeeding time . however , since this great master says we ought to think so , let us in obedience think so as well as we can ; till he vouchsafes to give us some reason to think , that there was more requir'd to be believed to make a man a christian in the succeeding time , than in our saviour's . this , instead of removing , does but increase the difficulty : for if more were necessary to be believed to make a man a christian after our saviour's time , than was during his life ; how comes it , that no more was propos'd by the apostles in their preaching to unbelievers for the making them christians , after our saviour's death , than there was before : even this one article , that he was the messiah ? for i desire the unmasker to shew me any of those other articles mentioned in his list ( except the resurrection and ascension of our saviour , which were intervening matters of fact , evidencing him to be the messiah ) that were propos'd by the apostles after our saviour's time to their unbelieving hearers , to make them christians . this one doctrine , that iesus was the messiah , was that , which was propos'd in our saviour's time to be believed , as necessary to make a man a christian : the same doctrine was likewise what was propos'd afterwards , in the preaching of the apostles to unbelievers , to make them christians . i grant this was more clearly propos'd after than in our saviour's time ; but in both of them it was all that was propos'd to the believers of one god , to make them christians . let him shew , that there were any other propos'd in or after our saviour's time to be believed , to make unbelievers christians . if he means by necessary articles published to the world , the other doctrines contain'd in the epistles ; i grant they are all of them necessary articles to be believed by every christian , as far as he understands them . but i deny , that they were propos'd to those they were writ to , as necessary to make them christians , for this demonstrative reason : because they were christians already . for example , many doctrines proving , and explaining , and giving a farther light into the gospel , are publish'd in the epistles to the corinthians and thessalonians . these are all of divine authority , and none of them may be disbelieved by any one who is a christian : but yet what was propos'd or publish'd to both the corinthians and thessalonians to make them christians , was only this doctrine that iesus was the messiah : as may be seen , act. xvii . and xviii . this then was the doctrine necessary to make men christians in our saviour's time ; and this the only doctrine necessary to make unbelievers christians after our saviour's time . the only difference was , that it was more clearly propos'd after than before his ascension : the reason whereof has been sufficiently explain'd . but any other doctrine but this , propos'd clearly or obscurely , in or after our saviour's time , as necessary to be believed to make unbelievers christians , that remains yet to be shewn . when the unmasker speaks of the doctrines that were necessary for the succeeding time after our saviour , he is in doubt whether he should say they were , or were not discover'd in our saviour's time ; and how far they were then discover'd : and therefore he says , some of them were not then ●●●cover'd , or at least not fully . we must here excuse the doubtfulness of his talking concerning the discovery of his other necessary articles . for how could he say they were discover'd , or not discover'd , clearly or obscurely , fully or not fully , when he does not yet know them all , nor can tell us , what those necessary articles are ? if he does know them let him give us a list of them , and then we shall see easily whether they were at all publish'd or discover'd in our saviour's time . if there are some of them , that were not at all discover'd in our saviour's time , let him speak it out , and leave shifting : and if some of those , that were not necessary for our saviour's time , but for the succeeding one only were yet discover'd in our saviour's time , why were they not necessary to be believed in that time ? but the truth is , he knows not what these doctrines necessary for succeeding times are , and therefore can say nothing positive about their discovery . and for those that he has set down , as soon as he shall name any one of them , to be of the number of those not necessary for our saviour's time , but necessary for the succeeding one , it will presently appear , either that it was discover'd in our saviour's time ; and then it was as necessary for his time as the succeeding : or else that it was not discover'd in his time , nor to several converts after his time , before they were made christians ; and therefore it was no more necessary to be believed to make a man a christian in the succeeding , than it was in our saviour's time . however , general positions and distinctions without a foundation , serve for shew , and to beguile unwary and inattentive readers . o. having thus minded him that the question is about articles of faith necessary to be explicitly and distinctly believed to make a man a christian ; i then , in the next place , demand of him to tell me , xxxix . whether or no all the articles necessary now to be distinctly and explicitly believed to make any man a christian , were distinctly and explicitly published or discover'd in our saviour's time . and then i shall desire to know of him , xl. a reason why they were not . those that he instances in of christ's death and resurrection , will not help him one jot : for they are not new doctrines revealed , new mysteries discovered ; but matters of fact , which happen'd to our saviour in their due time , to compleat in him the character and predictions of the messiah , and demonstrate him to be the deliverer promised . these are recorded of him by the spirit of god in holy writ ; but are no more necessary to be believed to make a man a christian , than any other part of divine revelation , but as far as they have an immediate connexion with his being the messiah , and cannot be denied without denying him to be the messiah : and therefore this article of his resurrection ( which supposes his death ) and such other propositions as are convertible with his being the messiah , are , as they very well may be , put for his being the messiah ; and as i have shew'd , propos'd to be believed in the place of it . all that is reveal'd in scripture has a consequential necessity of being believed by all those , to whom it is propos'd : because it is of divine authority , one part as much as another . and in this sense , all the divine truths in the inspired writings are fundamental and necessary to be believed . but then this will destroy our vnmasker's select number of fundamental articles : and the choicest and sublimest truths of christianity , which he tells us , are to be met with in the epistles , will not be more necessary to be believed , than any , which he may think the commonest or meanest truths in any of the epistles or the gospels . whatsoever part of divine revelation , whether reveal'd before , or in , or after our saviour's time ; whether it contain ( according to the distinction of our unmasker's nice palate ) choice or common ; sublime or not sublime truths ; is necessary to be believed by every one , to whom it is propos'd , as far as he under●tands , what is propos'd . but god by iesus christ has entred into a covenant of grace with mankind ; a covenant of faith , instead of that of works , wherein some truths are absolutely necessary to be explicitly believed by them to make men christians ; and therefore those truths are necessary to be known , and consequently necessary to be propos'd to them to make them christians . this is peculiar to them to make men christians . for all men , as men , are under a necessary obligation to believe what god proposes to them to be believed : but there being certain distinguishing truths , which belong to the covenant of the gospel , which if men know not , they cannot be christians ; and they being some of them such as cannot be known without being propos'd ; those and those only are the necessary doctrines of christianity i speak of ; without a knowledge of , and assent to which , no man can be a christian. to come therefore to a clear decision of this controversie , i desire the unmasker to tell me , xli . what those doctrines are which are absolutely necessary to be proposed to every man to make him a christian . xlii . o. whether they are all the truths of divine revelation contain'd in the bible . for , i grant his argument ( which in another place he uses for some of them , and truly belongs to them all ) viz. that they were reveal'd and written there on purpose to be believed , and that it is indispensibly necessary for christians to believe them . xliii . o. or whether it be only that one article of iesus being the messiah , which the history of our saviour and his apostles preaching has with such a peculiar distinction every where propos'd . xliv . o. or whether the doctrines necessary to be propos'd to every one to make him a christian , be any set of truths between these two . and if he says this latter , then i must ask him , xlv . what they are ? that we may see why those rather than any other contain'd in the new testament , are necessary to be propos'd to every man to make him a christian ; and if they are not every one propos'd to him , and assented to by him , he cannot be a christian. the vnmasker makes a great noise , and hopes to give his unwary , though well-meaning readers , odd thoughts , and strong impressions against my book , by declaiming against my lank faith , and my narrowing of christianity to one article ; which , as he says , is the next way to reduce it to none . but when it is consider'd , it will be found , that 't is he that narrows christianity . the unmasker , as if he were arbiter and dispenser of the oracles of god , takes upon him to single out some texts of scripture ; and , where the words of scripture will not serve his turn , to impose on us his interpretations and deductions as necessary articles of faith ; which is in effect to make them of equal authority with the unquestionable word of god. and thus , partly in the words of the scripture , and partly in words of his own , he makes a set of fundamentals , with an exclusion of all the other truths deliver'd , by the spirit of god in the bible : though all the rest be of the same divine authority , and original ; and ought therefore all equally , as far as they are understood , by every christian to be believed . i tell him , and i desire him to take notice of it : god has no where given him an authority thus to garble the inspired writings of the holy scriptures . every part of it is his word , and ought every part of it to be believed by every christian man , according as god shall inable him to understand it . it ought not to be narrowed to the cut of the vnmasker's peculiar system : 't is a presumption of the highest nature , for him thus to pretend according to his own phancy to establish a set of fundamental articles . this is to diminish the authority of the word of god , to set up his own ; and create a reverence to his system , from which the several parts of divine revelations are to receive their weight , dignity and authority . those passages of holy writ which suit with that , are fundamental , choice , sublime and necessary : the rest of the scripture ( as of no great moment ) is not fundamental , is not necessary to be believed , may be neglected , or must be tortur'd to comply with an analogy of faith of his own making . but though he pretend to a certain set of fundamentals ; yet to shew the vanity , and impudence of that pretence , he cannot tell us which they are ; and therefore in vain contends for a creed he knows not , and is yet no where . he neither does , and which is more , i tell him he never can give us a collection of his fundamentals gather'd upon his principles out of the scripture , with the rejection of all the rest as not fundamental . he does not observe the difference there is between what is necessary to be believed by every man to make him a christian , and what is requir'd to be believed by every christian. the first of these is what by the covenant of the gospel is necessary to be known , and consequently to be propos'd to every man to make him a christian : the latter is no less than the whole revelation of god ; all the divine truths contain'd in holy scripture ; which every christian man is under a necessity to believe , so far as it shall please god upon his serious and constant endeavours to enlighten his mind to understand them . the preaching of our saviour and his apostles , has sufficiently taught us what is necessary to be propos'd to every man to make him a christian. he that believes him to be the promised messiah , takes iesus for his king , and repenting of his former sins , sincerely resolves to live for the future in obedience to his laws is a subject of his kingdom , is a christian. if he be not , i desire the unmasker to tell me , what more is requisite to make him so . till he does that , i rest satisfied , that this is all that was at first , and is still necessary to make a man a christian. this , though it be contain'd in a few words , and those not hard to be understood ; though it be in one voluntary act of the mind relinquishing all irregular courses , and submitting it self to the rule of him , whom god had sent to be our king , and promised to be our saviour ; yet it having relation to the race of mankind from the first man adam to the end of the world , it being a contrivance , wherein god has displaid so much of his wisdom and goodness to the corrupt and lost sons of men , and it being a design to which the almighty had a peculiar regard in the whole constitution and oeconomy of the iews , as well as in the prophecies and history of the old testament ; this was a foundation capable of large superstructures . . in explaining the occasion , necessity , use and end of his coming . . next , in proving him to be the person promis'd ; by a correspondence of his birth , life , sufferings , death , and resurrection , to all those prophecies and types of him , which had given the expectation of such a deliverer , and to those descriptions of him whereby he might be known , when he did come . . in the discovery of the sort , constitution , extent , and management of his kingdom . . in shewing from what we are deliver'd by him , and how that deliverance is wrought out , and what are the consequences of it . these , and a great many more the like , afford great numbers of truths deliver'd both in the historical , epistolary , and prophetical writings of the new testament , wherein the mysteries of the gospel hidden from former ages were discover'd ; and that more fully , i grant , after the pouring out of the holy ghost upon the apostles . but could no body take christ for their promised king , and resolve to obey him , unless he understood all the truths that concern'd his kingdom , or , as i may say , mysteries of state of it ? the truth of the contrary is manifest out of the plain and uniform preaching of the apostles , after they had received the holy ghost , that was to guide them into all truth . nay , after the writing of those epistles , wherein were contain'd the unmasker's sublimest truths ; they every where propos'd to unbelievers iesus the messiah to be their king , ordain'd of god ; and to this join'd repentance : and this alone they preach'd for the conversion of their unbelieving hearers . as soon as any one assented to this , he was pronounced a believer ; and these inspired rulers of the church , these infallible preachers of the gospel , admitted him into christ's kingdom by baptism . and this after , long after our saviour's ascension , when ( as our unmasker expresses it ) the holy ghost was to be sent in a special manner to enlighten mens minds , and to discover to them the great mysteries of christianity , even as long as the apostles lived : and what others were to do , who afterwards were to preach the gospel ; st. paul tells us , cor. iii. . other foundation can no man lay than that is laid , even iesus the messiah . though upon this foundation men might build variously , things that would , or would not hold the touch ; yet however , as long as they kept firm to this foundation , they should be saved , as appears in the following verses . and indeed , if all the doctrines of the gospel , which are contain'd in the writings of the apostles and evangelists , were necessary to be understood , and explicitly believed , in the true sense of those that deliver'd them , to make a man a christian ; i doubt whether ever any one , even to this day , was a true christian : though i believe the unmasker will not deny but that , e're this , christianity ( as he expresses it ) is by certain steps climbed to its height . but for this , the unmasker has found a convenient and wise remedy . 't is but for him to have the power to declare , which of the doctrines deliver'd in holy writ are , and which are not necessary to be believed , with an additional power to add others of his own , that he cannot find there , and the business is done . for unless this be allow'd him , his system cannot stand : unless his interpretations be received for authentick revelation , we cannot have all doctrines necessary for our time ; in truth , we cannot be christians . for to this only , what he says concerning the gradual discovery of the doctrines of the gospel tends . we are not to think , says he , that all the necessary doctrines of the christian religion were clearly publish'd to the world in our saviour's time . not but that all that were necessary for that time were publish'd : but some that were necessary for the succeeding one were not then discover'd , or at least not fully . i must here ask the unmasker a short question , or two ; as first , xlvi . are not all the doctrines necessary for our time contain'd in his system ? next , xlvii . can all the doctrines necessary for our time , be propos'd in the express words of the scripture ? when he has answer'd these two plain questions ( and an answer to them , i shall expect ) the world will then see , what he designs by doctrines necessary for our saviour's time , and doctrines necessary for succeeding times ; whether he means any thing else by it , but the setting up his system , as the exact standard of the gospel ; and the true and unalterable measure of christianity , in which it has climbed to its height . let not good and sincere christians be deceived , nor perplexed by this maker of another christianity , than what the infallible spirit of god has lest us in the scriptures . 't is evident from thence , that whoever takes iesus the messiah for his king , with a resolution to live by his laws , and does sincerely repent as often as he transgresses any of them , is his subject ; all such are christians . what they are to know , or believe more concerning him , and his kingdom , when they are his subjects , he has left upon record in the great and sacred code , and constitutions of his kingdom , i mean in the holy scriptures . all that is contain'd therein , as coming from the god of truth , they are to receive as truth , and imbrace as such . but since it is impossible explicitly to believe any proposition of the christian doctrine but what men understand , or in any other sense than we understand it to have been deliver'd in ; an explicit belief is , or can be required in no man , of more than what he understands of that doctrine . and thus , whatsoever upon fair endeavours , he understands to be contain'd in that doctrine , is necessary to him to be believed : nor can he continue a subject of christ upon other terms . what he is perswaded is the meaning of christ his king , in any expression he finds in the sacred code ; that by his allegiance he is bound to submit his mind to receive for true , or else he denies the authority of christ , and refuses to believe him ; nor can be excused by calling any one on earth master . and hence it is evidently impossible for a christian to understand any text in one sence , and believe it in another , by whomsoever dictated . all that is contain'd in the inspired writings , is all of divine authority , must all be allow'd for such , and received for divine and infallible truth , by every subject of christ's kingdom , i. e. every christian. how comes then the unmasker to distinguish these dictates of the holy spirit into necessary and not necessary truths ? i desire him to produce his commission , whereby he hath the power given him to tell , which of the divine truths contain'd in the holy scripture are of necessity to be believed , and which not . who made him a judge or divider between them ? who gave him this power over the oracles of god ; to set up one , and debase another at his pleasure ? some , as he thinks sit , are the choicest truths . and what i beseech him are the other ? who made him a chuser , where no body can pick and chuse ? every proposition there , as far as any christian can understand it , is indispensibly necessary to be believed : and farther than he does understand it , it is impossible for him to believe it . the laws of christ's kingdom do not require impossibilities , for they are all reasonable , just and good . some of the truths delivered in holy writ are very plain : 't is impossible , i think , to mistake their meaning : and those certainly are all necessary to be explicitely believ'd . others have more difficulty in them , and are not easy to be understood . is the unmasker appointed christ's vicegerent here , or the holy ghost's interpreter , with authority to pronounce which of these are necessary to be believ'd , and in what sense , and which not ▪ the obscurity that is to be found in several passages of the scripture , the difficulties that cover and perplex the meaning of several texts , demand of every christian study , diligence , and attention , in reading and hearing the scriptures ; in comparing , and examining them ; and receiving what light he can from all manner of helps , to understand these books wherein are contain'd the words of life . this the unmaker , and every one is to do for himself ; and thereby find out , what is necessary for him to believe . but i do not know that the unmasker is to understand , and interpret for me , more than i for him . if he has such a power i desire him to produce it . till then i can acknowledge no other infallible , but that guide , which he directs me to himself here in these words , according to our saviour's promise , the holy ghost was to be sent in a special manner to enlighten mens minds , and to discover to them the great mysteries of christianity . for whether by men he here means those on whom the holy ghost was so eminently poured out , act. ii. or whether he means by these words , that special assistance of the holy ghost , whereby particular men to the end of the world , are to be lead into the truth , by opening their understandings , that they may understand the scriptures ( for he always loves to speak doubtfully and indefinitely ) i know no other infallible guide , but the spirit of god in the scriptures . nor has god left it in my choice , to take any man for such . if he had , i should think the unmasker the unlikeliest to be he , and the last man in the world to be chosen for that ▪ guide : and herein , i appeal to any sober christian , who hath read what the unmasker has with so little truth and decency ( for 't is not always mens fault if they have not sense ) writ upon this question , whether he would not be of the same mind ? but yet as very an unmasker as he is , he will be extremely apt to call you names , nay to declare you no christian ; and boldly affirm you have no christianity , if you will not swallow it just as it is of his cooking . you must take it just as he has been pleased to dose it ; no more , nor no less , than what is in his system . he hath put himself into the throne of christ , and pretends to tell you , which are , and which are not the indispensable laws of his kingdom . which parts of his divine revelation you must necessarily know , understand , and believe , and in what sense ; and which you need not trouble your head about , but may pass by as not necessary to be believed . he will tell you that some of his necessary articles are mysteries , and yet ( as he does p. . of his thoughts concerning the causes of atheism ) that they are easy to be understood by any man , when explained to him . in answer to that , i demanded of him who was to explain them ? the papists i told him , would explain some of them one way , and the reformed another ; the remonstrants and anti-remonstrants give them different senses ; and probably the trinitarians and unitarians will profess , that they understand not each other 's explications . but to this in his reply he has not vouchsafed to give me any answer . which yet i expect , and i will tell him why ; because as there are different explainers , there will be different fundamentals . and therefore , unless he can shew his authority to be the sole explainer of fundamentals , he will in vain make such a pudder about his fundamentals . another explainer , of as good authority as he , will set up others against them . and what then shall we be the better for all this stir , and noise of fundamentals ? and i desire it may be consider'd how much of the divisions in the church , and bloody persecutions amongst christians , has been owing to christianity thus set up against christianity , in multiplied fundamentals and articles , made necessary by the infallibility of opposite systems . the unmasker's zeal wants nothing but power to make good his to be the only christianity , for he has found the apostles creed to be defective . he is as infallible as the pope , and another as infallible as he ; and where humane additions are made to the terms of the gospel , men seldom want zeal for what is their own . to conclude ; what was sufficient to make a man a christian in our saviour's time , is sufficient still , viz. the taking him for our king and lord , ordained so by god. what was necessary to be believed by all christians in our saviour's time as an indispensable duty , which they owed to their lord and master , was the believing all divine revelation , as far as every one could understand it : and just so it is still , neither more nor less . this being so , the unmasker may make what use he pleases of his notion , that christianity was erected by degrees , it will no way ( in that sence in which it is true ) turn to the advantage of his select fundamental necessary doctrines . the next chapter has nothing in it , but his great bug-bear , whereby he hopes to fright people from reading my book , by crying out , socinianism , socinianism . whereas i challenge him again to shew one word of socinianism in it . but however it is worth while to write a book to prove me a socinian . truly , i did not think my self so considerable , that the world need be troubled about me , whether i were a follower of socinus , arminius , calvin , or any other leader of a sect amongst christians . a christian i am sure i am , because i believe iesus to be the messiah , the king and saviour promised , and sent by god : and as a subject of his kingdom , i take the rule of my faith , and life , from his will declar'd and left upon record in the inspired writings of the apostles and evangelists in the new testament : which i endeavour to the utmost of my power , as is my duty , to understand in their true sense and meaning . to lead me into their true meaning , i know ( as i have above declar'd ) no infallible guide , but the same holy spirit , from whom these writings at first came . if the unmasker knows any other infallible interpreter of scripture , i desire him to direct me to him . till then , i shall think it according to my master's rule , not to be called , nor to call any man on earth master . no man , i think , has a right to prescribe to my faith , or magisterially to impose his interpretations or opinions on me : nor is it material to any one what mine are , any farther than they carry their own evidence with them . if this , which i think makes me of no sect , entitles me to the name of a papist , or a socinian , because the unmasker thinks these the worst , and most invidious he can give me ; and labours to fix them on me for no other reason , but because i will not take him for my master on earth , and his system for my gospel ; i shall leave him to recommend himself to the world by this skill , who no doubt will have reason to thank him for the rareness and subtility of his discovery . for , i think , i am the first man , that ever was found out to be at the same time a socinian , and a factor for rome . but what is too hard for such an unmasker ? i must be what he thinks fit . when he pleases a papist , and when he pleases a socinian , and when he pleases a mahometan . and probably , when he has consider'd a little better , an atheist ; for i hardly scaped it when he writ last . my book , he says , hath a tendency to it ; and if he can but go on , as he has done hitherto , from surmises to certainties , by that time he writes next his discovery will be advanced , and he will certainly find me an atheist . only one thing i dare assure him of , that he shall never find , that i treat the things of god or religion so , as if i made only a trade , or a jest of them . but let us now see how at present he proves me a socinian . his first argument is , my not answering for my leaving out , matth. xxviii . . and iohn i. . pag. . of his socinianism unmask'd . this he takes to be a confession , that i am a socinian . i hope he means fairly , and that if it be so on my side , it must be taken for a standing rule between us , that where any thing is not answer'd , it must be taken for granted . and upon that score , i must desire him to remember some passages of my vindication , which i have already , and others which i shall mind him of hereafter , which he passed over in silence , and hath had nothing to say to , which therefore by his own rule , i shall desire the reader to observe , that he has granted . this being premised ; i must tell the unmasker , that i perceive he reads my book with the same understanding that he writes his own . if he had done otherwise , he might have seen , that i had given him a reason for my omission of those two , and other plain and obvious passages and famous testimonies in the evangelists , as he calls them , where i say , p. . that if i have le●t out none of those passages or testimonies , which contain what our saviour and his apostles preach'd and required assent to , to make men believers , i shall think my omissions ( let them be what they will ) no faults in the present case . whatever doctrines mr. edwards would have to be believed , to make a man a christian , he will be sure to find them in those preachings and famous testimonies of our saviour and his apostles i have quoted . and if they are not there , he may rest satisfied , that they were not propos'd by our saviour and his apostles , as necessary to be believed to make men christ's disciples . from which words , any one but an unmasker , would have understood my answer to be , that all that was necessary to be believed to make men christians , might be found in what our saviour and the apostles propos'd to unbelievers for their conversion : but the two passages abovemention'd , as well as a great many others in the evangelists , being none of those , i had no reason to take notice of them . but the unmasker having out of his good pleasure put it once upon me , as he does in his thoughts of the causes of atheism , p. . that i was an epitomizer of the evangelical writings , though every one may see i make not that my business , yet `t is no matter for that , i must always be accountable to that fancy of his . but when he has proved , xlviii . that this is not as just a reason for my omitting them , as several other obvious passages and famous testimonies in the evangelists , which i there mention , for whose omission he does not blame me , i will undertake to give him another reason , which i know not whether he were not better let alone . the next proof of my being a socinian is , that i take the son of god to be an expression used to signifie the messiah . slichtingius and socinus understood it so , and therefore i am , the unmasker says , a socinian . just as good an argument , as that i believe iesus to be a prophet , and so do the mahometans , therefore i am a mahometan : or thus , the unmaskert holds that the apostles creed does not contain all things necessary to salvation , and so says knot the jesuit : therefore the unmasker is a papist . let me turn the tables , and by the same argument i am orthodox again . for two orthodox , pious and very eminent prelates of our church , whom , when i follow authorities , i shall prefer to slichtingius and socinus , understand it as i do , and therefore i am orthodox . nay , it so falls out , that if it were of force either way , the argument would weigh most on this side : since i am not wholly a stranger to the writings of these two orthodox bishops , but i never read a page in either of those socinians . the never sufficiently admir'd and valued archbishop tillotson's words , which i quoted , the unmasker says , do not necessarily import any such thing . i know no words that necessarily import any thing to a caviller . but he was known to have such clear thoughts , and so clear a stile ; so far from having any thing doubtful , or fallacious in what he said , that i shall only set down his words as they are in his sermon of sincerity , p. . to shew his meaning . nathaniel , says he , being satisfied , that he [ our saviour ] was the messiah , he presently owned him for such , calling him the son of god , and the king of israel . the words of the other eminent prelate , the bishop of ely , whom our church is still happy in , are these . to be the son of god , and to be christ , being but different expressions of the same thing : witness , p. . and p. . it is the very same thing to believe that iesus is the christ , and to believe that iesus is the son of god , express it how you please . this alone is the faith which can regenerate a man , and put a divine spirit into him , that it makes him a conqueror over the world as iesus was . of this the unmasker says , that this reverend author speaking only in a general way represents these two as the same thing , viz. that iesus is the christ , and that jesus is the son of god , because these expressions are applied to the same person , and because they are both comprehended in one general name , viz. jesus . answ. the question is whether these two expressions , the son of god , and the messiah , in the learned bishop's opinion signifie the same thing . if his opinion had been asked in the point , i know not how he could have declar'd it more clearly . for he says they are expressions of the same thing , and that it is the very same thing to believe that iesus is the messiah , and to believe that he is the son of god ; which cannot be so , if messiah and son of god have different significations : for then they will make two distinct propositions in different sences , which it can be no more the same thing to believe , than it is the same thing to believe that mr. edwards is a notable preacher , and a notable railer ; or than it is to believe one truth and all truths . for by the same reason , that it is the same thing to believe two distinct truths , it will be the same thing to believe two thousand distinct truths , and consequently all truths . the unmasker , that he might seem to say something , says that the reverend author represents these as the same thing . answ. the unmasker never fails , like midas , to turn every thing he touches into his own metal . the learned bishop says very directly and plainly , that to be the son of god , and to be the messiah , are expressions of the same thing : and the unmasker says , he represents these expressions as one thing . for `t is of expressions that both the bishop and he speak : now , expressions can be one thing , but one of these two ways : either in sound , and so these two expressions are not one ; or insignification , and so they are . and then the unmasker says , but in other words , what the bishop had said before , viz. that these two to be the son of god and to be the messiah , are expressions of the same thing . only the unmasker has put in the word represents to amuse his reader , as if he had said something , and so indeed he does after his fashion , i. e. obscurely and fallaciously ; which when it comes to be examined , is but the same thing under shew of a difference : or else , if it has a different meaning , is demonstratively false . but so it be obscure enough to deceive a willing reader , who will not be at the pains to examine what he says , it serves his turn . but yet , as if he had said something of weight , he gives reasons for putting represents these two expressions as one thing , in stead of saying , these two are but different expressions of the same thing . the first of his reasons is , because the reverend author is here speaking only in a general way . answ. what does the vnmasker mean by a general way ? the learned bishop speaks of two particular expressions applied to our saviour . but was his discourse never so general , how could that alter the plain signification of his words , viz. that those two are but different expressions of the same thing ? o. because these expressions are applied to the same person . answ. a very demonstrative reason , is it not , that therefore they cannot be different expressions of the same thing ? o. and because they are both comprehended in one general name , viz. iesus . answ. it requires some skill to put so many falshoods in so few words . for neither both nor either of these expressions are comprehended in the name iesus : and that iesus , the name of a particular person , should be a general name , is a discovery reserv'd to be found out by this new logician . however general is a learned word , which when a man of learning has used twice , as a reason of the same thing , he is cover'd with generals . he need not trouble himself any farther about sence , he may safely talk what stu●● he pleases , without the least suspicion of his reader . having thus strongly proved just nothing ; he proceeds and tells us , p. . yet it does not follow thence , but that if we will speak strictly and closely , we must be forced to confess , they are of different significations . by which words ( if his words have any signification ) he plainly allows , that the bishop meant as he says , that these two are but different expressions of the same thing : but withal tells him , that if he will speak closely and strictly , he must say , they are of different significations . my concernment in the case being only , that in the passage alledg'd , the reverend author said , that the son of god and the messiah were different expressions of the same thing , i have no more to demand after these words of the unmasker , he has granted all i would have . but shall leave it to the decisive authority of this superlative critick to determine , whether this learned bishop , or any one living , besides himself , can understand the phrases of the new testament , and speak strictly and closely concerning them . perhaps his being yet alive , may preserve this eminent prelate from the malicious driveling of the unmasker's pen , which has bespotted the ashes of two of the same order , who were no mean ornaments of the english church ; and if they had been now alive , no body will doubt , but the unmasker would have treated them after another fashion . but let me ask the unmasker , whether ( if either of these pious prelates , whose words i have above quoted , did understand that phrase of the son of god to stand for the messiah , which they might do without holding any one socinian tenet ) he will dare to pronounce him a socinian . this is so ridiculous an inference , that i could not but laugh at it . but withal tell him , vindic. p. . that if the sence wherein i understand those texts be a mistake , i shall be beholding to him to set me right : but they are not popular authorities , or frightful names , whereby i judge of truth or falshood . to which i subjoin these words ; you ●ill now no doubt applaud your conjectures , the point is gain'd , and i am openly a socinian . since i will not disown , that i think the son of god was a phrase , that among the iews in our saviour's time was used for the messiah , though the socinians understand it in the same sence . and therefore i must certainly be of their perswasion in every thing else . i admire the accuteness , force , and fairness of your reasoning , and so i leave you to triumph in your conjectures . nor has he sailed my expectation : for here , p. . of his socinianism unmask'd , he upon this erects his comb , and crows most mightily . we may , says he , from hence as well as other reasons , pronounce him the same with those gentlemen ( i. e. as he is pleased to call them my good patrons and friends the racovians ) which you may perceive he is very apprehensive of , and thinks , that this will be reckon'd a good evidence of his being , what he denied himself to be before . the point is gain'd , saith he , and i am openly socinian . he never utter'd truer words in his life , and they are the confutation of all his pretences to the contrary . this truth which unwarily dropt from his pen , confirms what i have laid to his charge . now you have sung your song of triumph , 't is fit you should gain your victory , by shewing , xlix . how my understanding the son of god to be a phrase used amongst the iews in our saviour's time , to signifie the messiah , proves me to be a socinian . or if you think you have proved it already , i desire you to put your proof into a syllogism : for i confess my self so dull , as not to see any such conclusion deducible from my understanding that phrase as i do , even when you have proved that i am mistaken in it . the places which in the new testament shew that the son of god stands for the messiah , are so many , and so clear , that i imagine no body that ever consider'd and compar'd them together , could doubt of their meaning , unless he were an vnmasker . several of them i have collected and set down in my reasonableness of christianity , p. , , . . , , . . , . , . . . . first , iohn the baptist , joh. i. . when the iews sent to know who he was , confessed he himself was not the messiah . but of iesus he says , v. . after having several ways in the foregoing verses declar'd him to be the messiah ; and i saw and bare record , that this is the son of god. and again , chap. iii. — . he declaring iesus to be , and himself not to be the messiah , he does it in these synonymous terms of the messiah and the son of god , as appears by comparing , v. . , . nathanael owns him to be the messiah , in these words , ioh. i. . thou art the son of god , thou art the king of israel : which our saviour in the next verse calls believing , a term , all through the history of our saviour , used for owning iesus to be the messiah . and for confirming that faith of his , that he was the messiah , our saviour further adds , that he should see greater things , i. e. should see him do greater miracles , to evidence that he was the messiah . luke the th . . and devils also came out of many crying , thou art the messiah the son of god , and he rebuking them suffered them not to speak . and so again , st. mark tells us , chap. iii. , . that unclean spirits , when they saw him , fell down before him and cried , saying , thou art the son of god. and he strictly charged them , that they should not make him known . in both these places , which relate to different times , and different occasions , the devils declare iesus to be the son of god. ` t is certain , whatever they meant by it , they used a phrase of a known signification in that country . and what may we reasonably think they designed to make known to the people by it ? can we imagine these unclean spirits were promoters of the gospel , and had a mind to acknowledge and publish to the people the deity of our saviour , which the vnmasker would have to be the signification of the son of god ? who can entertain such a thought ? no , they were no friends to our saviour : and therefore desir'd to spread a belief of him , that he was the messiah , that so he might by the envy of the scribes and pharisees , be disturb'd in his ministry , and be cut off before he had compleated it . and therefore we see our saviour in both places forbids them to make him known ; as he did his disciples themselves , for the same reason . for when st. peter , mat. xvi . . had own'd iesus to be the messiah , in these words ; thou art the messiah the son of the living god. it follows , v. . then charged he his disciples , that they should tell no man , that he was iesus the messiah . just as he had forbid the devils to make him known , i. e. to be the messiah . besides , these words here of st. peter can be taken in no other sence , but barely to signifie that iesus was the messiah , to make them a proper answer to our saviour's question . his first question here to his disciples , v. . is , whom do men say that i the son of man am ? the question is not , of what original do you think the messiah when he comes will be ? for then this question would have been as it is , mat. xxii . . what think you of the messiah , whose son is he ? if he had enquir'd about the common opinion concerning the nature and descent of the messiah . but his question is concerning himself ; whom of all the extraordinary persons known to the iews , or mentioned in their sacred writings , the people thought him to be . that this was the meaning of his question is evident , from the answer the apostles gave to it ; and his further demand , v. , . they said , some say thou art iohn the baptist , some elias , and others ieremias , or one of the prophets . he saith unto them , but whom say ye that i am ? the people take me , some for one of the prophets , or extraordinary messengers from god , and some for another : but which of them do you take me to be ? simon peter answer'd and said , thou art the messiah the son of the living god. in all which discourse , 't is evident there was not the least enquiry made by our saviour concerning the person , nature , or qualifications of the messiah ; but whether the people or his apostles thought him , i. e. iesus of nazareth to be the messiah . to which st. peter gave him a direct and plain answer in the foregoing words , declaring their belief of him to be the messiah : which is all , that with any manner of congruity , could be made the sence of st. peter's answer . this alone of it self were enough to justifie my interpretation of st. peter's words , without the authority of st. mark and st. luke , both whose words confirm it . for st. mark chap. viii . . renders it , thou art the messiah , and st. luke , chap. ix . . the messiah of god. to the like question , who art thou , iohn the baptist gives a like answer , ioh. i. . . i am not the christ. by which answer , as well as by the following verses , it is plain , nothing was understood to be meant by that question , but , which of the extraordinary persons promised to or expected by the iews , art thou ? ioh. xi . . the phrase of the son of god is made use of by saint martha : and that it was used by her to signi●ie the messiah , and nothing else is evident out of the context . martha tells our saviour , that if he had been there before her brother died , he by that divine power , which he had manifested in so many miracles which he had done , could have saved his life ; and that now , if our saviour would ask it of god , he might obtain the restoration of his life . iesus tells her , he shall rise again : which words martha taking to mean , at the general resurrection , at the last day , iesus thereupon takes occasion to intimate to her , that he was the messiah , by telling her , that he was the resurrection and the life , i. e. that the life , which mankind should receive at the general resurrection , was by and through him . this was a description of the messiah . it being a received opinion amongst the iews , that when the messiah . came , the just should rise , and live with him for ever . and having made this declaration of himself to be the messiah , he asks martha , believest thou this ? what! not whose son the messiah should be ; but whether he himself was the messiah , by whom believers should have eternal life at the last day . and to this , she gives this direct and apposite answer ; yea , lord , i believe that thou art the christ the son of god , which should come into the world. the question was only whether she was perswaded , that those , who believe in him , should be raised to eternal life ; that was in effect , whether he was the messiah : and to this she answers yea lord , i believe this of thee ; and then she explains what was contain'd in that faith of hers , even this , that he was the messiah , that was promis'd to come , by whom alone men were to receive eternal life . what the iews also understood by the son of god is also clear from that passage at the latter end of xxii . of luke . they having taken our saviour , and being very desirous to get a confession from his own mouth , that he was the messiah , that they might from thence be able to raise a formal , and prevalent accusation against him before pilate ; the only thing the council asked him was , whether he was the messiah , v. . to which he answers so in the following words , that he lets them see , he understood , that the design of their question was to entrap him , and not to believe in him , whatever he should declare of himself : but yet he tells them , hereafter shall the son of man sit on the right hand of the power of god ; words that to the iews plainly enough owned him to be the messiah : but yet such as could not have any force against him with pilate . he having confessed so much , they hope to draw yet a clearer confession from him . then said they all , art thou then the son of god ? and he said unto them , ye say that i am . and they said , what need we any further witness ? for we our selves have heard of his own mouth . can any one think that the doctrine of his deity ( which is that which the unmasker accuses me for waveing ) was that , which the iews designed to accuse our saviour of before pilate ; or that they needed witnesses for ? common sense , as well as the current of the whole history shews the con●●ary . no , it was to accuse him , that 〈◊〉 owned himself to be the messiah , and ●hereby claim'd a title to be king of the iews . the son of god was so known a name amongst the iews to stand for the messiah ; that having got that from his mouth , they thought they had proof enough of treason against him . this carries with it a clear and easie meaning . but if the son of god be to be taken , as the unmasker would have it , for a declaration of his deity , i desire him to make common , and coherent sence of it . i shall add one consideration more to shew , that the son of god was a form of speech then used amongst the iews to signifie the messiah , from the persons that used it . uiz . iohn the baptist , nathanael , st. peter , st. martha , the sanhedrim , and the centurion , luke xxvii . . here are iews , heathens ; friends , enemies ; men , women ; believers , and unbelievers ; all indifferently use this phrase of the son of god , and apply it to iesus . the question between the unmasker and me is whether it was used by these several persons , as an appellation of the messiah , ( or as the unmasker would have it ) in a quite different sence ; as such an application of divinity to our saviour , that he that shall deny that to be the meaning of it in the minds of these speakers , denies the divinity of iesus christ. for if they did speak it without that meaning , it is plain it was a phrase known to have another meaning ; or else they had talked unintelligible jargon . now i will ask the unmasker , whether he thinks , that the eternal generation , or as the unmasker calls it , filiation of iesus the son of god , was a doctrine that had enter'd into the thoughts of all the persons above-mentioned , even of the roman centurion , and the soldiers that were with him watching jesus ? if he say he does , i suppose he thinks so only for this time , and for this occasion : and then it will lie upon him to give the world convincing reasons for his opinion , that they may think so too : or if he does not think so , he must give up this argument , and allow that this phrase , in these places , does not necessarily import the deity of our saviour , and the doctrine of his eternal generation : and so a man may take it to be an expression standing for the messiah , without being a socinian , any more than he himself is one . there is one place , the unmasker tells us , p. . that confutes all the surmises about the identity of these terms . it is , says he , that famous confession of faith , which the aethiopian e●nuch made when philip told him he might be baptized if he believed . this without doubt was said according to that apprehension which he had of christ , from philip's instructing him ; for it is said , he preached unto him iesus , v. . he had acquainted him that iesus was the christ the anointed of god , and also that he was the son of god , which includes in it that he was god. and accordingly this noble proselyte gives this account of his faith , in order to his being baptiz'd , in order to his being admitted a member of christ's church , i believe that iesus is the son of god ; or you may read it according to the greek , i believe the son of god to be iesus christ. where there are these two distinct propositions . o. that iesus is the christ , the messiah o. that he is not only the messiah , but the son of god. the unmasker is every where steadily the same subtil arguer . whether he has proved , that the son of god , in this confession of the eunuch , signifies , what he would have , we shall examine by and by . this at least is demonstration , that this passage of his overturns his principles ; and reduces his long list of fundamentals to two propositions , the belief whereof is sufficient to make a man a christian. this noble proselyte , says the unmasker , gives this account of his faith in order to his being baptized , in order to being admitted a member of christ's church . and what is that faith according to the unmasker ? he tells you there are in it these two distinct propositions , viz. i believe , o. that jesus is the christ the messias ; o. that he is not only the messias , but the son of god. if this famous confession , containing but these two articles were enough to his being baptized ; if this faith were sufficient to make this noble proselyte a christian ; what is become of all those other articles of the unmasker's system , without the belief whereof , he in other places tells us a man cannot be a christian ? if he had here told us , that philip had not time nor opportunity , during his short stay with the eunuch , to explain to him all the vnmasker's system , and make him understand all his fundamentals ; he had had reason on his side : and he might have urged it as a reason why philip taught him no more . but nevertheless he had , by allowing the eunuch's confession of faith sufficient for his admittance as a member of christ's church , given up his other fundamentals as necessary to be believed to make a man a christian ; even that of the holy trinity : and he has at last reduced his necessary articles to these two , viz. that iesus is the messiah , and that iesus is the son of god. so that after his ridiculous calling mine a lank faith , i desire him to consider , what he will now call his own . mine is next to none , because , as he says , it is but one article . if that reasoning be good , his is not far from none : if consists but in two articles , which is next to one , and very little more remote from none than one is . if any one had but as much wit as the unmasker , and could be but as smart upon the number two , as he has been upon an unit , here were a brave opportunity for him to lay out his parts ; and he might make vehement complaints against one , that has thus cramp'd our faith , corrupted mens minds , depraved the gospel , and abused christianity . but if it should fall out , as i think it will , that the unmasker's two articles should prove to be but one , he has saved another that labour , and he stands painted to himself with his own charcoal . the unmasker would have the son of god , in the confession of the eunuch , to signifie something different from the messiah : and his reason is , because else it would be an absurd tautology . answ. there are many exegetical expressions put together in the scripture , which though they signifie the same thing , yet are not absurd tautologies . the unmasker here inverts the proposition , and would have it to signifie thus . the son of god is iesus the messiah , which is a proposition so different from what the apostles proposed every where else , that he ought to have given a reason , why , when every where else they made the proposition to be of some thing affirm'd of iesus of nazareth , the eunuch should make the affirmation to be of something concerning the son of god : as if the eunuch knew very well what the son of god signified , viz. as the unmasker tells us here , that it included or signified god ; and that philip , ( who we read at samaria preach'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the messiah , i. e. instructed them who the messiah was ) had here taken pains only to instruct him , that this god was iesus the messiah , and to bring him to assent to that proposition . whether this be natural to conceive , i leave to the reader . the tautology , on which the unmasker builds his whole objection , will be quite removed , if we take christ here for a proper name in which way it is used by the evangelists and apostles in other places , and particularly by st. luke ; as act. ii. . iii. . . iv. . xxiv . , &c. in two of these places , it cannot with any good sence be taken otherwise ; for if it be not in act. iii. . and iv. . used as a proper name , we must read those places thus , iesus the messiah of nazareth : and i think it is plain in those others cited , as well as in several other places of the new testament , that the word christ is used as a proper name . we may easily conceive , that long before the acts were writ the name of christ , was grown by a familiar use to denote the person of our saviour , as much as iesus . this is so manifest , that it gave a name to his followers , who as st. luke tells us , xi . . were were called christians ; and that , if chronologists mistake not , twenty years before st. luke writ his history of the apostles ; and this so generally , that agrippa a iew uses it , act. xxvi . . and that christ as the proper name of our saviour was got as far as rome , before st. luke writ the acts , appears out of suetonius , l. . and by that name he is called in tacitus , ann. l. . 't is no wonder then , that st. luke in writing this history , should sometimes set it down alone , sometimes join'd with that of iesus , as a proper name ; which is much easier to conceive he did here , than that philip propos'd more to the eunuch to be believed to make him a christian , than what in other places was propos'd for the conversion of others ; or than what he himself propos'd at samaria . his th . chapter is to prove , that i am a socinian , because i omitted christ's satisfaction . that matter having been answer'd , p. . where it came properly under consideration , i shall only observe here , that the great stress of his argument lies as it did before ; not upon my total omission of it out of my book , but on this , that i have no such thing in the place where the advantages of christ's coming are purposely treated of ; from whence he will have this to be an unavoidable inference , viz. that i was of opinion , that christ came not to satisfie for us . the reason of my omission of it in that place , i told him was because my book was chiefly designed for deists ; and therefore i mention'd only those advantages , which all christians must agree in ; and in omitting of that , comply'd with the apostle's rule , rom. xiv . to this he tells me ●latly , that was not the design of my book . whether the unmasker knows with what design i publish'd it better than i my self , must be left to the reader to judge : for as for his veracity in what he knows , or knows not , he has given so many instances of it , that i may safely referr that to any body . one instance more of it may be found in this very chapter , where he says , i pretend indeed , p. . that in another place of my book , i mention christ's restoring all mankind from the state of death , and restoring them to life , and his laying down his life for another , as our saviour professes he did . these few words this vindicator hath picked up in his book since he wrote it . this is all , through his whole treatise , that he hath drop'd concerning that advantage of christ's incarnation , i. e. christ's satisfaction . answ. but that this is not all that i drop'd through my whole treatise concerning that advantage , may appear by those places above-mentioned , p. . where i say , that the design of christ's coming was to be offered up ; and speak of the work of redemption ; which are expressions taken to imply our saviour's satisfaction : but the unmasker thinking i should have quoted them , if there had been any more , besides those mention'd in my vindication , upon that presumption sticks not boldly to affirm , that there were no more ; and so goes on with the veracity of an unmasker . if affirming would do it , nothing could be wanting in his cause that might be for his purpose . whether he be as good at proving , this consequence ( amongst other propositions which remain upon him to be proved ) will try , viz. l. that if the satisfaction of christ be not mentioned in the place where the advantages of christ's coming are purposely treated of , then i am of opinion , that christ came not to satisfie for us . which is all the argument of his th . chapter . his last chapter , as his first , begins with a commendation of himself . particularly , it boasts his freedom from bigolism , dogmatizing , censoriousness , and vncharitableness . i think he hath drawn himself so well , with his own pen , that i shall need referr the reader only to what he himself has writ in this controversie , for his character . in the next paragraph , p. . he tells me i laugh at orthodoxy . answ. there is nothing that i think deserves a more serious esteem than right opinion ( as the word signifies ) if taken up with the sense of love and truth . but this way of becoming orthodox has always modesty accompanying it , and a fair acknowledgment of fallibility in our selves , as well as a supposition of error in others . on the other side , there is nothing more ridiculous than for any man or company of men to assume the title of orthodoxy to their own set of opinions , as if infallibility were annexed to their systems , and those were to be the standing measure of truth to all the world ; from whence they erect to themselves a power to censure and condemn others for differing at all from the tenets they have pitch'd upon . the consideration of humane frailty ought to check this vanity : but since it does not , but that with a sort of allowance it shews it self in almost all religious societies , the playing the trick round , sufficiently turns it into ridicule . for each society having an equal right to a good opinion of themselves , a man by passing but a river or a hill , loses that orthodoxy in one company which pu●●ed him up with such assurance and insolence in another ; and is there , with equal justice , himself expos'd to the like censures of error and heresie , which he was so forward to lay on others at home . when it shall appear that infallibility is intailed upon one set of men of any denomination , or truth confined to any spot of ground , the name and use of orthodoxy as now it is in fashion every where , will in that one place be reasonable . till then , this ridiculous cant will be a foundation too weak to sustain that usurpation that is raised upon it . 't is not that i do not think every one should be perswaded of the truth of those opinions he professes . 't is that i contend for : and 't is that which i fear the great sticklers for orthodoxy often fail in . for we see generally that numbers of them exactly jump in a whole large collection of doctrines , consisting of abundance of particulars ; as if their notions were by one common stamp printed on their minds , even to the least lineament . this is very hard , if not impossible , to be conceived of those who take up their opinions only from conviction . but how fully soever i am perswaded of the truth of what i hold , i am in common justice to allow the same sincerity to him that differs from me ; and so we are upon equal terms . this perswasion of truth on each side , invests neither of us with a right to censure or condemn the other . i have no more reason to treat him ill for differing from me , than he has to treat me ill for the same cause . pity him i may ; inform him fairly i ought ; but contemn , malign , revile or any otherwise prejudice him for not thinking just as i do , that i ought not . my orthodoxy gives me no more authority over him , than his ( for every one is orthodox to himself ) gives him over me . when the word orthodoxy ( which in effect signifies no more but the opinions of my party ) is made use of as a pretence to domineer ( as ordinarily it is ) it is , and always will be ridiculous . he saith i hate even with a deadly hatred all catechisms and confessions , all systems , and models . i do not remember , that i have once mentioned the word catechism , either in my reasonableness of christianity , or vindication . but he knows i hate them deadly , and i know i do not . and as for systems and models , all that i say of them , in the pages he quotes to prove my hatred of them , is only this , viz. p. . of my vindication some men had rather you should write booty , and cross your own design of removing mens prejudices to christianity , than leave out one title of what they put into their systems . some men will not bear it , that any one should speak of religion , but according to the model that they themselves have made of it . in neither of which places do i speak against systems or models ; but the ill use , that some men make of them . he tells me also in the same place , p. . that i deride mysteries . but for this he hath quoted neither words , nor place : and where he does not do that , i have reason from the frequent liberties he takes to impute to me , what no where appears in my books , to desire the reader to take what he says not to be true . for did he mean fairly , he might , by quoting my words , put all such matters of fact out of doubt ; and not force me so often as he does to demand where it is , as i do now here again , li. where it is that i deride mysteries ? his next words , p. . are very remarkable : they are o how he [ the vindicator ] grins at the spirit of creed making ? p. . vind. the very thoughts of which do so haunt him , so plague and torment him , that he cannot rest till it be conjured down . and here by the way , seeing i have mention'd his rancour against systematick books and writings , i might represent the misery that is coming upon all booksellers if this gentleman and his correspondents go on suc●essfully . here is an effectual plot to undermine stationers-hall ; for all systems and bodies of divinity , philosophy , &c. must be cashier'd : whatever looks like system must not be bought or sold. this will fall heavy on the gentlemen of st. paul 's church-yard , and other places . here the politick unmasker seems to threaten me with the posse of paul's church-yard , because my book might lessen their gain in the sale of theological systems . i remember that demetrius the shrinemaker which brought no small gain to the crafts-men whom he called together , with the workmen of like occupation , and said to this purpose ; sirs , ye know , that by this craft we have our wealth ; moreover ye see , and hear , that this paul hath perswaded , and turned away much people saying , that they be no gods that are made with hands , so that this our craft is in danger to be set at naught . and when they heard these sayings , they were full of wrath , and cried out , saying , great is diana of the ephesians . have you , sir , who are so good at speech-making , as a worthy successor of the silver-smith , regulating your zeal for the truth , and your writing of divinity by the profit it will bring , made a speech to this purpose to the craftsmen , and told them , that i say , articles of faith , and creeds , and systems in religion cannot be made by mens hands or fancies ; but must be just such , and no other , than what god hath given us in the scriptures ? and are they ready to cry out to your content , great is diana of the ephesians ? if you have well warm'd them with your oratory , 't is to be hoped they will heartily join with you , and bestir themselves , and choose you for their champion , to prevent the misery you tell them is coming upon them , in the loss of the sale of systems and bodies of divinity ; for , as for philosophy , which you name too , i think you went a little too far . nothing of that kind , as i remember , hath been so much as mention'd . but however , some sort of orators , when their hands are in , omit nothing true or false , that may move those that they would work upon . is not this a worthy imployment , and becoming a preacher of the gospel , to be a sollicitor for stationers-hall ? and make the gain of the gentlemen of paul's church-yard a consideration , for or against any book writ concerning religion ? this , if it were ever thought on before , no body but an unmasker , who lays all open , was ever so foolish as to publish . but here you have an account of his zeal : the views of gain are to measure the truths of divinity . had his zeal , as he pretends in the next paragraph , no other aims , but the defence of the gospel , 't is probable this controversie would have been managed after another fashion . whether what he says in the next , p. . to excuse his so o●ten pretending to know my heart and thoughts , will satisfie the reader , i shall not trouble my self . by his so often doing it again in his socinianism unmask'd , i see he cannot write without it . and so i leave it to the judgment of the readers , whether he can be allow'd to know other mens thoughts , who in many occasions seems not well to know his own . the railing in the remainder of this chapter i shall pass by , as i have done a great deal of the same strain in his book : only to shew how well he understands or represents my sense , i shall set down my words , as they are in the pages he quotes , and his inferences from them . vindicat. p. . socin . unmask'd , p. . i know not but it may be true , that the antitrinitarians and racovians understand those places as i do : but 't is more than i know , that they do so . i took not my sence of those texts from those writers , but from the scripture it self , giving light to its own meaning by one place compared with another . what in this way appears to me its true meaning , i shall not decline ; because i am told that it is so understood by the racovians , whom i never yet read ; nor embrace the contrary , though the generality of divines i more converse with , should declare for it . if the sence wherein i understand those texts be a mistake , i shall be beholding to you , if you will set me right . but they are not popular authorities , or frightful names whereby i judge of truth or falshood . the professed divines of england , you must know , are but a pitiful sort of folks with this great racovian rabbi . he tells us plainly , that he is not mindful of what the generality of divines declare for , p. . he labours so concernedly to ingratiate himself with the mobb , the multitude ( which he so often talks of ) that he hath no regard to these . the generality of the rabble are more considerable with him , than the generality of divines . he tells me here of the generality of divines . if he had said of the church of england , i could have understood him . but he says , the professed divines of england ; and there being several sorts of divines in england , who , i think , do not every where agree in their interpretations of scripture ; which of them is it i must have regard to , where they differ ? if he cannot tell me that , he complains here of me for a fault , which he himself knows not how to mend . vindicat. p. . socin . unmask'd , p. . the list of materials for his creed , for the articles are not yet formed , mr. edwards closes , p. . with these words , these are the matters of faith contain'd in the epistles , and they are essential and integral parts of the gospel it self . what just these ? neither more nor less ? l. . if you are sure of it , pray let us have them speedily , for the reconciling of differences in the christian church , which has been so cruelly torn about the articles of the christian faith , to the great reproach of christian charity , and scandal of our true religion . this author , as demure and grave as he would sometimes seem to be , can scoff at the matters of faith contain'd in the apostles epistles , p. . l. , &c. does the vindicator here scoff at the matters of faith contain'd in the epistles ? or shew the vain pretences of the unmasker ; who undertakes to give us out of the epistles a collection of fundamentals , without being able to say whether those he sets down be all or no ? vindicat. p. . socin . unmask'd , p. . i hope you do not think how contemptibly soever you speak of the venerable mob , as you are pleas'd to dignifie them , p. . that the bulk of mankind , or in your phrase , the rabble are not concerned in religion , or ought not to understand it in order to their salvation . i remember the pharisees treated the common people with contempt , and said , have any of the rulers or of the pharisees believed in him ? but this people who knoweth not the law are cursed . but yet these , who in the censure of the pharisees were cursed , were some of the poor , or , if you please to have it so , the mob , to whom the gospel was preach'd by our saviour , as he tells iohns disciples , mat. xi . . to coakse the mob , he prophanely brings in that place of scripture . have any of the rulers believed in him ? where the prophaneness of this is , i do not see ; unless some unknown sacredness of the unmasker's person make it prophaneness to shew , that he like the pharisees of old , has a great contempt for the common people , i. e. the far greater part of mankind ; as if they and their salvation were below the regard of this elevated rabbi . but this of prophaneness may be well born from him , since in the next words my mentioning another part of his carriage is no less than irreligion . vindicat. p. . socin . unmask'd p. . he prefers what i say to him my self to what is offer'd to him from the word of god , and makes me this complement , that i begin to mend about the close , i. e. when i leave off quoting of scripture , and the dull work was done of going through the history of the evangelists and the acts , which he computes , p. . to take up three quarters of my book . ridiculously and irreligiously he pretends , that i prefer what he saith to me , to what is offer'd to me from the word of god , p. . the matter of fact is as i relate it , and so is beyond pretence , and for this i refer the reader to the . and . pages of his thoughts concerning the causes of atheism . but had i mistaken , i know not how he could have call'd it irreligiously . make the worst of it that can be , how comes it to be irreligious ? what is there divine in an vnmasker ; that one cannot pretend ( true or false ) that he prefers what i say , to what is o●●er'd him from the word of god , without doing it irreligiously ? does the very assuming the power to de●ine articles , and determine who are , and who are not christians , by a creed not yet made , erect an unmasker presently into god's throne , and bestow on him the title of dominus deusque noster , whereby offences against him come to be irreligious acts ? i have misrepresented his meaning ; let it be so : where is the irreligion of it ? thus it is : the power of making a religion for others ( and those that make creeds do that ) being once got into any one's fancy , must at last make all oppositions to those creeds and creed-maker's irreligion . thus we see in process of time it did in the church of rome : but it was in length of time , and by gentle degrees . the unmasker , it seems , cannot stay , is in hast , and at one jump leaps into the chair . he has given us yet but a piece of his creed , and yet that is enough to set him above the state of humane mistakes or frailties , and to mention any such thing in him , is to do irreligiously . we may further see , says the unmasker , p. . how counterfeit the vindicator's gravity is , whil'st he condemns frothy and light discourses , p. . vindic. and yet in many pages together , most irreverently treats a great part of the apostolical writings , and throws aside the main articles of religion as unnecessary . answ. in my vindic. p. . you may remember these words , i require you to publish to the world those passages which shew my contempt of the epistles . why do you not ( especially having been so called upon to do it ) set down those words , wherein i most irreverently treat a great part of the apostolical writings ? at least why do you not quote those many pages wherein i do it ? this looks a little suspiciously , that you cannot : and the more , because you have in this very page not been sparing to quote places which you thought to your purpose . i must take leave therefore ( if it may be done without irreligion ) to assure the reader , that this is another of your many mistakes in matters of fact , for which you have not so much as the excuse of inadvertency : for as he sees , you have been minded of it before . but an vnmasker , say what you will to him , will be an unmasker still . he closes what he has to say to me in his socinianism unmask'd , as if he were in the pulpit , with an use of exhortation . the false insinuations , it is filled with , makes the conclusion of a piece with the introduction . as he sets out so he ends , and therein shews wherein he places his strength . a custom of making bold with truth , is so seldom curable in a grown man , and the unmasker shews so little sence of shame , where it is charged upon him , beyond a possibility of clearing himself , that no body is to trouble themselves any farther about that part of his established character . letting therefore that alone to nature and custom , two sure guides , i shall only intreat him , to prevent his taking railing for argument , ( which i fear he too often does ) that upon his entrance every where upon any new argument , he would set it down in syllogism , and when he has done that ( that i may know what is to be answered ) let him then give vent as he pleases , to his noble vein of wit and oratory . the lifting a man's self up in his own opinion , has had the credit in former ages to be thought the lowest degradation that humane nature could well sink it self to . hence says the wise man , prov. xxvi . . answer a fool according to his folly , lest he be wise in his own conceit . hereby shewing , that self-conceitedness is a degree beneath ordinary folly. and therefore he there provides a fence against it , to keep even fools from sinking yet lower , by falling into it . whether what was not so in solomon's days , be now , by length of time , in ours , grown into a mark of wisdom and parts , and an evidence of great performances ; i shall not enquire . mr. edwards — who goes beyond all that ever i yet met with in the commendation of his own , best knows why he so extols what he has done in this controversie . for fear the praises he has not been sparing of in his so●inianism unmask'd , should not sufficiently trumpet out his worth , or might be forgotten ; he in a new piece entituled , the socinian creed , proclaims again his mighty deeds , and the victory he has established to himself by them , in these words ; but he and his friends ( the one-article-men ) seem to have made satisfaction by their profound silence lately , whereby they acknowledge to the world , that they have nothing to say in reply to what i laid to their charge , and fully proved against them , &c. socinian creed , p. . this fresh testimony of no ordinary conceit , which mr. edwards hath of the excellency and strength of his reasoning in his socinianism unmask'd , i leave with him and his friends to be considered of at their leisure : and if they think i have mis-applied the term of conceitedness , to so wise , understanding , and every way accomplished a disputant ( if we may believe himself ) i will teach them a way how he , or any body else , may fully convince me of it . there remains on his score marked in this reply of mine , several propositions to be proved by him . if he can but find arguments to prove them that will bear the setting down in form , and will so publish them , i will allow my self to be mistaken . nay , which is more , if he or any body in the . pages of his socinianism unmasked , can find but ten arguments that will bear the test of syllogism , the true touchstone of right arguing , i will grant that that treatise deserves all those commendations he has bestowed upon it ; though it be made up more of his own panegyrick , than a confutation of me . in his socinian creed ( for a creed-maker he will be ; and whether he has been as lucky for the socinians as for the orthodox , i know not ) p. . he begins with me , and that with the same conquering hand and skill which can never fail of victory ; if a man has but wit enough to know what proposition he is able to confute , and then make that his adversary's tenet . but the repetitions of his old song concerning one article , the epistles , &c. which occur here again , i shall only set down , that none of these excellent things may be lost , whereby this accute and unanswerable writer has so well deserved his own commendations , viz. that i say there is but one single article of the christian truth necessary to be believed and assented to by us , p. . that i slight the christian principles , curtail the articles of our faith , and ravish christianity it self from him , p. . and that i turn the epistles of the apostle into waste paper , p. , &c. these , and the like slanders , i have already given an answer to in my reply to his former book . only one new one here i cannot pass over in silence ; because of the remarkable prophaneness which seems to me to be in it , which , i think , deserves publick notice . in my reasonableness of christianity , i have laid together those passages of our saviour's life , which seemed to me most eminently to shew his wisdom , in that conduct of himself , with that reserve and caution which was necessary to preserve him , and carry him through the appointed time of his ministry . some have thought i had herein done considerable service to the christian religion , by removing those objections which some were apt to make from our saviour's carriage , not rightly understood . this creed-maker tells me , p. . that i make our saviour a coward : a word not to be applied to the saviour of the world by a pious or discreet christian upon any pretence , without great necessity and sure grounds . if he had set down my words , and quoted the page ( which was the least could have been done to excuse such a phrase ) we should then have seen which of us two this impious and irreligious epithete given to the holy iesus , has for its author . in the mean time , i leave it with him , to be accounted for by his piety , to those , who by his example shall be incouraged to entertain so vile a thought , or use so prophane an expression of the captain of our salvation , who freely gave himself up to death for us . he also says in the same p. . that i every where strike at systems , the design of which is to establish one of my own , or to foster scepticism , by beating down all others . for clear reason or good sence , i do not think our creed-maker ever had his fellow . in the immediate preceding words of the same sentence , he charges me with a great antipathy against systems ; and before he comes to the end of it , finds out my design to be the establishing one of my own . so that this my antipathy against systems , makes me in love with one . my design , he says , is to establish a system of my own , or to foster scepticism in beating down all others . let my book , if he pleases , be my system of christianity . now is it in me any more fostering scepticism , to say my system is true and others not , than it is in the creed-maker to say so of all other systems but his own ? for , i hope , he does not allow any system of christianity to be true , that differs from his any more than i do . but i have spoke against all systems . answ. and always shall , so far as they are set up by particular men or parties , as the just measure of every man's faith , wherein every thing that is contained , is required and imposed to be believed to make a man a christian : such an opinion and use of systems i shall always be against ; till the creed-maker shall tell me amongst the variety of them which alone is to be received and rested in , in the absence of his creed ; which is not yet finished , and , i fear , will not as long as i live . that every man should receive from others , or make to himself such a system of christianity as he found most conformable to the word of god , according to the best of his understanding , is what i never spake against , but think it every one's duty to labour for , and to take all opportunities as long as he lives , by studying the scriptures every day , to perfect . but this , i fear , will not go easily down with our author ; for then he cannot be a creed-maker for others . a thing he shews himself very forward to , how able to perform it we shall see when his creed is made . in the mean time , talking loudly and at random about fundamentals , without knowing what is so , may stand him in some stead . this being all that is new , which i think my self concerned in , in this socinian creed , i pass on to his postscript . in the first page whereof , i find these words , i found that the manager of the reasonableness of christianity , had prevailed with a gentleman to make a sermon upon my refutation of that treatise , and the vindication of it . such a piece of impertinency as this , might have been born from a fair adversary . but the sample mr. edwards has given of himself in his socinianism unmask'd , perswades me this ought to be bound up with what he says of me in his introduction to that book in these words : among others , they thought and made choice of a gentleman , who they knew would be extraordinary useful to them . and he it is probable was as forward to be made use of by them , and presently accepted of the office that was assigned him ; and more there to the same purpose . all which , i know to be utterly false . 't is pity that one who relies so entirely upon it , should have no better an invention . the socinians set the author of the reasonableness of christianity , &c. on work to write that book , by which discovery , the world being ( as mr. edwards says ) let into the project , that book is confounded , baffled , blown off , and by this skilful artifice there is an end of it . mr. bold preaches and publishes a sermon without this irrefragable gentleman's good leave and liking : what now must be done to discredit it and keep it from being read ? why , mr. bold too , was set on work by the manager of the reasonableness of christianity , &c. in your whole store-house of stratagems , you that are so great a conquerour , have you but this one way to destroy a book which you set your mightiness against , but to tell the world it was a jobb of journey-work for some body you do not like ? some other would have done better in this new case , had your happy invention been ready with it : for you are not so bashful or reserved , but that you may be allowed to be as great a wit as he who professed himself ready at any time to say a good or a new thing if he could but think of it . but in good earnest , sir , if one should ask you , do you think no books contain truth in them which were undertaken by the procuration of a bookseller ? i desire you to be a little tender in the point , not knowing how far it may reach . ay , but such booksellers live not at the lower end of pater-noster-row , but in paul's church-yard , and are the managers of other-guess books , than the reasonableness of christianity . and therefore you very rightly subjoin , indeed it was a great master-piece of procuration , and we can't but think that man must speak truth , and defend it very impartially and substantially , who is thus brought on to undertake the cause . and so mr. bold's sermon is found to have neither truth nor sence in it , because it was printed by a bookseller at the lower end of pater-noster-row ; for that , i dare say , is all you know of the matter . but that is hint enough for a happy diviner to be sure of the rest , and with confidence to report that for certain matter of fact , which had never any being but in the forecasting side of his politick brain . but whatever were the reason that moved mr. b — to preach that sermon , of which i know nothing ; this i am sure , it shews only the weakness and malice ( i will not say , and ill breeding , for that concerns not one of mr. edward's pitch ) of any one who excepts against it , to take notice of any thing more than what the author has published . therein alone consists the errour , if there be any ; and that alone those meddle with , who write for the sake of truth . but poor cavillers have other purposes , and therefore must use other shifts , and make a bustle about something besides the argument to prejudice and beguile unwary readers . the only exception the creed-maker makes to mr. bold's sermon , is the contradiction he imputes to him , in saying , that there is but one point or article necessary to be believed for the making a man a christian : and that there are many points besides this , which jesus christ hath taught and revealed , which every sincere christian is indispensibly obliged to endeavour to understand : and , that there are particular points and articles , which being known to be revealed by christ , christians must indispensibly assent to . and where now is there any thing like a contradiction in this ? let it be granted for example , that the creed-maker's set of articles ( let their number be what they will when he has sound them all out ) are necessary to be believed , for the making a man a christian. is there any contradiction in it to say , there are many points besides these , which jesus christ hath taught and revealed , which every sincere christian is indispensibly obliged to endeavour to understand ? if this be not so ; it is but for any one to be perfect in mr. edward's creed , and then he may lay by the bible , and from thenceforth he is absolutely dispensed with , from studying or understanding any thing more of the scripture . but mr. edwards's supremacy , is not yet so far established that he will dare to say , that christians are not obliged to endeavour to understand any other points revealed in the scripture , but what are contained in his creed . he cannot yet well discard all the rest of the scripture ; because he has yet need of it for the compleating of his creed , which is like to secure the bible to us for some time yet . for i will be answerable for it , he will not be quickly able to resolve what texts of the scripture do , and what do not contain points necessary to be believed . so that i am apt to imagine , that the creed-maker , upon second thoughts , will allow that saying , there is but one , or there are but twelve , or there are but as many as he shall set down ( when he has resolved which they shall be ) necessary to the making a man a christian ; and the saying , there are other points besides contained in the scripture , which every sincere christian is indispensibly obliged to endeavour to understand , and must believe when he knows them to be revealed by jesus christ ; are two propositions that may consist together without a contradiction . every christian is to partake of that bread and that cup which is the communion of the body and blood of christ. and is not every sincere christian indispensibly obliged to endeavour to understand these words of our saviour's institutions , this is my body , and this is my blood ? and if upon his serious endeavour to do it , he does understand them in a literal sence , that christ meant that that was really his body and blood , and nothing else ; must he not necessarily believe that the bread and wine in the lord's supper , is changed really into his body and blood , though he doth not know how ? or , if having his mind set otherwise , he understands the bread and wine to be really the body and blood of christ ; without ceasing to be true bread and wine ; or else , if he understands them , that the body and blood of christ are verily and indeed given and received in the sacrament , in a spiritual manner ; or lastly , if he understands our saviour to mean by those words , only the bread and wine to be a representation of his body and blood ; in which was soever of these four , a christian understands these words of our saviour to be meant by him , is he not obliged in that sence to believe them to be true , and assent to them ? or can he be a christian , and understand these words to be meant by our saviour , in one sence , and deny his assent to them as true , in that sence ? would not this be to deny our saviour's veracity , and consequently his being the messiah sent from god ? and yet this is put upon a christian where he understands the scripture in one sence , and is required to believe it in another . from all which it is evident , that to say there is one , or any number of articles necessary to be known and believed to make a man a christian , and that there are others contained in the scripture , which a man is obliged to endeavour to understand , and obliged also to assent to as he does understand them , is no contradiction . to believe jesus to be the messiah , and to take him to be his lord and king , let us suppose to be that only which is necessary to make a man a christian : may it not yet be necessary for him , being a christian , to study the doctrine and law of this his lord and king , and believe that all that he delivered is true ? is there any contradiction in holding of this ? but this creed-maker , to make sure work , and not to sail of a contradiction in mr. bold's words , misrepeats them , p. . and quite contrary both to what they are in the sermon , and what they are as set down by the creed-maker himself , in the immediately preceding page ; mr. bold says , there are other points that jesus christ hath taught and revealed , which every sincere christian is indispensibly obliged to understand , and which being known to be revealed by christ , he must indispensibly assent to . from which , the creed-maker argues thus , p. . now if there be other points and particular articles , and those many , which a sincere christian is obliged , and that necessarily and indispensibly to understand , believe , and assent to , then this writer hath in effect yielded to that proposition i maintained , viz. that the belief of one article is not sufficient to make a man a christian , and consequently he runs counter to the proposition he had laid down . is there no difference , i beseech you , between being indispensibly obliged to endeavour to understand , and being indispensibly obliged to understand any point ? t is the first of these , mr. bold says , and 't is the latter of these you argue from , and so conclude nothing against him ; nor can you to your purpose . for till mr. bold says ( which he is far from saying ) that every sincere christian is necessarily and indispensibly obliged to understand all those texts of scripture , from whence you shall have drawn your necessary articles ( when you have perfected your creed ) in the same sence that you do , you can conclude nothing against what he hath said concerning that one article , or any thing that looks like running counter to it . for it may be enough to constitute a man a christian , and one of christ's subjects , to take iesus to be the messiah , his appointed king , and yet without a contradiction , so that it may be his indispensible duty as a subject of that kingdom , to endeavour to understand all the dictates of his soveraign , and to assent to the truth of them , as far as he understands them . but that which the good creed-maker aims at , without which , all his necessary articles fall , is that it should be granted him , that every sincere christian was necessarily and indispensibly obliged to understand all those parts of divine revelation , from whence he pretends to draw his articles in their true meaning , i. e. just as he does . but his infallibility is not yet so established , but that there will need some proof of that proposition . and when he has proved that every sincere christian is necessarily and indispensibly obliged to understand those texts in their true meaning , and that his interpretation of them is that true meaning ; i shall then ask him , whether every sincere christian is not as necessarily and indispensibly obliged to understand other texts of scripture , in their true meaning , though they have no place in his system ? for example , to make use of the instance above-mentioned , is not every sincere christian necessarily and indispensibly obliged to endeavour to understand these words of our saviour ; this is my body , and this is my blood , that he may know what he receives in the sacraments ? does he cease to be a christian , who happens not to understand them just as the creed-maker does ? or may not the old gentleman at rome ( who has somewhat the ancienter title to infallibility ) make transubstantiation a fundamental article necessarily to be believed , there , as well as the creed-maker here makes his sence of any disputed text of scripture a fundamental article necessary to be believed ? let us suppose mr. bold had said that instead of one point , the right knowledge of the creed-makers one hundred points ( when he has resolved on them ) doth constitute and make a person a christian ; yet there are many other points jesus christ hath taught and revealed which every sincere christian is indispensibly obliged to endeavour to understand , and to make a due use of : for this i think the creed-maker will not deny . from whence , in the creed-maker's words , i will thus argue . now if there be other points and particular articles , and those many , which a sincere christian is obliged , and that necessarily and indispensibly , to understand and believe , and assent to , then this writer doth in effect yield to that proposition which i maintained , viz. that the belief of those one hundred articles is not sufficient to make a man a christian. for this is that which i maintain ; that upon this ground , the belief of the articles which he has set down in his list , are not sufficient to make a man a christian ; and that upon mr. bold's reason , which the creed-maker insists on against one article , viz. because there are many other points jesus christ hath taught and revealed , which every sincere christian is as necessarily and indispensibly obliged to endeavour to understand and make a due use of . but this creed-maker is cautious , beyond any of his predecessors : he will not be so caught by his own argument ; and therefore is very shy to give you the precise articles that every sincere christian is necessarily and indispensibly obliged to understand , and give his assent to . something he is sure there is that he is indispensibly obliged to understand and assent to , to make him a christian ; but what that is , he cannot yet tell . so that whether he be a christian or no , he does not know , and what other people will think of him , from his treating of the serious things of christianity , in so trifling and scandalous a way , must be left to them . in the next paragraph , p. . the creed-maker tells us , mr. bold goes on to confute himself , in saying , a true christian must assent unto this that christ jesus is god. but this is just such another confutation of himself as the before-mentioned , i. e. as much as a falshood substituted by another man , can be a confutation of a man's self , who has spoken truth all of a piece . for the creed-maker , according to his sure way of baffling his opponents , so as to leave them nothing to answer , hath here , as he did before , changed mr. bold's words , which in the . p. quoted by the creed-maker stand thus ; when a true christian understands that christ jesus hath taught that he is a god , he must assent unto it . which is true and conformable to what he had said before ; that every sincere christian must endeavour to understand the points taught and revealed by jesus christ , which being known to be revealed by him he must assent unto . the like piece of honesty the creed-maker shews in the next paragraph , p. . where he charges mr. bold with saying that a true christian is as much obliged to believe that the holy spirit is god , as to believe that iesus is the christ , p. . in which place , mr. bold's words are ; when a true christian understands that christ jesus hath given this account of the holy spirit , viz , that he is god ; he is as much obliged to believe it , as he is to believe that iesus is the christ. which is an uncontestable truth , but such an one as the creed-maker himself saw would do him no service , and therefore he mingles it , and leaves out half to make it serve his turn . but he that should give a testimony in the slight affairs of men , and their temporal concerns , before a court of judicature , as the creed-maker does here , and almost every where , in the great affairs of religion , and the everlasting concern of souls , before all mankind , would lose his ears for it . what therefore this worthy gentleman alledges out of mr. bold , as a contradiction to himself , being only the creed-maker's contradiction to truth and clear matter of fact , needs no other answer . the rest of what he calls reflections on mr. bold's sermon , being nothing but either rude and mis-becoming language of him ; or pitiful childish application to him , to change his perswasion at the creed-maker's intreaty , and give up the truth he hath owned , in courtesie to this doubty combatant , shews the ability of the man. leave off begging the question , and superciliously presuming that you are in the right , and instead of that , shew it by argument ; and i dare answer for mr. bold , you will have him , and i promise you with him one convert more . but arguing is not , it seems , this notable disputant's way . if boasting of himself , and contemning others , false quotations , and feigned matters of fact , which the reader neither can know , nor is the question concerned in if he did know , will not do , there is an end of him ; he has shewn his excellency in scurrilous declamation , and there you have the whole of this unanswerable writer . and for this , i appeal to his own writings in this controversie , if any judicious reader can have the patience to look them over . in the beginning of his reflections on mr. bold's sermon , he confidently tells the world , that he had found that the manager of the reasonableness of christianity , had prevailed on mr. bold to preach a sermon upon his reflections , &c. and adds , and we cannot but think , that that man must speak the truth , and defend it very impartially and substantially , who is thus brought on to undertake the cause . and at the latter end , he addresses himself to mr. bold , as one that is drawn off to be an under journey-man worker in socinianism . in his gracious allowance , mr. bold is seemingly a man of some relish of religion and piety , p. . he is forced also to own him to be a man of sobriety and temper , p. . a very good rise , to give him out to the world , in the very next words , as a man of a profligate conscience : for so he must be , who can be drawn off to preach or write for socinianism , when he thinks it a most dangerous errour , who can dissemble with himself , and choak his inward perswasions ( as the creed-maker insinuates that mr. bold does in the same address to him , p. . ) and write contrary to his light. had the creed maker had reason to think in earnest that mr. bold was going off to socinianism , he might have reasoned with him fairly , as with a man running into dangerous errour : or if he had certainly known that he was by any by-ends prevailed on to undertake a cause contrary to his conscience , he might have some reason to tell the world as he does , p. . that we cannot think he should speak truth , who is thus brought to undertake the cause . if he does not certainly know that mr. bold was thus brought to undertake the cause , he could not have shewn a more villainous and unchristian mind than in publishing such a character of a minister of the gospel , and a worthy man , upon no other grounds , but because it ▪ might be subservient to his ends . he is engaged in a controversie that by argument he cannot maintain ; nor knew any other way from the beginning , to attack the book he pretends to write against ; but by crying out socinianism ; a name he knows in great disgrace with all other sects of christians , and therefore sufficient to deterr all those who approve , and condemn books by hearsay , without examining their truth themselves , from perusing a treatise to which he could affix that imputation . mr. bold's name ( who is publickly known to be no socinian ) he foresees will wipe off that false imputation , with a great many of those who are led by names more than things . this seems exceedingly to trouble him , and he labours might and main , to get mr. bold to quit a book as socinian , which mr. bold knows is not socinian ; because he has read and considered it . but though our creed-maker be mightily concerned that mr. b — d should not appear in the defence of it ▪ yet this concern cannot raise him one jot above that honesty , skill and good breeding , which appears towards others . he manages this matter with mr. b — d , as he has done the rest of the controversie , just in the same strain of invention , civility , wit and good sence . he tells him , besides what i have above set down , that he is drawn off to debase himself and the post , i. e. the ministry , he is in , p. . that he hath said very ill things to the lessening and impairing , yea , to the defaming of that knowledge and belief of our saviour , and of the articles of christianity , which are necessarily required of us , p. . that the devout and pious ( whereby he means himself , for one and none is his own beloved wit and argument ) observing that mr. bold is come to the necessity of but one article of faith , they expect that he may in time hold that none is necessary , p. . that if he writes again in the same strain , be will write rather like a turkish spy , than a christian preacher ; that he is a backslider , and sailing to racovia with a side wind : than which , what can there be more scurrilous or more malicious ? and yet at the same time , that he outrages him thus , beyond not only what christian charity , but common civility would allow in an ingenuous adversary , he makes some awkward attempts , to sooth him , with some ill timed commendations ; and would have his under-valuing mr. bold's animadversions , pass for a complement to him : because he , for that reason , pretends not to believe so crude and shallow a thing ( as he is pleased to call it ) to be his . a notable contrivance to gain the greater liberty of railing at him under another name , when mr. b — d's it seems is too well known to serve him so well to that purpose . besides it is of good use to fill up three or four pages of his reflections ; a great convenience to a writer , who knows all the ways of baffling his opponents but argument , and who always makes a great deal of stir about matters foreign to his subject , which whether they are granted or denied , make nothing at all to the truth of the question on either side . for what is it to the shallowness or depth of the animadversions , who writ them ? or to the truth or falshood of mr. b — d's defence of the reasonableness of christianity whether a lay-man or a church-man ; a socinian , or one of the church of england answer'd the creed-maker as well as he ? yet this is urged as a matter of great weight . but yet in reality it amounts to no more but this , that a man of any denomination , who wishes well to the peace of christianity , and has observed the horrible effects the christian religion has felt from the impositions of men in matters of faith , may have reason to defend a book , wherein the simplicity of the gospel , and the doctrine proposed by our saviour and his apostles , for the conversion of unbelievers , is made out , though there be not one word of the distinguishing tenents of his sect in it . but that all those , who under any name , are for imposing their own orthodoxy , as necessary to be believed , and persecuting those who dissent from them , should be all against it , is not perhaps very strange . one thing more i must observe of the creed-maker on this occasion : in his socinian creed , ch. vi. the author of the reasonableness of christianity , &c. and his book , must be judged of by the characters and writings of those , who entertain or commend his notions . a professed unitarian has defended it ; therefore he is a socinian . the author of a letter to the deists , speaks well of it , therefore he is a deist . another as an abettor of the reasonableness of christianity , he mentions , p. . whose letters i have never seen : and his opinions too are , i suppose , set down there as belonging to me . whatever is bad in the tenets or writings of these men infects me . but the mischief is , mr. bold's orthodoxy will do me no good : but because he has defended my book against mr. edwards , all my faults are become his , and he has a mighty load of accusations laid upon him . thus contrary causes serve so good a natured , so charitable and candid a writer as the creed-maker , to the same purpose of censure and railing . but i shall desire him to figure to himself the loveliness of that creature which turns every thing into venom . what others are , or hold , who have expressed favourable thoughts of my book , i think my self not concerned in . what opinions others have published , make those in my book neither true nor false ; and he that for the sake of truth would confute the errors in it , should shew their falshood and weakness as they are there : but they who write for other ends than truth , are always busie with other matters , and where they can do nothing by reason and argument , hope to prevail with some , by borrowed prejudices and party . taking therefore the animadversions , as well as the sermon , to be his whose name they bear , i shall leave to mr. b — d , himself to take what notice he thinks fit of the little sence as well as great impudence of putting his name in print to what is not his ; or taking it away from what he hath set it to ; whether it belongs to his bookseller or answerer . onely i cannot pass by the palpable falsifying of mr. b — d's words , in the beginning of his epistle to the reader , without mention . mr. b — d's words are , whereby i came to be furnished with a truer and more just notion of the main design of that treatise and the good creed-maker set them down thus , the main design of my own treatise or sermon : a sure way for such a champion for truth to secure to himself the laurel or the whetstone . this irresistible disputant ( who silences all that come in his way , so that those that would cannot answer him ) to make good the mighty encomiums he has given himself , ought ( one would think ) to clear all as he goes , and leave nothing by the way unanswered , for fear he should fall into the number of those poor baffled wretches whom he with so much scorn reproaches , that they would answer if they could . mr. b — d begins his animadversions with this remark , that our creed-maker had said , that i give it over and over again in these formal words , viz. that nothing is required to be believed by any christian man but this , that iesus is the messiah . to which mr. b — d replies , p. . in these words , though i have read over the reasonableness of christianity , &c. with some attention , i have not observed those formal words in any part of that book , nor any words that are capable of that construction ; provided they be consider'd with the relation they have to , and the manifest dependance they have on what goes before , or follows after them . but to this mr. edwards answers not . whether it was because he would not , or because he could not , let the reader judge . but this is down upon his score already , and it is expected he should answer to it , or else confess that he cannot . and that there may be a fair decision of this dispute . i expect the same usage from him , that he should set down any proposition of his , i have not answer'd to , and call on me for an answer , if i can . and if i cannot , i promise him to own it in print . the creed-maker had said , that it is most evident to any thinking and considerate person , that i purposely omit the epistolary writings of the apostles , because they are fraught with other fundamental doctrines , besides that which i mention ▪ to this mr. b — d answers , p. . that if by fundamental articles , mr. edwards means here , all the propositions delivered in the epistles , concerning just those particular heads he [ mr. edwards ] had there mentioned , it lies upon him to prove , that jesus christ hath made it necessary , that every person must have an explicit knowledge and belief of all those , before he can be a christian. but to this mr. edwards answers not . and yet without an answer to it , all his talk about fundamentals , and those which he pretended to set down in that place , under the name of fundamentals , will signifie nothing in the present case ; wherein , by fundamentals , were meant such propositions which every person must necessarily have an explicit knowledge and belief of , before he can be a christian. mr. b — d , in the same place , p. , and . very truly and pertinently adds , that it did not pertain to [ my ] undertaking to enquire what doctrines either in the epistles , or the evangelists and the acts , were of greatest moment to be understood by them who are christians , but what was necessary to be known and believed to a person 's being a christian. for there are many important doctrines , both in the gospels and in the acts , besides this , that iesus is the messiah . but how many soever the doctrines be , which are taught in the epistles , if there be no doctrine besides this , that iesus is the messiah , taught there as necessary to be believed to make a man a christian , all the doctrines taught there will not make any thing against what this author has asserted , nor against the method he hath observed ; especially , considering we have an account in the acts of the apostles , of what those persons by whom the epistles were writ , did teach as necessary to be believed to peoples being christians . this , and what mr. b — d subjoins ▪ that it was not my design to give an abstract of any of the inspired books , is so true , and has so clear reason in it , that any but this writer , would have thought himself concerned to have answered something to it . but to this mr. edwards answers not . it not being it seems a creed-maker's business to convince mens understanding by reason , but to impose on their belief by authority , or where that is wanting , by falshoods and bauling . and to such mr. bold observes well , p. . that if i had given the like account of the epistles , that would have been as little satisfactory as what i have done already , to those who are resolved not to distinguish betwixt what is necessary to be believed to make a man a christian , and those articles which are to be believed by those who are christians , as they can attain to know , that christ hath taught them . this distinction the creed-maker , no where that i remember , takes any notice of ; unless it be p. . where he has something relating hereunto , which we shall consider when we come to that place . i shall now go on to shew what mr. bold has said , to what he answers not . mr. bold farther tells him , p. . that if he will prove any thing in opposition to the reasonableness of christianity , &c. it must be this ; that jesus christ and his apostles have taught , that the belief of some one article , or certain number of articles distinct from this , that iesus is the messiah , either as exclusive of , or in conjunction with the belief of this article , doth constitute and make a person a christian : but that the belief of this , that jesus is the messias alone , doth not make a man a christian but to this mr. edwards irresragably answers nothing . mr. bold also , p. . charges him with his falsly accusing me in these words : he pretends to contend for one single article , with the exclusion of all the rest , for this reason ; because all men ought to understand their religion . and again where he says i aim at this , viz. that we must not have any point of doctrine in our religion , that the mob doth not at the very first naming of it , perfectly understand and agree to , mr. bold has quoted my express words to the contrary . but to this , this answerable gentleman answers nothing . but if he be such a mighty disputant , that nothing can stand in his way ; i shall expect his direct answer to it , among those other propositions which i have set down to his score , and i require him to prove if he can . the creed-maker spends five pages of his reflections in a great stir who is the author of those animadversions he is reflecting on . to which , i tell him , it matters not to a lover of truth , or a confuter of errours , who was the author ; but what they contain . he , who makes such a deal of doe about that which is nothing to the question , shews he has but little mind to the argument ; that his hopes are more in the recommendation of names and prejudice of parties , than in the strength of his reasons and the goodness of his cause . a lover of truth follows that , whoever be for or against it ; and can suffer himself to pass by no argument of his adversary , without taking notice of it either in allowing its force , or giving it a fair answer . were the creed-maker capable of giving such an evidence as this , of his love of truth , he would not have passed over the twenty first pages of mr. bold's animadversions in silence . the falshoods that are therein charged upon him would have required an answer of him , if he could have given any : and i tell him he must give an answer , or confess the falshoods . in his . p. he comes to take notice of these words of mr. bold , in the . page of his animadversions , viz. that a convert to christianity or a christian , must necessarily believe as many articles as he shall attain to know that christ jesus hath taught . which , says the creed-maker , wholly invalidates what he had said before in these words , viz. that iesus christ , and his apostles , did not teach any thing as necessary to be believed to make a man a christian , but only this one proposition . that iesus of nazareth was the messiah . the reason he 〈◊〉 to shew , that the former of these propositions , ( in mr. bold ) invalidates the latter , and that the animadverter contradicts himself , stands thus : for , says he , if a christian must give assent to all the articles taught by our saviour in the gospel , and that necessarily ; then all those propositions reckon'd up in my late discourse , being taught by christ or his apostles , are necessary to be believed . answ. and what , i beseech you , becomes of the rest of the propositions taught by christ or his apostles , which you have not reckon'd up in your late discourse ; are not they necessary to be believed , if a christian must give an assent to all the articles taught by our saviour and his apostles ? sir , if you will argue right from that antecedent , it must stand thus : if a christian must give an assent to all the articles taught by our saviour and his apostles , and that necessarily ; then all the propositions in the new testament , taught by christ or his apostles , are necessarily to be believed . this consequence i grant to be true , and necessarily to follow from that antecedent , and pra● 〈◊〉 your best of it : but withal reme●●ber , that it puts an utter end to your select number of fundamentals , and makes all the truths delivered ▪ in the new testament necessary to be explicitly believed by every christian . but sir , i must take notice to you , that if it be uncertain whether he that writ the animadversions , be the same person that preached the sermon , yet it is very visible that 't is the very same person that reflects on both ; because he here again uses the same trick in answering in the animadversions , the same thing that had been said in the sermon , viz. by pretending to argue from words as mr. bold's , when mr. bold has said no such thing . the proposition you argue from here is this , if a christian must give assent to all the articles taught by our saviour , and that necessarily . but mr. bold says no such thing . his words , as set down by your self are ; a christian must necessarily believe as many articles as he shall attain to know that christ jesus hath taught . and is there no difference ●●●ween all that christ iesus hath taught ; and as many as any one shall attain to know that christ iesus hath taught ? there is so great a difference between these two , that one can scarce think even such a creed-maker could mistake it . for one of them admits all those to be christians , who taking iesus for the messiah , their lord and king , sincerely apply themselves to understand and obey his doctrine and law , and do believe all that they understand to be taught by him : the other shuts out , if not all mankind , yet nine hundred ninety nine of a thousand , of those who profess themselves christians , from being really so . for he speaks within compass , who says there is not one of a thousand , if there be any one man at all , who explicitly knows and believes that all that our saviour and his apostles taught , i. e. all that is delivered in the new testament , in the true ●ence that it is there intended . for if giving assent to it , in any sence , will serve the turn , our creed-maker can have no exceptions against socinians , papists , lutherans , or any other , who acknowledging the scripture to be the word of god , do yet oppose his system . but the creed-maker goes on , p. . and endeavours to prove , that what is necessary to be believed by every christian , is necessary to be believed to make a man a christian , in these words : but he will say , the belief of those propositions , makes not a man a christian. then , i say , they are not necessary and indispensible ; for what is absolutely necessary in christianity , is absolutely requisite to make a man a christian. ignorance , or something worse , makes our creed-maker always speak doubtfully or obscurely , whenever he pretends to argue ; for here absolutely necessary in christianity either signifies nothing , but absolutely necessary to make a man a christian ; and then it is proving the same proposition by the same proposition : or else , has a very obscure and doubtful signification . for , if i ask him whether it be absolutely necessary in christianity to obey every one of our saviour's commands , what will he answer me ? if he answers , no ; i ask him which of our saviour's commands is it not in christianity absolutely necessary to obey ? if he answers , yes ; then i tell him by his rule , there are no christians ; because there is no one that does in all things obey all our saviour's commands , and therein fails to perform what is absolutely necessary in christianity ; and so by his rule is no christian. if he answers , sincere endeavour to obey , is all that is absolutely necessary ; i reply , and so sincere endeavour to understand , is all that is absolutely necessary : neither perfect obedience , nor perfect understanding is absolutely necessary in christianity . but his proposition being put in terms clear , and not loose and fallacious , should stand thus , viz. what is absolutely necessary to every christian , is absolutely requisite to make a man a christian : but then i deny that he can inferr from mr. bold's words , that those propositions ( i. e. which he has set down as fundamental or necessary to be believed ) ar● absolutely necessary to be believed by every christian. for that indispensible necessity mr. bold speaks of , is not absolute , but conditional . his words are , a christian must believe as many articles as he shall attain to know that iesus christ hath taught . so that he places the indispensible necessity of believing , upon the condition of attaining to know that christ taught so . an endeavour to know what iesus christ taught , mr. b — dsays truely is absolutely necessary to every one who is a christian , and to believe what he has attained to know that iesus christ taught , that also , he says , is absolutely necessary to every christian. but all this granted ( as true it is ) it still remains ( and eternally will remain ) to be proved from this ( which is all that mr. bold says ) that something else is absolutely required to make a man a christian , besides the unfeigned taking iesus to be the messiah , his king and lord , and accordingly , a sincere resolution to obey and believe all that he commanded and taught . the jailor , acts xvi . . in answer to his question , what he should do to be saved ; was answer'd , that he should believe in the lord iesus christ. and the text says that the jailor took them the same hour of the night , and washed their stripes , and was baptized , he and all his straight-way . now , i will ask our creed-maker , whether st. paul in speaking to him the word of the lord , proposed and explained to him all those propositions and fundamental heads of doctrine , which our creed-maker has set down as necessary to be believed to make a man a christian. let it be consider'd , the jailor was a heathen , and one that seems to have no more sense of religion or humanity , than those of that calling use to have : for he had let them alone under the pain of their stripes without any remedy , or so much as the ease of washing them , from the day before , till after his conversion , which was not till after midnight . and can any one think that between his asking what he should do to be saved , and his being baptized , which the text says , was the same hour and straightway , there was time enough for st. paul and silas to explain to him all the creed-maker's articles , and make such a man as that , and all his house understand the creed-maker's whole system ; especially since we hear nothing of it in the conversion of these or any others who were brought into the faith in the whole history of the preaching of our saviour and the apostles ? now let me ask our creed-maker , whether the jailor was not a christian , when he was baptized ; and whether if he had then immediately died , he had not been saved , without the belief of any one article more than what paul and silas had then ●aught him ? whence it follows , that what was then proposed to him to be believed ( which appears to be nothing but that iesus was the messiah ) was all that was absolutely necessary to be believed to make him a christian ; though this hinders not but that afterwards it might be necessary for him , indispensibly necessary , to believe other articles , when he attained to the knowledge that christ had taught them . and the reason of it is plain : because the knowing that christ taught any thing , and the not receiving it for true , ( which is believing it ) is inconsistent with the believing him to be the messiah , sent from god to inlighten and save the world. every word of divine revelation , is absolutely and indispensibly necessary to be believed , by every christian , as soon as he comes to know it to be taught by our saviour or his apostles , or to be of divine revelation . but yet this is far enough from making it absolutely necessary to every christian to know every text in the scripture , much less to understand every text in the scripture ; and least of all , to understand it as the creed-maker is pleased to put his sence upon it . this the good creed-maker either will not , or cannot understand : but gives us a list of articles culled out of the scripture by his own authority , and tells us those are absolutely necessary to be believed by every one , to make him a christian. for what is of absolute necessity in christianity , as those he says are , he tells us is absolutely requisite to make a man a christian. but when he is asked whether these are all the articles of absolute necessity , to be believed to make a man a christian ; this worthy divine , that takes upon him to be a successor of the apostles , cannot tell . and yet , having taken upon him also to be a creed-maker , he must suffer himself to be called upon for it again and again , till he tells us what is of absolute necessity to be believed to make a man a christian , or confess that he cannot . in the mean time , i take the liberty to say , that every proposition delivered in the new testament by our saviour , or his apostles , and so received by any christian as of divine revelation , is of as absolute necessity to be assented to by him , in the sence he understands it to be taught by them , as any one of those propositions enumerated by the creed-maker : and if he thinks otherwise , i shall desire him to prove it . the reason whereof is this , that in divine revelation the ground of faith being onely the authority of the proposer , where that is the same , there is no difference in the obligation or measure of believing . whatever the messiah that came from god taught , is equally to be believed by every one who receives him as the messiah , as soon as he understands what it was he taught . there is no such thing as garbling his doctrine , and making one part of it more necessary to be believed than another , when it is understood . his saying is , and must be , of unquestionable authority to all that receive him as their heavenly king ; and carries with it an equal obligation of assent to all that he says as true . but since no body can explicitly assent to any proposition of our saviour's as true , but in the sence he understands our saviour to have spoken it in , the same authority of the messiah , his king , obliges every one absolutely and indispensibly to believe every part of the new testament in that sence he understands it : for else he rejects the authority of the deliverer , if he refuses his assent to it in that sence which he is perswaded it was delivered in . but the taking him for the messiah , his king and lord , laying upon every one who is his subject , and obligation to endeavour to know his will in all things , every true christian is under an absolute and indispensible necessity , by being his subject , to study the scriptures with an unprejudiced mind , according to that measure of time , opportunity , and helps which he has ; that in these sacred writings , he may find what his lord and master hath by himself , or by the mouths of his apostles , required of him , either to be believed or done . the creed-maker , in the following page , . hath these words ; it is worth the reader 's observing , that notwithstanding i had in twelve pages together , ( viz. from the eighth to the twentieth ) proved that several propositions are necessary to be believed by us , in order to our being christians ; yet this sham-animadverter attends not to any one of the particulars which i had mentioned , nor offers any thing against them , but onely in a lumping way , dooms them all in those magisterial words ; i do not see any proof he produces , p. . this is his wonderful way of confuting me , by pretending that he cannot see any proof in what i alledge ; and all the world must be led by his eyes . answ. it is worth the reader 's observing , that the creed-maker does not reply to what mr. bold has said to him , as we have already seen , and shall see more as we go on ; and therefore he has little reason to complain of him , for not having answered enough . mr. bold did well to leave that which was an insignificant lump , so as it was together : for 't is no wonderful thing not to see any proof , where there is no proof . there is indeed , in those pages the creedmaker mentions , much confidence , much assertion , a great many questions asked , and a great deal said after his fashion : but for a proof , i deny there is any one : and if what i have said in another place already , does not convince him of it , i challenge him , with all his eyes and those of the world to boot , to find out in those twelve renowned pages one proof . let him set down the proposition , and his proof of its being absolutely and indispensibly necessary to be believed to make a man a christian ; and i too , will join with him in his testimonial of himself , that he is irrefragable . but i must tell him before-hand , talking a great deal loosely will not do it . mr. bold and i say we cannot see any proof in those twelve pages : the way to make us see , or to convince the world that we are blind , is to single out one proof out of that wood of words there , which you seem to take for arguments , and set it down in a syllogism , which is the fair trial of a proof or no proof . you have indeed a syllogism in the d. page , but that is not in those twelve pages you mention . besides , i have shew'd in another place , what that proves ; to which i referr you . in answer to the creed-maker's question , about his other fundamentals found in the epistles ; why did the apostles write these doctrines ? was it not , that those they writ to , might give their assent to them ? mr. bold , p. . replies ; but then it may be asked again , were not those persons christians , to whom the apostles writ these doctrines , and whom they required to assent to them ? yes , verily : and if so , what was it that made them christians , before their assent to these doctrines was required ? if it were any thing besides their believing iesus to be the messiah , it ought to be instanced in , and made out . but to this mr. edwards answers not . the next thing in controversie between mr. bold and the creed-maker , ( for i follow mr. b — d's order , ) is about a matter of fact , viz. whether the creed-maker has proved , that iesus christ and his apostles have taught , that no man can be a christian , or shall be saved , unless he have an explicit knowledge of all those things which have an immediate respect to the occasion , author , way , means and issue of our salvation , and which are necessary for the knowing the true nature and design of it ? this , mr. bold , p. . tells him he has not done . to this the creed-maker replies , p. . and yet the reader may satisfie himself , that this is the very thing that i had been proving just before , and indeed , all along in the foregoing chapter . answ. there have been those who have been seven years proving a thing , which at last they could not do ; and i give you seven years to prove this proposition which you should there have proved , and i must add to your score here , viz. lii . that iesus christ , or his apostles , have taught , that no man can be a christian , or can be saved , unless he hath an explicit knowledge of all those things which have an immediate respect to the occasion , author , way , means and issue of our salvation , and which are necessary for our knowing the true nature and design of it . nor must the poor excuse , of saying , it was not necessary to add any farther medium ; and then proceed to another syllogism , because you had secured that proposition before ; go for payment . if you had secured it , as you say , it had been quite as easie , and much more for your credit , to have produced the proof whereby you had secured it , than to say you had done it ; and thereupon to reproach mr. bold with heedlessness ; and to tell the world , that he cares not what he saith . the rule of fair dispute , is indispensibly to prove , where any thing is denied . to evade this , is shuffling ; and he that , instead of it , answers with ill language , in my country , is call'd a foul-mouth'd wrangler . to the creed-maker's exception to my demand , about the actual belief of all his fundamentals in his new creed ; mr. bold asks , p. . whether a man can believe particular propositions , and not actually believe them ? but to this mr. edwards answers not . mr. bold , p. . farther acknowledges the creed-maker's fundamental propositions to be in the bible ; and that they are for this purpose there , that they may be believed ; and so , he saith , is every other proposition which is taught in our bibles : but asks , how will it thence follow , that no man can be a christian , till he particularly know , and actually assent to every proposition in our bibles ? but to this mr. edwards answers not . from p. , to . mr. b — d shews , that the creed-makers reply , concerning my not gathering of fundamentals out of the epistles , is nothing to the purpose , and this he demonstratively proves . and to this mr. edwards answers not . the creed-maker had falsly said , that i bring no tydings of an evangelical faith : and thence very readily and charitably inferrs ; which gives us to understand , that he verily believes there is no such christian faith. to this mr. bold thus softly replies , p. . i think mr. edwards is much mistaken , both in his assertion and inference : and to shew that he could not so inferr , adds ; if the author of the reasonableness of christianity , &c. had not brought any tidings of such a faith , i think it could not be thence justly inferr'd , that he verily believes there is no such christian faith. because his enquiry and search was not concerning christian●faith , considered subjectively , but objectively ; what the articles be which must be believed , to make a man a christian ; and not , with what sort of faith these articles are to be believed . to this the creed-maker answers , indeed ; but it is something as much worse than nothing , as falshood is worse than silence . his words are , p. . it may be questioned , from what he [ the animadverter ] hath the confidence to say , p. . viz. there is no enquiry in the reasonableness of christianity , concerning faith subjectively considered , but only objectively , &c. and thus having set down mr. b — d's words otherwise than they are ; for mr. bold does not say there is no enquiry , i. e. no mention , ( for so the creed-maker explains enquiries here . for to convince mr. bold , that there is an enquiry , i. e. mention of subjective faith , he alledges , that subjective faith is spoken of in the . and . pages of my book . ) but mr. bold says , not that faith considered subjectively , is not spoken of any where in the reasonableness of christianity , &c. but that the author 's enquiry and search , ( i. e. the author's search , or design of his search ) was not concerning christian faith considered subjectively : and thus the creed-maker imposing on his reader , by perverting mr. bold's sence , from what was the intention of my enquiry and search , to what i had said in it , he goes on , after his scurrilous fashion , to insult , in these words which follow ; i say , it may be guessed from this , what a liberty this writer takes , to assert what he pleases . answ. to assert what one pleases , without truth , and without certainty , is the worst character can be given a writer : and with falshood to charge it on another , is no mean slander and injury to a man's neighbour . and yet to these shameful arts must he be driven , who finding his strength of managing a cause , to lie only in fiction and falshood , has no other but the dull billinsgate way of covering it , by endeavouring to divert the reader 's observation and censure from himself , by a confident repeated imputation of that to his adversary , which he himself is so frequent in the commission of . and of this , the instances i have given , are a sufficient proof : in which i have been at the pains to set down the words on both sides , and the pages where they are to be found , for the reader 's full satisfaction . the cause in debate between us is of great weight , and concerns every christian ▪ that any evidence in the proposal , or defence of it , can be sufficient to conquer all men's prejudices , is a vanity to imagine . but this , i think , i may justly demand of every reader , that since there are great and visible falshoods on one side or the other , ( for the accusations of this kind are positive and frequent , ) he would examine on which side they are ; and upon that , i will venture the cause in any reader 's judgment , who will be but at the pains of turning to the pages marked out to him ; and as for him that will not do that , i care not much what he says . the creed-maker's following words , p. . have the natural mark of their author . they are these . how can this animadverter come off with peremptory declaring , that subjective faith is not enquired into in the treatise of the reasonableness of christianity , &c. when in another place , p. , and . he averrs , that christian faith , and christianity consider'd subjectively are the same . answ. in which words , there are two manifest ●ntruths ; the one is , that mr. bold peremptorily declares , that subjective faith is not inquired into , i. e. spoken of in the reasonableness of christianity , &c. whereas mr. bold says in that place , p. . if he [ i. e. the author ] had not said one word concerning faith subjectively considered . the creed-maker's other untruth , is his saying , that the animadverter averrs , p. . & . that christian faith and christianity considered subjectively are the same ▪ whereas 't is evident , that mr. bold arguing against these words of the creed-maker , ( the belief of iesus being the messiah was one of the first and leading acts of christian faith ) speaks in that place of an act of faith , as these words of his demonstrate . now , i apprehend that christian faith and christianity consider'd subjectively ( and an act ▪ of christian faith ▪ i think , cannot be understood in any other sence ) are the very same ▪ i must therefore desire him to set down the words , wherein the animadverter peremptorily declares , liii . that subjective faith is not enquired into , or spoken of , in the treatise of the reasonableness of christianity , &c. and next to produce the words wherein the animadverter averrs , liv. that christian faith and christianity consider'd subjectively , are the same . to the creed maker's saying , that the author of the reasonableness of christianity , &c. brings us no tidings of evangelical faith belonging to christianity , mr. bold replies ; that i have done it in all those pages where i speak of taking and accepting iesus to be our king and ruler , and particularly he sets down my words out of p. . but to this mr. edwards answers not . the creed-maker says , p. . of his socinianism unmasked , that the author of the reasonableness of christianity , tells men again and again , that a christian man , or member of christ , needs not know or believe any more than that one individual point . to which mr. bold thus replies , p. . if any man will shew me those words in any part of the reasonableness , &c. i shall suspect i was not awake all the time i was reading that book : and i am as certain as one awake can be , that there are several passages in that book directly contrary to these words . and there are some expressions in the vindication of the reasonableness , &c. one would think , if mr. edwards had observed them , they would have prevented that mistake . but to this mr. edwards answers not . mr. bold , p. . takes notice , that the creed-maker had not put the query or objection right , which , he says , some , and not without some shew of ground , may be apt to start : and therefore mr. bold puts the query right , viz. why did jesus christ and his apostles , require assent to , and belief of this one article alone , viz. that iesus is the messiah , to constitute and make a man a christian , or true member of christ ( as it is abundantly evident they did , from the reasonableness of christianity ) if the belief of more articles is absolutely necessary to make and constitute a man a christian. but to this mr. edwards answers not . and therefore i put the objection or query to him again , in mr. bold's words , and expect an answer to it , viz. lv. why did iesus christ and his apostles require assent to , and belief of this one article alone , viz. that jesus is the messiah , to make a man a christian ( as it is abundantly evident they did from all their preaching recorded throughout the whole history of the evangelists and acts ) if the belief of more articles be absolutely necessary to make a man a christian ? the creed-maker having made believing iesus to be the messiah , only one of the first and leading acts of christian faith ; mr. bold , p. . rightly tells him , that christian faith must be the belief of something or other : and if it be the belief of any thing besides this , that iesus is the christ or messias , that other thing should be specified ; and it should be made appear , that the belief that iesus is the messiah , without the belief of that other proposition , is not christian faith. but to this mr. edwards answers not . mr. b — d , in the four following pages , , — . has excellently explained the difference between that faith which constitutes a man a christian , and that faith whereby one that is a christian , believes the doctrines taught by our saviour ; and the ground of that difference , and therein has fully over-turned this position , that believing iesus to be the messiah , is but a step , or the first step to christianity . but to this mr. edwards answers not . to the creed-makers supposing that other matters of faith were proposed with this , that iesus is the messiah ; mr. bold replies , that this should be proved , viz. that other articles were proposed , as requisite to be believed to make men christians . and p. . he gives a reason why he is of another mind , viz. because there is nothing but this recorded , which was insisted on for that purpose . but to this mr. edwards answers not . mr. bold , p. . shews , that rom. x. . which the creed-maker brought against it , confirms the assertion of the author of the reasonableness , &c. concerning the faith that makes a man a christian. but to this mr. edwards answers not . the creed-maker says , p. . this is the main answer to the objection , ( or query above proposed , ) viz. that christianity was erected by degrees . this , mr. bold , p. . proves to be nothing to the purpose , by this reason ; viz. because what makes one man a christian , or ever did make any man a christian , will at any time , to the end of the world , make another man a christian ; and asks , will not that make a christian now , which made the apostles themselves christians ? but to this mr. edwards answers not . in answer to his th . chapter , mr. bold , p. . tells him , it was not my business to discourse of the trinity , or any other particular doctrines proposed to be believed by them who are christians ; and that it is no fair and just ground to accuse a man , for rejecting the dotrines of the trinity , and that jesus is god ; because he does not interpret some particular texts to the same purpose others do . but to this mr. edwards answers not . indeed he takes notice of these words of mr. bold , in this paragraph , viz. hence mr. edwards takes occasion to write many pages about these terms [ viz. messiah and son of god ] but i do not perceive that he pretends to offer any proof that these were not synonymous terms amongst the iews at that time , which is the point he should have proved , if he designed to invalidate what this author saith about that matter . to this the creed-maker replies , p. . the animadver●er doth not so much as offer one syllable ●o disprove what i delivered , and closely urged on that head . answer , what need any answer to disprove where there is no proof brought that reaches the proposition in question ? if there had been any such proof , the producing of it , in short , had been a more convincing argument to the reader , than so much bragging of what has been done . for here are more words spent ( for i have not set them all down ) than would have served to have expressed the proof of this proposition , viz. that the terms above-mentioned were not synonymous amongst the iews , if there had been any proof of it . but having already examined what the creed-maker brags he has closely urged , i shall say no more of it here . to the creed-makers making me a socinian , in his eighth chapter , for not naming christ's satisfaction amongst the advantages and benefits of christ's coming into the world ; mr. bold replies , . that it is no proof , because i promised not to name every one of them . and the mention of some is no denial of others . . he replies , that satisfaction is not so strictly to be termed an advantage , as the effects and fruits of it are ; and that the doctrine of satisfaction instructs us in the way how christ did by divine appointment , obtain those advantages for us . and this was an answer that deserved some reply from the creed-maker . but to this he answers not . mr. bold says right , that this is a doctrine that is of mighty importance for a christian to be well acquainted with . and i will add to it , that it is very hard for a christian who reads the scripture with attention , and an unprejudiced mind , to deny the satisfaction of christ : but it being a term not used by the holy ghost in the scripture , and very variously explained by those that do use it , and very much stumbled at by those i was there speaking to , who were such as i there say , who will not take a blessing , unless they be instructed what need they had of it , and why it was bestowed upon them ; i left it , with the other disputed doctrines of christianity , to be looked into ( to see what it was christ had taught concerning it ) by those who were christians , and believed jesus to be the saviour promised and sent from god. and to those who yet doubted that he was so , and made this objection ; what need was there of a saviour ? i thought it most reasonable to offer such particulars only as were agreed on by all christians , and were capable of no dispute , but must be acknowledged by every body to be needful . this , though the words above-quoted out of p. , & . of the reasonableness of christianity , &c. shew to be my design ; yet the creed-maker plainly gives me the lye , and tells me it was not my design . all the world are faithless , false , treacherous , hypocritical , strainers upon their reason and conscience , dissemblers , iourney-men , mercenary hirelings , except mr. edwards : i mean , all the world that opposes him . and must not one think he is mightily beholding to the excellency and readiness of his own nature , who is no sooner engaged in controversie , but he immediately finds out in his adversaries these arts of equivocation , lying and effrontry in managing of it ? reason and learning , and acquired improvements , might else have let him have gone on with others in the dull and ordinary way of fair arguing ; wherein possibly he might have done no great feats . must not a rich and fertile soyle within , and a prompt genius wherein a man may readily spie the propensities of base and corrupt nature , be acknowledged to be an excellent qualification for a disputant , to help him to the quick discovery and laying open of the faults of his opponents ; which a mind otherwise disposed would not so much as suspect ? mr. bold without this , could not have been so soon found out to be a iourney-man , a dissembler , an hired mercenary , and stored with all those good qualities wherein he hath his full share with me . but why would he then venture upon mr. edwards , who is so very quick-sighted in these matters , and knows so well what villainous man is capable of ? i should not here , in this my vindication , have given the reader so much of mr. bold's reasoning , which though clear and strong , yet has more beauty and force as it stands in the whole piece in his book ; nor should i have so often repeated this remark upon each passage , viz. to this mr. edwards answers not ; had it not been the shortest and properest comment could be made on that triumphant paragraph of his , which begins in the . page of his socinian creed , wherein amongst a great deal of no small strutting are these words ; by their profound silence they acknowledge they have nothing to reply . he that desires to see more of the same noble strain , may have recourse to that eminent place . besides , it was fit the reader should have this one taste more of the creed-maker's genius , who passing by in silence all these clear and apposite replies of mr. bold , loudly complains of him , p. . that where he [ mr. bold ] finds something that he dares not object against , he shifts it off . and again , p. . that he doth not make any offer at reason , there is not the least shadow of an argument . — as if he were only hired to say something against me [ the creed-maker ] though not at all to the purpose : and truly , any man may discern a mercenary stroke all along ; with a great deal more to the same purpose . for such language as this , mixed with scurrility , neither fit to be spoken by , nor of a minister of the gospel , make up the remainder of his postscript . but to prevent this for the future ; i demand of him , that if in either of his treatises there be any thing against what i have said , in my reasonableness of christianity , which he thinks not fully answer'd , he will set down the proposition in direct words , and note the page of his book where it is to be found ; and i promise him an answer to it . for as for his railing , and other stuff , besides the matter , i shall hereafter no more trouble my self to take notice of it . and so much for mr. edwards . there is another gentleman , and of another sort of make , parts , and breeding , who ( as it seems , ashamed of mr. edwards's way of handling controversies in religion ) has had something to say of my reasonableness of christianity , &c. and so has made it necessary for me to say a word to him , before i let these papers go out of my hand . it is the author of the occasional paper , numb . . the , , and pages of that paper , gave me great hopes to meet with a man who would examine all the mistakes which come abroad in print , with that temper and indifferency , that might set an exact pattern for controversie , to those who would approve themselves to be sincere contenders for truth and knowledge , and nothing else , in the disputes they engaged in . making him allowance for the mistakes that self-indulgence is apt to impose upon humane frailty , i am apt to believe he thought his performances had been such : but i crave leave to observe , that good and candid men are often misled , from a fair unbiassed pursuit of truth , by an over-great zeal for something that they , upon wrong grounds , take to be so ; and that it is not so easie to be a fair and unprejudiced champion for truth , as some who profess it think it to be . to acquaint him with the occasion of this remark , i must desire him to read and consider his th . page , and then to tell me . . whether he knows , that the doctrine proposed in the reasonableness of christianity , &c. was borrowed , as he says , from hobbs's leviathan ? for i tell him , i borrowed it only from the writers of the four gospels , and the acts ; and did not know that those words he quoted out of the leviathan , were there , or any thing like them . nor do i know yet any farther , than as i believe them to be there , from his quotation . . whether affirming , as he does positively , this , which he could not know to be true , and is in it self perfectly false , were meant to encrease or lessen the credit of the author of the reasonableness of christianity , &c. in the opinion of the world ? or is consonant with his own rule , p. . of putting candid constructions on what adversaries say ? or with what follows , in these words ; the more divine the cause is , still the greater should be the caution . the very discoursing about almighty god , or our holy religion , should compose our passions , and inspire us with candour and love. it is very indecent to handle such subjects in a manner that betrays rancour and spite . these are fiends that ought to vanish ; and should never mix either with a search after truth , or the defence of religion . . whether the propositions which he has out of my book , inserted into his th . page , and says ▪ are consonant to the words of the leviathan , were those , of all my book , which were likeliest to give the reader a true and fair notion of the doctrine contained in it ? if they were not , i must desire him to remember and beware of his fiends . not but that he will find those propositions there to be true . but that neither he nor others may mistake my book , this is that , in short , which it says , . that there is a faith that makes men christians . . that this faith is the believing iesus of nazareth to be the messiah . . that the believing iesus to be the messiah , includes in it a receiving him for our lord and king , promised and sent from god : and so lays upon all his subjects an absolute and indisble necessity of assenting to all that they can attain , the knowledge that he taught ; and of a sincere obedience to all that he commanded . this , whether it be the doctrine of the leviathan , i know not . this appears to me out of the new testament , from whence ( as i told him in the preface ) i took it , to be the doctrine of our saviour and his apostles ; and i would not willingly be mistaken in it . if therefore there be any other faith besides this absolutely requisite to make a man a christian , i shall here again desire this gentleman to inform me what it is , i. e. to set down all those propositions which are so indispensibly to be believed , ( for 't is of simple believing , i perceive , the controversie runs ) that no man can be a believer , i. e. a christian , without an actual knowledge of , and an explicit assent to them . if he shall do this with that candour and fairness he declares to be necessary in such matters , i shall own my self obliged to him : for i am in earnest , and i would not be mistaken in it . if he shall decline it , i , and the world too , must conclude , that upon a review of my doctrine , he is convinced of the truth of it , and is satisfied that i am in the right . for it is impossible to think that a man of that fairness and candour which he solemnly prefaces his discourse with , should continue to condemn the account i have given of the faith which i am persuaded makes a christian ; and yet he himself will not tell me ( when i earnestly demand it of him , as desirous to be rid of my error , if it be one ) what is that more , which is absolutely required to be believed by every one , before he can be a believer ; i. e. what is indispensibly necessary to be known , and explicitly believed to make a man a christian. another thing which i must desire this author to examine by those his own rules , is , what he says of me , p. . where he makes me to have a prejudice against the ministry of the gospel , and their office , from what i have said , p. , , . of my reasonableness , &c. concerning the priests ▪ of the world , in our saviour's time ; which he calls bitter reflections . if he will tell me what is so bitter , in any of those passages which he has set down , that is not true , or ought not to be said there , and give me the reason why he is offended at it ; i promise him to make what reparation he shall think fit , to the memory of those priests whom he with so much good-nature patronizes , near seventeen hundred years after they have been out of the world ; and is so tenderly concerned for their reputation , that he excepts against that , as said against them , which was not . for one of the three places he sets down , was not spoken of priests . but his making my mentioning the faults of the priests of old , in our saviour's time , to be an exposing the office of the ministers of the gospel now , and a vilifying those who are employed in it ; i must desire him to examine , by his own rules of love and candour , and to tell me , whether i have not reason here again to mind him of his fiends , and to advise him to beware of them ? and to shew him why i think i have , i crave leave to ask him those questions . . whether i do not all along plainly , and in express words , speak of the priests of the world , preceding , and in our saviour's time ? nor can my argument bear any other sence . . whether all i have said of them be not true ? . whether the representing truly the carriage of the iewish , and more-especially of the heathen priests in our saviour's time , as my argument required , can expose the office of the ministers of the gospel now ? or ought to have such an interpretation put upon it ? . whether what he says of the ayr and language i use reaching farther , carry any thing else in it but a declaration , that he thinks some men's carriage now , hath some affinity with what i have truly said of the priests of the world before christianity ; and that therefore the faults of those should have been let alone , or touch'd more gently , for fear some should think these now concerned in it ? . whether , in truth , this be not to accuse them with a design to draw the envy of it on me ? whether out of good-will to them , or to me , or both , let him look . this i am sure , i have spoke of none but the priests before christianity , both iewish and heathen . and for those of the iews , what our saviour has pronounced of them , justifies my reflections from being bitter ; and that the idolatrous heathen priests were better than they , i believe our author will not say : and if he were preaching against them , as opposing the ministers of the gospel , i suppose he would give as ill a character of them . but if any one extends my words farther than to those they were spoke of , i ask whether that agrees with his rules of love and candour ? i shall impatiently expect from this author of the occasional paper , an answer to these questions ; and hope to find them such as becomes that temper , and love of truth , which he professes . i long to meet with the man , who laying aside party , and interest , and prejudice , appears in controversie so as to make good the character of a champion of truth for truth 's sake ; a character not so hard to be known whom it belongs to , as to be deserved . whoever is truly such an one , his opposition to me will be an obligation . for he that proposes to himself the convincing me of an error , only for truth 's sake , cannot , i know , mix any rancour , or spite , or ill-will , with it . he will keep himself at a distance from those fiends , and be as ready to hear as offer reason . and two so disposed , can hardly miss truth between them , in a fair enquiry after it ; at least , they will not lose good-breeding , and especially charity , a vertue much more necessary than the attaining of the knowledge of obscure truths , that are not easie to be found ; and probably , therefore , not necessary to be known . the unbiassed design of the writer , purely to defend and propagate truth , seems to me to be that alone which legitimates controversies . i am sure , it plainly distinguishes such from all others , in their success and usefulness . if a man , as a sincere friend to the person , and to the truth , labours to bring another out of error , there can be nothing more beautiful , nor more beneficial . if party , passion or vanity direct his pen , and have an hand in the controversie , there can be nothing more unbecoming , more prejudicial , nor more odious . what thoughts i shall have of a man that shall , as a christian , go about to inform me what is necessary to be believed to make a man a christian , i have declared , in the preface to my reasonableness of christianity , &c. nor do i find my self yet alter'd . he that in print finds fault with my imperfect discovery of that wherein the faith which makes a man a christian consists , and will not tell me what more is required , will do well to satisfie the world what they ought to think of him . finis . a second letter concerning toleration locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a second letter concerning toleration locke, john, - . proast, jonas. argument of the letter concerning toleration. [ ], p. printed for awnsham and john churchill ..., london : . signed: philanthropus. written by john locke in reply to jonas proast's the argument of the letter concerning toleration. cf. blc. reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng freedom of religion. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - apex covantage rekeyed and resubmitted - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a second letter concerning toleration . licensed , june . . london : printed for awnsham and john churchill , at the black swan in ave-mary-lane , near pater-noster-row . m dc xc . to the author of the argument of the letter concerning toleraration , briefly considered and answered . sir , you will pardon me if i take the same liberty with you , that you have done with the author of the letter concerning toleration ; to consider your arguments , and endeavour to shew you the mistakes of them . for since you have so plainly yeilded up the question to him , and do own that the severities he would disswàde christians from , are utterly unapt , and improper to bring men to imbrace that truth which must save them ; i am not without some hopes to prevail with you , to do that your self , which you say is the only justifiable aim of men differing about religion , even in the use of the severest methods : viz. carefully and impartially to weigh the whole matter , and thereby to remove that prejudice which makes you yet favour some remains of persecution : promising my self that so ingenious a person will either be convinced by the truth which appears so very clear and evident to me ; or else confess , that , were either you or i in authority , we should very unreasonably and very unjustly use any force upon the other which differ'd from him , upon any pretence of want of examination . and if force be not to be used in your case or mine , because unreasonable , or unjust ; you will , i hope , think fit that it should be forborn in all others , where it will be equally unjust and unreasonable ; as i doubt not but to make it appear it will unavoidably be , where ever you will go about to punish men for want of consideration . for the true way to try such speculations as these , is to see how they will prove when they are reduc'd into practice . the first thing you seem startled at , in the author's letter , is the largeness of the toleration he proposes : and you think it strange that he would not have so much as a pagan , mahumetan , or jew , excluded from the civil rights of the commonwealth , because of his religion . we pray every day for their conversion , and i think it our duty so to do : but it will , i fear , hardly be believed that we pray in earnest , if we exclude them from the other ordinary and probable means of conversion ; either by driving them from , or persecuting them when they are amongst us . force , you allow , is improper to convert men to any religion . toleration is but the removing that force . so that why those should not be tolerated as well as others , if you wish their conversion , i do not see . but you say , it seems hard to conceive how the author of that letter should think to do any service to religion in general , or to the christian religion , by recommending and perswading such a toleration . for how much soever it may tend to the advancement of trade and commerce , ( which some seem to place above all other considerations ) i see no reason , from any experiment that has been made , to expect that true religion would be a gainer by it ; that it would be either the better preserved , the more widely propagated , or rendred any whit the more fruitful in the lives of its professors by it . before i come to your doubt it self , whether true religion would be a gainer by such a toleration ; give me leave to take notice , that if , by other considerations , you mean any thing but religion , your parenthesis is wholly besides the matter ; and that if you do not know that the author of the letter places the advancement of trade above religion , your insinuation is very uncharitable . but i go on . you see no reason , you say , from any experiment that has been made , to expect that true religion would be a gainer by it . true religion and christian religion are , i suppose , to you and me , the same thing . but of this you have an experiment in its first appearance in the world , and several hundreds of years after . it was then better preserv'd , more widely propagated ( in proportion ) and render'd more fruitful in the lives of its professors , than ever since ; tho then jews and pagans were tolerated , and more than tolerated , by the governments of those places where it grew up . i hope you do not imagine the christian religion has lost a●… of its first beauty , force , or reasonableness , by having been ●…most years in the world ; that you should fear it should be less able now to shift for it self , without the help of force . i doubt not but you look upon it still to be the po●…er and wisdom of god for our salvation ; and therefore cannot suspect it less capable to prevail now , by its own truth and light , than it did in the first ages of the church , when poor contemptible men , without authority , or the countenance of authority , had alone the care of it . this , as i take it , has been made use of by christians generally , and by some of our church in particular , as an argument for the truth of the christian religion ; that it grew and spread , and prevailed , without any aid from force , or the assistance of the powers in being . and if it be a mark of the true religion , that it will prevail by its own light and strength ; ( but that false religions will not , but have need of force and foreign helps to support them ) nothing certainly can be more for the advantage of true religion , than to take away compulsion every where . and therefore it is no more hard to conceive how the author of the letter should think to do service to religion in general , or to the christian religion , than it is hard to conceive that he should think there is a true religion , and that the christian religion is it ; which its professors have always own'd not to need force , and have urged that as a good argument to prove the truth of it . the inventions of men in religion need the force and helps of men to support them . a religion that is of god wants not the assistance of human authority to make it prevail . i guess , when this dropp'd from you , you had narrow'd your thoughts to your own age and country : but if you will enlarge them a little beyond the consines of england , i do not doubt but you will easily imagine that if in italy , spain , portugal , &c. the inquisition ; and in france their dragooning ; and in other parts those severities that are used to keep or force men to the national religion , were taken away ; and instead thereof the toleration propos'd by the author were set up , the true religion , would be a gainer by it . the author of the letter says , truth will do well enough , if she were once left to shift for her self . she seldom hath received , and he fears never will receive much assistance from the power of great men , to whom she is but rarely known , and more rarely welcome . errors indeed prevail , by the assistance of foreign and borrowed succours . truth makes way into our vnderstanding by her own light , and is but the weaker for any borrowed force that violence can add to her . these words of his ( how hard soever they may seem to you ) may help you to conceive how he should think to do service to true religion , by recommending and perswading such a toleration as he proposed . and now , pray tell me your self , whether you do not think true religion would be a gainer by it , if such a toleration establish'd there , would permit the doctrine of the church of england to be freely preached , and its worship set up , in any popish , mahumetan , or pagan country ? if you do not , you have a very ill opinion of the religion of the church of england , and must own that it can only be propagated and supported by force . if you think it would gain in those countries , by such a toleration , you are then of the author's mind , and do not find it so hard to conceive how the recommending such a toleration might do service to that which you think true religion . but if you allow such a toleration useful to truth in other countries , you must find something very peculiar in the air , that must make it less useful to truth in england . and 't will savour of much partiality , and be too absurd , i fear , for you to own , that toleration will be advantagious to true religion all the world over , except only in this island ; though , i much suspect , this , as absurd as it is , lies at the bottom ; and you build all you say upon this lurking supposition , that the national religion now in england , back'd by the publick authority of the law , is the only true religion , and therefore no other is to be tolerated . which being a supposition equally unavoidable , and equally just , in other countries , ( unless we can imagine that every where but in england men believe what at the same time they think to be a lie ) will in other places exclude toleration , and thereby hinder truth from the means of propagating it self . what the fruits of toleration are , which in the next words you complain do remain still among us , and which you say give no encouragement to hope for any advantages from it ; what fruits , i say , these are , or whether they are owing to the want or wideness of toleration among us , we shall then be able to judg , when you tell us what they are . in the mean time , i will boldly say , that if the magistrates will severely and impartially set themselves against vice , in whomsoever it is found ; and leave men to their own consciences , in their articles of faith , and ways of worship ; true religion will be spread wider , and be more fruitful in the lives of its professors , than ever hitherto it has been , by the imposition of creeds and ceremonies . you tell us , that no man can fail of sinding the way of salvation , who seeks it as he ought . i wonder you had not taken notice , in the places you quote for this , how we are directed there to the right way of seeking . the words ( john vii . . ) are ; if any man will do his will , he shall know of the doctrine whether it be of god. and , psalm xxv . , , . which are also quoted by you , tell us , the meek will he guide in judgment , and the meek will he teach his way . what man is he that feareth the lord , him shall he teach in the way that he shall chuse . the secret of the lord is with them that fear him , and he will shew them his covenant . so that these places , if they prove what you cite them for , that no man can fail of finding the way of salvation , who seeks it as he ought ; they do also prove that a good life is the only way to seek as we ought ; and that therefore the ma istrates , if they would put men upon seeking the way of salvation as they ought , should , by their laws and penalties , force them to a good life ; a good conversation being the readiest and surest way to a right understanding . punishments and severities thus apply'd , we are sure , are both practicable , just , and useful . how punishments will prove in the way you contend for , we shall see when we come to consider it . having given us these broad marks of your good-will to toleration , you tell us , 't is not your design to argue against it , but only to enquire what our author offers for the proof of his assertion . and then you give us this scheme of his argument . . there is but one way of salvation , or but one true religion . . no man can be saved by this religion , who does not believe it to be the true religion . . this belief is to be wrought in men by reason and argument , not by outward force and compulsion . . therefore all such force is utterly of no use for the promoting true religion , and the salvation of souls . . and therefore no body can have any right to use any force or compulsion , for the bringing men to the true religion . and you tell us , the whole strength of what that letter urged for the purpose of it , lies in this argument ; which i think you have no more reason to say , than if you should tell us , that only one beam of a house had any strength in it , when there are several others that would support the building , were that gone . the purpose of the letter is plainly to desend toleration , exempt from all force ; especially civil force , or the force of the magistrate . now if it be a true consequence , that men must be tolerated , if magistrates have no commission or authority to punish them for matters of religion ; then the only strength of that letter lies not in the unfitness of force to convince mens vnderstanding . vid. let. p. . again ; if it be true that magistrates being as liable to error as the rest of mankind , their using of force in matters of religion , would not at all advance the salvation of mankind , ( allowing that even force could work upon them , and magistrates had authority to use it in religion ) then the argument you mention is not the only one , in that letter , of strength to prove the necessity of toleration . v. let. p. . for the argument of the unsitness of force to convince mens minds being quite taken away , either of the other would be a strong proof for toleration . but let us consider the argument as you have put it . the two first propositions , you say , you agree to . as to the third , you grant that force is very improper to be used to induce the mind to assent to any truth . but yet you deny that force is utterly useless for the promoting true religion , and the salvation of mens souls ; which you call the author's th proposition : but indeed that is not the author's th proposition , or any proposition of his , to be sound in the pages you quote , or any where else in the whole letter , either in those terms , or in the sense you take it . in the th page , which you quote , the author is shewing that the magistrate has no power , that is not right , to make use of force in matters of religion , for the salvation of mens souls . and the reason he gives for it there , is , because force has no efficacy , to convince mens minds ; and that without a full perswasion of the mind , the profession of the true religion it self is not acceptable to god. vpon this ground , says he , i affirm that the magistrate's power extends not to the establishing any articles of faith , or forms of worship , by the force of his laws . for laws are of no force at all without penalties ; and penalties in this case are absolutely impertinent , because they are not proper to convince the mind . and so again , pag. . which is the other place you quote , the author says ; what soever may be doubted in religion , yet this at least is certain ; that no religion which i believe not to be true , can be either true , or profitable unto me . in vain therefore do princes compel their subjects to come into their church-communion , under the pretence of saving their souls . and more to this purpose . but in neither of those passages , nor any where else , that i remember , does the author say that it is impossible that force should any way , at any time , upon any person , by any accident , be useful towards the promoting of true religion , and the salvation of souls ; for that is it which you mean by utterly of no use . he does not deny that there is any thing which god in his goodness does not , or may not , sometimes , graciously make use of , towards the salvation of mens souls ( as our saviour did of clay and spittle to cure blindness ) and that so , force also may be sometimes useful . but that which he denies , and you grant , is that force has any proper efficacy to enlighten the understanding , or produce belief . and from thence he infers , that therefore the magistrate cannot lawfully compel men in matters of religion . this is what the author says , and what i imagine will always hold true , whatever you or any one can say or think to the contrary . that which you say is , force indirectly and at a distance may do some service . what you mean by doing service at a distance , towards the bringing men to salvation , or to imbrace the truth , i confess i do not understand ; unless perhaps it be what others , in propriety of speech , call by accident . but be it what it will , it is such a service as cannot be ascribed to the direct and proper efficacy of force . and so , say you , force , indirectly , and at a distance , may do some service . i grant it : make your best of it . what do you conclude from thence , to your purpose ? that therefore the magistrate may make use of it ? that i deny . that such an indirect , and at a distance vsefulness , will authorize the civil power in the use of it , that will never be prov'd . loss of estate and dignities may make a proud man humble : sufferings and imprisonment may make a wild and debauched man sober : and fo these things may indirectly , and at a distance , be serviceable towards the salvation of mens souls . i doubt not but god has made some , or all of these , the occasions of good to many men. but will you therefore infer , that the magistrate may take away a man's honour , or estate , or liberty , for the salvation of his soul ; or torment him in this , that he may be happy in the other world ? what is otherwise unlawful in it self ( as it certainly is to punish a man without a fault ) can never be made lawful by some good that , indirectly and at a distance , or if you please , indirectly and by accident , may follow from it . running a man through may save his life , as it has done by chance , opening a lurking imposthume . but will you say therefore that this is lawful , justifiable chirurgery ? the gallies , 't is like , might reduce many a vain , loose protestant , to repentance , sobriety of thought , and a true sense of religion : and the torments they suffer'd in the late persecution , might make several consider the pains of hell , and put a due estimate of vanity and contempt on all things of this world. but will you say , because those punishments might , indirectly and at a distance , serve to the salvation of mens souls , that therefore the king of france had right and authority to make use of them ? if your indirect and at a distance serviceableness may authorize the magistrate to use force in religion , all the cruelties used by the heathens against christians , by papists against protestants , and all the persecuting of christians one amongst another , are all justifiable . but what if i should tell you now of other effects , contrary effects , that punishments in matters of religion may produce ; and so may serve to keep men from the truth and from salvation ? what then will become of your indirect , and at a distance vsefulness ? for in all pleas for any thing because of its usefulness , it is not enough to say as you do ( and is the utmost that can be said for it ) that it may be serviceable : but it must be considered not only what it may , but what it is likely to produce : and the greater good or harm like to come from it , ought to determine of the use of it . to shew you what effects one may expect from force , of what usefulness it is to bring men to imbrace the truth , be pleas'd to read what you your self have writ . i cannot but remark , say you , that these methods ( viz. depriving men of their estates , corporal punishments , starving and tormenting them in prisons , and in the end even taking away their lives , to make them christians ) are so very improper in respect to the design of them , that they usually produce the quite contrary effect . for whereas all the use which force can have for the advancing true religion , and the salvation of souls , is ( as has already been shewed ) by disposing men to submit to instruction , and to give a fair hearing to the reasons which are offer'd for the enlightning their minds and discovering the truth to them ; these cruelties have the misfortune to be commonly look'd upon as so just a prejudice against any religion that uses them , as makes it needless to look any further into it ; and to tempt men to reject it , as both false and detestable , without ever vouchsafing to consider the rational grounds and motives of it . this effect they seldom fail to work upon the sufferers of them . and as to the spectators , if they be not beforehand well instructed in those grounds and motives , they will be much tempted likewise , not only to entertain the same opinion of such a religion , but withal to judg much more favourably of that of the sufferers ; who , they will be apt to think , would not expose themselves to such extremities , which they might avoid by compliance , if they were not throughly satisfied of the justice of their cause . here then you allow that taking away mens estates or liberty , and corporal punishments , are apt to drive away both sufferers and spectators , from the religion that makes use of them , rather than to it . and so these you renounce . now if you give up punishments of a man , in his person , liberty , and estate , i think we need not stand with you , for any other punishments may be made use of . but , by what follows , it seems you shelter your self under the name of severities . for moderate punishments , as you call them in another place , you think may be serviceable ; indirectly , and at a distance serviceable , to bring men to the truth . and i say , any sort of punishments disproportioned to the offence , or where there is no fault at all , will always be severity , unjustifiable severity , and will be thought so by the sufferers and by-standers ; and so will usually produce the effects you have mentioned , contrary to the design they are used for . not to profess the national faith , whilst one believes it not to be true ; not to enter into church-communion with the magistrate , as long as one judges the doctrine there professed to be erroneous , or the worship not such as god has either prescribed , or will accept ; this you allow , and all the world with you must allow , not to be a fault . but yet you would have men punished for not being of the national religion ; that is , as you your self confess , for no fault at all . whether this be not severity , nay so open and avow'd injustice , that it will give men a just prejudice against the religion that uses it , and produce all those ill effects you there mention , i leave you to consider . so that the name of severities in opposition to the moderate punishments ' you speak for , can do you no service at all . for where there is no fault , there can be no moderate punishment : all punishment is immoderate , where there is no fault to be punished . but of your moderate punishment we shall have occasion to speak more in another place . it suffices here to have shewn , that , whatever punishments you use , they are as likely to drive men from the religion that uses them , as to bring them to the truth ; and much more likely ; as we shall see before we have done : and so , by your own confession , they are not to be used . one thing in this passage of the author , it seems , appears absurd to you ; that he should say , that to take away mens lives , to make them christians , was but an ill way of expressing a design of their salvation . i grant there is great absurdity some where in the case . but it is in the practice of those who , persecuting men under a pretence of bringing them to salvation , suffer the temper of their good-will to betray it self , in taking away their lives . and whatever absurdities there be in this way of proceeding , there is none in the author's way of expressing it ; as you would more plainly have seen , if you had looked into the latin original , where the words are vita denique ipsâ privant , ut fideles , ut salvi siant ( pag. . ) which tho more literally , might be thus render'd , to bring them to the faith and to salvation ; yet the translator is not to be blamed , if he chose to express the sense of the author , in words that very lively represented the extream absurdity they are guilty of , who under pretence of zeal for the salvation of souls , proceed to the taking away their lives . an example whereof we have in a neighbouring country , where the prince declares he will have all his dissenting subjects sav'd , and pursuant thereunto has taken away the lives of many of them . for thither at last persecution must come : as i fear , notwithstanding your talk of moderate punishments , you your self intimate in these words ; not that i think the sword is to be used in this business , ( as i have sufficiently declared already ) but because all coactive power resolves at last into the sword ; since all ( i do not say , that will not be reformed in this matter by lesser penalties , but ) that refuse to submit to lesser penalties , must at last fall under the stroke of it . in which words , if you mean any thing to the busines●… in hand , you seem to have a reserve for greater punishments , when lesser are not sufficient to bring men to be convinced . but let that pass . you say , if force be us●…d , not instead of reason and arguments , that is , not to convince by its own proper efficacy , which it cannot do , &c. i think those who make laws , and use force , to bring men to church-conformity in religion , seek only the compliance , but concern themselves not for the conviction of those they punish ; and so never use force to convince . for , pray tell me ; when any dissenter conforms , and enters into the church-communion , is he ever examined to see whether he does it upon reason , and conviction , and such grounds as would become a christian concern'd for religion ? if persecution ( as is pretended ) were for the salvation of mens souls , this would be done ; and men not driven to take the sacrament to keep their places , or to obtain licenses to sell ale , ( for so low have these holy things been prostituted ) who perhaps knew nothing of its institution ; and considered no other use of it but the securing some poor secular advantage , which without taking of it they should have lost . so that this exception of yours , of the use of force , instead of arguments , to convince men , i think is needless ; those who use it , not being ( that ever i heard ) concern'd that men should be convinced . but you go on in telling us your way of using force , only to bring men to consider those reasons and arguments , which are proper and sufficient to convince them ; but which , without being forced , they would not consider . and , say you , who can deny but that , indirectly , and at a distance , it does some service , towards bringing men to imbrace that truth , which either through negligence they would never acquaint themselves with , or through prejudice they would reject and condemn unheard ? whether this way of punishment is like to increase , or remove prejudice , we have already seen . and what that truth is , which you can positively say , any man , without being forced by punishment , would through carelesness never acquaint himself with , i desire you to name . some are call'd at the third , some at the ninth , and some at the eleventh hour . and whenever they are call'd , they imbrace all the truth necessary to salvation . but these slips may be forgiven , amongst so many gross and palpable mistakes , as appear to me all through your discourse . for example : you tell us that force used to bring men to consider , does indirectly , and at a distance , some service . here now you walk in the dark , and endeavour to cover your self with obscurity , by omitting two necessary parts . as , first , who must use this force : which , tho you tell us not here , yet by other parts of your treatise 't is plain you mean the magistrate . and , secondly , you omit to say upon whom it must be used ; who it is must be punished : and those , if you say any thing to your purpose , must be dissenters from the national religion , those who come not into church-communion with the magistrate . and then your proposition in fair plain terms will stand thus . if the magistrate punish dissenters , only to bring them to consider those reasons and arguments which are proper to convince them ; who can deny but that indirectly , and at distance , it may do service , &c. towards bringing men to embrace that truth which otherwise they would never be acquainted with ? &c. in which proposition , . there is something impracticable . . something unjust . and , . whatever efficacy there is in force ( your way apply'd ) to bring men to consider and be convinced , it makes against you . . it is impracticable to punish dissenters , as dissenters , only to make them consider . for if you punish them as dissenters ( as certainly you do , if you punish them alone , and them all without exception ) you punish them for not being of the national religion . and to punish a man for not being of the national religion , is not to punish him only to make him consider ; unless not to be of the national religion , and not to consider , be the same thing . but you will say the design is only to make dissenters consider ; and therefore they may be punished only to make them consider . to this i reply ; it is impossible you should punish one with a design only to make him consider , whom you punish for something else besides want of consideration ; or if you punish him whether he consider or no ; as you do , if you lay penalties on dissenters in general . if you should make a law to punish all stammerers ; could any one believe you , if you said it was designed only to make them leave swearing ? would not every one see it was impossible that punishment should be only against swweating , when all stammerers were under the penalty ? such a proposal as this , is in it self , at first sight , monstrously absurd . but you must thank your self for it . for to lay penalties upon stammerers , only to make them not swear , is not more absurd and impossible than it is to lay penalties upon dissenters only to make them consider . . to punish men out of the communion of the national church , to make them consider , is unjust . tlsey are punished because out of the national church : and they are out of the national church , because they are not yet convinced . their standing out therefore in this state , whilst they are not convinced , not satisfied in their minds , is no fault ; and therefore cannot justly be punished . but your method is , punish them , to make them consider such reasons and arguments as are proper to convince them . which is just such justice , as it would be for the magistrate to punish you for not being a cartesian , only to bring you to consider such reasons and arguments as are proper and sufficient to convince you : when it is possible , . that you being satisfied of the truth of your own opinion in philosophy , did not judg it worth while to consider that of des cartes . . it is possible you are not able to consider , and examine , all the proofs and grounds upon which he endeavours to establish his philosophy . . possibly you have examined , and can sind no reasons and arguments proper and sufficient to convince you . . what ever indirect efficacy there be in force , apply'd by the magistrate your way , it makes against you . force used by the magistrate to bring men to consider those reasons and arguments , which are proper and sufficient to convince them , but which without being forced they would not consider ; may , say you , be serviceable indirectly , and at a distance , to make men imbrace the truth which must save them . and thus , say i , it may be serviceable to bring men to receive and imbrace falshood , which will destroy them . so that force and punishment , by your own confession , not being able directly , by its proper efficacy , to do men any good , in reference to their future estate ; though it be sure directly to do them harm , in reference to their present condition here ; and indirectly , and in your way of applying it , being proper to do at least as much harm as good ; i desire to know what the vsefulness is which so much recommends it , even to a degree that you pretend it needful and necessary . had you some new untry'd chymical preparation , that was as proper to kill as to save an infirm man , ( of whose life i hope you would not be more tender than of a weak brother's soul ) would you give it your child , or try it upon your friend , or recommend it to the world for its rare usefulness ? i deal very favourably with you , when i say as proper to kill as to save . for force , in your indirect way , of the magistrates applying it to make men consider those ar●…uments that otherwise they would not ; to make them lend an ear to those who tell them they have mistaken their way , and offer to shew them the right ; i say in this way , force is much more proper , and likely , to make men receive and imbrace error than the truth . . because men out of the right way are as apt , i think i may say apter , to use force , than others . for truth , i mean the truth of the gospel , which is that of the true religion , is mild , and gentle , and meek , and apter to use prayers and intreaties , than force , to gain a hearing . . because the magistrates of the world , or the civil soveraigns ( as you think it more proper to call them ) being few of them in the right way ; ( not one of ten , take which side you will ) perhaps you will grant not one of an hundred , being of the true religion ; 't is likely your indirect way of using of force would do an hundred , or at least ten times as much harm as good : especially if you consider , that as the magistrate will certainly use it to force men to hearken to the proper ministers of his religion , let it be what it will ; so you having set no time , nor bounds , to this consideration of arguments and reasons , short of being convinced ; you , under another pretence , put into the magistrate's hands as much power to sorce men to his religion , as any the openest persecutors can pretend to . for what difference , i beseech you , between punishing you to bring you to mass ; and punishing you to bring you to consider those reasons and arguments which are proper and sufficient to convince you that you ought to go to mass ? for till you are brought to consider reasons and arguments proper and sufficient to convince you ; that is , till you are convinced ; you are punished on . if you reply , you meant reasons and arguments proper and sufficient to convince them of the truth . i answer , if you meant so , why did you not say so ? but if you had , it would in this case do you little service . for the mass , in france , is as much supposed the truth , as the liturgy here . and your way of applying force will as much promote popery in france , as protestantism in england . and so you see how serviceable it is to make men receive and imbrace the truth that must save them . however you tell us , in the same page , that if force so applied , as is above mentioned , may in such sort as has been said , i. e. indirectly , and at a distance , be serviceable to bring men to receive and imbrace truth , you think it sufficient to sh●…w the usefulness of it in religion . where i shall observe , st . that this vsefulness amounts to no more but this , that it is not impossible but that it may be useful . and such a vsefulness one cannot deny to auricular confession , doing of penance , going of a pilgrimage to some saint , and what not . yet our church do's not think sit to use them : though it cannot be deny'd but they may have some of your indirect , and at a distance usefulness ; that is , perhaps may do some service , indirectly , and by accident . . force your way apply'd , as it may be useful , so also it may be useless . for , st , where the law punishes di●…enters , without telling them it is to make them consider , they may through ignorance and over-sight neglect to do it , and so your force proves useless . . some dissenters may have considered already , and then force imploy'd upon them must needs be useless ; unless you can think it useful to punish a man to make him do that which he has done already . . god has not directed it : and therefore we have no reason to expect he should make it successful . . it may be hurtful : nay it is likely to prove more hurtful than useful . st . because to punish men for that , which 't is visible cannot be known whether they have perform'd or no , is so palpable an injustice , that it is likelier to give them an aversion to the persons and religion that uses it , than to bring them to it . ly . because the greatest part of mankind being not able to discern betwixt truth and falshood , that depend upon long and many proofs , and remote consequences ; nor have ability enough to discover the salse grounds , and resist the captious and fallacious arguments of learned men versed in controversies ; are so much more expos'd , by the force which is used to make them hearken to the information and instruction of men appointed to it by the magistrate , or those of his religion , to be led into falshood and error , than they are likely this way to be brought to imbrace the truth that must save them ; by how much the national religions of the world are , beyond comparison , more of them false or erroneous , than such as have god for their author , and truth for their standard . and that seeking and examining , without the special grace of god , will not secure even knowing and learned men from error . we have a famous instance in the two reynold's ( both scholars , and brothers , but one a protestant , the other a papist ) who upon the exchange of papers between them , were both turn'd ; but so that neither of them , with all the arguments he could use , could bring his brother back to the religion which he himself had found reason to imbrace . here was ability to examine and judg , beyond the ordinary rate of most men. yet one of these brothers was so caught by the sophistry and skill of the other , that he was brought into error , from which he could never again be extricated . this we must unavoidably conclude ; unless we can think , that wherein they differ'd , they were both in the right ; or that truth can be an argument to support a falshood ; both which are impossible . and now , i pray , which of these two brothers would you have punished , to make him bethink himself , and bring him back to the truth ? for 't is certain some ill-grounded cause of assent alienated one of them from it . if you will examine your principles , you will find that , according to your rule , the papist must be punished in england , and the protestant in italy . so that , in effect , ( by your rule ) passion , humour , prejudice , lust , impressions of education , admiration of persons , worldly respect , and the like incompetent motives , must always be supposed on that side on which the magistrate is not . i have taken the pains here , in a short recapitulation , to give you the view of the vsefulness of force , your way applied , which you make such a noise with , and lay so much stress on . whereby i doubt not but it is visible , that its usefulness and uselessness laid in the ballance against each other , the pretended vsefulness is so far from outweighing , that it can neither incourage nor excuse the using of punishments ; which are not lawful to be used in our case without strong probability of success . but when to its uselesness mischief is added , and it is evident that more , much more , harm may be expected from it than good , your own argument returns upon you . for if it be reasonable to use it , because it may be serviceable to promote true religion , and the salvation of souls ; it is much more reasonable to let it alone , if it may be more serviceable to the promoting falshood , and the perdition of souls . and therefore you will do well hereafter not to build so much on the vsefulness of force , apply'd your way , your indirect and at a distance vsefulness , which amounts but to the shadow and possibility of vsefulness , but with an over-balancing weight of mischief and harm annexed to it . for upon a just estimate , this indirect , and at a distance , vsefulness can directly go for nothing ; or rather less than nothing . but suppose force , apply'd your way , were as useful for the promoting true religion , as i suppose i have shew'd it to be the contrary ; it does not from thence follow that it is lawful , and may be used . it may be very useful in a parish that has no teacher , or as bad as none , that a lay-man who wanted not abilities for it ( for such we may suppose to be ) should sometimes preach to them the doctrine of the gospel , and stir them up to the duties of a good life . and yet this , ( which cannot be deny'd may be at least indirectly , and at a distance , serviceable towards the promoting true religion and the salvation of souls ) you will not ( i imagine ) allow , for this vsefulness , to be lawful : and that , because he has not commission and authority to do it . the same might be said of the administration of the sacraments , and any other function of the priestly office. this is just our case . granting force , as you say , indirectly , and at a distance , useful to the salvation of mens souls ; yet it does not therefore follow that it is lawful for the magistrate to use it : because , as the author says , the magistrate has no commission or authority to do so . for however you have put it thus , ( as you have fram'd the author's argument ) force is utterly of no use for the promoting of true religion , and the salvation of souls ; and therefore no body can have any right to use any force or compulsion for the bringing men to the true religion ; yet the author does not , in those pages you quote , make the latter of these propositions an inference barely from the former ; but makes use of it as a truth proved by several arguments he had before brought to that purpose . for tho it be a good argument ; it is not useful , therefore not fit to be used : yet this will not be good logick ; it is useful , therefore any one has a right to use it . for if the vsefulness makes it lawful , it makes it lawful in any hands that can so apply it ; and so private men may use it . who can deny , say you , but that force indirectly , and at a distance , may do some service towards the bringing men to imbrace that truth , which otherwise they would never acquaint themselves with . if this be good arguing in you , for the usefulness of force towards the saving of mens souls ; give me leave to argue after the same fashion . . i will suppose , which you will not deny me , that as there are many who take up their religion upon wrong grounds , to the indangering of their souls ; so there are many that abandon themselves to the heat of their lusts , to the indangering of their souls . dly , i will suppose , that as force apply'd your way is apt to make the inconsiderate consider , so force apply'd another way is as apt to make the lascivious chaste . the argument then , in your form , will stand thus : who can deny but that force , indirectly , and at a distance , may , by castration , do some service towards bringing men to imbrace that chastity , which otherwise they would never acquaint themselves with . thus , you see , castration may , indirectly , and at a distance , be serviceable towards the salvation of mens souls . but will you say , from such an usefulness as this , because it may indirectly , and at a distance , conduce to the saving of any of his subjects souls , that therefore the magistrate has a right to do it , and may by force make his subjects eunuchs for the kingdom of heaven ? it is not for the magistrate , or any body else , upon an imagination of its vsefulness , to make use of any other means for the salvation of mens souls than what the author and finisher of our faith hath directed . you may be mistaken in what you think useful . dives thought , and so perhaps should you and i too , if not better inform'd by the scriptures , that it would b●… useful to rouze and awaken men if one should come to them from the dead . but he was mistaken . and we are told that if men will not hearken to moses and the prophets , the means appointed , neither will the strangeness nor terror of one coming from the dead perswade them . if what we are apt to think useful were thence to be concluded so , we should ( i fear ) be obliged to believe the miracles pretended to by the church of rome . for miracles , we know , were once useful for the promoting true religion , and the salvation of souls ; which is more than you can say for your political punishments : but yet we must conclude that god thinks them not useful now ; unless we will say ( that which without impiety cannot be said ) that the wise and benign disposer and governour of all things does not now use all useful means for promoting his own honour in the world , and the good of souls . i think this consequence will hold , as well as what you draw in near the same words . let us not therefore be more wise than our maker , in that stupendious and supernatural work of our salvation . the scripture , that reveals it to us , contains all that we can know , or do , in order to it : and where that is silent , 't is in us presumption to direct . when you can shew any commission in scripture , for the use of force , to compel men to hear , any more than to imbrace the doctrine of others that differ from them , we shall have reason to submit to it , and the magistrate have some ground to set up this new way of persecution . but till then , 't will be sit for us to obey that precept of the gospel , which bids us take heed what we hear . so that hearing is not always so useful as you suppose . if it had , we should never have had so direct a caution against it . 't is not any imaginary vsefulness , you can suppose , which can make that a punishable crime , which the magistrate was never authorized to meddle with . go and teach all nations , was a commission of our saviour's : but there was not added to it , punish those that will not hear and consider what you say . no , but if they will not receive you , shake off the dust of your feet ; leave them , and apply your selves to some others . and st. paul knew no other means to make men hear , but the preaching of the gospel ; as will appear to any one who will read romans the th , , &c. faith cometh by hearing , and hearing by the word of god. you go on , and in favour of your beloved force , you tell us that it is not only useful but needful . and here , after having at large , in the four following pages , set out the negligence or aversion , or other hinderances that keep men from examining , with that application and freedom of judgment they should , the grounds upon which they take up and persist in their religion , you come to conclude force necessary . your words are : if men are generally averse to a due consideration of things , where they are most concerned to use it ; if they usually take up their religion without examining it as they ought , and then grow so opinionative and so stiff in their prejudice , that neither the gentlest admonitions , nor the most earnest intreaties , shall ever prevail with them afterwards to do it ; what means is there left ( besides the grace of god ) to reduce those of them that are got into a wrong way , but to lay thorns and briars in it ? that since they are deaf to all perswasions , the uneasiness they meet with may at least put them to a stand , and incline them to lend an ear to those who tell them they have mistaken their way , and offer to shew them the right way . what means is there left , say you , but force . what to do ? to reduce men , who are out of it , into the right way . so you tell us here . and to that , i say , there is other means besides force ; that which was appointed and made use of from the beginning , the preaching of the gospel . but , say you , to make them hear , to make them consider , to make them examine , there is no other means but punishment ; and therefore it is necessary . i answer . st , what if god , for reasons best known to himself , would not have men compell'd to hear ; but thought the good tidings of salvation , and the proposals of life and death , means and inducements enough to make them hear , and consider , now as well as heretofore ? then your means , your punishments , are not necessary . what if god would have men left to their freedom in this point , if they will hear , or if they will forbear , will you constrain them ? thus we are sure he did with his own people : and this when they were in captivity : and 't is very like were ill treated for being of a different religion from the national , and so were punished as dissenters . yet then god expected not that those punishments should force them to hearken , more than at other times : as appears by ezek. . . and this also is the method of the gospel . we are ambassadors for christ ; as if god did beseech by us , we pray in christ's stead , says st. paul , cor. v. . if god had thought it necessary to have men punish'd to make them give ear , he could have call'd magistrates to be spreaders and ministers of the gospel , as well as poor fisher-men , or paul a persecutor , who yet wanted not power to punish where punishment was necessary , as is evident in ananias and sapphira , and the incestuous corinthian . ly . what if god , foreseeing this force would be in the hands of men as passionate , as humoursome , as liable to prejudice and error as the rest of their brethren , did not think it a proper means to bring men into the right way ? ly . what if there be other means ? then yours ceases to be necessary , upon the account that there is no means left . for you your self allow , that the grace of god is another means . and i suppose you will not deny it to be both a proper and sufficient means ; and , which is more , the only means ; such means as can work by it self , and without which all the force in the world can do nothing . god alone can open the ear that it may hear , and open the heart that it may understand : and this he does in his own good time , and to whom he is graciously pleas'd ; but not according to the will and phancy of man , when he thinks sit , by punishments , to compel his brethren . if god has pronounced against any person or people , what he did against the jews , ( isa. . . ) make the heart of this people fat , and make their ears heavy , and shut their eyes ; lest they see with their eyes , and hear with their ears , and understand with their hearts , and convert , and be healed : will all the force you can use , be a means to make them hear and understand , and be converted ? but , sir , to return your argument ; you see no other means left ( taking the world as we now find it ) to make men throughly and impartially examine a religion , which they imbraced upon such inducements as ought to have no sway at all in the matter , and with little or no examination of the proper grounds of it . and thence you conclude the use of force , by the magistrate , upon dissenters , necessary . and , i say , i see no other means left ( taking the world as we now find it , wherein the magistrates never lay penalties , for matters of religion , upon those of his own church , nor is it to be expected they ever should ; ) to make men of the national church , any where , throughly and impartially examine a religion , which they imbraced upon such inducements , as ought to have no sway at all in the matter , and therefore with little or no examination of the proper grounds of it . and therefore , i conclude the use of force by dissent●…rs upon conformists necessary . i appeal to the world , whether this be not as just and natural a conclusion as yours . though , if you will have my opinion , i think the more genuine consequence is , that force , to make men examine matters of religion , is not necessary at all . but you may take which of these consequences you please . both of them , i am sure , you cannot avoid . it is not for you and me , out of an imagination that they may be useful , or are necessary , to prescribe means in the great and mysterious work of salvation , other than what god himself has directed . god has appointed force as useful and necessary , and therefore it is to be used ; is a way of arguing , becoming the ignorance and humility of poor creatures . but i think force useful or necessary , and therefore it is to be used ; has , methinks , a little too much presumption in it . you ask , what means else is there left ? none , say i , to be used by man , but what god himself has directed in the scriptures , wherein are contained all the means and methods of salvation . faith is the gift of god. and we are not to use any other means to procure this gift to any one , but what god himself has prescribed . if he has there appointed that any should be forced to hear those who tell them they have mistaken their way , and offer to shew them the right ; and that they should be punished by the magistrate if they did not ; 't will be past doubt , it is to be made use of . but till that can be done , 't will be in vain to say what other means is there left . if all the means god has appointed , to make men hear and consider , be exhortation in season and out of season , &c. together with prayer for them , and the example of meekness and a good life ; this is all ought to be done , whether they will hear , or whether they will forbear . by these means the gospel at first made it self to be heard through a great part of the world ; and in a crooked and perverse generation , led away by lusts , humours , and prejudice , ( as well as this you complain of ) prevail'd with men to hear and imbrace the truth , and take care of their own souls ; without the assistance of any such force of the magistrate , which you now think needful . but whatever neglect or aversion there is in some men , impartially and throughly to be instructed ; there will upon a due examination ( i fear ) be found no less a neglect and aversion in others , impartially and throughly to instruct them . 't is not the talking even general truths in plain and clear language ; much less a man 's own fancies in scholastick or uncommon ways of speaking , an hour or two , once a week , in publick ; that is enough to instruct even willing hearers in the way of salvation , and the grounds of their religion . they are not politick discourses which are the means of right information in the foundations of religion . for with such , ( sometimes venting antimonarchical principles , sometimes again preaching up nothing but absolute monarchy and passive obedience , as the one or other have been in vogue and the way to preferment ) have our churches rung in their turns , so loudly , that reasons and arguments proper and sufficient to convince men of the truth in the controverted points of religion , and to direct them in the right way to salvation , were scarce any were to be heard . but how many , do you think , by friendly and christian debates with them at their houses , and by the gentle methods of the gospel made use of in private conversation , might have been brought into the church ; who , by railing from the pulpit , ill and unfriendly treatment out of it , and other neglects or miscarriages of those who claimed to be their teachers , have been driven from hearing them ? paint the defects and miscarriages frequent on this side , as well as you have done those on the other , and then do you , with all the world , consider whether those who you so handsomely declaim against , for being misled by education , passion , humour , prejudice , obstinacy , &c. do deserve all the punishment . perhaps it will be answered ; if there be so much toil in it , that particular persons must be apply'd to , who then will be a minister ? and what if a lay-man should reply : if there be so much toil in it , that doubts must be cleared , prejudices removed , foundations examined , &c. who then will be a protestant ? the excuse will be as good hereafter for the one as for the other . this new method of yours , which you say no body can deny but that indirectly , and at a distance , it does some service towards bringing men to embrace the truth ; was never yet thought on by the most refined persecutors . tho indeed it is not altogether unlike the plea made use of to excuse the late barbarous usage of the protestants in france , ( designed to extirpate the reformed religion there ) from being a persecution for religion . the french king requires all his subjects to come to mass. those who do not , are punished with a witness . for what ? not for their religion , say the pleaders for that discipline , but for disobeying the king's laws . so by your rule , the dissenters ( for thither you would , and thither you must come , if you mean any thing ) must be punished . for what ? not for their religion , say you , not for following the light of their own reason , not for obeying the dictates of their own consciences . that you think not fit . for what then are they to be punished ? to make them , say you , examine the religion they have imbraced , and the religion they have rejected . so that they are punished , not for having offended against a law : for there is no law of the land that requires them to examine . and which now is the fairer plea , pray judg . you ought , indeed , to have the credit of this new invention . all other law-makers have constantly taken this method ; that where any thing was to be amended , the fault was first declared , and then penalties denounced against all those , who after a time set , should be found guilty of it . this the common sense of mankind , and the very reason of laws ( which are intended not for punishment , but correction ) has made so plain ; that the subtilest and most resined law-makers have not gone out of this course , nor have the most ignorant and barbarous nations mist it . but you have out-done solon and lycurgus , moses and our saviour , and are resolved to be a law-maker of a way by your self . 't is an old and obsolete way , and will not serve your turn , to begin with warnings and threats of penalties to be inflicted on those who do not reform , but continue to do that which you think they fail in . to allow of impunity to the innocent , or the opportunity of amendment to those who would avoid the penalties , are formalities not worth your notice . you are for a shorter and surer way . take a whole tribe and punish them at all adventures ; whether guilty or no , of the miscarriage which you would have amended ; or without so much as telling them what it is you would have them do , but leaving them to find it out if they can . all these absurdities are contained in your way of proceeding ; and are impossible to be avoided by any one who will punish dissenters , and only dissenters , to make them consider and weigh the grounds of their religion , and impartially examine whether it be true or no , and upon what grounds they took it up , that so they may find and imbrace the truth that must save them . but that this new sort of discipline may have all fair play ; let us enquire , first , who it is you would have be punished . in the place above cited , they are those who are got into a wrong way , and are deaf to all perswasions . if these are the men to be punished , let a law be made against them : you have my consent ; and that is the proper course to have offenders punished . for you do not , i hope , intend to punish any fault by a law , which you do not name in the law ; nor make a law against any fault you would not have punished . and now , if you are sincere , and in earnest , and are ( as a fair man should be ) sor what your words plainly signify , and nothing else ; what will such a law serve for ? men in the wrong way are to be punished : but who are in the wrong way is the question . you have no more reason to determine it against one , who differs from you ; than he has to conclude against you , who differ from him . no , not tho you have the magistrate and the national church on your side . for , if to differ from them be to be in the wrong way ; you , who are in the right way in england , will be in the wrong way in france . every one here must be judg for himself : and your law will reach no body , till you have convinced him he is in the wrong way . and then there will be no need of punishment to make him consider ; unless you will assirm again , what you have deny'd , and , have men punished for imbracing the religion they believe to be true , when it differs from yours or the publick . besides being in the wrong way , those who you would have punished must be such as are deaf to all perswasions . but any such , i suppose , you will hardly sind , who hearken to no body , not to those of their own way . if you mean by deaf to all perswasions , all perswasions of a contrary party , or of a different church ; such , i suppose , you may abundantly find in your own church , as well as else-where ; and i presume to them you are so charitable , that you would not have them punished for not lending an ear to seducers . for constancy in the truth , and perseverance in the faith , is ( i hope ) rather to be incouraged , than by any penalties check'd in the orthodox . and your church , doubtless as well as all others , is orthodox to it self , in all its tenets . if you mean by all perswasion , all your perswasion , or all perswasion of those of your communion ; you do but beg the question , and suppose you have a right to punish those who differ from , and will not comply with you . your next words are , when men fly from the means of a right information , and will not so much as consider how reasonable it is , throughly and impartially to examine a religion , which they embraced upon such inducements as ought to have no sway at all in the matter , and therefore with little or no examination of the proper grounds of it ; what human method can be used , to bring them to act like men , in an affair of such consequence , and to make a wiser and more rational choice , but that of laying such penalties upon them , as may ballance the weight of those prejudices which inclin'd them to prefer a false way before the true , and recover them to so much sobriety and reflection , as seriously to put the question to themselves ; whether it be really worth the while to undergo such inconveniencies , for adhering to a religion , which , for any thing they know , may be false , or for rejecting another ( if that be the case ) which , for any thing they know , may be true , till they have brought it to the bar of reason , and given it a fair trial there . here you again bring in such as prefer a false way before a true : to which having answered already , i shall here say no more , but that , since our church will not allow those to be in a false way who are out of the church of rome , because the church of rome ( which pretends infallibity ) declares hers to be the only true way ; certainly no one of our church ( nor any other , which claims not infallibility ) can require any one to take the testimony of any church , as a sufficient proof of the truth of her own doctrine . so that true and false ( as it commonly happens , when we suppose them for our selves , or our party ) in essect , signify just nothing , or nothing to the purpose ; unless we can think that true or false in england , which will not be so at rome , or geneva : and vice versâ . as for the rest of the description , of those on whom you are here laying penalties ; i beseech you consider whether it will not belong to any of your church , let it be what it will. consider , i say , if there be none in your church who have imbrac'd her religion , upon such inducements as ought to have no sway at all in the matter , and therefore with little or no examination of the proper grounds of it ; who have not been inclin'd by prejudices ; who do not adhere to a religion , which for any thing they know may be false , and who have rejected another which for any thing they know may be true . if you have any such in your communion ( and 't will be an admirable , tho i fear but a little , flock that has none such in it ) consider well what you have done . you have prepared rods for them , for which i imagine they will con you no thanks . for to make any tolerable sense of what you here propose , it must be understood that you would have men of all religions punished , to make them consider whether it be really worth the while to undergo such inconveniencies for adhering to a religion which for any thing they know may be false . if you hope to avoid that , by what you have said of true and false ; and pretend that the supposed preference of the true way in your church , ought to preserve its members from your punishment ; you manifestly triste . for every church's testimony , that it has chosen the true way , must be taken for it self ; and then none will be liable ; and your new invention of punishment is come to nothing : or else the differing churches testimonies must be taken one for another ; and then they will be all out of the t●…ue way , and your church need penalties as well as the rest . so that , upon your principles , they must all or none be punished . chuse which you please : one of them , i think , you cannot escape . what you say in the next words ; where instruction is stifly refused , and all admonitions and perswasions prove vain and ineffectual ; differs nothing but in the way of expressing , from deaf to all perswasions : and so that is answer'd already . in another place , you give us another description of those you think ought to be punished , in these words ; those who refuse to embrace the doctrine , and submit to the spiritual government of the proper ministers of religion , who by special designation , are appointed to exhort , admonish , reprove , &c. here then , those to be punished , are such who refuse to imbrace the doctrine , and submit to the government of the proper ministers of religion . whereby we are as much still at uncertainty , as we were before , who those are who ( by your scheme , and laws suitable to it ) are to be punished . since every church has , as it thinks , its proper ministers of religion . and if you mean those that refuse to imbrace the doctrine , and submit to the government of the ministers of another church ; then all men will be guilty , and must be punished ; even those of your church , as well as others . if you mean those who refuse , &c. the ministers of their own church ; very few will incur your penalties . but if , by these proper ministers of religion , the ministers of some particular church are intended ; why do you not name it ? why are you so reserv'd , in a matter wherein , if you speak not out , all the rest that you say will be to no purpose ? are men to be punished for refusing to imbrace the doctrine , and submit to the government , of the proper ministers of the church of geneva ? for this time , ( since you have declared nothing to the contrary ) let me suppose you of that church : and then , i am sure , that is it that you would name . for of what-ever church you are , if you think the ministers of any one church ought to be hearken'd to , and obey'd , it must be those of your own . there are persons to be punished , you say . this you contend for , all through your book ; and lay so much stress on it , that you make the preservation and propagation of religion , and the salvation of souls , to depend on it : and yet you describe them by so general and equivocal marks ; that , unless it be upon suppositions which no body will grant you , i dare say , neither you , nor any body else , will be able to find one guilty . pray find me , if you can , a man whom you can , judicially prove ( for he that is to be punished by law , must be fairly tried ) is in a wrong way , in respect of his faith ; i mean , who is deaf to all perswasions , who flies from all means of a right information , who refuses to imbrace the doctrine , and submit to the government of the spiritual pastors . and when you have done that , i think , i may allow you what power you please to punish him ; without any prejudice to the toleration the author of the letter proposes . but why , i pray , all this bogling , all this loose talking , as if you knew not what you meant , or durst not speak it out ? would you be for punishing some body , you know not whom ? i do not think so ill of you . let me then speak out for you . the evidence of the argument has convinced you that men ought not to be persecuted for their religion ; that the severities in use amongst christians cannot be defended ; that the magistrate has not authority to compel any one to his religion . this you are forced to yield . but you would fain retain some power in the magistrate's hands to punish dissenters , upon a new pretence ; viz. not for having imbraced the doctrine and worship they believe to be true and right , but for not having well consider'd their own and the magistrate's religion . to shew you that i do not speak wholly without-book ; give me leave to mind you of one passage of yours . the words are , penalties to put them upon a sorious and impartial examination of the controversy between the magistrates and them . though these words be not intended to tell us who you would have punished , yet it may be plainly inferr'd from them . and they more clearly point out whom you aim at , than all the foregoing places , where you seem to ( and should ) describe them . for they are such as between whom and the magistrate there is a controversy : that is , in short , who differ from the magistrate in religion . and now indeed you have given us a note by which these you would have punished may be known . we have , with much ado , found at last whom it is we may presume you would have punished . which in other cases is usually not very difficult : because there the faults to be mended easily design the persons to be corrected . but yours is a new method , and unlike all that ever went before it . in the next place ; let us see for what you would have them punished . you tell us , and it will easily be granted you , that not to examine and weigh impartially , and without prejudice or passion , ( all which , for shortness-sake , we will express by this one word consider ) the religion one embraces or refuses , is a fault very common , and very prejudicial to true religion , and the salvation of mens souls . but penalties and punishments are very necessary , say you , to remedy this evil. let us see now how you apply this remedy . therefore , say you , let all dissenters be punished . why ? have no dissenters considered of religion ? or have all conformists considered ? that you your self will not say . your project therefore is just as reasonable , as if a lethargy growing epidemical in england ; you should propose to have a law made to blister and scarify and shave the heads of all who wear gowns : though it be certain that neither all who wear gowns are lethargick , nor all who are lethargick wear gowns . — dii te damasippe deaeque verum ob consilium donent tonsore . for there could not be certainly a more learned advice , than that one man should be pull'd by the ears , because another is asleep . this , when you have consider'd of it again , ( for i find , according to your principle , all men have now and then need to be jog'd ) you will , i guess , be convinced is not like a fair physician , to apply a remedy to a disease ; but , like an engag'd enemy , to vent one's spleen upon a party . common sense , as well as common justice , requires , that the remedies of laws and penalties should be directed against the evil that is to be removed , where-ever it be found . and if the punishment , you think so necessary , be ( as you pretend ) to cure the mischief you complain of , you must let it pursue and fall on the guilty , and those only , in what company soever they are ; and not , as you here propose , and is the highest injustice , punish the innocent considering dissente●… , with the guilty ; and , on the other side , let the inconsiderate guilty conformist scape , with the innocent . for one may rationally presume that the national church has some , nay more , in proportion , of those who little consider or concern themselves about religion , than any congregation of dissenters . for conscience , or the care of their souls , being once laid aside ; interest , of course , leads men into that society , where the protection and countenance of the government , and hopes of preferment , bid fairest to all their remaining desires . so that if careless , negligent , inconsiderate men in matters of religion , who without being forced would not consider , are to be roused into a care of their souls , and a search after truth , by punishments ; the national religion , in all countries , will certainly have a right to the greatest share of those punishments ; at least , not to be wholly exempt from them . this is that which the author of the letter , as i remember complains of ; and that justly , viz. that the pretended care of mens souls always expresses it self , in those who would have force any way made use of to that end , in very unequ●…l methods ; some persons being to be treated with severity , whilst others guilty of the same faults are not to be so much as touched . though you are got pretty w●…ll out of the deep mud , and renounce punishments directly for religion ; yet you stick still in this part of the mire ; whilst you would have dissenters punished to make them consider , but would not have any thing done to conformists , tho never so negligent in this point of considering . the author's letter pleas'd me , because it is equal to all mankind , is direct , and will , i think , hold every where ; which i take to be a good mark of truth . for , i shall always suspect that neither to comport with the truth of religion , or the design of the gospel , which is suited to only some one country , or party . what is true and good in england , will be true and good at rome too , in china , or geneva . but whether your great and only method for the propagating of truth , by bringing the inconsiderate by punishments to consider , would ( according to your way of applying your punishments only to dissenters from the national religion ) be of use in those countries , or any where but where you suppose the magistrate to be in the right , judg you . pray , sir , consider a little , whether prejudice has not some share in your way of arguing . for this is your position ; men are generally negligent in examining the grounds of their religion . this i grant . but could there be a more wild and incoherent consequence drawn from it , than this ; therefore dissenters must be punished ? but that being laid aside , let us now see to what end they must be punished . sometimes it is , to bring them to consider those reasons and arguments which are proper and sufficient to convince them . of what ? that it is not easy to set grantham steeple upon paul's church ? what-ever it be you would have them convinced of , you are not willing to tell us . and so it may be any thing . sometimes it is , to incline them to lend an ear to those who tell them they have mistaken their way , and offer to shew them the right . which is , to lend an ear to all who differ from them in religion ; as well crafty seducers , as others . whether this be for the procuring the salvation of their souls , the end for which you say this force is to be used , judg you . but this i am sure ; whoever will lend an ear to all who will tell them they are out of the way , will not have much time for any other business . sometimes it is , to recover men to so much sobriety and reflection , as seriously to put the question to themselves , whether it be really worth their while to undergo such inconveniences , for adhering to a religion which , for any thing they know , may be false , or for rejecting another ( if that be the case ) which , for ought they know , may be true , till they have brought it to the bar of reason , and given it a fair trial there . which , in short , amounts to thus much , viz. to make them examine whether their religion be true , and so worth the holding , under those penalties that are annexed to it . dissenters are indebted to you , for your great care of their souls . but what , i beseech you , shall become of those of the national church , every where ( which make sar the greater part of mankind ) who have no such punishments to make them consider ; who have not this only remedy provided sor them ; but are lest in that deplorable condition , you mention , of being suffer'd quietly , and without molestation , to take no care at all of their souls , or in doing of it to follow their own prejudices , humours , or some crafty seducers : need not those of the national church , as well as others , bring their religion to the bar of reason , and give it a fair trial there ? and if they need to do so , ( as they must , if all national religions cannot be supposed true ) they will always need that which , you say , is the only means to make them do so . so that if you are sure , as you tell us , that there is need of your method ; i am sure , there is as much need of it in national churches , as any other . and so , for ought i can see , you must either punish them , or let others alone ; unless you think it reasonable that the sar greater part of mankind should constantly be without that soveraign and only remedy , which they stand in need of equally with other people . sometimes the end for which men must be punished is , to dispose them to submit to instruction , and to give a fair hearing to the reasons are offer'd for the inli●…htning their minds , and discovering the truth to them . if their own words may be taken for it , there are as sew dissenters as consormists , in any country , who will not profess they have done , and do this . and if their own word ; may not be taken ; who , i pray must be judg ? you and your magistrates ? if so , then it is plain you punish them not to dispose them to submit to instruction , but to your instruction ; not to dispose them to give a fair hearing to reasons offer'd for the inlightning their minds , but to give an obedient hearing to your reasons . if you mean this ; it had been sairer and shorter to have spoken out plainly , than thus in fair words , of indesinite signification , to say that which amounts to nothing . for what sense is it , to punish a man to dispose him to submit to instruction , and give a fair hearing to reasons offer'd for the inlightning his mind , and discovering truth to him , who ●…s two or three times a week several 〈◊〉 on purp●…se to do i●… , and that with the hazard of his liberty or purse ; 〈◊〉 you mean your instructions , your reasons , your truth : which brings us but back to what you have disclaimed , plain persecution for differing in religion . sometimes this is to be done , to prevail with men to weigh matters of religion carefully , and impartially . discountenance and punishment put into one scale , with impunity and hopes of preferment put into the other , is as sure a way to make a man weigh impartially , as it would be for a prince to bribe and threaten a judg to make him judg uprightly . sometimes it is , to make men bethink themselves , and put it out of the power of any foolish humor , or unreasonable prejudice , to alienate them from truth and their own happiness . add but this , to put it out of the power of any humour or prejudice of their own , or other mens ; and i grant the end is good , if you can find the means to procure it . but why it should not be put out of the power of other mens humour or prejudice , as well as their own , wants ( and will always want ) a reason to prove . would it not , i beseech you , to an indifferent by-stander , appear humour or prejudice , or some thing as bad ; to see men , who profess a religion reveal'd from heaven , and which they own contains all in it necessary to salvation , exclude men from their communion , and persecute them with the penalties of the civil law , for not joining in the use of ceremonies which are no where to be found in that reveal'd religion ? would it not appear humour or prejudice , or some such thing , to a sober impartial heathen ; to see christians exclude and persecute one of the same faith , for things which they themselves confess to be indifferent , and not worth the contending for ? prejudice , humour , passion , lusts , impressions of education , reverence and admiration of persons , worldly respects , love of their own choice , and the like , ( to which you justly impute many mens taking up and persisting in their religion ) are indeed good words ; and so , on the other side , are these following ; truth , the right way , inlightning , reason , sound judgment ; but they signify nothing at all to your purpose , till you can evidently and unquestionably shew the world that the latter ( viz. truth and the right way , &c. ) are always , and in all countries , to be found only in the national church ; and the former ( viz. passion and prejudice , &c. ) only amongst the dissenters . but to go on : sometimes it is , to bring men to take such care as they ought of their salvation . what care is such as men ought to take , whilst they are out of your church , will be hard for you to tell me . but you endeavour to explain your self , in the following words ; that they may not blindly leave it to the choice neither of any other person , nor yet of their own lusts and passions , to prescribe to them what faith or worship they shall imbrace . you do well to make use of punishment to shut passion out of the choice : because you know fear of suffering is no passion . but let that pass . you would have men punished , to bring them to take such care of their salvation , that they may not blindly leave it to the choice of any other person to prescribe to them . are you sincere ? are you in earnest ? tell me then truly : did the magistrate or national church , any where , or yours in particular , ever punish any man , to bring him to have this care which , you say , he ought to take of his salvation ? did you ever punish any man , that he might not blindly leave it to the choice of his parish-priest , or bishop , or the convocation , what faith or worship he should imbrace ? 't will be suspected care of a party , or any thing else rather than care of the salvation of mens souls ; if , having found out so useful so necessary a remedy , the only method there is room left for , you will apply it but partially , and make trial of it only on those who you have truly least kindness for . this will , unavoidably , give one reason to imagine , you do not think so well of your remedy as you pretend , who are so sparing of it to your friends ; but are very free of it to strangers , who in other things are used very much like enemies . but your remedy is like the helleboraster , that grew in the woman's garden , for the cure of worms in her neighbours children : for truly it wrought too roughly , to give it to any of her own . methinks your charity , in your present persecution , is much what as prudent , as justisiable , as that good woman's . i hope i have done you no injury , that i here suppose you of the church of england . if i have , i beg your pardon . it is no offence of malice , i i assure you : for i suppose no worse of you , than i confess of my self . sometimes this punishment that you contend for is , to bring men to act according to reason , and sound judgment . tertius è coelo cecidit cato . this is reformation indeed . if you can help us to it , you will deserve statues to be erected to you , as to the restorer of decay'd religion . but if all men have not reason and sound judgment , will punishment put it into them ? besides , concerning this matter mankind is so divided , that he acts according to reason and sound judgment at auspurg , who who would be judged to do the quite contrary at edinburgh . will punishment make men know what is reason and sound judgment ? if it will not , 't is impossible it should make them act according to it . reason and sound judgment are the elixir it self , the universal remedy : and you may as reasonably punish men to bring them to have the philosopher's stone , as to bring them to act according to reason and sound judgment . sometimes it is , to put men upon a serious and impartial examination of the controversy between the magistrate and them , which is the way for them to come to the knowledg of the truth . but what if the truth be on neither side ( as i am apt to imagine you will think it is not , where neither the magistrate nor the dissenter is either of them of your church ) how will the examining the controversy between the magistrate and him be the way to come to the knowledg of the truth ? suppose the controversy between a lutheran and a papist ; or , if you please , between a presbyterian magistrate and a quaker subject . will the examining the controversy between the magistrate and the dissenting subject , in this case bring him to the knowledg of the truth ? if you say yes , then you grant one of these to have the truth on his side . for the examining the controversy between a presbyterian and a quaker , leaves the controversy either of them has with the church of england , or any other church , untouched . and so one , at least , of those being already come to the knowledg of the truth , ought not to be put under your discipline of punishment ; which is only to bring him to the truth . if you say no , and that the examining the controversy between the magistrate and the dissenter , in this case , will not bring him to the knowledg of the truth ; you consess your rule to be salse , and your method to no purpose . to conclude , your system is , in short , this . you would have all men ( laying aside prejudice , humour , passion , &c. ) examin the grounds of their religion , and search for the truth . this , i consess , is heartily to be wish'd . the means that you propose to make men do this , is that dissenters should be punished , to make them do so . it is as if you had said : men generally are guilty of a fault ; therefore l●…t one sect , who have the ill luck to be of an opinion different from the magistrate , be punished . this at first sight shocks any who has the least spark of sense , reason or justice . but having spoken of this already , and concluding that upon second thoughts , you your self will be ashamed of it ; let us consider it put so as to be consistent with common sense , and with all the advantage it can bear ; and then let us see what you can make os it . men are negligent in examining the religions they imbrace , refuse , or persist in ; therefore it is sit they should be punished to make them do it . this is a con●…e indeed which may , without desiance to common s●…nse , be drawn from it . this is the use , the only use , which you think punishment can indirectly , and at a distance , have , in matters of religion . you would have men by punishments d●…iven to examine . what ? religion . to what end ? to bring them to the knowledg of the truth . but i answer . first , every one has not the ability to do this . secondly , every one has not the opportunity to do it . would you have every poor protestant , for example , in the palatinate , examine throughly whether the pope b●… insallibl●… , or head of the church ; whether there be a purgatory ; whether saints are to be pray'd to , or the dead pray'd sor ; whether the s●…ripture be the only rule of faith ; whether there be no salvantion out of the church ; and whether there be no church without bishops ; and an hundred other questions in controversy between the papists and those protestants ; and when he had master'd these , go on to sortify himself against the opinions and objections of other churches he dissers from ? this , which is no small task , must be done ; before a man can have brought his religion to the bar of reason , and given it fair trial there . and if you will punish men till this be done ; the country-man must leave off plowing and sowing , and betake himself to the study of greek and latin ; and the artisan must sell his tools , to buy fathers and school-men , and leave his family to starve . if something less than this will satisfy you , pray tell me what is enough . have they considered and examined enough , if they are satisfied themselves where the truth lies ? if this be the limits of their examination , you will sind sew to punish ; unless you will punish them to make them do what they have done already . for , however he came by his religion , there is scarce any one to be found who does not own himself satisfied that he is in the right . or else , must they be punished to make them consider and examine till they imbrace that which you choose for truth ? if this be so , what do you but in effect choose for them , when yet you would have men punished , to bring them to such a care of their souls that no other person might choose for them ? if it be truth in general you would have them by punishments driven to seek ; that is to offer matter of dispute , and not a rule of discipline . for to punish any one to make him seek till he sind truth , without a judg of truth , is to punish for you know not what ; and is all one as if you should whip a scholar to make him find out the square root of a number you do not know . i wonder not therefore that you could not resolve with your self what degree of severity you would have used , nor how long continued ; when you dare not speak out directly whom you would have punished , and are far from being clear to what end they should be under penalties . consonant to this uncertainty , of whom , or what , to be punished ; you tell us , that there is no question of the success of this method . force will certainly do , if duly proportioned to the design of it . what , i pray , is the design of it ? i challeng you , or any man living , out of what you have said in your book , to tell me directly what it is . in all other punishments that ever i heard of yet , till now that you have taught the world a new method , the design of them has been to cure the crime they are denounced against ; and so i think it ought to be here . what i beseech you is the crime here ? dissenting ? that you say not , any where , is a fault . besides you tell us , that the magistrate hath not an authority to compel any one to his religion : and that you do not require that men should have no rule but the religion of the country . and the power you ascribe to the magistrate is given him to bring men , not to his own , but to the true religion . if dissenting be not the fault ; is it that a man does not examine his own religion , and the grounds of it ? is that the crime your punishments are designed to cure ? neither that dare you say ; lest you displease more than you satisfy with your new discipline . and then again , ( as i said before ) you must tell us how far you would have them examin , before you punish them for not doing it . and i imagine , if that were all we required of you , it would be long enough before you would trouble us with a law , that should prescribe to every one how far he was to examine matters of religion ; wherein if he fail'd and came short , he was to be punished ; if he perform'd and went in his examination to the bounds set by the law , he was acquitted and free . sir , when you consider it again , you will perhaps think this a case reserv'd to the great day , when the secrets of all hearts shall be laid open . for i imagine it is beyond the power or judgment of man , in that variety of circumstances , in respect of parts , tempers , opportunities , helps , &c. men are in , in this world , to determine what is every one's duty in this great business of search , enquiry , examination , or to know when any one has done it . that which makes me believe you will be of this mind , is , that where you undertake for the success of this method , if rightly used , it is with a limitation , upon such as are not altogether incurable . so that when your remedy is prepared according to art , ( which art is yet unknown ) and rightly apply'd , and given in a due dose , ( all which are secrets ) it will then infallibly cure . whom ? all that are not incurable by it . and so will a pippin posset , eating fish in lent , or a presbyterian lecture , certainly cure all that are not incurable by them . for i am sure you do not mean it will cure all , but those who are absolutely incurable ; because you your self allow one means left of cure , when yours will not do , viz. the grace of god. your words are , what means is there left ( except the grace of god ) to reduce them , but to lay thorns and briars in their way . and here also , in the place we were considering , you tell us , the incurable are to be left to god. whereby , if you mean they are to be left to those means he has ordained for mens conversion and salvation , yours must never be made use of : for he indeed has prescribed preaching and hearing of his word ; but as for those who will not hear , i do not find any where that he has commanded they should be compell'd or beaten to it . there is a third thing that you are as t●…nder and reserv'd in , as either naming the criminal ; to be punished , or positively telling us the end for which they should be punished : and that is with what sort of penalties , what degree of punishment they should be forced . you are indeed so pracious to them , that you renounce the severities and penal●…s hith●…rto made use of . you ●…ell us , they should be but 〈◊〉 penalti●…s . but if we ask you what are moderate penalties , you confess you cannot tell us . so th●…t by moderate , here , you yet mean nothing . you tell us , the outward force to be apply'd , should be duly temper'd . but what that due temp●…r is , you do not , or cannot say ; and so in effect , it signisies just nothing . yet if in this you are not plain and direct , all the rest of your design will signify ●…ing . for it being to have some men , and to some end , punished ; yet if it cannot be found what punishment is to be used , i●… 〈◊〉 ( notwithstanding all you have said ) utterly useless . you tell us modestly , that to determine precisely the just measure of the punishment , will require some consideration . if the faults were preci●…ly determined , and could be prov●…d , it would require no more consideration to determine the measure of the punishment , in this , than it would in ●…ny other cas●… , where those were known . but where the fault is undesined , and the guilt not to be proved , ( as i suppose it will be sound in this present business of examining ) it will without doubt require consideration to proportion the force to the design . just so much consideration as it will require to sit a co●…t to the moon , or proportion a shooe to the feet of those who inhabit her . for to proportion a punishment to 〈◊〉 fault that you do not name , ( and so we in charity ought to think you do not yet know ) and a fault that when you have named it , will be imposible to be proved who are or are not guilty of it ; will i suppose require as much consideration as to sit a shooe to feet whose size and shape are not known . however , you offer some measures whereby to regulate your punishments ; which when they are looked into , will be sound to be just as good as none ; they being impossible to be any rule in the case . the sirst is , so much force , or such penalties as are or-dinarily sufficient to prevail with men of common discretion , and not desperately perverse and obstinate , to weigh matters of religion carefully and impartially , and without which ordinarily they will not do this . where it is to be observed : first , that who are these men of common discretion , is as hard to know , as to know what is a fit degree of punishment in the case ; and so you do but regulate one uncertainty by another . some men will be apt to think , that he who will not weigh matters of religion , which are of infinite concernment to him , without punishment , cannot in reason be thought a man of comm●…n discretion . many women of common discretion enough to manage the ordinary affairs of their families , are not able to read a page in an ordinary author , or to understand and give an account what it means , when read to them . many men of common discretion in their callings , are not able to judg when an argument is conclusive or no ; much less to trace it through a long train of consequences . what penalties shall be sufficient to prevail with such ( who upon examination i ●…ear will not be found to make the least part of mankind ) to examine and weigh matters of religion carefully and impartially ? the law allows all to have common discretion , for whom it has not provided guardians or bedlam . so that , in effect , your men of common discretion , are all men , not judg'd ideots or madmen : and penalties sufficient to prevail with men of common discretion , are penalties sufficient to prevail with all men , but ideots and mad-men . which what a measure it is to regulate penalties by , let all men of common discretion judg . secondly , you may be pleased to consider , that all men of the same degree of discretion , are not apt to be moved by the same degree of penalties . some are of a more yielding , some of a more stiff temper ; and what is sufficient to prevail on one , is not half enough to move the other ; tho both men of common discretion . so that common discretion will be here of no use to determine the measure of punishment : especially , when in the same clause you except men desperately perverse and obstinate ; who are as hard to be known , as what you seek : viz. the just proportitions of punishments necessary to prevail with men to consider , examine , and weigh matters of religion ; wherein , if a man tells you he has consider'd , he has weigh'd , he has examin'd , and so goes on in his former course , 't is impossible for you ever to know whether he has done his duty , or whether he be desperately perverse and obstinate . so that this exception signifies just nothing . there are many things in your use of force and penalties , different from any i ever met with elsewhere . one of them , this clause of yours , concerning the measure of punishments , now under consideration , offers me : wherein you proportion your punishments only to the yielding and corrigible , not to the perverse and obstinate ; contrary to the common discretion which has hitherto made laws in other cases , which levels the punishments against refractory offenders , and never spares them because they are obstinate . this however i will not blame , as an oversight in you . your new method , which aims at such impracticable and inconsistent things as laws cannot bear , nor penalties be useful to , forced you to it . the uselessness , absurdity , and unreasonableness of great severities , you had acknowledg'd in the foregoing paragraphs . dissenters you would have brought to consider by moderate penalties . they lye under them ; but whether they have consider'd or no ( for that you cannot tell ) , they still continue dissenters . what is to be done now ? why , the incurable are to be left to god , as you tell us , p. . your punishments were not meant to prevail on the desperately perverse and obstinate , as you tell us here . and so whatever be the success , your punishments are however justified . you have given us in another place , something like another boundary to your moderate penalties : but when examined , it proves just like the rest , trifling only , in good words , so put together as to have no direct meaning ; an art very much in use amongst some sort of learned men. the words are these ; such penalties as may not tempt persons who have any concern for their eternal salvation , ( and those who have none , ought not to be considered ) to renounce a religion which they believe to be true , or profess one which they do not believe to be so . if by any concern , you mean a true concern for their eternal salvation , by this rule you may make your punishments as great as you please ; and all the severities you have difclaim'd may be brought in play again : for none of those will be able to make a man , who is truly concerned for his eternal salvation , renounce a religion he believes to be true , or prosess one he does not believe to be so . if by those who have any concern , you mean such who have some faint wishes for happiness hereafter , and would be glad to have things go well with them in the other world , but will venture nothing in this world for it ; these the moderatest punishments you can imagine , will make change their religion . if by any concern , you mean whatever may be between these two ; the degrees are so infinite , that to proportion your punishments by that , is to have no measure of them at all . one thing i cannot but take notice of in this passage , before i leave it : and that is that you say here , those who have no concern for their salvation deserve not to be considered . in other parts of your letter you pretend to have compassion on the careless , and provide remedies for them : but here , of a sudden , your charity fails you ; and you give them up to eternal perdition , without the least regard , the least pity ; and say they deserve not to be considered . our saviour's rule was , the sick , and not the whole , need a physician . your rule here is , those that are careless are not to be considered , but are to be lest to themselves . this would seem strange , if one did not observe what drew you to it . you perceiv'd that if the magistrate was to use no punishments but such as would make no body change their religion , he was to use none at all : for the careless would be brought to the national church , with any sl●…ght punishments ; and when they are once there , you are , it seems , satisfied , and look no further after them . so that by your own measures , if the careless , and those who have no concern for their eternal salvation , are to be regarded and taken care of ; if the salvation of their souls is to be promoted there is to be no punishments used at all : and therefore you leave them out as not to be considered . there remains yet one thing to be enquired into , concerning the measure of the punishments , and that is the length of their duration . moderate punishments that are continued , that men find no end of , know no way out of , sit heavy , and become immoderately uneasie . dissenters you would have punished , to make them consider . your penalties have had the effect on them you intended ; they have made them consider ; and they have done their utmost in considering . what now must be done with them ? they must be punish'd on ; for they are still dissenters . if it were just , if you had reason at first to punish a dissenter , to make him consider , when you did not know but that he had considered already ; it is as just , and you have as much reason to punish him on , even when he has perform'd what your punishments was designed for , when he has considered , but yet remains a dissenter . for i may justly suppose , and you must grant , that a man may remain a dissenter , after all the consideration your moderate penalties can bring him to ; when we see greater punishments , even those severities you disown , as too great , are not able to make men consider so far as to be convinced , and brought over to the national church . if your punishments may not be inflicted on men , to make them consider , who have or may have considered already for ought you know ; then dissenters are never to be once punished , no more than any other sort of men i●… dissenters are to 〈◊〉 punished , to make them consider , whether they have considered or no ; then their punishments , tho they do consider , must never cease , as long as they are dissenters ; which whether it be to pun●…sh them only to bring them to consider , let all men judg . this i am sure ; punishments , in your method , must either never begin upon dissenters , or never cease . and so pre●…end , moderation as you please , the punishments which your method requires , must be either very immoderate , or none at all . and now , you having yielded to our author , and that upon very good reasons which you your self urge , and which i shall set down in your own words , that to prosecute men with fi●…e and sword , or to d●…prive them of their estates , to maim them with ●…ral punishments , to starve and t●…rture them in noisom prisons , and in the end even to take away their lives , to make them christians , is but an ●…ll way of expressing mens desire of the salvation of th●…se wh●…m they treat in this manner . and that it will be very difficult to pers●…ade men of sense , that he who with dry eyes and satisfaction of mind can deliver his brother to the executioner , to be burnt alive , does sincerely and heartily concern himself to save that brother from the flames of hell in the world to c●…me . and that these methods are so very impr●…per , in respect to the design of them , that they usually pr●…duce the quite contrary effect . for whereas all the use which force can have for the advancing true religion , and the salvation of souls , is ( as has already been ●…wed ) by disposing men to submit to instruction , and to give a fair hearing to the reasons which are off●…red , for the enlightning their minds , and discovering the truth to them ; these cruelties have the misfortune to be commonly look'd upon as so just a prejudice against any religion that uses them , as makes it needless to look any further into it ; and to tempt men to reject it , as both false and detestable , without ever v●…ucbsafing to consider the rational grounds and motives of it . this effect they seldom sail to work upon the sufferers of them ; and as to the spectators , if they be not before-hand well instructed in those grounds and motives , they will be much tempted likewise , not only to entertain the same opinion of such a religion , but withal to judg much more favourably of that of the sufferers ; who they will be apt to think , would not exp●…se themselves to such extremities , which they might avoid by compliance , if they were not throughly satisfied of the justice of their cause . and upon these reasons you conclude , that these severities are utterly unapt and improper for the bringing men to embrace that truth which must save them . again , you having acknowledged , that the authority of the magistrate is not an authority to compel any one to his religion . and again , that the rigor of laws , and force of penalties are not capable to convince and change mens minds . and yet further , that you do not require that men should have no rule , but the religion of the court ; or that they should be put under a necessity to quit the light of their own reason , and oppose the dictates of their own consciences , and blindly resign up themselves to the will of their governors ; but that the power you ascribe to the magistrate , is given him to bring m●…n not to his own , but to the true religion now you having , i say , granted this ; whereby you directly condemn and abolish all laws that have been made here , or any where else ( that ever i heard of ) to compel men to conformity , i think the author , and whosoever else are most for liberty of conscience , might be content with the toleration you allow , by condemning the laws about religion , now in force ; and rest satisfied , until you had made your new method consistent and practicable , by telling the world plainly and directly ; . who are to be punished . . for what . . with what punishments . . how long . . what advantage to true religion it would be , if magistrates every where did so punish . . and lastly , whence the magistrate had commission to do so . when you have done this plainly and intelligibly , without keeping in the uncertainty of general expressions , and without supposing all along your church in the right , and your religion the true ; ( which can no more be allow'd to you in this case , whatever your church or religion be , than it can be to a papist or a lutheran , a presbyterian , or an anabaptist ; nay no more to you , than it can be allowid to a jew or a mahometan ) ; when , i say , you have by setling these points , fram'd the parts of your new engine , set it together , and shew'd that it will work , without doing more harm than good in the world ; i think then men may be content to submit to it . but imagining this , and an engine to shew the perpetual motion , will be found out together ; i think toleration in a very good state , notwithstanding your answer ; wherein you having said so much for it , and for ought i see , nothing against it ; unless an impracticable chimera be , in your opinion , something mightily to be apprehended . we have now seen and examined the main of your treatise ; and therefore i think i might here end , without going any farrher . but , that you may not think your self or any of your arguments neglected , i will go over the remainder , and give you my thoughts on every thing i shall meet with in it , that seems to need any answer . in one place you argue against the author thus : if then the author's fourth proposition , as you call it , viz. that force is of no use for promoting true religion and the salvation of souls , be not true ( as perhaps by this time it appears it is not ) then the last proposition , which is built upon it , must fall with it : which last proposition is this , viz. that no body can have any right to use any outward force or compulsion , to bring men to the true religion , and so to salvation . if this proposition were built , as you alledg , upon that which you call his fourth , then indeed if the fourth fell , this built upon it would fall with it . but that not being the author's proposition , ( as i have shew'd ) nor this built wholly on it , but on other reasons , ( as i have already prov'd , and any one may see in several parts of his letter , particularly p. , , and . ) what you alledg falls of it self . the business of the next paragraph is to prove , that if force be useful , then somebody must certainly have a right to use it . the first argument you go about to prove it by , is this , that usefulness is as good an argument to prove there is somewhere a right to use it , as uselessness is to prove no body has such a right . if you consider the things of whose usefulness or uselessness we are speaking , you will perhaps be of another mind . it is punishment , or force used in punishing . now all punishment is some evil , some inconvenience , some suffering ; by taking away or abridging some good thing , which he who is punished has otherwise a right to . now to justifie the bringing any such evil upon any man , two things are requisite . first , that he who does it has commission and power so to do . secondly , that it be directly useful for the procuring some greater good . whatever punishment one man uses to another , without these two conditions , whatever he may pretend , proves an injury and injustice , and so of right ought to have been let alone . and therefore , though usefulness ( which is one of the conditions that makes punishments just ) when it is away , may hinder punishments from being lawful in any bodies hands ; yet usefulness , when present ( being but one of those conditions ) cannot give the other , which is a commission to punish ; without which also punishment is unlawful . from whence it follows , that tho useless punishment be unlawful from any hand ; yet useful punishment from every hand is not lawful . a man may have the stone , and it may be useful ( more than indirectly and at a distance useful ) to him to be cut ; but yet this usefulness will not justifie the most skilful chirurgeon in the world , by force to make him endure the pain and hazard of cutting ; because he has no commission , no right , without the patients own consent to do so . nor is it a good argument , cutting will be useful to him ; therefore there is a right somewhere to cut him , whether he will or no. much less will there be an argument for any right , if there be only a possibility that it may prove useful indirectly and by accident . your other argument is this ; if force or punishment be of necessary use , then it must be acknowledged , that there is a right somewhere to use it ; unless we will say ( what without impiety cannot be said ) , that the wise and benign disposer and governour of all things has not furnished mankind with competent means for the promoting his own honour in the world , and the good of souls . if your way of arguing be true ; 't is demonstration , that force is not of necessary use . for i argue thus , in your form . we must acknowledg force not to be of necessary use ; unless we will say ( what without impiety cannot be said ) that the wise disposer and governour of all things did not , for above years after christ , furnish his church with competent means for promoting his own honour in the world , and the good of souls . 't is for you to consider whether these arguments be conclusive or no. this i am sure ; the one is as conclusive as the other . but if your supposed usefulness places a right somewhere to use it , pray tell me in whose hands it places it in turky , persia , or china , or any country where christians of d●…fferent churches live under a heathen or mahometan sovereign ? and if you cannot tell me in whose hands it places it there , ( as i believe you will find it pretty hard to do ) there are then ( it seems ) some places where ( upon your supposition of the necessary usefulness of force ) the wise and benign governour and disposer of all things , has not furnish'd m●…n with competent means for promoting his own honour , and the good of souls ; unless you will grant , that the wise and benign disposer and governour of all things , bath for the pr●…moting of his honour , and the good of souls , placed a power in mah metan or heathen princes , to punish christians , to bring them to consider reasons and arguments proper to convince them . but this is the advantage of so sine an invention , as that of force d●…ing some service indirectly and at a distance ; which usefulness , if we may believe you , places a right in mahometan or pagan princes hands , to use force upon christians ; for fear lest mankind , in those countries , should be unfurnish'd with means for the promoting god's honour and the good of souls . for thus you argue ; if there be so great use of force , then there is a right somewhere to use it . and if there be such a right somewhere , where should it be but in the civil sovereign ? who can deny now , but that you have taken care , great care , for the promoting of truth and the christian religion ? but yet it is as hard for me , i consess , and i believe for others , to conceive how you should think to do any service to truth and the christian religion , by putting a right into mahometans or heathens hands to punish christians ; as it was for you to conceive how the author should think to do any service to truth , and the christian religion , by exempting the professors of it from punishment every where ; since there are more ●…agan , mahometan , and erroneous princes in the world , than orthodox ; truth , and the christian religion ( taking the world as we find it ) is sure to be more punished and suppress'd , than error and falshood . the author having endeavour'd to shew that no body at all , of any rank or condition , had a power to punish , torment , or use any man ill , for matters of religion ; you tell us you do not yet understand why clergy-men are not as capable of such power as other men. i do not remember that the author any where , by excepting eccles●…sticks more than others , g●…ve you any occasion to shew your concern in this point . had he ●…seen that this would have touch'd you so nearly , and that you set your h●…t so much upon the lergys power of punishing ; 't is like h●… 〈◊〉 have told you , he thought eccles●…sticks as capable of it as any men ; and that if forwardness and diligence in the exercise of such power may recommend any to it , clergy-men in the opinion of the world stand sairest for it . however , you do well to put in your claim for them , tho the author excludes them no more than their neighbours . nay , they must be allow'd the pretence of the fairest title . for i never read of any se●…es that were to bring men to christ , but those of the law of m●… ; which is therefore call'd a ped●…gue . ( gal. . ) and the next verse tells us , that aft●…r that faith is c●…e , 〈◊〉 are no longer under a school-master . but yet if we are still to be driven to christ by a rod , i shall not envy them the pleasure of wi●…ng it : only 〈◊〉 desire them , when they have got the scourge into their hands , to remember our saviour , and sollow his example , who never us'd it but once ; and that they would , like him , imploy it only to drive vile and seand●…ons trasikers for the things of this world out of their church , r●…ther than to drive whoever they can into it . whether that latter be not a proper method to make their church what our saviour there pronounced of the ●…emple , they who use it were best look . for in matters of religion , none are so easy to be so driven , as those who have nothing of religion at all ; and next to them , the vicious , the ignorant , the worldling , and the hypocrite ; who care for no more of religion but the name , nor no more of any church , but its prosperity and power ; and who , not unlike those describ'd by our saviour , luke . . ) for a shew come to , or cry up the prayers of the church , that they may dev●…ur widows , and other helpless people's houses . i say not this of the serious professors of any church , who are in earnest in matters of religion . such i value , who conscientiously , and out of a sincere perswasion , imbrace any religion , tho different from mine , and in a way , i think , mistaken . but no body can have reason to think otherwise than what i have said , of those who are wrought upon to be of any church , by secular hopes and fears . those truly , place trade above all other considerations , and merchandize with religion it self , who regulate their choice by worldly profit and loss . you endeavour to prove , against the author , that civil society is not instituted only for civil ends , i. e. the procuring , preserving , and advancing mens civil interests . your words are : i must say , that our author does but beg the question , when he affirms that the commonwealth is constituted only for the procuring , preserving , and advancing of the civil interests of the members of it . that commonwealths are instituted for these ends , no man will deny . but if there be any other ends besides these , attainable by the civil society and government , there is no reason to affirm , that these are the only ends , for which they are designed . doubtless common-wealths are instituted for the attaining of all the benefits which political government can yield . and therefore , if the spiritual and eternal interests of men may any way be procured or advanced by political government , the procuring and advancing those interests must in all reason be reckon'd among the ends of civil societies , and so , consequently , fall within the compass of the magistrates jurisdiction . i have set down your words at large , to let the reader see , that you of all men had the least reason to tell the author he does but beg the question ; unless you mean to justify your self by the pretence of his example . you argue thus . if there be any other ends attainable by civil society , then civil interests are not the only ends for which commonwealths are instituted . and how do you prove there be other ends ? why thus . doubtless commonwealths are instituted for the attaining all the benefits which political government can yeild . which is as clear a demonstration , as doubtless can make it to be . the question is , whether civil society be instituted only for civil ends ? you say , no ; and your proof is , because , doubtless , it is instituted for other ends. if i now say , doubtless this is a good argument ; is not every one bound without more ado to admit it for such ? if not , doubtless you are in danger to be thought to beg the question . but notwithstanding you say here , that the author begs the question ; in the following page you tell us , that the author offer three considerations which seem to him abundantly to demonstrate , that the civil power neither can , nor ought in any manner to be extended to the salvation of souls . he does not then beg the question . for the question being , whether civil interest be the only end of civil society , he gives this reason for the negative ; that civil power has nothing to do with the salvation of souls ; and offers three considerations for the proof of it . for it will always be a good consequence , that , if the civil power has nothing to do with the salvation of souls , then civil interest is the only end of civil society . and the reason of it is plain ; because a man having no other interest , but either in this world , or the world to come ; if the end of civil society reach not to a man's interest in the other world , ( all which is comprehended in the salvation of his soul ) 't is plain , that the sole end of civil society is civil interest , under which the author comprehends the good things of this world. and now let us examine the truth of your main position , viz. that civil society is instituted for the attaining all the benefits that it may any way yeild . which , if true , then this position must be true , viz. that all societies whatsoever are instituted for the attaining all the benefits that they may any way yeild ; there being nothing peculiar to civil society in the case , why that society should be instituted for the attaining all the benefits it can any way yeild , and other societies not . by which argument it will follow , that all societies are instituted for one and the same end : i. e. for the attaining all the benefits that they can any way yeild . by which account there will be no difference between church and state ; a commonwealth and an army ; or between a family and the east-india company ; all which have hitherto been thought distinct sorts of societies , instituted for different ends. if your hypothesis hold good , one of the ends of the family must be to preach the gospel , and administer the sacraments ; and one business of an army to teach languages , and prop●…gate religion ; because these are benefits some way or other attainable by those societies : unless you take want of commission and authority to be a sufficient impediment : and that will be so too in other cases . 't is a benefit to have true knowledg and philosophy imbraced and assented to , in any civil society or government . but will you say , therefore , that it is a benefit to the society , or one of the ends of government , that all who are not peripateticks should be punished , to make men find out the truth , and prosess it . this indeed might be thought a fit way to make some men imbrace the peripatetick philosophy , but not a proper way to find the truth . for , perhaps the peripatetick philosophy may not be true ; perhaps a great many have not time , nor parts to study it ; perhaps a great many who have studied it , cannot be convinced of the truth of it : and therefore it cannot be a benefit to the commonwealth , nor one of the ends of it , that these members of the society should be disturb'd , and diseas'd to no purpose , when they are guilty of no fault . for just the same reason , it cannot be a benefit to ●…ivil society , that men should be pun shed in denmark , for not being lu●…rans ; in geneva , for not being calvinists ; and in vi●…nna , for not being papists ; as a means to make them find out the true religion . for so , upon your grounds , men most be treated in those places , as well as in england , for not being of the church of england . and then , i beseech you , consider the great benefit will accrue to men in society by this method ; and i suppose it will be a hard thing for you to prove , that ever civil governments were instituted to pun●…sh men for not being of this , or that sect in religion ; however by accident , indirectly , and at a distance , it may be an occasion to one perhaps of a thousand , or an hundred , to study that controversy , which is all you expect from it . if it be a benefit , pray tell me what benefit it is . a civil benefit it cannot be . for mens civil interests are disturb'd , injur'd , and impair'd by it . and what spiritual benefit that can be to any multitude of men , to be pun●…shed for dissenting from a false or erroneous prosession , i would have you sind out : unless it be a spiritual benefit to be in danger to be driven into a wrong way . for if in all differing sects , one is in the wrong , 't is a hundred to one but that from which one dissents , and is punished for dissenting from , is the wrong . i grant it is past doubt , that the nature of man is so covetous of good , that no one would have excluded from any action he does , or from any institution he is concerned in , any manner of good or benefit , that it might any way yeild . and if this be your meaning , it will not be denied you . but then you speak very improperly , or rather very mistakenly , if you call such benefits as may any way ( i. e. indirectly , and at a distance or by accident ) be attain'd by civil or any other society , the ends for which it is instituted . nothing can in reason be reckon'd amongst the ends of any s●…ty , but what may in reason be supposed to be designed by those who enter into it . ●…ow no body can in reason suppose , that any one ent●…ed into civil society for the procuring , securing , or advancing the salvation of his soul●… when he , for that end , needed not the force of civil society . the procuring , therefore , s●…ing , and advancing the spiritual and e●…ernal interest of men , cannot in reason be reckon'd amongst the ends of civil societies ; tho perhaps it might so fall out , that in some particular instance , some mans spiritual interest might be advanced by your or any other way of applying civil force . a nobleman , whose chappel is decayed or ●…allen , may make ●…se of his dining-room for praying and preaching . yet whatever 〈◊〉 were attainable by this use of the room , no body can in reason reckon this among the ends for which it was built ; no more than the accidental breeding of some bird in any part of it ( tho it were a benefit it yielded ) could in reason be reckon'd among the ends of building the house . but , say you , doubtless commonwealths are instituted for the attaining of all the b●…nefits which pelitical government can yield ; and therefore if the spiritual and et●…rnal interests of men may any way be procur'd or advanc'd by p●…litical government , the procuring and advancing those interests , must in all reason be reck●…n'd amongst the e●…ds of civil s●…ciety , and so con●…quently fall within the compass of the magistrates jurisdiction . upon the same grounds , i thus reason . doubtless churches are instituted ●…or the attaining of all the benefits which ecclesiastical government can yield : and therefore , if the temporal and secular interests ●…f men ma●… any way be procured or advanced by ecclesiastic●…l pol●…y , the 〈◊〉 and advancing those interests , must in all reason be reckoned among the ends of religious societies , and so consequently fall within the compass of church-mens jurisdiction . the church of rome has openly made its advantage of secular interests to be precured or advanced , indirectly and at a distance , and in ord●…e ad spiritualia ; all which ways ( if i mistake not english ) are comprehended under your any way . but i do not remember that any of the reformed churches have hitherto directly professed it . but there is a time for all things . and if the commonwealth once invades the spiritual ends of the church , by medling with the salvation of souls , ( which she has alway been so tender of ) who can deny , that the church should have liberty to make her self some amends by reprisals ? but , sir , however you and i may argue from wrong suppositions , yet unless the apostle , ( eph. ; ) where he reckons up the church-officers which christ had instituted in his churh , had told us they were for some other ends than for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; the advancing of their secular interests will scarce be allow'd to be their business , or within the compass of their jurisdiction . nor till it can be shewn that civil society is instituted for spiritual ends , or that the magistrate has commission to interpose his authority , or use force in matters of religion ; your supposition of spiritual benefits indirectly and at a distance attainable by political government , will never prove the advancing of those interests by force , to be the magistrates business , and to fall within the compass of his jurisdiction . and till then , the force of the arguments which the author has brought against it , ( in the th and following pages of his letter ) will hold good . common-wealths , or civil societies and governments , if you will believe the judicious mr. hooker , are as st. peter calls them ( pet. . . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the contrivance and institution of man ; and he shews there for what end ; viz. for the punishment of evil doers , and the praise of them that do well . i do not find any where , that it is for the punishment of those who are not in church communion with the magistrate , to make them study controversies in religion , or hearken to those who will tell them they have mistaken their way , and offer to show them the right one . you must shew them such a commission , if you say it is from god. and in all societies instituted by man , the ends of them can be no other than what the institutors appointed ; which i am sure could not be their spiritual and eternal interest . for they could not stipulate about these one with another , nor submit this interest to the power of the society , or any sovereign they they should set over it . there are nations in the west-indies which have no other end of their society , but their mutual defence against their common ●…ies . in these , their captain , or prince , is sovereign commander in time of war ; but in time of peace , neither ne nor ●…y body else has any authority over any of the society . you cannot deny but other , even temporal ends , are attainable by these commonwealths , if they had been otherwise instituted and appointed to those ends . but all your saying , doubtless commonwealths are instituted for the attaining of all the benefits which they can yield , will not give authority to any one , or more , in such a society , by political government or force , to procure directly or indirectly other benefits than that for which it was instituted : and therefore , there it falls not within the compass of those princes jurisdiction to punish any one of the society for injuring another ; because he has no commission so to do ; whatever reason you may think there is , that that should be reckoned amongst the ends of their society . but to conclude : your argument has that desect in it which turns it upon your self . and that is , that the procuring and advancing the spiritual and eternal interest of souls , your way , is not a benefit to the society : and so , upon your own supposition , the procuring and advancing the spiritual interest of souls , any way , cannot be one of the ends of civil society ; unless the procuring and advancing the spiritual interest of souls , in a way proper to do more harm than good towards the salvation of souls , be to be accounted such a benefit as to be one of the ends of civil societies . for that yours is such a way , i have proved already . so that were it hard to prove that political government , whose only instrument is force , could no way by force ( however applied ) more advance than hinder the spiritual and eternal interest of men ; yet having prov'd it against your particular new way of applying force , i have sufficiently vindicated the author's doctrine from any thing you have said against it . which is enough for my present purpose . your next page tells us , that this reasoning of the author , viz. that the power of the magistrate cannot be ex●…ended to the salvation of souls , because the care of souls is not committed to the magistrate ; is proving the thing by it self . as if you should say , when i tell you that you could not extend your power to meddle with the money of a young gentleman you travelled with , as tutor , because the care of his money was not committed to you , were proving the thing by it self . for it is not necessary that you should have the power of his money ; it may be intrusted to a steward who travels with him ; or it may be left to himself . if you have it , it is but a delegated power . and in all delegated powers , i thought this a fair proof ; you have it not , or cannot use it , ( which is what the author means here by extended to ) because it is not committed to you . in the summing up of this argument , ( p. . ) the author says , no body therefore , in fine , neither common-wealths , &c. hath any title to invade the civil rights and worldly goods of another , upon pretence of r●…ligion . which is an exposition of what he means in the beginning of the argument , by the magistrates power cannot be extended to the salvation of souls . so that if we take these last cited words equivalent to those in the former place , his pr●…of will stand thus . the magistrate has no title to invade the civil rights or worldly goods of any one , upon pretence of religion ; because the care of souls is not committed to him . this is the same in the author's sense with the former . and whether either this , or that , be a proving the same thing by it self , we must leave to others to judg . you quote the ●…uthor's argument , which he brings to prove that the care of souls is not committed to the magistrate , in these words . it is not committed to him by god , because it appears not that god has ever given any such authority to one man over another , as to compel any one to his religion . this when first i read it , i confess i thought a good argument . but you say this is quite besides the business ; and the reason you give , is ; for the authority of the magistrate is not an authority to compel any one to his religion , but only an authority to procure all his subjects the means of discovering the way of salvation , and to procure withal , as much as in him lies . that none remain ignorant of it , &c. i fear sir , you forget your self . the author was not writing against your new hypothesis , before it was known in the world. he may be excused if he had not the gift of prophecy , to argue against a notion which was not yet started . he had in view only the laws hitherto made , and the punishments ( in matters of religion ) in use in the world . the penalties , as i take it , are lain on men for being of different ways of religion . which , what is it other , but to compel them to relinquish their own , and to conform themselves to that from which they differ ? if this be not to compel them to the magistrates religion , pray tell●… us what is ? this must be necessarily so understood ; unless it can be supposed that the law intends not to have that done , which with penalies it commands to be done ; or that punishments are not compulsion , not that compulsion the author complains of . the law says , do this and live ; embrace this doctrine , conform to this way of worship , and be at ease , and free ; or else be fined , imprisoned , banished , burnt . if you can shew among the laws that have been made in england , concerning religion , ( and i think i may say any-where else ) any one that punishes men for not having impartially examin'd the religion they have imbraced , or refus'd , i think i may yield you the cause . law-makers have been generally wiser than to make laws that could not be executed : and therefore their laws were against nonconformists , which could be known ; and not for impartial examination , which could not . 't was not then besides the author's business , to bring an argument against the persecutions here in fashion . he did not know that any one , who was so free as to acknowledg that the magistrate has not an authority to compel any one to his religion , and thereby at once ( as you have done ) give up all the laws now in force against dissenters , had yet rods in store for them , and by a new trick would bring them under the lash of the law , when the old pretences were too much exploded to serve any longer . have you never heard of such a thing as the religion establish'd by law ? which is , it seems , the lawful religion of a countrey , and to be comply'd with as such . there being such things , such notions , yet in the world ; it was not quite besides the author's business to alledge , that god never gave such authority to one man over another as to compel any one to his religion . i will grant , if you please , religion establish'd by law is a pretty odd way of speaking , in the mouth of a christian ; ( and yet it is much in fashion ) as if the magistrate's authority could add any force or sanction to any religion , whether true or false . i am glad to find you have so far considered the magistrate's authority , that you agree with the author , that he hath none to compel men to his religion . much less can he , by any establishment of law , add any thing to the truth or validity of his own , or any religion whatsoever . it remains now to examine , whether the author's argument will not hold good , even against punishments in your way . for if the magistrate's authority be , as you here say , only to procure all his subjects , ( mark what you say , all his subjects ) the means of discovering the way of salvation , and to procure withal , as much as in him lies , that none remain ignorant of it , or refuse to embrace it , either for want of using those means , or by reason of any such prejudices as may render them ineffectual . if this be the magistrate's business , in reference to all his subjects ; i desire you , or any man else , to tell me how this can be done , by the application of force only to a part of them ; unless you will still vainly suppose ignorance , ●…gligence , or prejudice , only amongst that part whi●…h any where d●…ffers from the magistrate . if those of the magistrates church may be ignorant of the way of salvation ; if it be possible there may be amongst them those who refuse to imbrace it , either for want of using those means , or by reason of any such prejudices as may render them ineffectual ; what , in this case , becomes of the magistrate's authority to procure all his subjects the means of discovering the way of sal●…ation ? must these of his subjects be neglected , and lest without the means he has authority to procure them ? or must he ase force upon them too ? and then , pray , shew me how this can be done . shall the magistrate punish those of his own religion , to procur●… them the means of discovering the way of salvation , and to procure as much as in him lies , that they remain nor ignorant of it ; or refuse not to imbrace it ? these are such contradictions in practice , this is such condemnation of a man 's own religion , as no one can expect from the magistrate ; and i dare say you desire not of him . and yet this is that he must do , if his authority ●…e to precure all his subjects the means of discovering the way to salvation . and if it be so needful , as you say it is , that he should use it . i am sure force can●…do that till it be apply'd wider , and punishment be laid upon more than you would have it . for if the magistrate be by force to pricu●…e ; ●…s much as in him lies , that none rem●…gnorant of the way of salvation ; must he not punish all those who are ignorant of the way of salvation ? and pray tell me how is this any way practicable , but by supposing none in the national church ignorant , and all out of it ignorant of the way of s●…lvation . which , what is it , but to punish men barely for not being of the magistrate's religion ; the very thing you deny he has authority to do ? so that the magistraie having , by your own confession , n●… authority thus to use force ; and it being otherways impract cable for the procuring all his subjects the means of discovering the way of salvation ; there is an end of force . and so force being laid aside , either as unlawful , or unpracticable , the author's argument holds good against force , even in your way of applying it . but if you say , as you do in the foregoing page , that the magistrate has authority to lay such penalties upon those who refuse to imbrace the doctrine of the proper ministers of religion , and ●…o submit to their spiritual government , as to make them betb●…nk themselv●…s so as not to be ali●…nated from the truth . ( ●…or , as for fo●…lish ●…umour , and uncharitable pr●…judice , &c. which are but words o●… course that opposite parties give one another , as marks of d●…ke and presumption ; i omit them , as signifying nothing to the question ; being such as will with the same reason be retor●…ed by the other side , ) against that also the author's argument holds , that the magistrate has no such authority . st , because god never gave the magistrate an authority to be judg of truth for another man in matters of religion : and so he cannot be judg whether any man be altenated from the truth or no. ●…ly ) , because the magistrate had never authority given him to lay any penaltie●… on those who refuse to imbrace the doctrine of the proper ministers of his religion , ( or of any other ) or to submit to their spiritual government , more than o●… any other men . to the author's argument , that the magistrate cannot receive such authority from the people ; because no man has power to leave it to the choice of any other man to chuse a religion for him ; you give this pleasant answer . as the power of the magi-strate , in reference to religion●… is ordained for the bringing men to take such care as they ought of their salvation , that they may not blindly leave it to the choice , neither of any other person , nor yet of their own lusts and passi●…ns , to prescribe to them what faith or worship they shall embrace : so if we suppose this power to be vested in the magistrate by the consent of the people ; this will not 〈◊〉 their abandoning the care of their salvation , but rather the contray●… for if men , in chusing their religion , are so generally subject , as has been showed , when left wholly to th●…es , to be so much ●…way d by prejudice and passion , as either not at all , or not sufficiently to regard the reason●… and motives which ought alone to determine their choice ; then it is every man's true interest , not to be left who●…ly to himself in this matter ; but that care should be taken , tha●…in an affair of so vast concernment to him , be 〈◊〉 be brought even against his own incl●…ation , if it cannot be done otherwise , ( which is ordinarily the case ) to act according to reason an●… sound judgment●… and then what better course can m●…n take to provide for this , than by vesting the power i have described , in him who bears the sword ? wherein i beseech you consider ; st , whether it be not pleasant , that you say the power of the magistrate is orda●…'d to bring men to take such care ; and thence infer , then it is every one's interest to vest such power in the magistrate ? for if it be the power of the magistrate , it is his . and what need the people vest it in him ; unless there be need , and it be the best course they can take , to vest a power in the magistrate , which he has already ? dly , another pleasant thing , you here say , is ; that the power of the magistrates is to bring men to such a care of their salvation , that they may not blindly leave it to the choice of any person , or their own lusts , or passions , to prescribe to them what faith or worship they shall imbrace ; and yet that 't is their best course to vest a power in the magistrate , liable to the same lusts and passions as themselves , to chuse for them . for if they vest a power in the magistrate to punish them , when they dissent from his religion ; to bring them to act , even against their own inclination , according to reason and sound judgment ; which is , ( as you explain your self in another place ) to bring them to consider reasons and arguments proper and sufficient to convince them : how far is this from leaving it to the choice of another man to prescribe to them what faith or worship they shall imbrace ? especially if we consider , that you think it a strange thing , that the author would have the care of every man's soul left to himself alone . so that this care being vested in the magistrate , with a power to punish men to make them consider reasons and arguments proper and sufficient to convince them of the truth of his religion ; the choice is evidently in the magistrate ; as much as it can be in the power of one man to chuse for another what religion he shall be of , which consists only in a power of compelling him by punishments to embrace it . i do neither you nor the magistrate injury , when i say that the power you give the magistrate of punishing men , to make them consider reasons and arguments proper and sufficient to convince them , is to convince them of the truth of his religion , and to bring them to it . for men will never , in his opinion , act according to reason and sound judgment , ( which is the thing you here say men should be brought to by the magistrate , even against their own inclination ) till they imbrace his religion . and if you have the brow of an honest man , you will not say the magistrate will ever punish you , to bring you to consider any other reasons and arguments , but such as are proper to convince you of the truth of his religion , and to bring you to that . thus you shift forwards and backwards . you say the magistrate has no power to punish men , to compel them to his religion ; but only to compel them to consider reasons and arguments proper to convince them of the truth of his religion ; which is all one as to say , no body has power to chuse your way for you to jerusalem ; but yet the lord of the mannor has power to punish you , to bring you to consider reasons and arguments proper and sufficient to convince you ; ( of what ? ) that the way he goes in , is the right , and so to make you joyn in company , and go along with him . so that , in effect , what is all your going about , but to come at last to the same place again ; and put a power into the magistrate's hands , ( under another pretence ) to compel men to his religion ; which use os force , the author has sufficiently overthrown , and you your self have quitted . but i am tired to follow you so often round the same circle . you speak of it here as the most deplorable condition imaginable , that men should be left to themselves , and not be forced to consider and examine the grounds of their religion , and search impartially and diligently after the truth . this you make the great miscarriage of mankind . and for this you seem solicitous , all through your treatise , to find out a remedy ; and there is scarce a leaf wherein you do not offer yours . but what if , after all , now you should be found to prevaricate ? men have contrived to themselves , say you , a great variety of religions : 't is granted . they seek not the truth in this matter with that application of mind , and that freedom of judgment which is requisite : 't is confessed . all the false religions now on foot in the world , have taken their rise from the slight and partial consideration , which men have contented themselves with , in searching after the true ; and men take them up , and persist in them for want of due examination : be it so . there is need of a remedy for this ; and i have found one whose success cannot be questioned : very well . what is it ? let us hear it . why , dissenters must be punished . can any body , that hears you say so , believe you in earnest ; and that want of examination is the thing you would have amended , when want of examination is not the thing you would have punished ? if want of examination be the fault , want of examination must be punished : if you are , as you pretend , fully satisfied , that punishment is the proper and only means to remedy it . but if , in all your treatise , you can shew me one place , where you say that the ignorant , the careless , the inconsiderate , the negligent in examining throughly the truth of their own and others religion , &c. are to be punished ; i w●…ll allow your remedy for a good one . but you have not said any thing like this ; and which is more , i tell you before hand , you dare not say it . and whilst you do not , the world has reason to judg , that however want of examination be a general fault , which you with great vehemency have exaggerated ; yet you use it only for a pretence to punish dissenters ; and either distrust your remedy , that it will not cure this evil , or else care not to have it generally cur'd . this evidently appears from your whole management of the argument . and he that reads your t●…eatise with attention , will be more confirm'd in this opinion , when he shall find , that you ( who are so earnest to have men punished , to bring them to consider and examine , that so they may discover the way to salvation ) have not said one word of considering , searching , and hearkening to the scripture ; which had been as good a rule for a christian to have sent them to , as to reasons and arguments pr●…per to convince them , of you know not what ; as to the in●…ction and government of the proper ministers of religion , which who they are , men are yet ●…ar from being agreed ; or as to the ●…formation of ●…hose , who tell them they have mistak●…n their way , and offer to shew them the right ; and to the like uncertain and dangerous guides ; wh●…ch were not those that our saviour and the apostles sent men to , but to the scriptures . s●…arch the scriptures , for in them you think you have ●…nal life , says our saviour to the unbelieving persecuting jews . ( 〈◊〉 . ) and 't is the scriptures which st. pauls says , are able to make wise unto salvation . ( 〈◊〉 tim. . . ) talk no more therefore , if you have any care of your reputation , how much it is every man's interest not to be left to himself , without molestation , without punishment in matters of relig●…on . talk not of bringing men to embrace the truth that must save them , by putting them upon examination . talk no more of force and punishment , as the only way left to bring men to examine . 't is evident you mean nothing less . for , tho want of examination be the only fault you complain of , and punishment be in your opinion the only way to bring men to it ; and this the whole design of your book ; yet you have not once proposed in it , that those , who do not impartially examine , should be forced to it . and , that you may not think i talk at random , when i say you dare not ; i will , if you please , give you some reasons for my saying so . first , because , if you propose that all should be punished , who are ignorant , who have not used such consideration as is apt and proper to manifest the truth ; but ●…ave been determined in the choice of their religion by impressions of education , admiration of persons , w●…rldly respects , prejudices , and the like incompetent motives ; and have tak●…n up their religion , without examining it as they ought ; you will propose to have several of your own church ( be it what it will ) p●…nished which would be a proposition too apt to o●…end too many of it , for you to venture on . for whatever need there be of re●…ormation , every one will not thank you for proposing such an one as must begin at ( or at least reach to ) the house of god. secondly , because , if you should propose that all those who are ignorant , careless , and negligent in examining should be punished , you would have little to say in this question of toleration . for if the laws of the state were made as they ought to be , eq●…al to all the subjects , without distinction of ●…en of d●…erent professions in religion ; and the faults to be amended by punishments , were impartially punished , in all who are guilty of them ; this would immediately produce a perfect toleration , or shew the uselesness of force in matters of religion . if therefore you think it so necess●…ry , as you say , for the promoting of t●…ue religion , and the salvation of souls , that me●… sh●…uld be punished to make ●…hem examine ; do but fi●…d a way to apply f●…rce to all that have not throughly and impartially examined , and you have my consent . for tho force be not the proper means of promoting religion ; yet there is no better way to snew the uselesless of it , than the applying it equally to miscarrages , in whomsoever sound ; and not to distinct parties or perswasions of men , for the reformation of them alone , when others are equally faulty . thirdly , because , without being for as large a toleration as the author proposes , you cannot be truely and sincerely for a free and impartial examination . for whoever examines , must have the liberty to judg , and follow his judgment ; or else you put him upon examination to no purpose . and whether that will not as well lead men from , as to your church , is so much a venture , that by your way of writing , 't is evident enough you are loath to hazard it ; and if you are of the national church , 't is plain your brethren will not bear with you in the allowance of such a liberty . you must therefore either change your method ; and if the want of examination be that great and dangerous fault you would have corrected , you must equally punish all that are equally guilty of any neglect in this matter , and then take your only means , your beloved force , and make the best of it ; or else you must put off your mask , and confess that you design not your punishments to bring men to examination , but to conformity . for the fallacy you have used , is too gross to pass upon this age. what follows to page . i think i have considered sufficiently already . but there you have found out something worth notice . in this page , out of abundant kindness , when the dissenters have their heads ( without any cause ) broken , you provide them a plaister . for , say you , if upon such examination of the matter , ( i. e. brought to it by the magistrates punishment ) they chance to find , that the truth does not lie on the magistrate's side ; they have gain'd thus much however , even by the magistrate's misapplying his power , that they know better than they did before , where the truth does lye . which is as true , as if you should say ; upon examination i find such a one is out of the way to york ; therefore i know better than i did before , that i am in the right . for neither of you may be in the right . this were true indeed , if there were but two ways in all ; a right and a wrong . but where there be an hundred ways , and but one right ; your knowing upon examination , that that which i take is wrong , makes you not know any thing better than before , that yours is the right . but if that be the best reason you have for it , 't is ninety eight to one still against you , that you are in the wrong . besides , he that has been punished , may have examin'd before , and then you are sure he gains nothing . however , you think you do well to incourage the magistate in punishing , and comfort the man who has suffer'd unjustly , by shewing what he shall gain by it . whereas , on the contrary , in a discourse of this nature , where the bounds of right and wrong are enquired into , and should be established , the magistrate was to be shew'd the bounds of his authority , and warn'd of the injury he did when he misapplies his power , and punish'd any man who deserv'd it not ; and not be sooth'd into injustice , by consideration of gain that might thence accrue to the sufferer . shall we do evil that good may come of it ? there are a sort of people who are very wary of touching upon the magistrate's duty , and tender of shewing the bounds of his power , and the injustice and ill consequences of his misapplying it ; at least , so long as it is misapply'd in favour of them , and their party . i know not whether you are of their number . but this i am sure ; you have the misfortune here to fall into their mistake . the magistrate , you confess , may in this case misapply his power ; and instead of representing to h●…m the injustice of it , and the account he must give to his sovereign one day of this great trust put into his hands for the equal protection of all his subjects : you pretend advantages which the sufferer may receive from it : and so instead of disheartning from , you give incouragement to , the mischief . which , upon your principle , join'd to the natural thirst in man after arbitrary power , may be carried to all manner of exorbitancy , with some pretence of right . for thus stands your system . if force , i e. punishment , may be any way useful for the promoting the salvation of souls , there is a right somewhere to use it . and this right ( say you ) is in the magistrate . who then , upon your grounds , may quickly find reason , where it suits his inclination , or serves his turn , to punish men directly to bring them to his religion . for if he may use force , because it may be , indirectly and at a distance , any way , useful towards the salvation of souls , towards the procuring any degree of glory ; why may he not , by the same rule , use it where it may be useful , at least indirectly , and at a distance , towards the procuring a greater degree of glory ? for st. paul assures us , that the afflictions of this life work for us a far more exceeding weight of glory . so that why should they not be punished , if in the wrong , to bring them into the right way ; if in the right , to make them by their sufferings gainers of a far more exceeding weight of glory ? but whatever you say of punishment being lawful , because indirectly , and at a distance it may be useful ; i suppose , upon cooler thoughts , you will be apt to suspect that , however sufferings may promote the salvation of those who make a good use of them , and so set men surer in the right way , or higher in a state of glory ; yet those who make men unduly suffer , will have the heavier account , and greater weight of guilt upon them , to sink them deeper in the pit of perdition ; and that therefore they should be warn'd to take take care of so using their power . because whoever be gainers by it , they themselves will ( without repentance and amendment ) be sure to be losers . but by granting that the magistrate misapplies his power , when he punishes those who have the right on their side , whether it be to bring them to his own religion , or whether it be to bring them to consider reasons and arguments proper to convince them , you grant all that the author contends for . all that he endeavours , is to shew the bounds of civil power ; and that in punishing others for religion , the magistrate misapplies the force he has in his hands , and so goes beyond right , beyond the limits of his power . for i do not think the author of the letter so vain ( i am sure for my part i am not ) as to hope by arguments , though never so clear , to reform presently all the abuses in this matter ; especially whilst men of art , and religion , endeavour so industriously to palliate and disguise , what truth , yet , sometimes , unawares forces from them . do not think , i make a wrong use of your saying , the magistrate misapplies his power , when i say you therein grant all that the author contends for . for if the magistrate misapplies , or makes a wrong use of his power , when he punishes in matters of religion any one who is in the right , though it be but to make him consider , ( as you grant he does ) he also misapplies , or makes wrong use of his power , when he punishes any one , whomsoever in matters of religion , to make him consider . for every one is here judg for himself , what is right ; and in matters of faith , and religious worship , another cannot judg for him . so that to punish any one in matters of religion , tho it be but to make him consider , is by your own confession beyond the magistrate's power . and that punishing in matters of religion is beyond the magistrate's power , is what the author contends for . you tell us in the following words ; all the hurt that comes to them by it , is only the suffering some tolerable inconveniences , for their foll●…ing the light of their own reason , and the dictates of their own consciences ; which certainly is no such mischief to mankind , as to make it more elegible , that there should be no such power vested in the magistrate , but the care of every man's soul should be left to himself alone , ( as this author demands it should be : ) that is , that every man should be suffer'd , quietly , and without the least molestation , either to take no care at all of his soul , if he be so pleased ; or in doing it , to follow his own groundless prejudices , or unaccountable humour , or any crafty seducer , whom he may think fit to take for his guide . why should not the care of every man's soul be left to himself , rather than the magistrate ? is the magistrate like to be more concern'd for it ? is the magistrate like to take more care of it ? is the magistrate commonly more careful of his own , than other men are of theirs ? will you say the magistrate is less expos'd in matters of religion , to prejudices , humours , and crafty seducers , than other men ? if you cannot lay your hand upon your heart , and say all this ; what then will be got by the change ? and why may not the care of every man's soul be left to himself ? especially , if a man be in so much danger to miss the truth , who is suffer'd quietly , and without the least molestation , either to take no care of his soul , if he be so pleased , or to follow his own prejudices , &c. for if want of molestation be the dangerous state , wherein men are likeliest to miss the right way ; it must be confessed , that of all men , the magistrate is most in danger to be in the wrong , and so the unfittest ( if you take the care of mens souls from themselves ) of all men , to be intrusted with it . for he never meets with that great and only antidote of yours against error , which you here call molestation . he never has the benefit of your sovereign remedy , punishment , to make him consider ; which you think so necessary , that you look on it as a most dangerous state for men to be without it ; and therefore tell us , 't is every man's true interest , not to be left wholly to himself in matters of religion . thus , sir , i have gone through your whole treatise , and as i think , have omitted nothing in it material . if i have , i doubt not but i shall hear of it . and now i refer it to your self , as well as to the judgment of the world , whether the author of the letter , in saying no body hath a right ; or you , in saying , the magistrate hath a right to use force in matters of religion ; has most reason . in the mean time , i leave this request with you . that if ever you write again , about the means of bringing souls to salvation , ( which certainly is the best design any one can imploy his pen in ) you would take care not to prejudice so good a cause , by ordering it so , as to make it look as if you writ for a party . i am , sir , your most humble servant , philanthropus . may . . finis . notes, typically marginal, from the original text notes for div a -e pag. , , . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . mark . . pag. . pag. . ezek. . , . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. , , , , . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . pag. . p. . p. , . p. . p. , p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . an essay concerning humane understanding microform essay concerning human understanding locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an essay concerning humane understanding microform essay concerning human understanding locke, john, - . [ ], , [ ] p. : port. printed by eliz. holt for thomas basset ..., london : . dedication signed: john locke. "the first issue of st ed., although widely described as the nd issue"--cf. nuc pre- . errata: p. 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't is not that i think any name , how great soever , set at the beginning of a book , will be able to cover the faults are to be found it . things in print must stand and fall by their own worth , or the reader 's fancy . but there being nothing more to be desired for truth , than a fair unprejudiced hearing , no body is more likely to procure me that , than your lordship , who are allowed to have got so intimate an acquaintance with her , in her more retired recesses . your lordship is known to have so far advanced your speculations in the most abstract and general knowledge of things , beyond the ordinary reach or common methods , that your allowance and approbation of the design of this treatise , will at least preserve it from being condemned without reading ; and will prevail to have those parts a little weighed , which might otherwise , perhaps , be thought to deserve no consideration , for being somewhat out of the common road . the imputation of novelty , is a terrible charge amongst those who judge of men's heads , as they do of their perukes , by the fashion ; and can allow none to be right , but the received doctrines . truth scarce ever yet carried it by vote any where , at its first appearance : new opinions are always suspected , and usually opposed , without any other reason , but because they are not already common . but truth , like gold , is not the less so , for being newly brought out of the mine . 't is trial and examination must give it price , and not any antick fashion : and though it be not yet current by the publick stamp ; yet it may , for all that , be as old as nature , and is certainly not the less genuine . your lordship can give great and convincing instances of this , whenever you please to oblige the publick with some of those large and comprehensive discoveries , you have made , of truths hitherto unknown , unless to some few , to whom your lordship has been pleased not wholly to conceal them . this alone were a sufficient reason , were there no other , why i should dedicate this piece to your lordship ; and its having some little correspondence with soms parts of that nobler and vast system of the sciences , your lordship has made so new , exact , and instructive a draught of , i think it glory enough , if your lordship permit me to boast , that here and there i have fallen into some thoughts not wholly different from yours . if your lordship think fit , that by your encouragement this should appear in the world , i hope it may be a reason , some time or other , to lead your lordship farther ; and you will allow me to say , that you here give the world an earnest of something , that , if they can bear with this , will be truly worth their expectation . this , my lord , shews what a present i here make to your lordship ; just such as the poor man does to his rich and great neighbour , by whom the basket of flowers , or fruit , is not ill taken , though he has more plenty of his own growth , and in much greater perfection . worthless things receive a value , when they are made the offerings of respect , esteem , and gratitude : these you have given me so mighty and peculiar reasons to have in the highest degree for your lordship , that if they can add a price to what they go along with , proportionable to their own greatness , i can with confidence brag , i here make your lordship the richest present you ever received . this i am sure , i am under the greatest obligation to seek all occasions to acknowledge a long train of favours i have received from your lordship ; favours , though great and important in themselves , yet made much more so by the forwardness , concern , and kindness , and other obliging circumstances , that never failed to accompany them . to all this you are pleased to add that which gives yet more weight and relish to all the rest : you vouchsafe to continue me in some degrees of your esteem , and allow me a place in your good thoughts , i had almost said friendship . this , my lord , your words and actions so constantly shew on all occasions , even to others when i am absent , that it is not vanity in me to mention , what every body knows : but it would be want of manners not to acknowledge what so many are witnesses of , and every day tell me , i am indebted to your lordship for . i wish they could as easily assist my gratitude , as they convince me of the great and growing engagements it has to your lordship . this i am sure , i should write of the vnderstanding without having any , if i were not 〈◊〉 sensible of them , and did not lay hold on this opportunity to testifie to the world , how much i am obliged to be , and how much i am , my lord , your lordships most humble , and most obedient servant , john locke . the epistle to the reader . reader , i here put into thy hands , what has been the diversion of some of my idle and heavy hours : if it has the good luck to prove so of any of thine , and thou hast but half so much pleasure in reading , as i had in writing it , thou wilt as little think thy money , as i do my pains ill bestowed . mistake not this , ●or a commendation of my work ; nor conclude , because i was pleased with the doing of it , that therefore i am fondly taken with it now it is done . he that hawks at larks and sparrows , has no less sport , though a much less considerable quarry , than he that flies at nobler game : and he is little acquainted with the subject of this treatise , the understanding , who does not know , that as it is the most elevated faculty of the soul , so it is employed with a greater , and more constant delight than any of the other . its searches after truth , are a sort of hawking and hunting , wherein the very pursuit makes a great part of the pleasure . every step the mind takes in its progress towards knowledge , makes discovery , which is not only new , but the best too , for the time at least . for the understanding , like the eye , judging of objects , only by its own sight , cannot but be pleased with what it discovers , having less regret for what has scaped it , because it is unknown . thus he who has raised himself above the alms-basket , and not content to live lazily on scraps of begg'd opinions , sets his own thoughts on work , to find and follow truth , will ( whatever he lights on ) not miss the hunter's satisfaction ; every moment of his pursuit , will reward his pains with some delight ; and he will have reason to think his time not ill spent , even when he cannot much boast of any great acquisition . this , reader , is the entertainment of those , who let loose their own thoughts , and follow them in writing ; which thou oughtest not to envy them , since they afford thee an opportunity of the like diversion , if thou wilt make use of thy own thoughts in reading . 't is to them , if they are thy own , that i refer my self : but if they are taken upon trust from others , 't is no great matter what they are , they not following truth , but some meaner consideration : and 't is not worth while to be concerned , what he says or thinks , who says or thinks only as he is directed by another . if thou judgest for thy self , i know thou wilt judge candidly ; and then i shall not be harmed or offended , whatever be thy censure . for though it be certain , that there is nothing in this treatise of whose truth i am not persuaded ; yet i consider my self as liable to mistakes , as i can think thee ; and know that this book must stand or fall with thee , not by any opinion i have of it , but thy own . if thou findest little in it new or instructive to thee , thou art not to blame me for it . it was not meant for those that had already mastered this subject , and made a through acquaintance with their own understandings ; but for my own information , and the satisfaction of a few friends , who acknowledged themselves not to have sufficiently considered it . were it fit to trouble thee with the history of this essay , i should tell thee that five or six friends meeting at my chamber , and discoursing on a subject very remote from this , found themselves quickly at a stand , by the difficulties that rose on every side . after we had a while puzzled our selves , without coming any nearer a resolution of those doubts which perplexed us , it came into my thoughts , that we took a wrong course ; and that before we set our selves upon enquiries of that nature , it was necessary to examine our own abilities , and see what objects our understandings were , or were not fitted to deal with . this i proposed to the company , who all readily assented ; and thereupon it was agreed , that this should be our first enquiry , some hasty and undigested thoughts , on a subject i had never before considered , which i set down against our next meeting , gave the first entrance into this discourse , which having been thus begun by chance , was continued by intreaty ; written by incoherent parcels ; and , after long intervals of neglect , resum'd again , as my humour or occasions permitted ; and at last , in a retirement , where an attendence on my health gave me leisure , it was brought into that order thou now seest it . this discontinued way of writing may have occasioned , besides others , two contrary faults , viz. that too little , and too much may be said in it . if thou findest any thing wanting , i shall be glad , that what i have writ , gives thee any desire that i should have gone farther : if it seems too much to thee , thou must blame the subject ; for when i first put pen to paper , i thought all i should have to say on this matter , would have been contained in one sheet of paper ; but the farther i went , the larger prospect i had : new discoveries led me still on , and so it grew insensibly to the bulk it now appears in . i will not deny , but possibly it might be reduced to a narrower compass than it is ; and that some parts of it might be contracted : the way it has been writ in , by catches , and many long intervals of interruption , being apt to cause some repetitions . but to confess the truth , i am now too lazie , or too busie to make it shorter . i am not ignorant how little i herein consult my own reputation , when i knowingly let it go with a fault , so apt to disgust the most judicious , who are always the nicest readers . but they who know sloth is apt to content it self with any excuse , will pardon me , if mine has prevailed on me , where , i think , i have a very good one . i will not therefore alledge in my defence , that the same notion , having different respects , may be convenient or necessary , to prove or illustrate several parts of the same discourse ; and that so it has happened in many parts of this : but waving that , i shall frankly avow , that i have sometimes dwelt long upon the same argument , and expressed it different ways , with a quite different design . i pretend not to publish this essay for the information of men of large thoughts and quick apprehensions ; to such masters of knowledge i profess my self a scholar , and therefore warn them before-hand not to expect any thing here , but what being spun out of my own course thoughts , is fitted to men of my own size , to whom , perhaps , it will not be unacceptable , that i have taken some pains to make plain and familiar to their thoughts some truths , which established prejudice , or the abstractness of the ideas themselves , might render difficult . some objects had need be turned on every side ; and when the notion is new , as i confess some of these are to me ; or out of the ordinary road , as i suspect they will appear to others , 't is not one simple view of it , that will gain it admittance into every understanding , or fix it there with a clear and lasting impression . there are few , i believe , who have not observed in themselves or others , that what in one way of proposing was very obscure , another way of expressing it , has made very clear and intelligible : though afterward the mind found little difference in the phrases , and wondered why one failed to be understood more than the other . but every thing does not hit alike upon every man's imagination . we have our understandings no less different than our palats ; and he that thinks the same truth shall be equally relished by every one in the same dress , may as well hope to feast every one with the same sort of cookery : the meat may be the same , and the nourishment good , yet every one not be able to receive it with that seasoning ; and it must be dressed another way , if you will have it go down with some , even of strong constitutions . the truth is , those who advised me to publish it , advised me , for this reason , to publish it as it is : and since i have been brought to let it go abroad , i desire it should be understood by whoever gives himself the pains to read it . i have so little affectation to be in print , that if i were not flattered , this essay might be of some use to others , as i think , it has been to me , i should have confined it to the view of some friends , who gave the first occasion to it . my appearing therefore in print , being on purpose to be as useful as i may , i think it necessary to make what i have to say as easie and intelligible to all sorts of readers as i can . and i had much rather the speculative and quick-sighted should complain of my being in some parts tedious , than that any one , not accustomed to abstract speculations , or prepossessed with different notions , should mistake , or not comprehend my meaning . it will possibly be censured as a great piece of vanity , or insolence in me , to pretend to instruct this our knowing age , it amounting to little less , when i own that i publish it with hopes it may be useful to others . but if it may be permitted to speak freely of those , who with a seigned modesty condemn as useless what they themselves write , methinks it savours much more of vanity or insolence , to publish a book for any other end ; and he fails very much of that respect he owes the publick , who prints , and consequently expects men should read that , wherein he intends not they should mee● with any thing of use to themselves or others : and should nothing else be found allowable in this treatise , yet my design will not cease to be so ; and the goodness of my intention ought to be some excuse for the worthlessness of my present . 't is that chiefly which secures me from the fear of censure , which i expect not to escape more than better writers . men's principles , notions , and relishes are so different , that it is hard to find a book which pleases or displeases all men. i acknowledge the age we live in , is not the least knowing , and therefore not the most easie to be satisfied ; which if i have not the good luck to doe , no body yet ought to be offended with me . i plainly tell all my readers , except half a dozen , this treatise was not at first intended for them ; and therefore they need not be at the trouble to be of that number . but yet if any one thinks fit to be angry , and rail at it , he may do it securely : for i shall find some better way of spending my time , than in such kind of conversation . i shall always have the satisfaction to have aimed sincerely at truth and usefulness , though in one of the meanest ways . the commonwealth of learning , is not at this time without master-builders , whose mighty designs in advancing the sciences , will leave lasting monuments to the admiration of posterity ; but every one must not hope to be a boyle , or a sydenham ; and in an age that produces such masters , as the great — huygenius , and the incomparable mr. newton , with some other of that strain ; 't is ambition enough to be employed as an under-labourer in clearing the ground a little , and removing some of the rubbish , that lies in the way to knowledge ; which certainly had ●een very much more advanced in the world , if the endeavours of ingenious and industrious men had not been much cumbred with the learned but frivolus use of uncouth , affected , or unintelligible terms , introduced into the sciences , and there made an art of to that degree , that philosophy , which is nothing but the true knowledge of things , was thought unfit or uncapable to be brought into well-bred company , and polite conversation . vague and insignificant forms of speech , and abuse of language , have so long passed for mysteries of science : and hard or misapply'd words , with little or no meaning , have , by prescription , such a right to be mistaken for deep learning and heighth of speculation , that it will not be easie to persuade either those who speak , or those who hear them , that they are but the covers of ignorance , and hindrance of true knowledge . to break in upon this sanctuary of vanity and ignorance , will be , i suppose , some service to humane understanding : though so few are apt to think , they deceive , or are deceived in the use of words ; or that the language of the sect they are of , has any faults in it , which ought to be examined or corrected , that i hope i shall be pardon'd , if i have in the third book dwelt long on this subject ; and endeavoured to make it so plain , that neither the inverateness of the mischief , nor the prevalency of the fashion , shall be any excuse for those , who will not take care about the meaning of their own words , and will not suffer the significancy of their expressions to be enquired into . i have been told that a short epitome of this treatise , which was printed about two years since , was by some condemned without reading , because innate ideas were denied in it ; they too hastily concluding , that if innate ideas were not supposed , there would be little left , either of the notion or proof of spirits . if any one take the like offence at the entrance of this treatise , i shall desire him to read it through : and then i hope he will be convinced , that the taking away false foundations is not to the prejudice , but advantage of truth ; which is never injur'd or endanger'd so much , as when mixed with , or built on falshood . one thing more i must advertise my reader of , and that is , that the summary of each section is printed in italick characters , whereby the reader may find the contents almost as well as if it had been printed in the margin by the side , if a little allowance be made for the grammatical construction , which in the text it self could not always be so ordered , as to make perfect propositions , which yet by the words printed in italick , may be easily guessed at . errata . in the dedication , pag. . l. . read found in it . pag. line . read. to what things and mens words whatsoever is , is ; springs sins were excluded ult were characters distinguished from them — notions . external less nor is concerned as any of those extension alone more impossible understanding , which — and vanish tune plaid seem — sight for those discernable chess man sense body understand it — abstruse — with the idea apply it in ; and — infinitum , and abstruse confusion the second six figures them discourse enlarging , it can — extension are apt clear an idea instances enough of all our simple accompanies motion belong not power to occasion , to idea , experience it , in — willing ; in that it is avoid , at perception thinking — evidence — equally power of action idea — thing : in both cases my beings at least are ult rightly particular species ideas so , which qualities in not , their use , stand names — names conceptions them , did other murther burg , from — no more — the name ings selves , to them in — which we — ult no distinct numbers others to their received them : but men idea to be — of mistaken pretenders communication , it is them . what of those observe several properties in this way of the world subtlety subtlety use them in diversity , in this way of — not ? — — know , what other qualities — so few cation always , and in thinking often , does not steadily or confines minds ? — triangle : and — more , did — wheels . the ideas we by reflexion — smell which we spirit , upon which is , in truth — which i think more to these and fully convinced signification ? — one , more , or waking man should answer him for man and proved in adapted at that end three , four , and place us in — were revelation silent else ; and that obscurity no room makes of humane understanding . book i. chap. i. introduction . § . . since it is the vnderstanding that sets man above the rest of sensible beings , and gives him all the advantage and dominion , which he has over them ; it is certainly a subject , even for its nobleness , worth our labour to enquire into . the understanding , like the eye , whilst it makes us see , and perceive all other things , takes no notice of it self : and it requires art and pains to set it at a distance , and make it its own object : but whatever be the difficulties , that lie in the way of this enquiry ; whatever it be , that keeps us so much in the dark to our selves ; sure i am , that all the light we can let in upon our own minds ; all the acquaintance we can make with our own understandings , will not only be very pleasant ; but bring us great advantage , in directing our thoughts in the search of other things . § . . this , therefore , being my purpose to enquire into the original , certainty , and extent of humane knowledge ; together , with the grounds and degrees of belief , opinion , and assent ; i shall not at present meddle with the physical consideration of the mind ; or trouble my self to examine , wherein its essence consists , or by what motions of our spirits , or alterations of our bodies , we come to have any sensation by our organs , or any idea's in our understandings ; and whether those idea's do in their formation , any , or all of them , depend on matter , or no. these are speculations , which , however curious and entertaining , i shall decline , as lying out of my way , in the design i am now upon . it shall suffice to my present purpose , to consider the discerning faculties of a man , as they are employ'd about the objects , which they have to do with : and i shall imagine i have not wholly misimploy'd my self in the thoughts i shall have on this occasion , if , in this historical plain method , i can give any account of the ways , whereby our understandings come to attain those notions of things we have , and can set down any measures of the certainty of our knowledge , or the grounds of those perswasions , which are to be found amongst men , so various , different , and wholly contradictory ; and yet asserted some where or other with such assurance , and confidence , that he that shall take a view of the opinions of mankind , observe their opposition , and at the same time , consider the fondness , and devotion wherewith they are embrac'd ; the resolution , and eagerness , wherewith they are maintain'd , may perhaps have reason to suspect , that either there is no such thing as truth at all ; or that mankind hath no sufficient means to attain a certain knowledge of it . § . . it is therefore worth while , to search out the bounds between opinion and knowledge ; and examine by what measures , in things whereof we have no certain knowledge , we ought to regulate our assent , and moderate our perswasions . in order whereunto , i shall pursue this following method . first , i shall enquire into the original of those idea's , notions , or whatever else you please to call them , which a man observes , and is conscious to himself he has in his mind ; and the ways whereby the understanding comes to be furnished with them . secondly , i shall endeavour to shew , what knowledge the understanding hath by those idea's ; and the certainty , evidence , and extent of it . thirdly , i shall make some enquiry into the nature and grounds of faith , or opinion : whereby i mean that assent , which we give to any proposition as true , of whose truth yet we have no certain knowledge : and here we shall have occasion to examine the reasons and degrees of assent . § . . if by this enquiry into the nature of the understanding , i can discover the powers thereof ; at how far they reach ; to which things they are in any degree proportionate ; and where they fail us , i suppose it may be of use , to prevail with the busie mind of man , to be more cautious in meddling with things exceeding its comprehension ; to stop , when it is at the utmost extent of its tether ; and to sit down in a quiet ignorance of those things , which , upon examination , are found to be beyond the reach of our capacities . we should not then perhaps be so forward , out of an affectation of an universal knowledge , to raise questions , and perplex our selves and others with disputes about things , to which our understandings are not suited ; and of which we cannot frame in our minds any clear or distinct perceptions , or whereof ( as it has perhaps too often happen'd ) we have not any notions at all . if we can find out , how far the understanding can extend its view ; how far it has faculties to attain certainty ; and in what cases it can only judge and guess , we may learn to content our selves with what is attainable by us in this state. § . . for though the comprehension of our understandings , comes exceeding short of the vast extent of things ; yet , we shall have cause enough to magnifie the bountiful author of our being , for that portion , and degree of knowledge , he has bestowed on us , so far above all the rest of the inhabitants of this our mansion . men have reason to be well satisfied with what god hath thought fit for them , since he has given them ( as st. peter says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever is necessary for the conveniences of life , and information of vertue ; and has put within the reach of their discovery the provisions , that may support , or sweeten this life , and the way that leads to a better . how short soever their knowledge may come of an universal , or perfect comprehension of whatsoever is , it yet secures their great concernments , that they have light enough to lead them to the knowledge of their maker , and the discovery of their own duties . men may find matter sufficient to busie their heads , and employ their hands with variety , delight , and satisfaction ; if they will not boldly quarrel with their own constitution , and throw away the blessings their hands are fill'd with , because they are not big enough to grasp every thing . we shall not have much reason to complain of the narrowness of our minds , if we will but employ them about what may be of use to us ; for of that they are very capable : and it will be an unpardonable , as well as childish peevishness , if we undervalue the advantages of our knowledge , and neglect to improve it to the ends for which is was given us , because there are some things that are set out of the reach of it . it will be no excuse to an idle and untoward servant , who would not attend his business by candle-light , to plead that he had not broad sun-shine . the candle , that is set up in us , shines bright enough for all our purposes . the discoveries we can make with this , ought to satisfie us : and we shall then use our understandings right , when we entertain all objects in that way and proportion , that they are suited to our faculties ; and upon those grounds , they are capable of being propos'd to us ; and not peremptorily , or intemperately require demonstration , and demand certainty , where probability only is to be had , and which is sufficient to govern all our concernments . if we will disbelieve every thing , because we cannot certainly know all things ; we shall do much-what as wisely as he , who would not use his legs , but sit still and perish , because he had no wings to fly . § . . when we know our own strength , we shall the better know what to undertake with hopes of success : and when we have well survey'd the powers of our own minds , and made some estimate what we may expect from them , we shall not be inclined either to sit still , and not set our thoughts on work at all in despair of knowing any thing ; nor on the other side question every thing , and disclaim all knowledge , because some things are not to be understood . 't is of great use to the sallor to know the length of his line , though he cannot with it fathom all the depths of the ocean . 't is well he knows , that it is long enough to reach the bottom at such places , as are necessary to direct his voyage , and caution him against running upon shoals , that may ruine him . our business here is not to know all things , but those which concern our conduct . if we can find out those measures , whereby a rational creature put in that state , which man is in , in this world , may , and ought to govern his opinions and actions depending thereon , we need not be troubled , that some other things scape our knowledge . § . . this was that which gave the first rise to this essay concerning the understanding . for i thought that the first step towards satisfying several enquiries , the mind of man was very apt to run into , was , to take a survey of our own understandings , examine our own powers , and see to what things they were adapted . till that was done , i suspected we began at the wrong end , and in vain sought for satisfaction in a quiet and secure possession of truths , that most concern'd us , whilst we let loose our thoughts into the vast ocean of being , as if all that boundless extent , were the natural , and undoubted possession of our understandings , wherein there was nothing exempt from its decisions , or that escaped its comprehension . thus men , extending their enquiries beyond their capacities , and letting their thoughts wander into those depths , where they can find no sure footing ; 't is no wonder , that they raise questions , and multiply disputes , which never coming to any clear resolution , are proper only to continue and increase their doubts , and to confirm them at last in perfect scepticism . whereas were the capacities of our understandings well considered , the extent of our knowledge once discovered , and the horizon found , which sets the bounds between the enlightned and dark parts of things ; between what is , and what is not comprehensible by us , men would perhaps with less scruple acquiesce in the avow'd ignorance of the one , and imploy their thoughts and discourse , with more advantage and satisfaction in the other . § . . thus much i thought necessary to say concerning the occasion of this enquiry into humane understanding . but , before i proceed on to what i have thought on this subject , i must here in the entrance beg pardon of my reader , for the frequent use of the word idea , which he will find in the following treatise . it being that term , which , i think , serves best to stand for whatsoever is the object of the understanding when a man thinks , i have used it to express whatever is meant by phantasm , notion , species , or whatever it is , which the mind can be employ'd about in thinking ; and i could not avoid frequently using it . i presume it will be easily granted me , that there are such idea's in men's minds ; every one is conscious of them in himself , and a man's words and actions will satisfie him , that they are in others . our first enquiry then shall be how they come into the mind . chap. ii. no innate principles in the mind . § . . it is an established opinion amongst some men , that there are in the understanding certain innate principles ; some primary notions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , characters , as it were stamped upon the mind of man , which the soul receives in its very first being ; and brings into the world with it . it would be sufficient to convince unprejudiced readers of the falseness of this supposition , if i should only shew ( as i hope i shall in the following parts of this discourse ) how men , barely by the use of their natural faculties , may attain to all the knowledge they have , without the help of any innate impressions ; and may arrive at certainty , without any such original notions or principles . for i imagine any one will easily grant , that it would be impertinent to suppose the idea's of colours innate in a creature , to whom god hath given sight , and a power to receive them by the eyes from external objects : and no less unreasonable would it be to attribute several truths to the impressions of nature and innate characters , when we may observe in our selves faculties , fit to attain as easie and certain knowledge of them , as if they were originally imprinted on the mind . but because a man is not permitted without censure to follow his own thoughts in the search of truth , when they lead him ever so little out of the common road : i shall set down the reasons , that made me doubt of the truth of that opinion , as an excuse for my mistake , if i be in one , which i leave to be consider'd by those , who with me dispose themselves to embrace truth , where-ever they find it . § . . there is nothing more commonly taken for granted , than that there are certain principles both speculative and practical ( for they speak of both ) universally agreed upon by all mankind : which therefore they argue , must needs be the constant impressions , which the souls of men receive in their first beings , and which they bring into the world with them , as necessarily and really as they do any of their inherent faculties . § . . this argument , drawn from vniversal consent , has this misfortune in it , that if it were true in matter of fact , that there were certain truths , wherein all mankind agreed , it would not prove them innate , if there can be any other way shewn how men may come to that universal agreement in the things they do consent in ; which i presume may be done . § . . but , which is worse , this argument of universal consent , which is made use of to prove innate principles , seems to me a demonstration that there are none such : because there are none to which all mankind give an universal assent . i shall begin with the speculative , and instance in those magnified principles of demonstration whatsoever it is ; and 't is impossible for the same thing to be , and not to be , which of all others i think have the most allow'd title to innate . these have so setled a reputation of maxims universally received , that 't will , no doubt , be thought strange if any one should seem to question it . but yet i take liberty to say , that these propositions are so far from having an universal assent , that there are a great part of mankind , to whom they are not so much as known . § . . for , first 't is evident that all children and ideots have not the least apprehension or thought of them : and the want of that is enough to destroy that universal assent , which must needs be the necessary concomitant of all innate truths : it seeming to me near a contradiction , to say , that there are truths imprinted on the soul , which it perceives or understands not ; imprinting , if it signifie any thing , being nothing else but the making certain truths to be perceived . for to imprint any thing on the mind without the mind 's perceiving it , seems to me hardly intelligible . if therefore children and ideots have souls , have minds , with those impressions upon them , they must unavoidably perceive them , and necessarily know and assent to these truths : which since they do not , it is evident that there are no such impressions . for if they are not notions naturally imprinted , how can they be innate ? and if they are notions imprinted , how can they be unknown ? to say a notion is imprinted on the mind , and yet at the same time to say that the mind is ignorant of it , and never yet took notice of it , is to make this impression nothing . no proposition can be said to be in the mind , which it never yet knew , which it was never yet conscious of . for if any one may ; then , by the same reason , all propositions that are true , and the mind is capable ever of assenting to , may be said to be in the mind , and to be imprinted : since if any one can be said to be in the mind , which it never yet knew , it must be only because it is capable of knowing it ; and so the mind is of all truths it ever shall know . nay , thus truths may be imprinted on the mind , which it never did , nor ever shall know : for a man may live long , and die at last in ignorance of many truths , which his mind was capable of knowing , and that with certainty . so that if the capacity of knowing be the natural impression contended for , all the truths a man ever comes to know , will , by this account , be , every one of them , innate ; and this great point will amount to no more , but only to a very improper way of speaking ; which whilst it pretends to assert the contrary , says nothing different from those , who deny innate principles . for no body , i think , ever denied that the mind was capable of knowing several truths . the capacity , they say , is innate , the knowledge acquired . but then to what end such contest for certain innate maxims ? if truths can be imprinted on the understanding without being perceived , i can see no difference there can be , between any truths the mind is capable of knowing in respect of their original : they must all be innate , or all adventitious : in vain shall a man go about to distinguish them . he therefore that talks of innate notions in the understanding , cannot ( if he intend thereby any distinct sort of truths ) mean such truths to be in the understanding , as it never perceived , and is yet fully ignorant of . for if these words ( to be in the vnderstanding ) have any propriety , they signifie to be understood . so that , to be in the understanding , and , not to be understood ; to be in the mind , and , never to be perceived , is all one as to say , any thing is , and is not , in the mind or understanding . if therefore these two propositions , whatsoever is , is , and , it is impossible for the same thing to be , and not to be , are by nature imprinted , children cannot be ignorant of them : infants , and all that have souls must necessarily have them in their understandings , know the truth of them , and assent to it . § . . to avoid this , 't is usually answer'd , that all men know and assent to them , when they come to the use of reason , and this is enough to prove them innate . i answer , § . . doubtful expressions , that have scarce any signification , go for clear reasons to those , who being prepossessed , take not the pains to examine even what they themselves say . for to apply this answer with any tolerable sence to our present purpose , it must signifie one of these two things ; either , that as soon as men come to the use of reason , these supposed native inscriptions come to be known , and observed by them : or else , that the use and exercise of men's reasons assist them in the discovery of these principles , and certainly make them known to them . § . . if they mean that by the vse of reason men may discover these principles , and that this is sufficient to prove them innate ; their way of arguing will stand thus , ( viz. ) that whatever truths reason can certainly discover to us , and make us firmly assent to , those are all naturally imprinted on the mind ; since that universal assent , which is made the mark of them , amounts to no more but this ; that by the use of reason , we are capable to come to a certain knowledge of , and assent to them ; and by this means there will be no difference between the maxims of the mathematicians , and theorems they deduce from them : all must be equally allow'd innate , they being all discoveries made by the use of reason , and truths that a rational creature may certainly come to know , if he apply his thoughts rightly that way . § . . but how can those men think the use of reason necessary to discover principles that are supposed innate , when reason ( if we may believe them ) is nothing else , but the faculty of deducing unknown truths from principles or propositions , that are already known ? that certainly can never be thought innate , which we have need of reason to discover , unless as i have said , we will have all the certain truths , that reason ever teaches us , to be innate . we may as well think the use of reason necessary to make our eyes discover visible-objects , as that there should be need of reason , or the exercise thereof to make the understanding see what is originally engraven in it , and cannot be in the understanding before it be perceived by it . so that to make reason discover those truths thus imprinted , is to say , that the use of reason discovers to a man , what he knew before ; and if men have these innate , impressed truths originally , and before the use of reason , and yet are always ignorant of them , till they come to the use of reason , 't is in effect to say , that men know , and know them not at the same time . § . . 't will here perhaps be said , that mathematical demonstrations , and other truths , that are not innate , are not assented to as soon as propos'd , wherein they are distinguish'd from these maxims , and other innate truths . i shall have occasion to speak of assent upon the first proposing , more particularly by and by : i shall here only , and that very readily , allow , that these maxims , and mathematical demonstrations are in this different ; that the one has need of reason , using of proofs , to make them out , and to gain our assent : but the other , as soon as understood , are , without any the least reasoning , embraced and assented to . but i withal beg leave to observe , that it lays open the weakness of this subterfuge , which requires the vse of reason for the discovery of these general truths : since it must be confessed , that in their discovery , there is no use made of reasoning at all . and i think those who give this answer , will not be forward to affirm , that the knowledge of this maxim , that it is impossible for the same thing to be , and not to be , is a deduction of our reason . for this would be to destroy that bounty of nature , they seem so fond of , whilst they make the knowledge of those principles to depend on the labour of our thoughts . for all reasoning is search , and casting about , and requires pains and application . and how can it with any tolerable sence be suppos'd , that what was imprinted by nature , as the foundation and guide of our reason , should need the use of reason to discover it ? § . . those who will take the pains to reflect with a little attention on the operations of the understanding , will find that this ready assent of the mind to some truths , depends not either on native inscription , nor the vse of reason ; but on a faculty of the mind quite distinct from both of them , as we shall see hereafter . reason therefore , having nothing to do in procuring our assent to these maxims , if by saying , that men know and assent to them , when they come to the vse of reason , be meant , that the use of reason assists us in the knowledge of these maxims , it is utterly false ; and were it true , would prove them not to be innate . § . . if by knowing and assenting to them , when we come to the use of reason be meant , that this is the time when they come to be taken notice of by the mind ; and that as soon as children come to the use of reason , they come also to know and assent to these maxims ; this also is false , and frivolous . first , it is false : because it is evident these maxims are not in the mind so early as the use of reason ; and therefore the coming to the use of reason is falsly assigned , as the time of their discovery . how many instances of the use of reason may we observe in children a long time before they have any knowledge of this maxim , that it is impossible for the same thing to be , and not to be ? and a great part of illiterate people , and savages , pass many years , even of their rational ages , without ever thinking on this , and the like general propositions . i grant men come not to the knowledge of these general and more abstract truths , which are thought innate till they come to the use of reason ; and i add , nor then neither . which is so , because till after they come to the use of reason , those general abstract idea's are not framed in the mind , about which those general maxims are , which are mistaken for innate principles , but are indeed discoveries made , and verities introduced and brought into the mind by the same way , and discovered by the same steps , as several other propositions , which no body was ever so extravagant as to suppose innate . this i hope to make plain in the sequel of this discourse . i allow therefore a necessity , that men should come to the use of reason , before they get the knowledge of those general truths : but deny , that men's coming to the use of reason is the time of their discovery . § . . in the mean time , it is observable , that this saying that men know , and assent to these maxims , when they come to the use of reason , amounts in reality of fact to no more but this , that they are never known , nor taken notice of before the use of reason , but may possibly be assented to sometime after during a man's life ; but when , is uncertain : and so may all other knowable truths as well as these , which therefore have no advantage , nor distinction from others by this note of being known when we come to the use of reason ; nor are thereby proved to be innate , but quite the contrary . § . . but secondly , were it true , that the precise time of their being known , and assented to , were , when men come to the vse of reason ; neither would that prove them innate . this way of arguing is as frivolous , as the supposition of it self is false . for by what kind of logick will it appear , that any notion is originally by nature imprinted in the mind in its first constitution , because it comes first to be observed , and assented to , when a faculty of the mind , which has quite a distinct province , begins to exert it self ? and therefore , the coming to the use of speech , if it were supposed the time , that these maxims are first assented to ( which it may be with as much truth , as the time when men come to the use of reason ) would be as good a proof that they were innate , as to say they are innate because men assent to them , when they come to the use of reason . i agree then with these men of innate principles , that there is no knowledge of these general and self-evident maxims in the mind , till it comes to the exercise of reason : but i deny that the coming to the use of reason , is the precise time when they are first taken notice of ; and that if it were , that it would prove them innate . all that can with any truth be meant by this proposition , that men assent to them when they come to the use of reason , is no more but this , that the making of general abstract idea's , and the understanding of general names , being a concomitant of the rational faculty , and growing up with it , children commonly get not those general idea's , nor learn the names that stand for them , till having for a good while exercised their reason about familiar and more particular idea's , they are by their ordinary discourse and actions with others , acknowledged to be capable of rational conversation . if assenting to these maxims , when men come to the use of reason , can be true in any other sence , i desire it may be shewn ; or at least , how in this , or any other sence it proves them innate . § . . the senses at first let in particular idea's , and furnish the yet empty cabinet : and the mind by degrees growing familiar with some of them , they are lodged in the memory , and names got to them . afterwards the mind proceeding farther , abstracts them , and by degrees learns the use of general names . by this manner the mind comes to be furnish'd with idea's and language , the materials about which to exercise its discursive faculty : and the use of reason becomes daily more visible , as these materials , that give it employment , increase . but though the having of general idea's , and the use of general words and reason usually grow together ; yet , i see not , how this any way proves them innate . the knowledge of some truths , i confess , is very early in the mind ; but in a way that shews them not to be innate . for , if we will observe , we shall find it still to be about idea's , not innate , but acquired : it being about those first , which are imprinted by external things , with which infants have earliest to do , and which make the most frequent impressions on their senses . in idea's , thus got , the mind discovers , that some agree , and others differ , probably as soon as it has any use of memory ; as soon as it is able , to retain and receive distinct idea's : but whether it be then , or no , this is certain , it does so , long before it has the use of words ; or comes to that , which we commonly call the use of reason . for a child knows as certainly , before it can speak , the difference between the idea's of sweet and bitter ( i. e. that sweet is not bitter ) as it knows afterwards ( when it comes to speak ) that worm-wood and sugar-plumbs , are not the same thing . § . . a child knows not that three and four are equal to seven , till he comes to be able to count to seven , and has got the name and idea of equality and then upon the explaining those words , he presently assents to , or rather perceives the truth of that proposition . but neither does he then readily assent , because it is an innate truth , nor was his assent wanting , till then , because he wanted the vse of reason ; but the truth of it appears to him , as soon as he has setled in his mind the clear and distinct idea's , that these names stand for : and then , he knows the truth of that proposition , upon the same grounds , and by the same means that he knew before , that a rod and cherry are not the same thing ; and upon the same grounds also , that he may come to know afterwards , that it is impossible for the same thing to be , and not to be , as we shall more fully shew hereafter . so that the later it is before any one comes to have those general idea's , about which those maxims are ; or to know the signification of those general terms that stand for them ; or to put together in his mind , the idea's they stand for ; the later also will it be before he comes to assent to those maxims , whose terms , with the idea's they stand for , being no more innate than those of a cat or a weesel , he must stay till time and observation have acquainted him with them ; and then he will be in a capacity , to know the truth of these maxims , upon the first occasion , that shall make him put together those idea's in his mind , and observe whether they agree or disagree , according as is expressed in those propositions . and therefore it is , that a man knows that eighteen and nineteen , are equal to thirty seven by the same self-evidence , that he knows one and two to be equal to three : yet , a child knows that , not so soon as the other ; not for want of the use of reason ; but because the idea's the words eighteen , nineteen● and thirty seven stand for , are not so soon got , as those , which are signify'd by one , two , and three . § . . this evasion therefore of general assent , when men come to the use of reason , failing as it does , and leaving no difference between those supposed-innate , and other truths , that are afterwards acquired and learnt , men have endeavoured to secure an universal assent to those they call maxims , by saying , they are generally assented to , as soon as proposed , and the terms they are propos'd in , understood : seeing all men , even children , as soon as they hear and understand the terms , assent to these propositions , they think it is sufficient to prove them innate . for since men never fail , after they have once understood the words , to acknowledge them for undoubted truths , they would inferr , that certainly these propositions were first lodged in the understanding , which , without any teaching , the mind , at very first proposal , immediately closes with , and assents to , and after that never doubts again . § . . in answer to this , i demand whether ready assent , given to a proposition upon first hearing , and understanding the terms , be a certain mark of an innate principle ? if it be not , such a general assent is in vain urged as a proof of them : if it be said , that it is a mark of innate , they must then allow all such propositions to be innate , which are generally assented to as soon as heard , whereby they will find themselves plentifully stored with innate principles . for upon the same ground ( viz. ) of assent at first hearing and understanding the terms , that men would have those maxims pass for innate , they must also admit several propositions about numbers , to be innate , that one and two are equal to three , that two and two are equal to four , and a multitude of other the like propositions in numbers , that every body assents to , at first hearing , and understanding the terms must have a place amongst these innate axioms . nor is this the prerogative of numbers alone , and propositions made about several of them : but even natural philosophy , and all the other sciences afford propositions , which are sure to meet with assent as soon as they are understood . that two bodies cannot be in the same place , is a truth that no body any more sticks at , than at that maxim , that it is impossible for the same thing to be , and not to be ; that white is not black , that a square is not a circle , that yellowness is not sweetness : these , and a million of other such propositions , as many at least , as we have distinct idea's , every man in his wits , at first hearing , and knowing what the names stand for , must necessarily assent to . if then these men will be true to their own rule , and have assent at first hearing and understanding the terms , to be a mark of innate , they must allow , not only as many innate propositions , as men have distinct idea's ; but as many as men can make propositions , wherein different idea's are denied one of another . since every proposition , wherein one different idea is denied of another , will as certainly find assent at first hearing and understanding the terms , as this general one , it is impossible for the same to be , and not to be ; or that which is the foundation of it , and is the easier understood of the two , the same is not different : by which account , they will have legions of innate propositions of this one sort , without mentioning any other . but since no proposition can be innate , unless the idea's about which it is , be innate , this will be , to suppose all our idea's of colours , sounds , tastes , figures , &c. innate ; than which there cannot be any thing more opposite to reason and experience . universal and ready assent , upon hearing and understanding the terms , is ( i grant ) a mark of self-evidence : but self-evidence , depending not on innate impressions , but on something else ( as we shall shew hereafter ) belongs to several propositions , which no body was yet so extravagant , as to pretend to be innate . § . . nor let it be said , that those more particular self-evident propositions , which are assented to at first hearing , as , that one and two are equal to three ; that green is not red , &c. are received as the consequences of those more universal propositions , which are look'd on as innate principles : since any one , who will but take the pains to observe , what passes in the understanding , will certainly find , that these , and the like less general propositions , are certainly known and firmly assented to , by those , who are utterly ignorant of those more general maxims ; and so , being earlier in the mind than those ( as they are called ) first principles , cannot owe to them the assent , wherewith they are received at first hearing . § . . if it be said , that these propositions , viz. two and two are equal to four ; red is not blue , &c. are not general maxims , nor of any great use . i answer , that makes nothing to the argument of universal assent , upon hearing and understanding . for if that be the certain mark of innate , whatever proposition can be found , that receives general assent , as soon as heard and understood , that must be admitted for an innate proposition , as well as this maxim , that it is impossible for the same thing to be , and not to be , they being upon this ground equal . and as to the difference of being more general , that makes this maxim more remote from being innate ; those general and abstract idea's , being more strangers to our first apprehensions , than those of more particular self-evident propositions ; and therefore , 't is longer before they are admitted and assented to by the growing understanding . and as to the usefulness of these magnified maxims , that perhaps will not be found so great as is generally conceived , when it comes in its due place to be more fully considered . § . . but we have not yet done with assenting to propositions at first hearing and understanding their terms ; 't is fit we first take notice , that this , instead of being a mark that they are innate , is a proof of the contrary : since it supposes , that several , who understand and know other things , are ignorant of these principles , till they are propos'd to them ; and that one may be unacquainted with these truths , till he hears them from others . for if they were innate , what need they be propos'd , in order to gaining assent ; when , by being in the understanding , by a natural and original impression ( if there were any such ) they could not but be known before ? or , doth the proposing them , print them clearer in the mind than nature did ? if so , then the consequence will be , that a man knows them better , after he has been thus taught them , than he did before . whence it will follow , that these principles may be made more evident to us by other's teaching , than nature has made them by impression : which will ill agree with the opinion of innate principles , and give but little authority to them ; but on the contrary , makes them unfit to be the foundations of all our other knowledge , as they are pretended to be . this cannot be deny'd , that men grow first acquainted with many of these self-evident truths , upon their being proposed : but it is clear , that whosoever does so , finds in himself , that he then begins to know a proposition , which he knew not before ; and which from thenceforth he never questions : not because it was innate ; but , because the consideration of the nature of the things contained in those words , would not suffer him to think otherwise , how , or whensoever he is brought to reflect on them . § . . if it be said , the understanding hath an implicit knowledge of these principles , but not an explicit , before this first hearing , ( as they must , who will say , that they are in the understanding before they are known ) it will be hard to conceive what is meant by a principle imprinted on the understanding implicitly ; unless it be this , that the mind is capable of understanding and assenting firmly to such propositions . and thus all mathematical demonstrations , as well as first principles , must be received as native impressions on the mind : which , i fear they will scarce allow them to be , who find it harder to demonstrate a proposition , than assent to it , when demonstrated : and few mathematicians will be forward to believe , that all the diagrams they have drawn , were but copies of those innate characters , which nature had ingraven upon their minds . § . . there is i fear this farther weakness in the foregoing argument , which would perswade us , that therefore those maxims are to be thought innate , which men admit at first hearing , because they assent to propositions , which they are not taught , nor do receive from the force of any argument or demonstration , but a bare explication or understanding of the terms . under which , there seems to me to lie this fallacy ; that men and supposed not to be taught , nor to learn any thing de novo ; when in truth , they are taught and do learn something they were ignorant of before . for first it is evident , they have learned the terms and their signification : neither of which was born with them . but this is not all the acquired knowledge in the case : the idea's themselves , about which the proposition is , are not born with them , no more than their names , but got afterwards . so , that in all propositions that are assented to , at first hearing the terms of the proposition , their standing for such idea's , and the idea's themselves that they stand for , being neither of them innate , i would fain know what there is remaining in such propositions that is innate . for i would gladly have any one name that proposition , whose terms or idea's were either of them innate . we by degrees get idea's and names , and learn their appropriated connection one with another ; and then to propositions , made in such terms , whose signification we have learnt , and wherein the agreement or disagreement we can perceive in our idea's , when put together , is expressed , we at first hearing assent ; though to other propositions , in themselves as certain and evident , but which are concerning idea's , not so soon nor easily got , we are at the same time no way capable of assenting . for though a child quickly assent to this proposition , that an apple is not fire ; when , by familiar acquaintance , he has got the idea's of those two different things distinctly imprinted on his mind , and has learnt that the names apple and fire stand for them : yet , it will be some years after , perhaps , before the same child will assent to this proposition , that it is impossible for the same thing to be , and not to be . because , that though , perhaps , the words are as easie to be learnt : yet , the signification of them , being more large , comprehensive , and abstract , than of the names annexed to those sensible things , the child hath to do with , it is longer before he learns their precise meaning , and it requires more time plainly to form in his mind those general idea's , they stand for . till that be done , you will in vain endeavour to make any child assent to a proposition , made up of such general terms : but as soon as ever he has got those idea's , and learn'd their names , he forwardly closes with the one , as well as the other of the forementioned propositions ; and with both for the same reason ; ( viz. ) because he finds the idea's he has in his mind , to agree or disagree , according as the words standing for them , are affirmed , or denied one of another in the proposition . but if propositions be brought to him in words , which stand for idea's he has not yet in his mind : to such propositions , however evidently true or false in themselves , he affords neither assent nor dissent , but is ignorant . for words , being but empty sounds , any farther than they are signs of our idea's , we cannot but assent to them , as they correspond to those idea's we have , but no farther than that . but the shewing by what steps and ways knowledge comes into our minds , and the grounds of several degrees of assent , being the business of the following discourse , it may suffice to have only touched on it here , as one reason , that made me doubt of those innate principles . § . . to conclude this argument of universal consent , i agree with these defenders of innate principles ; that if they are innate , they must needs have universal assent . for that a truth should be innate , and yet not assented to , is to me as unintelligible , as for a man to know a truth , and be ignorant of it at the same time . but then , by these men's own confession , they cannot be innate ; since they are not assented to , by those who understand not the terms , nor by a great part of those who do understand them , but have yet never heard , nor thought of those propositions ; which i think , is at least one half of mankind . but were the number far less , it would be enough to destroy universal assent , and thereby shew these propositions not to be innate , if children alone were ignorant of them . § . . but that i may not be accused , to argue from the thoughts of infants , which are unknown to us , and to conclude , from what passes in their understandings , before they express it ; i say next , that these two general propositions are not the truths , that first possess the minds of children ; nor are antecedent to all acquired , and adventitious notions : which if they were innate , they must needs be . whether we can determine it or no , it matters not , there is certainly a time , when children begin to think , and their words and actions do assure us , that they do so . when therefore they are capable of thought , of knowledge , of assent , can it rationally be supposed , they can be ignorant of those notions that nature has imprinted , were there any such ? can it be imagin'd , with any appearance of reason , that they perceive the impressions from things without ; and be at the same time ignorant of those characters , which nature it self has taken care to stamp within ? can they receive and assent to adventitious notions , and be ignorant of those , which are supposed woven into the very principles of their being , and imprinted there in indelible characters , to be the foundation , and guide of all their acquired knowledge , and future reasonings ? this would be , to make nature take pains to no purpose ; or , at least , to write very ill ; since its characters could not be read by those eyes , which saw other things very well ; and those are very ill supposed the clearest parts of truth , and the foundations of all our knowledge , which are not first known , and without which , the undoubted knowledge of several other things may be had . the child certainly knows , that the nurse that feeds it , is neither the cat it plays with , nor the blackmoor it is afraid of ; that the wormseed or mustard it refuses , is not the apple or sugar it cries for : this it is certainly and undoubtedly assured of : but will any one say , it is by virtue of this principle , that it is impossible for the same thing to be , and not to be , that it so firmly assents to these , and other parts of its knowledge ? or that the child has any notion or apprehension of that proposition at an age , wherein yet 't is plain , it knows a great many other truths ? he that will say , children join these general abstract speculations with their sucking bottles , and their rattles , may , perhaps , with justice be thought to have more passion and zeal for his opinion ; but less sincerity and truth , than one of that age. § . . though therefore there be several general propositions , that meet with constant and ready assent , as soon as proposed to men grown up , who have attained the use of more general and abstract idea's , and names standing for them : yet they not being to be found in those of tender years , who nevertheless know other things , they cannot pretend to universal assent of intelligent persons , and so by no means can be supposed innate : it being impossible , that any truth which is innate ( if there were any such ) should be unknown , at least to any one , who knows any thing else . since , if they are innate truths , they must be innate thoughts : there being nothing a truth in the mind , that it has never thought on . whereby it is evident , if there be any innate truths , they must necessarily be the first of any thought on ; the first that appear there . § . . that the general maxims , we are discoursing of , are not known to children , ideots , and a great part of mankind , we have already sufficiently proved : whereby it is evident , they have not an universal assent , nor are general impressions . but there is this farther argument in it against their being innate : that these characters , if they were native and original impressions , should appear fairest and clearest in those persons , in whom yet we find no foot-steps of them : and 't is , in my opinion , a strong presumption , that they are not innate ; since they are least known to those , in whom , if they were innate , they must needs exert themselves with most force and vigour . for children , ideots , savages , and illiterate people , being of all others the least corrupted by custom , or borrowed opinions ; learning , and education , having not cast their native thoughts into new moulds ; nor by super-inducing foreign and studied doctrines , confounded those fair characters nature had written there ; one might reasonably imagine , that in their minds these innate notions should lie open fairly to every ones view , as 't is certain the thoughts of children do . it might very well be expected , that these principles should be perfectly known to naturals ; which being stamped immediately on the soul ( as these men suppose ) can have no dependence on the constitutions , or organs of the body , the only confessed difference between them and others . one would think , according to these men's principles , that all the native beams of light ( were there any such ) should in those , who have no reserves , no arts of concealment , shine out in their full lustre , and leave us in no more doubt of their being there , than we are of their love of pleasure , and abhorrence of pain . but alas , amongst children , ideots , savages , and the grosly illiterate , what general maxims are to be found ? what universal principles of knowledge ? their notions are few and narrow , borrowed only from those objects they have had most to do with , and which have made upon their senses the frequentest and strongest impression . a child knows his nurse and his cradle , and by degrees the play-things of a little more advanced age : and a young savage has , perhaps , his head fill'd with love and hunting , according to the fashion of his tribe . but he that from a child untaught , or a wild inhabitant of the woods , will expect these abstract maxims , or the principles of sciences , will i fear find himself mistaken . such kind of general propositions , are seldom mentioned in the huts of indians : much less are they to be found in the thoughts of children , or any impressions of them on the minds of naturals . they are the discourses of the schools , and academies of learned nations , accustomed to that sort of conversation , or learning , where disputes are frequent : these maxims being suited to artificial argumentation , and useful for conviction ; but not much conducing to the discovery of truth , or advancement of knowledge . but of their small use for the improvement of knowledge , i shall have occasion to speak more at large , l. . c. . § . . i know not how absurd this may seem to the masters of demonstration : and probably , it will hardly down with any body at first hearing . i must therefore beg you a little to lay by your prejudice , and suspend your censure , till you have heard me out in the sequel of this discourse , being very willing to submit to better judgments . and since i impartially search after truth , i shall not be sorry to be convinced , that i have been too fond of my own notions ; which i confess we are all apt to be , when application and study have warmed our heads with them . upon the whole matter , i cannot see any ground , to think these two famed speculative maxims innate : since they are not universally assented to ; since the assent they so generally find , is no other than what several propositions , not allowed to be innate , equally partake in with them ; and since the assent is given them , is produced another way , and comes not from natural inscription , as i doubt not but to make appear in the following discourse . and if these first principles of knowledge and science , are found not to be innate , no other speculative maxims can ( i suppose ) with better right pretend to be so . chap. iii. no innate practical principles . § . . if those speculative maxims , whereof we discoursed in the fore-going chapter , have not an actual universal assent from all mankind , as we there proved , it is much more visible concerning practical principles , that they come short of an universal reception : and i think it will be hard to instance any one moral rule , which can pretend to so general and ready an assent as , what is , is , or to be so manifest a truth as this , that it is impossible for the same thing to be , and not to be . whereby it is evident , that they are farther removed from a title to be innate ; and the doubt of their being native impressions on the mind , is stronger against these moral principles than the other . not that it brings their truth at all in question . they are equally true , though not equally evident . those speculative maxims carry their own evidence with them : but moral principles require reasoning and discourse , and some exercise of the mind , to discover the certainty of their truth . they lie not open as natural characters ingraven on the mind ; which if any such were , they must needs be visible by themselves , and by their own light be certain and known to every body . but this is no derogation to their truth and certainty , no more than it is to the truth or certainty of the three angles of a triangle being equal to two right ones , because it is not so evident as the whole is bigger than a part ; nor so apt to be assented to at first hearing . it may suffice , that these moral rules are capable of demonstration : and therefore it is our own faults , if we come not to a certain knowledge of them . but the ignorance wherein many men are of them , and the slowness of assent wherewith others receive them , are manifest proofs that they are not innate , and such as offer themselves to their view without searching . § . . whether there be any such moral principles , wherein all men do agree , i appeal to any , who have been but moderately conversant in the history of mankind , and look'd abroad beyond the smoak of their own chimneys . where is that practical truth , that is universally received without doubt or question , as it must be if innate ? iustice , and keeping of contracts , is , that which most men seem to agree in . this is a principle , which is thought to extend it self to the dens of thieves , and the troops of robbers ; and they who have gone farthest towards the putting off of humanity it self , keep faith and rules of justice one with another . i grant that outlaws themselves do this one amongst another : but 't is , without receiving these as the innate laws of nature . they practice them as rules of convenience within their own communities : but it is impossible to conceive , that he imbraces justice as a practical principle , who acts fairly with his fellow-high-way-men , and at the same time plunders or kills the next honest man he meets with . justice and truth are the common ties of society ; and therefore , even outlaws and villains , who break with all the world besides , must keep faith and rules of equity amongst themselves , or else they cannot hold together . but will any one say , that those that live by fraud and rapine , have innate principles of truth and justice , which they allow and assent to ? § . . perhaps it will be urged , that the tacit assent of their minds agrees to what their practice contradicts . i answer , first , i have always thought the actions of men the best interpreters of their thoughts . but since it is certain , that most men's practice , and some men's open professions , have either questioned or denied these principles , it is impossible to establish an universal consent ( though we should look for it only amongst grown men ) without which , it is impossible to conclude them innate . secondly , 't is very strange and unreasonable , to suppose innate practical principles , that terminate only in contemplation . practical principles , derived from nature , are there for operation , and must produce conformity of action , not barely speculative assent to their truth , or else they are in vain destinguish'd from speculative maxims . nature , i confess , has put into man a desire of happiness , and an aversion to misery : these indeed are innate practical principles , which ( as practical principles ought ) do continue constantly , to operate and influence all our actions , without ceasing : these may be observed in all persons and all ages , steady and universal ; but these are inclinations of the will and appetite , not impressions and characters on the understanding . i deny not , that there are natural tendencies imprinted on the minds of men ; and that , from the very first instances of sense and perception , there are some things that are grateful , and others unwelcome to them ; some things that they incline to , and others that they fly : but this makes nothing for innate characters on the mind , which are to be the principles of knowledge , regulating our practice . such natural impressions on the understanding , are so far from being confirmed hereby , that this is an argument against them ; since if there were certain characters , imprinted by nature on the understanding , as the principles of knowledge , we could not but perceive them constantly operate in us , and influence our knowledge , as we do those others on the will and appetite ; which never cease to be the constant spring and motives of all our actions , to which , we perpetually feel them strongly impelling us . § . . another reason that makes me doubt of any innate practical principles , is , that i think , there cannot any one moral rule be propos'd , whereof a man may not justly demand a reason : which would be perfectly ridiculous and absurd , if they were innate , or so much as self-evident ; which every innate principle must needs be , and not need any proof to ascertain its truth , nor want any reason to gain it approbation . he would be thought void of common sense , who asked on the one side , or on the other side went about to give a reason , why it is impossible for the same thing to be , and not to be . it carries its own light and evidence with it , and needs no other proof : he that understands the terms , assents to it for its own sake , or else nothing will ever be able to prevail with him to do it . but should that most unshaken rule of morality , and foundation of all social virtue , that one should do as he would be done unto , be propos'd to one , who never heard it before , but yet is of capacity to understand its meaning ; might he not without any absurdity ask a reason , why ? and were not he that propos'd it , bound to make out the truth and reasonableness of it to him ? which plainly shews it not to be innate ; for if it were , it could neither want nor receive any proof : but must needs ( at least , as soon as heard and understood ) be received and assented to , as an unquestionable truth , which a man can by no means doubt of . so that the truth of all these moral rules , plainly depends upon some other antecedent to them , and from which they must be deduced , which could not be , if either they were innate , or so much as self-evident . § . . that men should keep their compacts , is certainly a great and undeniable rule in morality : but yet , if a christian , who has the view of happiness and misery in another life , be asked why a man must keep his word , he will give this as a reason : because god , who has the power o● eternal life and death , requires it of us . but if an hobbist be asked why ; he will answer : because the publick requires it , and the leviathan will punish you , if you do not . and if one of the old heathen philosophers had been asked , he would have answered : because it was dishonest , below the dignity of a man , and opposite to vertue , the highest perfection of humane nature . § . . hence naturally flows the great variety of opinions , concerning moral rules , which are to be found amongst men , according to the different sorts of happiness , they have a prospect of , or propose to themselves : which could not be , if practical principles were innate , and imprinted in our minds immediately by the hand of god. i grant the existence of god , is so many ways manifest , and the obedience we owe him , so congruous to the light of reason , that a great part of mankind give testimony to the law of nature : but yet i think it must be allowed , that several moral rules , may receive , from mankind , a very general approbation , without either knowing , or admitting the true ground of morality ; which can only be the law of a god , who sees men in the dark , and has power enough to punish the proudest offender . for god , having , by an inseparable connection , joined vertue and publick happiness together ; and made the practice thereof , necessary to the preservation of society , and visibly beneficial to all , with whom the vertuous man has to do ; it is no wonder , that every one should , not only allow , but recommend , and magnifie those rules to others , from whose observance of them , he is sure to reap advantage to himself . he may , out of interest , as well as conviction , cry up that for sacred ; which if once trampled on , and prophaned , he himself cannot be safe nor secure . this , though it takes nothing from the moral and eternal obligation , which these rules evidently have ; yet it shews , that the outward acknowledgment men pay to them in their words , proves not that they are innate principles : nay , it proves not so much , as , that men assent to them inwardly in their own minds , as the inviolable rules of their own practice : since we find that self-interest and the conveniences of this life , make many men own an outward profession and approbation of them , whose actions sufficiently prove , that they very little consider the law-giver , that prescribed these rules ; nor , the hell he has ordain'd for the punishment of those that transgress them . § . . for , if we will not in civility allow too much sincerity to the professions of most men , but think their actions to be the interpreters of their thoughts ; we shall find , that they have no such internal veneration for these rules , nor so full a perswasion of their certainty and obligation . the great principle of morality , to do as one would be done to , is more commended , than practised . but the breach of this rule cannot be a greater vice , than to teach others , that it is no moral rule , nor obligatory , would be thought madness , and contrary to that interest men sacrifice to , when they break it themselves . perhaps conscience will be urged as checking us for such breaches , and so the internal obligation and establishment of the rule be preserved . § . . to which , i answer , that i doubt not , but without being written on their hearts , many men , may , by the same way that they come to the knowledge of other things , come to assent to several moral rules , and be convinced of their obligation . others also may come to be of the same mind , from their education , company , and customs of their country ; which perswasion however got , will serve to set conscience on work , which is nothing else , but our own opinion of our own actions . and if conscience be a proof of innate principles , contraries may be innate principles : since some men , with the same bent of conscience , prosecute what others avoid . § . . but i cannot see how any men , should ever transgress those moral rules , with confidence , and serenity , were they innate , and stamped upon their minds . view but an army at the sacking of a town , and see what observations , or sense of moral principles , or what touch of conscience , for all the outrages they do . robberies , murders , rapes , are the sports of men set at liberty from punishment and censure . have there not been whole nations , and those of the most civilized people , amongst whom , the exposing their children , and leaving them in the fields , to perish by want , or wild beasts , has been the practice , as little condemned or scrupled , as the begetting them ? do they not still , in some countries , put them into the same graves with their mothers , if they die in child-birth ; or dispatch them , if a pretended astrologer declares them to have unhappy stars ? and are there not places , where at a certain age , they kill , or expose their parents without any remorse at all ? in a part of asia , the sick , when their case comes to be thought desperate , are carried out and laid on the earth , before they are dead , and left there , exposed to wind and weather , to perish without assistance or pity . (α) it is familiar amongst the mengrelians , a people professing christianity , to bury their children alive without scruple . (β) there are places where they eat their own children . (γ) the caribes were wont to geld their children , on purpose to fat and eat them . (δ) and garcilasso de la vega tells us of a people in peru , which were wont to fat and eat their children they got on their female captives , which they kept as concubines for that pupose . the virtues , whereby the tououpinambas believed they merited paradise , were , revenge , and eating abundance of their enemies . (ζ) they have not so much as a name for god , lery pag. . no acknowledgment of any god , no religion , no worship , pag. . the saints , who are canoniz'd amongst the turks , lead lives , which one cannot with modesty relate . a remarkable passage to this purpose , out of the voyage of baumgarten , which is a book , not every day to be met with , i shall set down at large , in the language it is published in . ibi ( sc. prope belbes in aegypto ) vidimus sanctum unum saracenicum inter arenarum cumulos , ita ut ex utero matris prodiit nudum sedentem . mos est , ut didicimus mahometistis , ut eos , qui amentes & sine ratione sunt , pro sanctis colant & venerentur . insuper & eos qui cumdiu vitam egerint inquinatissimam , voluntariam demum paenitentiam & paupertatem , sanctitate venerandos deputant . ejusmodi verò genus hominum libertatem quandam effraenem habent , domos quas volunt intrandi , edendi , bibendi , & quod majus est , concumbendi ; ex quo concubitu , si proles secuta suerit , sancta similiter habetur . his ergo hominibus , dum vivunt , magnos exhibent honores ; mortuis verò vel templa vel monumenta extruunt amplissima , eosque contingere ac sepelire maximae fortunae ducunt loco . audivimus haec dicta & dicenda per interpretem à mucrelo nostro . insuper sanctum illum , quem eo loci vidimus , publicitus apprimè commendari , eum esse hominem sanctum , divinum ac integritate praecipuum ; eo● quod , nec faeminarum unquam esset nec puerorum , sed tantummodo asellarum concubitor atque mularum . peregr . baumgarten , l. . c. . p. . where then are those innate principles , of justice , piety , gratitude , equity , chastity ? or , where is that universal consent , that assures us there are such inbred rules ? murders in duels , when fashion has made them honourable , are committed without remorse of conscience : nay , in many places , innocence in this case is the greatest ignominy . and if we will look abroad , to take a view of men , as they are , we shall find , that they have a remorse , in one place , for doing or omitting that , which others , in another place , think they merit by . § . . he that will carefully peruse the history of mankind , and look abroad into the several tribes of men , and with indifferency survey their actions , will be able to satisfie himself , that there is scarce that principle of morality to be named , or rule of vertue to be thought on ( those only excepted , that are absolutely necessary to hold society together , which commonly too are neglected betwixt distinct societies ) which is not , somewhere or other , slighted and condemned by the general fashion of whole societies of men , governed by practical opinions , and rules of living quite opposite to others . § . . here , perhaps , 't will be objected , that it is no argument , that the rule is not known , because it is broken . i grant the objection good , where men , though they transgress , yet disown not the law ; where fear of shame , censure , or punishment , carries the mark of some awe it has upon them . but it is impossible to conceive , that a whole nation of men should all publickly reject and renounce , what every one of them , certainly and infallibly , knew to be a law : for so they must , who have it naturally imprinted on their minds . 't is possible , men may sometimes own rules of morality , which , in their private thoughts , they do not believe to be true , only to keep themselves in reputation , and esteem amongst those , who are perswaded of their obligation . but 't is not to be imagin'd , that a whole society of men , should , publickly and professedly , disown , and cast off a rule , which they could not , in their own minds , but be infallibly certain , was a law ; nor be ignorant , that all men , they should have to do with , knew it to be such : and therefore must every one of them apprehend from others , all the contempt and abhorrence due to one , who professes himself void of humanity ; and one , who confounding the known and natural measures of right and wrong , cannot but be look'd on , as the professed enemy of their peace and happiness . whatever practical principle is innate , cannot but be known to every one , to be just and good . it is therefore little less than a contradiction , to suppose , that whole nations of men should both in their professions , and practice unanimously and universally give the lye to , what , by the most invincible evidence , every one of them knew to be true , right , and good . this is enough to satisfie us , that no practical rule , which is any where universally , and with publick approbation , or allowance , transgressed , can be supposed innate . but i have something farther to add , in answer to this objection . § . . the breaking of a rule , say you , is no argument , that it is unknown . i grant it : but the generally allowed breach of it any where , i say , is a proof , that it is not innate . for example , let us take any of these rules ; which being the most obvious deductions of humane reason , and conformable to the natural inclination of the greatest part of men , fewest people have had the impudence to deny , or inconsideration to doubt of . if any can be thought to be naturally imprinted , none , i think , can have a fairer pretence to be innate , than this ; parents preserve and cherish your children . when therefore you say , that this is an innate rule , what do you mean ? either , that it is an innate principle ; which upon all occasions , excites and directs the actions of all men : or else , that it is a truth , which all men have imprinted on their minds , and which therefore they know , and assent to . but in neither of these sences is it innate . first , that it is not a principle , which influences all men's actions , is , what i have proved by the examples before cited : nor need we seek so far as mingrelia or peru , to find instances of such as neglect , abuse , nay and destroy their children ; or look on it only as the more than brutality of some savage and barbarous nations , when we remember , that it was a familiar , and uncondemned practice amongst the greeks and romans , to expose , without pity or remorse , their innocent infants . secondly , that it is an innate truth , known to all men , is also false . for , parents preserve your children , is so far from an innate truth , that it is no truth at all ; it being a command , and not a proposition , and so not capable of truth or falshood . to make it capable of being assented to as true , it must be reduced to some such proposition as this : it is the duty of parents to preserve their children . but what duty is , cannot be understood without a law ; nor a law be known , or supposed without a law-maker , or without reward and punishment : so that it is impossible , that this , or any other practical principle should be innate ; i. e. be imprinted on the mind as a duty , without supposing the idea's of god , of law , of obligation , of punishment , of a life after this , innate . for that punishment follows not , in this life , the breach of this rule ; and consequently , that it has not the force of a law in countries , where the generally allow'd practice runs counter to it , is in it self evident . but these idea's ( which must be all of them innate , if any thing as a duty be so ) are so far from being innate , that 't is not every studious or thinking man , much less every one that is born , in whom they are to be found clear and distinct : and that one of them , which of all others seems most likely to be innate , is not so , ( i mean the idea of god ) i think , in the next chapter , will appear very evident to any considering man. § . . from what has been said , i think we may safely conclude , that , whatever practical rule is , in any place , generally , and with allowance , broken , cannot be supposed innate , it being impossible , that men should , without shame or fear , confidently and serenely break a rule , which they could not but evidently know , that god had set up , and would certainly punish the breach of ( which they must if it were innate ) to a degree to make it a very ill bargain to the transgressor . without such a knowledge as this , a man can never be certain , that any thing is his duty . ignorance or doubt of the law ; hopes to escape the knowledge or power of the law-maker , or the like , may make men give way to a present appetite : but let any one see the fault , and the rod by it , and with the transgression , a fire ready to punish it ; a pleasure tempting , and the hand of the almighty visibly held up , and prepared to take vengeance ( for this must be the case , where any duty is imprinted on the mind ) and then tell me , whether it be possible , for people , with such a prospect , such a certain knowledge as this , wantonly , and without scruple , to offend against a law , which they carry about them in indelible characters , and that stares them in the face , whilst they are breaking it ? whether men , at the same time that they feel in themselves the imprinted edicts of an omnipotent law-maker , can , with assurance and gaity , slight and trample under foot his most sacred injunctions ? and lastly , whether it be possible , that whilst a man thus openly bids defiance to this innate law , and supreme law-giver , all the by-standers ; yea even the governors and rulers of the people , full of the same sense , both of the law and law-maker , should silently connive , without testifying their dislike , or laying the least blame on it ? principles of actions indeed there are lodged in mens appetites , but these are so far from being innate moral principles , that if they were left to their full swing , they would carry men to the overturning of all morality . moral laws are set as a curb and restraint to these exorbitant desires , which they cannot be but by rewards and punishments , that will over-balance the satisfaction any one shall propose to himself in the breach of the law. if therefore any thing be imprinted on the mind of all men as a law , all men must have a certain and unavoidable knowledge , that certain , and unavoidable punishment will attend the breach of it . for if men can be ignorant or doubtful of what is innate , innate principles are insisted on , and urged to no purpose ; truth and certainty ( the things pretended ) are not at all secured by them : but men are in the same uncertain , floating estate with , as without them . an evident indubitable knowledge of unavoidable punishment , great enough to make the transgression very uneligible , must accompany an innate law : unless with an innate law , they can suppose an innate gospel too . i would not be here mistaken , as if , because i deny an innate law , i thought there were none but positive laws . there is a great deal of difference between an innate law , and a law of nature ; between something imprinted on our minds in their very original , and something that we may attain to the knowledge of , by our natural faculties from natural principles . and i think they equally forsake the truth , who running into the contrary extreams , either affirm an innate law , or deny that there is a law , knowable by the light of nature ; i. e. without the help of positive revelation . § . . the difference there is amongst men in their practical principles , is so evident , that , i think , i need say no more to evince , that it will be imposisible to find any innate moral rules , by this mark of general assent : and 't is enough to make one suspect , that the supposition of such innate principles , is but an opinion taken up at pleasure ; since those who talk so confidently of them , are so sparing to tell us , which they are . this might with justice be expected from those men , who lay stress upon this opinion : and it gives occasion to distrust either their knowledge or charity , who declaring , that god has imprinted on the minds of men , the foundations of knowledge , and the rules of living , are yet so little favourable to the information of their neighbours , or the quiet of mankind , as not to point out to them , which they are , in the variety men are distracted with . but in truth , were there any such innate principles , there would be no need to teach them . did men find such innate propositions stamped on their minds , they would easily be able to distinguish them from other truths , that they afterwards learned , and deduced from them ; and there would be nothing more easie , than to know what , and how many they were . there could be no more doubt about their number , than there is about the number of our fingers ; and 't is like then , every system would be ready to give them us by tale . but since no body , that i know , has ventured yet to give a catalogue of them , they cannot blame those who doubt of these innate principles ; since even they who require men to believe , that there are such innate propositions , do not tell us what they are . 't is easie to foresee , that if different men of different sects should go about to give us a list of those innate practical principles , they would set down only such as suited their distinct hypotheses , and were fit to support the doctrines of their particular schools or churches : a plain evidence , that there are no such innate truths . nay , a great part of men are so far from finding any such innate moral principles in themselves , that by denying freedom to mankind ; and thereby making men no other than bare machins , they take away not only innate , but all moral rules whatsoever , and leave not a possibility to believe any such , to those who cannot conceive , how any thing can be capable of a law , that is not a free agent : and upon that ground , they must necessarily reject all principles of vertue , who cannot put morality and mechanism together ; which are not very easie to be reconciled , or made consistent . § . . when i had writ this , being informed , that my lord herbert had in his books de veritate , assigned these innate principles , i presently consulted him , hoping to find , in a man of so great parts , something that might satisfie me in this point , and put an end to my enquiry . in his chapter de instinctu naturali , p. . edit . . i met with these six marks of his notitiae communes , . prioritas . . independentia . . vniversalitas . . certitudo . . necessitas , i. e. as he explains it , faciunt ad hominis conservationem . . modus conformationis , i. e. assensus nullâ interpositâ morâ . and at the latter end of his little treatise , de religione laici , he say this of these innate principles : adeo ut non uniuscujusvis religionis confinio arctentur quae ubique vigent veritates . sunt enim in ipsâ mente coelitùs descriptae nullisque traditionibus , sive scriptis , sive non scriptis , obnoxiae , p. . and veritates nostrae catholicae , quae tanquam indubia dei effata in foro interiori descripta . thus having given the marks of the innate principles or common notions , and asserted their being imprinted on the minds of men by the hand of god , he proceeds at last to set them down ; and they are these : . esse aliquod supremum numen . . numen illud coli debere . . virtutem cum pietate conjunctam optimam esse rationem cultùs divini . . rescipiscendum esse à peccatis . . dari proemium vel poenam post hanc vitam transactam . these , though i allow them to be clear truths , and such as , if rightly explained , a rational creature can hardly avoid giving his assent to : yet i think he is far from proving them innate impressions in foro interiori descriptae . for i must take leave to observe , § . . first , that these five propositions are either all , or more than all , those common notions writ on our minds by the finger of god , if it were reasonable to believe any at all to be so written . since there are other propositions , which even by his own rules , have as just a pretence to such an original , and may be as well admitted for innate principles , as , at least , some of these five he enumerates , viz. do as thou wouldst be done unto : and , perhaps , some hundreds of others , when well considered . § . . secondly , that all his marks are not to be found in each of his five propositions , viz. his first , second , and third marks , agree perfectly to neither of them ; and the first , second , third , fourth , and sixth marks , agree but ill to his third , fourth , and fifth propositions . for besides that , we are assured from history , of many men , nay , whole nations who doubt or disbelieve some or all of them , i cannot see how the third , viz. that vertue joined with piety , is the best worship of god , can be an innate principle , when the name , or sound vertue , is so hard to be understood ; liable to so much uncertainty in its signification ; and the thing it stands for , so much contended about , and difficult to be known . and therefore this can be but a very uncertain rule of humane practice , and serve but very little to the conduct of our lives , and is therefore very unfit to be assigned as an innate practical principle . § . . for let us consider this proposition as to its meaning , ( for it is the sence , and not sound , that is and must be the principle or common notion ) viz. vertue is the best worship of god ; i. e. is most acceptable to him ; which if vertue be taken , as most commonly it is , for those actions , which according to the different opinions of several countries , are accounted laudable , will be a proposition so far from being certain , that it will not be true . if vertue be taken for actions conformable to god's will , or to the rule prescribed by god , which is the true and only measure of vertue ; then this proposition , that vertue is the best worship of god , will be most true and certain , but of very little use in humane life : since it will amount to no more but this , viz. that god is pleased with the doing of what he commands ; which a man may certainly know to be true , without knowing what it is that god doth command ; and so be as far from any rule or principle of his actions , as he was before : and i think very few will take a proposition which amounts to no more than this , viz. that god is pleased with the doing of what he himself commands , for an innate moral principle writ on the minds of all men , ( however true and certain it may be ) since it teaches so little . whosoever does so , will have reason to think hundreds of propositions , innate principles , since there are many who have as good a title as this to be received for such , which no body yet ever put into that rank of innate principles . § . . nor is the fourth proposition ( viz. ) men must repent of their sins , much more instructive , till what those actions are , that are meant by sins , be set down . for the word peccata , or sins , being put , as it usually is , to signifie in general ill actions , that will draw on punishment upon the doers ; what great principle of morality can that be , to tell us we should be sorry , and cease to do that which will bring mischief upon us , without knowing what those particular actions are , that will do so ? indeed , this is a very true proposition , and fit to be inculcated on , and received by those , who are supposed , to have been taught , what actions in all kinds are sin ; but neither this , nor the former , can be imagined to be innate principles ; nor to be of any use , if they were innate , unless the particular measures and bounds of all vertues and vices , were engraven in mens minds , and were innate principles also , which i think is very much to be doubted . and therefore , i imagine , it will scarce seem possible , that god should engrave principles in mens minds , in words of uncertain signification , such as are vertues and sins ; which amongst different men , stand for different things : nay , it cannot be supposed to be in words at all , ( which being in most of these principles very general names ) cannot be understood , but by knowing the particulars comprehended under them . and in the practical instances , the measures must be taken from the knowledge of the actions themselves , and the rules of them abstracted from words , and antecedent to the knowledge of names ; which rules a man must know , what language soever he chance to learn , whether english or japan , or if he should learn no language at all , or never should understand the use of words , as happens in the case of dumb and deaf men. when it shall be made out , that men ignorant of words , or untaught by the laws and customs of their country , that it is part of the worship of god , not to kill another man ; not to know more women than one ; not to procure abortion ; not to expose their children ; not to take from another what is his , though we want it our selves , but on the contrary , relieve and supply his wants : and whenever we have done the contrary , we ought to repent , be sorry , and resolve to do so no more . when , i say , all men shall be proved actually to know , and allow all these and a thousand other such rules , all which come under these two general words made use of above , viz. virtutes & peccata , vertues and sins , there will be more reason for admitting these , and the like , for common notions , and practical principles : yet after all , universal consent ( were there any in moral principles ) to truths , the knowledge whereof might be attained otherwise , would scarce prove them to be innate ; which is all i contend for . § . . nor will it be of much moment here , to offer that very ready , but not very material answer , ( viz. ) that the innate principles of morality , may , by education , and custom , and the general opinion of those amongst whom we converse , be darkened , and at last quite worn out of the minds of men. which assertion of theirs , if true quite takes away the argument of universal consent , by which this opi●●on of innate principles is endeavoured to be proved : unless those men will think it reasonable , that their own private perswasions , or that of their party , should pass for universal consent ; a thing not unfrequently done , when men presuming themselves to be the only masters of right reason , cast by the votes and opinions of the rest of mankind , as not worthy the reckoning . and then their argument stands thus : the principles which all mankind allow for true , are innate ; those that men of right reason admit , are the principles allowed by all mankind ; we and those of our mind , are men of right reason ; therefore we agreeing , our principles are innate ; which is a very pretty way of arguing , and a short cut to infallibility . for otherwise it will be very hard to understand , how there be some principles which all men do acknowledge , and agree in ; and yet there are none of those principles which are not by depraved custom and ill education blotted out of the minds of many men : which is to say , that all men admit , but yet many men do deny , and dissent from them . and indeed the ●upposition of such first principles , will serve us to very little purpose ; and we shall be as much at a loss with , as without them , if they may by any humane power , such as is the will of our teachers , or opinions of our companions , be altered or lost in us ; and notwithstanding all this boast of first principles , and innate light , we shall be as much in the dark and uncertainty , as if there were no such thing at all . it being all one to have no rule , and one that will warp any way ; or amongst various and contrary rules , not to know which is the right . but concerning innate principles , i desire these men to say , whether they can , or cannot , by education and custom , be blurr'd and blotted out : if they cannot , we must find them in all mankind alike , and they must be clear in every body : and if they may suffer variation from adventitious notions , we must then find them clearest and most perspicuous , nearest the fountain in children and illiterate people , who have received least impression from foreign opinions . let them take which side they please , they will certainly find it inconsistent with visible matter of fact , and daily observation . § . . i easily grant , that there are great numbers of opinions , which , by men of different countries , educations , and tempers , are received and embraced as first and unquestionable principles ; many whereof , both for their absurdity , as well as oppositions one to another , it is impossible should be true . but yet all those propositions , how remote soever from reason , are so sacred somewhere or other , that men , even of good understanding in other matters , will sooner part with their lives , and whatever is dearest to them , than suffer themselves to doubt , or others to question , the truth of them . § . . this , however strange it may seem , is that which every days experience confirms ; and will not , perhaps , appear so wonderful , if we consider the ways , and steps by which it is brought about ; and how really it may come to pass , that doctrines , that have been derived from no better original , than the superstition of a nurse , or the authority of an old woman , may , by length of time , and consent of neighbours , grow up to the dignity of principles in religion or morality . for such , who are careful ( as they call it ) to principle children well , ( and few there be who have not a set of those principles for them , which they believe in ) instill into the unwary , and , as yet , unprejudiced understanding , ( for white paper receives any characters ) those doctrines they would have them retain and profess . these being taught them as soon as they have any apprehension ; and still as they grow up , confirmed to them , either by the open profession , or tacit consent , of all they have to do with ; or at least by those , of whose wisdom , knowledge , and piety , they have an opinion , who never suffer those propositions to be otherwise mentioned , but as the basis and foundation , on which they build either their religion or manners , come by these means to have the reputation of unquestionable , self-evident , and innate truths . § . . to which we may add , that when men , so instructed , are grown up , and reflect on their own minds , they cannot find any thing more ancient there , than those opinions which were taught them , before their memory began to keep a register of their actions , or date the time when any new thing appeared to them ; and therefore make no scruple to conclude , that those propositions , of whose knowledge they can find in themselves no original , were certainly the impress of god and nature upon their minds ; and not taught them by any one else . these they entertain and submit to , as many do to their parents , with veneration ; not because it is natural ; nor do children do it , where they are not so taught , but because , having been always so educated , and having no remembrance of the beginning of this respect , they think it is natural . § . . this will appear very likely , and almost unavoidable to come to pass , if we consider the nature of mankind , and the constitution of humane affairs : wherein most men cannot live , without employing their time in the daily labours of their callings ; nor be at quiet in their minds , without some foundation or principles to rest their thoughts on . there is scarce any one so floating and superficial in his understanding , that hath not some reverenced propositions , which are to him the principles on which he bottoms his reasonings ; and by which he judgeth of truth and falshood , right and wrong ; which some , wanting skill and leisure , and others the inclination , and some being taught , they ought not to examine ; there are few to be found , who are not exposed by their ignorance , laziness , education , or precipitancy , to take them upon trust . § . . this is evidently the case of all children and young folk ; and custom , a greater power than nature , seldom failing to make them worship for divine , what she hath inured them to bow their minds , and submit their understandings to ; it is no wonder , that grown men , either perplexed in the necessary affairs of life , or hot in the pursuit of pleasures , should not seriously sit down to examine their own tenets ; especially when one of their principles is , that principles ought not to be questioned . and had men leisure , parts , and will , who is there almost that dares to shake the foundations of all his past thoughts and actions , and endure to bring upon himself , the shame of having been a long time wholly in mistake and error ? who is there hardy enough to contend with the reproach , which is every where prepared for those , who dare venture to dissent from the received opinions of their country or party ? and where is the man to be found , that can patiently prepare himself to bear the name of whimsical , sceptical , or atheist , which he is sure to meet with , who does in the least scruple any of the common opinions ? and he will be much more afraid to question those principles , when he shall think them , as most men do , the standards set up by god in his mind , to be the rule and touchstone of all other opinions . and what can hinder him from thinking them sacred , when he finds them the earliest of all his own thoughts , and the most reverenced by others ? § . . it is easie to imagine , how by these means it comes to pass , that men worship the idols have been set up in their minds ; grow fond of the notions they have been long acquainted with there ; and stamp the characters of divinity , upon absurdities and errors , become zealous votaries to bulls and munkies ; and contented too , fight , and die in defence of their opinions . dum solos credit habendos esse deos , quos ipse colit . for since the reasoning faculties of the soul , which are almost constantly , though not always warily nor wisely employ'd , would not know how to move for want of a foundation , and footing , in most men , who through laziness or avocation , do not ; or for want of time , or true helps , or other causes , cannot penetrate into the principles of knowledge , and trace truth , to its fountain and original , 't is natural for them , and almost unavoidable , to take up with some borrowed principles ; which being reputed and presumed to be the evident proofs of other things , are thought not to need any other proof themselves . whoever shall receive any of these into their thoughts , without due examination , but believe them , because they are to be believed , may take up from his education , and the fashions of his country , any absurdity for innate principles ; and by long poring on the same objects , so dim his sight , as to take monsters lodged in his own brain , for the images of the deity , and the workmanship of his hands . § . . by this progress , how many there are , who arrive at principles , which they believe innate , may be easily observed , in the variety of opposite principles , held , and contended for , by all sorts and degrees of men. and he that shall deny this to be the method , wherein most men proceed , to the assurance they have of the unalterable truth and evidence of their principles , will , perhaps , find it a hard matter , any other way to account for the contrary tenets , which are firmly believed , confidently asserted , and which great numbers are ready at any time to seal with their blood. and , indeed , if it be the privilege of innate principles , to be received upon their own authority , without examination , i know not what may not be believed , or how any ones principles can be questioned . if they may , and ought to be examined , and tried , i desire to know how first and innate principles can be tried ; or at least it is reasonable to demand the marks and characters , whereby the genuine , innate principles , may be distinguished from others ; that so , amidst the great variety of pretenders , i may be kept from mistakes , in so material a point as this . when this is done , i shall be ready to embrace such welcome , and useful , propositions ; and till then i may with modesty doubt , since i fear universal consent , which is the only one produced , will scare prove a sufficient mark to direct my choice , and assure me of any innate principles . from what has been said , i think it is past doubt , that there are no practical principles wherein all men agree ; and therefore none innate . chap. iv. other considerations concerning innate principles , both speculative and practical . § . . had those , who would perswade us , that there are innate principles , not taken them together in gross ; but considered , separately , the parts out of which those propositions are made , they would not , perhaps , have been so forward to believe they were innate . since , if the idea's , which made up those truths , were not , it was impossible , that the propositions , made up of them , should be innate , or our knowledge of them be born with us . for if the idea's be not innate , there was a time , when the mind was without those principles ; and then , they will not be innate , but be derived from some other original . for , where the idea's themselves are not , there can be no knowledge , no assent , no mental , or verbal propositions about them . § . . if we will attently consider new born children , we shall have little reason , to think , that they bring many idea's into the world with them . for , bating , perhaps , some faint idea's , of hunger , and thirst , and warmth , and some pains , which they may have felt in the womb , there is not the least appearance of any setled idea's at all in them ; especially of idea's , answering the terms , which make up those universal propositions , that are esteemed innate principles . one may perceive how , by degrees , afterwards idea's come into their minds ; and that they get no more , nor no other , than what experience , and the observation of things , that come in their way , furnish them with ; which might be enough to satisfie us , that they are not original characters , stamped on the mind . § . . it is impossible for the same thing to be , and not to be , is certainly ( if there be any such ) an innate principle . but can any one think , or will any one say , that impossibility and identity , are two innate idea's ? are they such as all mankind have , and bring into the world with them ? and are they those , that are the first in children , and antecedent to all acquired ones ? if they are innate , they must needs be so . hath a child an idea of impossibility and identity , before it has of white or black ; sweet or bitter ? and is it from the knowledge of this principle , that it concludes , that wormwood rubb'd on the nipple , is not the same taste , that it used to receive from thence ? is it the actual knowledge of impossibile est idem esse , & non esse , that makes a child distinguish between its mother and a stranger ; or , that makes it fond of the one , and fly the other ? or does the mind regulate it self , and its assent by idea's , that it never yet had ? or the understanding draw conclusions from principles , which it never yet knew or understood ? the names impossibility and identity , stand for two idea's , so far from being innate , or born with us , that i think it requires great care and attention , to form them right in our understandings . they are so far from being brought into the world with us ; so remote from the thoughts of infancy and childhood , that , i believe , upon examination , it will be found , that many grown men want them . § . . if identity ( to instance in that alone ) be a native impression ; and consequently so clear and obvious to us , that we must needs know it even from our cradles ; i would gladly be resolved , by one of seven , or seventy , years old , whether a man , being a creature , consisting of soul and body , be the same man , when his body is changed ? whether euphorbus and pythagoras , having had the same soul , were the same man , tho' they lived several ages asunder ? nay , whether the cock too , which had the same soul , were not the same with both of them ? whereby , perhaps , it will appear , that our idea of sameness , is not so setled and clear , as to deserve to be thought innate in us . for if those innate idea's , are not clear and distinct , so as to be universally known , and naturally agreed on , they cannot be the subjects of universal , and undoubted truths ; but will be the unavoidable occasion of perpetual uncertainty . for , i suppose , every ones idea of identity , will not be the same , that pythagoras , and thousands others of his followers , have : and which then shall be the true ? which innate ? or are there two different idea's of identity , both innate ? § . . nor let any one think , that the questions , i have here proposed , about the identity of man , are bare , empty speculations ; which if they were , would be enough to shew , that there was in the understandings of men no innate idea of identity . he , that shall , with a little attention , reflect on the resurrection , and consider , that divine justice shall bring to judgment , at the last day , the very same persons , to be happy or miserable in the other , who did well or ill in this life , will find it , perhaps , not easie to resolve with himself , what makes the same man , or wherein identity consists : and will not be forward to think he , and every one , even children themselves , have naturally a clear idea of it . § . . let us examine that principle of mathematicks , viz. that the whole is bigger than a part . this , i take it , is reckon'd amongst innate principles . i am sure it has as good a title as any , to be thought so ; which yet , no body can think it to be , when he considers the idea's it comprehends in it , whole and part , are perfectly relative ; but the positive idea's , to which they properly and immediately belong , are extension and number , of which alone , whole and part , are , relations . so that if whole and part are innate idea's , extension and number must be so too , it being impossible to have an idea of a relation , without having any at all of the thing to which it belongs , and in which it is founded . now , whether the minds of men have naturally imprinted on them the idea's of extension and number , i leave to be considered by those , who are the patrons of innate principles . § . . that god is to be worshipped , is , without doubt , as great a truth as any can enter into the mind of man , and deserves the first place amongst all practical principles . but yet , it can by no means be thought innate , unless the idea's of god , and worship , are innate . that the idea , the term worship stands for , is not in the understanding of children , and a character stamped on the mind in its first original , i think , will be easily granted , by any one , that considers how few there be , amongst grown men , who have a clear and distinct notion of it . and , i suppose , there cannot be any thing more ridiculous , than to say , that children have this practical principle innate , that god is to be worshipped ; and yet , that they know not what that worship of god is , which is their duty . but to pass by this . § . . if any idea can be imagin'd innate , the idea of god may , of all others , for many reasons , be thought so ; since it is hard to conceive , how there should be innate , moral principles , without an innate idea of a deity : without a notion of a law-maker , it is impossible to have a notion of a law , and an obligation to observe it . besides the atheists , taken notice of amongst the ancients , and left branded upon the records of history , hath not navigation discovered , in these latter ages , whole nations , at the bay of soldania , (α) in brasil , (β) and the caribee islands , &c. amongst whom there was to be found no notion of a god , nicolaus del techo in literis , ex paraquaria de caaiguarum conversione haec habet . reperi eam gentem nullum nomen habere , quod deum , & hominis animam significet , nulla sacra habet , nulla idola . relatio triplex de rebus indicis caaiguarum ●● / . and , perhaps , if we should , with attention , mind the lives , and discourses of people not so far of , we should have too much reason to ●ear , that many , in more civilized countries , have no very strong , and clear impressions of a deity upon their minds ; and that the complaints of atheism , made from the pulpits , are not without reason . and though only some profligate wretches own it too barefacedly now ; yet , perhaps , we should hear , more than we do , of it from others , did not the fear of the magistrate's sword , or their neighbour's censure , tie up peoples tongues ; which , were the apprehensions of punishment , or shame taken away , would as openly proclaim their atheism , as their lives do . § . . but had all mankind , every where , a notion of a god , ( whereof yet history tells us the contrary ) it would not from thence follow , that the idea of him was innate . for , though no nation were to be found without a name , and some few dark notions of him ; yet that would not prove them to be natural impressions on the mind , no more than the names of fire , or the sun , heat , or number , do prove the idea's they stand for , to be innate , because the names of those things , and the idea's of them , are so universally received , and known amongst mankind . nor , on the contrary , is the want of such a name , or the absence of such a notion out of men's minds , any argument against the being of a god , any more , than it would be a proof , that there was no load-stone in the world , because a great part of mankind , had neither a notion of any such thing , nor a name for it ; or be any shew of argument , to prove , that there are no distinct , and various species of angels , or intelligent beings above us , because we have no idea's of such distinct species . for men , being furnished with words , by the common language of their own countries , can scarce avoid having some kind of idea's of those things , whose names , those they converse with , have occasion frequently to mention to them : and if it carry with it the notion of excellency , greatness , or something extraordinary ; if apprehension and concernment accompany it ; if the fear of absolute and irresistible power set it on upon the mind , the idea is likely to sink deeper , and spread the farther ; especially if it be such an idea as is agreeable to the common light of reason , and naturally deducible from every part of our knowledge , as that of a god is . for the visible marks of extraordinary wisdom and power , appear so plainly in all the works of the creation , that a rational creature , who will but seriously reflect on them , cannot miss the discovery of a deity : and the influence , that the discovery of such a being must necessarily have on the minds of all , that have but once heard of it , is so great , and carries such a weight of thought and communication with it , that it seems stranger to me , that a whole nation of men should be any where found so brutish , as to want the notion of a god ; than that they should be without any notion of numbers , or fire . § . . the name of god being once mentioned in any part of the world , to express a superior , powerful , wise , invisible being , the suitableness of such a notion to the principles of common reason , and the interest men will always have to mention it often , must necessarily spread it far and wide ; and continue it down to all generations : though yet the general reception of this name , and some imperfect and unsteady notions , conveyed thereby to the unthinking part of mankind , prove not the idea to be innate ; but only that they , who made the discovery , had made a right use of their reason , thought maturely of the causes of things , and traced them to their original ; from whom other less considering people , having once received so important a notion , it could not easily be lost again . § . . this is all could be inferr'd from the notion of a god , were it to be found universally in all the tribes of mankind , and generally acknowledged , by men grown to maturity in all countries . for the generality of the acknowledging of a god , as i imagine , is extended no farther than that ; which if it be sufficient to prove the idea of god , innate , will as well prove the idea of fire , innate ; since , i think , it may truly be said , that there is not a person in the world , who has a notion of a god , who has not also the idea of fire . i doubt not , but if a colony of young children should be placed in an island , where no fire was , they would certainly neither have any notion of such a thing , nor name for it , how generally soever it were received , and known in all the world besides ; and , perhaps too , their apprehensions , would be as far removed from any name , or notion of a god , till some one amongst them had imployed his thoughts , to enquire into the constitution and causes of things , which would easily lead him to the notion of a god ; which having once taught to others , reason , and the natural propensity of their own thoughts , would afterwards propagate , and continue amongst them . § . . indeed it is urged , that it is suitable to the goodness of god , to imprint upon the minds of men , characters and notions of himself , and not leave them in the dark , and doubt , in so grand a concernment ; and also by that means , to secure to himself the homage and veneration , due from so intelligent a creature as man ; and therefore he has done it . this argument , if it be of any force , will prove much more than those , who use it , in this case , expect from it . for if we may conclude , that god hath done for men , all that men shall judge is best for them , because it is suitable to his goodness so to do , it will prove , not only , that god has imprinted on the minds of men an idea of himself ; but that he hath plainly stamped there , in fair characters , all that men ought to know , or believe of him , all that they ought to do in obedience to his will ; and that he hath given them a will and affection conformable to it . this , no doubt , every one will think it better for men , than that they should , in the dark , grope after knowledge , as st. paul tells us all nations did after god , acts xvii . . than that their wills should clash with their understandings , and their appetites cross their duty . the romanists say , 't is best for men , and so , suitable to the goodness of god , that there should be an infallible judge of controversies on earth ; and therefore there is one : and i , by the same reason , say , 't is better for men , that every man himself should be infallible . i leave them to consider , whether by the force of this argument they shall think that every man is so . i think it a very good argument , to say , the infinitely wise god hath made it so : and therefore it is best . but it seems to me a little too much confidence of our own wisdom , to say , i think it best , and therefore god hath made it so ; and in the matter in hand , it will be in vain to argue from such a topick , that god hath done so , when certain experience shews us , that he hath not . but the goodness of god hath not been wanting to men without such original impressions of knowledge , or idea's stamped on the mind : since he hath furnished man with those faculties , which will serve for the sufficient discovery of all things requisite to the end of such a being ; and i doubt not but to shew , that a man by the right use of his natural abilities , may , without any innate principles , attain the knowledge of a god , and other things that concern him . god having endued man with those faculties of knowing which he hath , was no more obliged by his goodness , to implant those innate notions in his mind , than that having given him reason , hands , and materials , he should build him bridges , or houses ; which some people in the world , however of good parts , do either totally want , or are but ill provided of , as well as others are wholly without idea's of god , and principles of morality ; or at least have but very ill ones . the reason in both cases being , that they never employ'd their parts , faculties , and powers , industriously that way , but contented themselve with the opinions , fashions , and things of their country , as they found them , without looking any farther . had you or i been born at the bay of soldania , possibly our thoughts , and notions , had not exceeded those bruitish ones of the hotentots that inhabit there : and had the verginia king apochancana , been educated in england , he had , perhaps , been as knowing a divine , and as good a mathematician , as any in it . the difference between him , and a more improved english-man , lying barely in this , that the exercise of his faculties , was bounded within the ways , modes , and notions of his own country , and never directed to any other , or farther enquiries : and if he had not any idea of a god , it was only because he pursued not those thoughts that would have led him to it . § . . i grant , that if there were any idea's to be found imprinted on the minds of men , we have reason to expect , it should be the notion of his maker , as a mark god set on his own workmanship , to mind man of his dependence and duty ; and that herein should appear the first instances of humane knowledge . but how late is it before any such notion is discoverable in children ? and when we find it there , how much more does it resemble the opinion , and notion , of the teacher , than represent the true god ? he that shall observe in children , the progress whereby their minds attain the knowledge they have , will think , that the objects they do first , and most familiarly converse with , are those that make the first impressions on their understandings : nor will he find the least footsteps of any other . it is easie to take notice , how their thoughts enlarge themselves , only as they come to be acquainted with a greater variety of sensible objects , to retain the idea's of them in their memories ; and to get the skill to compound and enlarge them , and several ways put them together . how by these means , they come to frame in their minds an idea of a deity , i shall hereafter shew . § . . can it be thought , that the idea's men have of god , are the characters , and marks of himself , engraven in their minds by his own finger , when we see , that in the same country , under one and the same name , men have far different , nay , often contrary and inconsistent idea's , and conceptions of him ? their agreeing in a name , or sound , will scarce prove an innate notion of him. § . . what true or tolerable notion of a deity , could they have , who acknowledged , and worshipped hundreds ? every deity that they owned above one , was an infallible evidence of their ignorance of him , and a proof that they had no true notion of god , where unity , infinity , and eternity , were always excluded . to which if we add their gross conceptions of corporiety , expressed in their images , and representations of their deities ; the amours , marriages , copulations , lusts , quarrels , and other mean qualities , attributed by them to their gods ; we shall have little reason to think , that the heathen world , i. e. the greatest part of mankind , had such idea's of god in their minds , as he himself , out of care , that they should not be mistaken about him , was author of . and this universality of consent , so much argued , if it prove any native impressions , 't will be only this : that god imprinted on the minds of all men , speaking the same language , a name for himself , but not any idea : since those people , who agreed in the name , had at the same time , far different apprehensions about the thing signified . if they say , that the variety of deities worshipped by the heathen world , were but figurative ways of expressing the several attributes of that imcomprehensible being , or several parts of his providence : i answer , what they might be in their original , i will not here enquire ; but that they were so in the thoughts of the vulgar , i think no body will affirm : and he that will consult the voyage of the bishop of beryte , c. . ( not to mention other testimonies ) will find , that the theology of the siamites , professedly owns plurality of gods : or , as the abbé de choisy more judiciously remarks , in his journal du voiage de syam , / , it consists properly in acknowledging no god at all . § . . if it be said , that wise men of all nations came to have true conceptions , of the unity and infinity of the deity , i grant it . but then this , first , excludes universality of consent in any thing , but the name . for those wise men being very few , perhaps one of a thousand , this universality is very narrow . secondly , it seems to me plainly to prove , that the truest and best notions men had of god , were not imprinted , but acquired by thought and meditation , and a right use of their faculties : since the wise and considerate men of the world , by a right and careful employment of their thoughts , and reason , attained true notions in this , as well as other things ; whilst the lazy and inconsiderate part of men , making the far greater number , took up their notions , by chance , from common tradition , and vulgar conceptions , without much beating their heads about them . and if it be a reason to think the notion of god innate , because all wise men had it , vertue must be thought innate ; for that also wise men have always had . § . . this was evidently the case of all gentilism : nor hath even amongst iews , christians , and mahometans , who acknowledge but one god , this doctrine , and the care is taken in those nations , to teach men to have true notions of a god , prevailed so far , as to make men to have the same , and true idea's of him. how many , even amongst us , will be found upon enquiry , to fansie him in the shape of a man , sitting in heaven ; and to have many other absurd and unfit conceptions of him ? christians , as well as turks , have had whole sects owning , and contending earnestly for it , that the deity was corporeal , and of humane shape : and though we find few now amongst us , who profess themselves anthropomorphites , ( though some i have met with that own it ) yet , i believe , he that will make it his business , may find amongst the ignorant , and uninstructed christians , many of that opinion . talk but with country-people , almost of any age ; or young people almost any where , and you shall find , that though the name of god be frequently in their mouths ; yet the notions they apply this name to , are so odd , low , and pitiful , that no body can imagine they were taught by a rational man ; much less , that they were the characters writ by the finger of god himself . nor do i see how it derogates more from the goodness of god , that he has given us minds unfurnished with these idea's of himself , than that he hath sent us into the world , with bodies uncloathed ; and that there is no art or skill born with us . for being fitted with faculties to attain these , it is want of industry , and consideration in us , and not of bounty in him , if we have them not . 't is as certain , that there is a god , as that the opposite angles , made by the intersection of two strait lines , are equal . there was never any rational creature , that set himself sincerely to examine the truth of these propositions , that could fail to assent to them : though yet it be past doubt , that there are many men , who having not applied their thoughts that way , are ignorant both of the one and the other . if any one think fit to call this ( which is the utmost of its extent ) universal consent , such an one i easily allow : but such an universal consent as this , proves not the idea of god , no more than it does the idea of such angles , innate . § . . since then though the knowledge of a god , be the most natural discovery of humane reason , yet the idea of him , is not innate , as , i think , is evident from what has been said ; i imagine there will be scarce any other idea found , that can pretend to it : since if god had left any natural impressions on the understanding of men , it is most reasonable to expect it should have been some characters of himself , as far as our weak capacities were capable to receive so incomprehensible and infinite an object . but our minds being , at first , void of that idea , which we are most concerned to have , it is a strong presumption against all other innate characters . i must own , as far as i can observe , i can find none , and would be glad to be informed by any other . § . . i confess , there is another idea , which would be of general use for mankind to have , as it is of general talk as if they had it ; and that is the idea of substance , which we neither have , nor can have , by sensation or reflection . if nature took care to provide us any idea's , we might well expect it should be such , as by our own faculties we cannot procure to ourselves : but we see on the contrary , that since by those ways , whereby other ideas are brought into our minds , this is not , we have no such clear idea at all , and therefore signifie nothing by the word substance , but only an uncertain supposition of we know not what ; i. e. of something whereof we have no idea , which we take to be the substratum , or support , of those idea's we do know . § . . whatever then we talk of innate , either speculative , or practical , principles , it may , with as much probability , be said , that a man hath a l. sterling in his pocket , and yet deny that he hath there either penny , shilling , crown , or any other coin , out of which the sum is to be made up ; as to think , that certain propositions are innate , when the idea's about which they are , can by no means be supposed to be so . the general reception and assent that is given , doth not at all prove , that the idea's expressed in them , are innate : for in many cases , however the idea's came there , the assent to words expressing the agreement , or disagreement , of such idea's , will necessarily follow . every one that hath a true idea of god , and worship , will assent to this proposition , that god is to be worshipped , when expressed in a language he understands : and every rational man , that hath not thought on it to day , may be ready to assent to this proposition to morrow ; and yet millions of men may be well supposed to want one , or both , of those idea's to day : for if we will allow savages , and most country-people , to have idea's of god and worship ( which conversation with them , will not make one forward to believe ) yet , i think , few children can be supposed to have those idea's , which therefore they must begin to have sometime or other ; and then they will also begin to assent to that proposition , and make very little question of it ever after . but such an assent upon hearing , no more proves the ideas to be innate , than it does , that one born blind ( with cataracts , which will be couched to morrow ) had the innate ideas of the sun , or light , or saffron , or yellow ; because when his sight is cleared , he will certainly assent to this proposition , that the sun is lucid , or that saffron is yellow : and therefore if such an assent upon hearing cannot prove the ideas innate , it can much less the propositions made up of those ideas . if they have any innate ideas , i would be glad to be told , what , and how many they are . § . . besides what i have already said , there is another reason , why i doubt , that neither these , nor any other principles are innate . i that am fully perswaded , that the infinitely wise god made all things in perfect wisdom , cannot satisfie my self , why he should be supposed to print upon the minds of men , some universal principles ; whereof those that are pretended innate , and concern speculation , are of no great use ; and those that concern practice , not self-evident ; and neither of them distinguishable from some other truths , not allowed to be innate . for to what purpose should characters be graven on the mind , by the finger of god , which are not clearer there , than those which are afterwards introduced , or cannot be distinguish'd from ? if any one thinks there are such innate ideas and propositions , which by their clearness and usefulness , are distinguishable from all that is adventitious in the mind , and acquired , it will not be a hard matter for him to tell us , which they are ; and then every one will be a fit judge , whether they be so , or no. since if there be such innate idea's and impressions , plainly different from all our other perceptions and knowledge , every one will find it true in himself . of the evidence of these supposed innate maxims , i have spoken already ; of their usefulness , i shall have occasion to speak more hereafter . § . . to conclude , some ideas forwardly offer themselves to all mens understandings ; and some sorts of truths result from any ideas , as soon as the mind puts them into propositions : other truths require a train of ideas placed in order , a due comparing of them , and deductions made with attention , before they can be discovered , and assented to . some of the first sort , because of their general and easie reception , have been mistaken for innate : but the truth is , ideas and notions are no more born with us , than arts and sciences ; though some of them , indeed , offer themselves to our faculties , more readily than others ; and therefore are more generally received ; though that too , be according as the organs of our bodies , and powers of our minds , happen to be employ'd ; god having fitted men with faculties and means , to discover , observe , and retain truths , accordingly as they are employ'd . the great difference that is to be found in the notion of mankind , is , from the different use they put their faculties to , whilst some ( and those the most ) taking things upon trust , misemploy their power of assent , by lazily enslaving their minds , to the dictates and dominion of others , in doctrines , which it is their duty carefully to examine ; and not blindly , with an implicit saith , to swallow : others employing their thoughts only about some few things , grow acquainted sufficiently with them , attain great degrees of knowledge in them , and are ignorant of all other , having never let their thoughts loose , in the search of other enquiries . thus , that the three angles of a triangle are equal to two right ones , is a truth , as certain as any thing can be ; and i think more evident , than many of those propositions that go for principles ; and yet there are millions , however expert in other things , know not this at all , because they never set their thoughts on work about such angles : and he that certainly knows this proposition , may yet be utterly ignorant of the truth of other propositions , in mathematicks it self , which are as clear and evident as this ; because , in his search of those mathematical truths , he stopp'd his thoughts short , and went not so far . the same may happen concerning the notions we have of the being of a deity ; for though there be no truth , which a man may more evidently make out to himself , than the existence of a god , yet he that shall content himself with things , as he finds them , in this world , as they minister to his pleasures and passions , and not make enquiry a little farther into their causes , ends , and admirable contrivances , and pursue the thoughts thereof with diligence and attention , may live long without any notion of such a being : and if any person hath , by talk , put such a notion into his head , he may , perhaps , believe it : but if he hath never examined it , his knowledge of it will be no perfecter , than his , who having been told , that the three angles of a triangle , are equal to two right ones , takes it upon trust , without examining the demonstration ; and may yield his assent as to a probable opinion , but hath no knowledge of the truth of it ; which yet his faculties , if carefully employ'd , were able to make clear and evident to him . but this only by the by , to shew how much our knowledge depends upon the right use of those powers nature hath bestowed upon us , and how little upon those innate principles , which are in vain supposed to be in all mankind , for their direction ; which all men could not but know , if thy were there , or else they would be there to no purpose . § . . what censure , doubting thus of innate principles , may deserve from men who will be apt to call it , pulling up the old foundation of knowledge and certainty , i cannot tell : i perswade my self , at least , that the way i have pursued , being conformable to truth , lays those foundations surer . this i am certain , i have not made it my business , either to quit , or follow , any authority in the ensuing discourse : truth has been my only aim ; and where-ever that has appeared to lead , my thoughts have impartially followed , without minding , whether the footsteps of any other lay that way , or no. not that i want a due respect to other mens opinions ; but after all , the greatest reverence is due to truth ; and , i hope , it will not be thought arrogance , to say , that , perhaps , we should make greater progress in the discovery of rational and contemplative knowledge , if we sought it in the fountain , in the consideration of things themselves ; and made use rather of our own thoughts , than other mens to find it : for , i think , we may as rationally hope to see with other mens eyes , as to know by other mens understandings . so much as we our selves consider and comprehend of truth and reason , so much we possess of real and true knowledge . the floating of other mens opinions in our brains , makes us not one jot the more knowing , though they happen to be true . what in them was science , is in us but opiniatrity , whilst we give up our assent only to reverend names , and do not , as they did , employ our own reason to understand those truths , which gave them reputation . aristotle was certainly a knowing man , but no body ever thought him so , because he blindly embraced , and confidently vented the opinions of another . and if the taking up of another's principles , without examining them , made not him a philosopher , i suppose it can make no body else so . in the sciences , every one has so much as he really knows and comprehends : what he believes only , and takes upon trust , are but shreads ; which however well in the whole piece , make no considerable addition to his stock , who gathers them . such borrowed wealth , like fairy-money , though it were gold in the hand from which he received it , will be but leaves and dust when it comes to use . § . . when men have found some general propositions that could not be doubted of , as soon as understood , it was , i know , a short and easie way to conclude them innate . this being once received , it eased the lazy from the pains of search , and stopp'd the enquiry of the doubtful , concerning all that was once stiled innate : and it was of no small advantage to those who affected to be masters and teachers , to make this the principle of principles , that principles must not be questioned : for having once established this tenet , that there are innate principles , it put their followers upon a necessity of receiving some doctrines as such , which was to take them off from the use of their own reason and judgment , and put them upon believing and taking them upon trust , without farther examination : in which posture of blind credulity , they might be more easily governed by , and made useful to some sort of men , who had the skill and office to principle and guide them . nor is it a small power it gives one man over another , to have the authority to be the dictator of principles , and teacher of unquestionable truths ; and to make a man swallow that for an innate principle , which may serve to his purpose who teacheth them . whereas had they examined the ways , whereby men came to the knowledge of many universal truths , they would have found them to result in the minds of men , from the being of things themselves , when duely considered ; and that they were discovered by the application of those faculties , that were fitted by nature to receive and judge of them , when duely employ'd about them . § . . to shew how the vnderstanding proceeds herein , is the design of the following discourse ; which i shall proceed to , when i have first premised , that hitherto to clear my way to those foundations , which , i conceive are the only true ones , whereon to establish those notions we can have of our own knowledge , it hath been necessary for me to give you an account of the reasons i had to doubt of innate principles : and since the arguments which are against them , do , some of them , rise from common received opinions , i have been forced to take several things for granted , which is hardly avoidable to any one , whose task it is to shew the falshood , or improbability , of any tenet ; it happening in controversial discourses , as it does in assaulting of towns ; where , if the ground be but firm , whereon the batteries are erected , there is no farther enquiry of whom it is borrowed , nor whom it belongs to , so it affords but a fit rise for the present purpose . but in the future part of this discourse , designing to raise an edifice uniform , and consistent with it self , as far as my own experience and observation will assist me , i hope , to lay the foundation so , that the rest will easily depend upon it : and i shall not need to shore it up with props and buttrices , leaning on borrowed or begg'd foundations : or at least , if mine prove a castle in the air , i will endeavour it shall be all of a piece , and hang together . wherein i tell you before-hand , you are not to expect undeniable , cogent demonstrations , unless you will suffer me , as others have done , to take my principles for granted ; and then , i doubt not , but i can demonstrate too . all that i shall say for the principles i proceed on , is , that i can only appeal to mens own unprejudiced experience , and observations , whether they be true , or no ; and this is enough for a man who professes no more , than to lay down candidly and freely his own conjectures , concerning a subject not very obvious , without any other design , than an unbiass'd enquiry after truth . book ii. chap. i. of ideas in general , and their original . § . . every man being conscious to himself , that he thinks , and that which his mind is employ'd about whilst thinking , being the ideas , that are there , 't is past doubt , than men have in their minds several ideas , such as are those expressed by the words , whiteness , hardness , sweetness , thinking , motion , man , elephant , army , drunkenness , and others : it is in the first place then to be enquired , how he comes by them ? i know it is a received doctrine , that men have native ideas , and original characters stamped upon their minds , in their very first being . this opinion i have at large examined already ; and , i suppose , what i have said in the fore-going book , will be much more easily admitted , when i have shewed , whence the understanding may get all the ideas it has , and by what ways and degrees they may come into the mind ; for which i shall appeal to every one 's own observation and experience . § . . let us then suppose the mind to be , as we say , white paper , void of all characters , without any ideas ; how comes it to be furnished ? whence comes it by that vast store , which the busie and boundless fancy of man has painted on it , with an almost endless variety ? whence has it all the materials of reason and knowledge ? to this i answer , in one word , from experience : in that , all our knowledge is founded ; and from that it ultimately derives it self . our observation employ'd either about external , sensible objects ; or about the internal operations of our minds , perceived and reflected on by our selves , is that , which supplies our vnderstandings with all the materials of thinking . these two are the fountains of knowledge , from whence all the ideas we have , or can naturally have , do spring . § . . first , our senses , conversant about particular , sensible objects , do convey into the mind , several distinct perceptions of things , according to those various ways , wherein those objects do affect them : and thus we come by those ideas , we have of yellow , white , heat , cold , soft , hard , bitter , sweet , and all those which we call sensible qualities . this great source , of most of the ideas we have , depending wholly upon our senses , and derived by them to our understanding , i call sensation . § . . secondly , the other fountain , from which experience furnisheth the understanding with ideas , is the perception of the operations of our own minds within us , as it is employ'd about the idea's it has got ; which operations , when the soul comes to reflect on , and consider , do furnish the understanding with another sett of ideas , which could not be had from things without ; and such are , perception , thinking , doubting , believing , reasoning , knowing , willing , and all the different actings of our own minds ; which we being conscious of , and observing in our selves , do from these receive into our understanding , as distinct ideas , as we do from bodies affecting our senses . this source of ideas , every man has wholly in himself : and though it be not sense , as having nothing to do with external objects ; yet it is very like it , and might properly enough be call'd internal sense . but as i call the other sensation , so i call this reflection , the ideas it affords being such only , as the mind gets by reflecting on its own operations within it self . by reflection then , in the following part of this discourse , i would be understood to mean , that notice which the mind takes of its own operations , and the manner of them , by reason whereof , there come to be ideas of these operations in the understanding . these two , i say , viz. external , material things , as the objects of sensation ; and the operations of our own minds within , as the objects of reflection , are , to me , the only originals , from whence all our idea's take their beginnings . the term operations here , i use in a large sence , as comprehending not barely the actions of the mind about its ideas , but some sort of passions arising sometimes from them , such as is the satisfaction or uneasiness arising from any thought . § . . the understanding seems to me , not to have the least glimmering of any ideas , which it doth not receive from one of these two : eternal objects furnish the mind with the ideas of sensible qualities , which are all those different perceptions they produced in us : and the mind furnishes the vnderstanding with ideas of its own operations . these , when we have taken a full survey of them , and their several modes , and the compositions made out of them , we shall find to contain all our whole stock of ideas ; and that we have nothing in our minds , which did not come in , one of these two ways . let any one examine his own thoughts , and throughly search into his understanding , and then let him tell me , whether all the original ideas he has there , are any other than of the objects of his senses , or of the operations of his mind , considered as objects of his reflection : and how great a mass of knowledge soever he imagines to be lodged there , he will , upon taking a strict view , see that he has not any idea in his mind , but what one of those two have imprinted ; though , perhaps , with infinite variety compounded and enlarged , by the understanding , as we shall see hereafter . § . . he that attentively considers the state of a child , at his first coming into the world , will have little reason to think him stored with plenty of ideas , that are to be the matter of his future knowledge . 't is by degrees he comes to be furnished with them : and though the ideas of obvious and familiar qualities , imprint themselves , before the memory begins to keep a register of time and order , yet 't is often so late before some unusual qualities come in the way , that there are few men that cannot recollect the beginning of their acquaintance with them : and if it were worth while , no doubt a child might be so ordered , as to have but a very few , even of the ordinary ideas , till he were grown up to a man. but being surrounded with bodies , that perpetually and diversly affect us , variety of idea's , whether care be taken about it , or no , are imprinted on the minds of children . light , and colours , are busie and at hand every-where , when the eye is but open ; sounds , and some tangible qualities , fail not to sollicite their proper senses , and force an entrance to the mind ; but yet , i think , it will be granted easily , that if a child were kept in a place , where he never saw any other but black and white , till he were a man , he would have no more ideas of scarlet or green , than he that from his childhood never tasted an oyster , or a pine-apple , has of those particular relishes . § . . men then come to be furnished , with sewer or more simple ideas from without , according as the objects , they converse with afford greater or lesser variety ; and from the operation of their minds within , according as they more or less reflect on them . for , though he that contemplates the operations of his mind , cannot but have plain and clear ideas of them ; yet unless he turn his thoughts that way , and considers them attentively , he will no more have clear and distinct ideas of all the operations of his mind , and all that may be observed therein , than he will have all the particular ideas of any landscape , or of the parts and motions of a clock , who will not turn his eyes to it , and with attention heed all the parts of it . the picture , or clock may be so placed , that they may come in his way every day ; but yet he will have but a confused idea of all the parts they are made up of , till he applies himself with attention , to consider them each in particular . § . . and hence we see the reason , why 't is pretty late before most children get ideas of the operations of their own minds ; and some have not any very clear , or perfect ideas of the greatest part of them all their lives . because , though they pass there continually ; yet like floating visions , they make not deep impressions enough , to leave in the mind clear and distinct , lasting ideas , till the understanding turn inwards upon its self , and reflect on its own operations , and make them the object of its own contemplation . whereas children at their first coming into the world , seek particularly after nothing , but what may ease their hunger , or other pain : but take all other objects as they come , are generally pleased with all new ones , that are not painful ; and so growing up in a constant attention to outward sensations , seldom make any considerable reflection on what passes within them , till they come to be of riper years ; and some scarce ever at all . § . . to ask , at what time a man has first any ideas , is to ask , when he begins to perceive , having ideas and perception being the same thing . i know it is an opinion , that the soul always thinks , and that it has the actual perception of ideas in its self constantly , as long as it exists ; and that actual thinking is as inseparable from the soul , as actual extension is from the body ; which if true , to enquire after the beginning of a man's idea's , is the same , as to enquire after the beginning of his soul. for by this account , soul and ideas , as body and extension , will begin to exist both at the same time . § . . but whether the soul be supposed to exist antecedent to , or coeval with , or some time after the first rudiments of organisation , or the beginnings of life in the body , i leave to be disputed by those , who have better thought of that matter . i confess my self , to have one of those dull souls , that doth not perceive it self always to contemplate its ideas , nor can conceive it any more necessary for the soul always to think , than for the body always to move : the perception of idea's , being ( as i conceive ) to the soul , what motion is to the body , not its essence , but operation : and therefore , though thinking be supposed never so much the proper action of the soul ; yet it is not necessary , to suppose , that it should be always thinking , always in action . that , perhaps , is the privilege of the infinite author and preserver of all things , who never slumbers nor sleeps ; but is not competent to any finite being , at least not to the soul of man. we know certainly by experience , that we sometimes think , and thence draw this infallible consequence , that there is something in us , that has a power to think : but whether that substance perpetually thinks , or no , we can be no farther assured , than experience informs us . for to say , that actual thinking is essential to the soul , and inseparable from it , is , to beg what is in question , and not to prove it by reasons ; which is necessary to be done , if it be not a self-evident proposition . but whether this , that the soul always thinks , be a self-evident proposition , that every body assents to at first hearing , i appeal to mankind . § . . i grant that the soul in a waking man is never without thought , because it is the condition of being awake : but whether sleeping without dreaming be not an affection of the whole man , mind as well as body , may be worth a waking man's consideration ; it being hard to conceive , that any thing should think , and not be conscious of it . if the soul doth think in a sleeping man , without being conscious of it , i ask , whether , during such thinking , it has any pleasure or pain , or be capable of happiness or misery ? i am sure the man is not , no more than the bed or earth he lies on . for to be happy or miserable without being conscious of it , seems to me utterly inconsistent and impossible . or if it be possible , that the soul can , whilst the body is sleeping , have its thinking , enjoyments , and concerns ; its pleasure or pain apart , which the man is not conscious of , nor partakes in , it is certain , that socrates asleep , and socrates awake , is not the same person ; but his soul when he sleeps , and socrates the man consisting of body and soul when he is waking , are two persons : since waking socrates , has no knowledge of , or concernment for that happiness , or misery of his soul , which it enjoys alone by it self whilst he sleeps , without perceiving any thing of it , no more than he has for the happiness , or misery of a man in the indies , whom he knows not . for if we take wholly away all consciousness of our actions and sensations , especially of pleasure and pain , and the concernment that accompanies it , it will be hard to know wherein to place personal identity . § . . the soul , during sound sleep , thinks , say these men. whilst it thinks and perceives , it is capable certainly of those of delight or trouble , as well as any other perceptions ; and it must necessarily be conscious of its own perceptions . but it has all this a part : the sleeping man , 't is plain , is conscious of nothing of all this . let us suppose then the soul of castor , whilst he is sleeping , retired from his body , which is no impossible supposition for the men i have here to do with , who so liberally allow life , without a thinking soul to all other animals . these men cannot then judge it is impossible , or a contradiction , that the body should live without the soul ; nor that the soul subsists and thinks , or has perception , even perception of happiness or misery , without the body . let us then , as i say , suppose the soul of castor separated , during his sleep , from his body , to think apart . let us suppose too , that it chooses for its scene of thinking , the body of another man , v. g. pollux , who is sleeping without a soul : for if castor's soul , can think whilst castor is asleep , what castor is never conscious of , 't is no matter what place it chooses to think in . we have here then the bodies of two men with only one soul between them , which we will suppose to sleep and wake by turns ; and the soul still thinking in the waking man , whereof the sleeping man is never conscious , has never the least perception . i ask then , whether castor and pollux , thus , with only one soul between them , which thinks and perceives in one , what the other is never conscious of , nor is not concerned for , are not two as distinct persons , as castor and hercules ; or , as socrates , and plato were ? and whether one of them might not be very happy , and the other very miserable ? just by the same reason , they make the soul and the man two persons , who make the soul think apart , what the man is not conscious of . for , i suppose , no body will make identity of persons , to consist in the soul 's being united to the very same numerical particles of matter : for if that be necessary to identity , 't will be impossible , in that constant flux of the particles of our bodies , that any man should be the same person , two days , or two moments together . § . . thus , methinks , every drousie nod shakes their doctrine , who teach , that the soul is always thinking . those , at least , who do at any time sleep without dreaming , can never be convinced , that their thoughts are sometimes for four hours busie without their knowing of it ; and if they are taken in the very act , waked in the middle of that sleeping contemplation , can give no manner of account of it . § . . 't will perhaps be said , that the soul thinks , even in the soundest sleep , but the memory retains it not . that the soul in a sleeping man should be this moment busie a thinking , and the next moment in a waking man , not remember , nor be able to recollect one jot of all those thoughts , is very hard to be conceived , and would need some better proof than bare assertion to make it be believed . for who can without any more ado , but being barely told so , imagine , that the greatest part of men , do , during all their lives , for several hours every day , think of something , which if they were asked , even in the middle of these thoughts , they could remember nothing at all of ? most men , i think , pass a great part of their sleep without dreaming . i once knew a man , that was bred a scholar , and had no bad memory , who told me , he had never dream'd in his life , till he had that fever , he was then newly recovered of , which was about the five or six and twentieth year of his age. i suppose the world affords more such instances : at least every ones acquaintance , will furnish him with examples enough of such , as pass most of their nights without dreaming . § . . to think often , and never to retain it so much as one moment , is a very useless sort of thinking : and the soul in such a state of thinking , does very little , if at all , excel that of a looking-glass , which constantly receives variety of images , or ideas , but retains none ; they disappear and vanish , and there remain no footsteps of them ; the looking-glass is never the better for such ideas , nor the soul for such thoughts . perhaps it will be said , that in a waking man , the materials of the body are employ'd , and made use of , in thinking ; and that the memory of thoughts , is retained by the impressions that are made on the brain , and the traces there left after such thinking ; but that in the thinking of the soul , which is not perceived in a sleeping man , there the soul thinks apart , and making no use of the organs of the body , leaves no impressions on it , and consequently no memory of such thoughts . not to mention again the absurdity of two distinct persons , which follows from this supposition , i answer farther , that whatever ideas the mind can receive , and contemplate without the help of the body , it is reasonable to conclude , it can retain without the help of the body too , or else the soul , or any separate spirit , will have but little advantage by thinking . if it has no memory of its own thoughts ; if it cannot record them for its use , and be able to recall them upon any occasion ; if it cannot reflect upon what is past , and make use of its former experiences , reasonings , and contemplations , to what purpose does it think ? they who make the soul a thinking thing , at this rate will not make it a much more noble being , than those do , whom they condemn for allowing it to be nothing but the subtilest parts of matter . characters drawn on dust , that the first breath of wind effaces ; or impressions made on a heap of atoms , or animal spirits , are altogether as useful , and render the subject as noble , as the thoughts of a soul that perish in thinking ; that once out of sight , are gone for ever , and leave no memory of themselves behind them . nature never makes excellent things , for mean or no uses : and it is hardly to be conceived , that our infinitely wise creator , should make so admirable a faculty , as the power of thinking , that faculty which comes nearest the excellency of his own incomprehensible being , to be so idlely and uselesly employ'd , at least ¼ part of its time here , as to think constantly , without remembring any of those thoughts , without doing any good to its self or others , or being any way useful to any other part of the creation . if we will examine it , we shall not find , i suppose , the motion of dull and sensless matter , any where in the universe , made so little use of , and so wholly thrown away . § . . 't is true , we have sometimes instances of perception , whilst we are asleep , and retain the memory of those thoughts : but how extravagant and incoherent for the most part they are ; how little conformable to the perfection and order of a rational being , those who are acquainted with dreams , need not be told . this i would willingly be satisfied in , whether the soul , when it thinks thus apart , and as it were separate from the body , acts less rationally then , when conjointly with it , or no : if its separate thoughts be less rational , then these men must say , that the soul owes the perfection of rational thinking to the body : if it does not , 't is a wonder that our dreams should be , for the most part , so frivolous and irrational ; and that the soul should retain none of its more rational soliloquies and meditations . § . . those who so confidently tell us , that the soul always actually thinks , i would they would also tell us , what those ideas are , that are in the soul of a child , before , or just at the union with the body , before it hath received any by sensation . the dreams of sleeping men , are , as i take it , all made up of the waking man's ideas , though , for the most part , oddly put together . 't is strange , if the soul has ideas of its own , that it derived not from sensation or reflection , ( as it must have , if it thought before it received any impressions from the body ) that it should never , in its private thinking , ( so private , that the man himself perceives it not ) retain any of them , the very moment it wakes out of them , and then make the man glad with new discoveries . who can find it reason , that the soul should , in its retirement , during sleep , have so many hours thoughts , and yet never light on any of those ideas it borrowed not from sensation or reflection , or at least preserve the memory of none , but such , which being occasioned from the body , must needs be less natural to a spirit ? 't is strange , the soul should never once in a man's whole life , recal over any of its pure , native thoughts , and those ideas it had before it borrowed any thing from the body ; never bring into the waking man's view , any other ideas , but what have a tangue of the cask , manifestly derive their original from that union . if it always thinks , and so had ideas before it was united , or before it received any from the body , 't is not to be supposed , but that during sleep , it recollects its native ideas , and during that retirement from communicating with the body , whilst it thinks by it self , the ideas it is busied about , should be sometimes , at least those more natural and congenial ones had in it self , underived from the body , or its own operations about them , which since the waking man never remembers , we must from this hypothesis conclude , that memory belongs only to ideas , derived from the body , and the operations of the mind about them , or else that the soul remembers something that the man does not . § . . i would be glad also to learn from these men , who so confidently pronounce , that the humane soul , or , which is all one , that a man always thinks , how they come to know it ; nay , how they come to know that they themselves think , when they themselves do not perceive it . this , i am afraid , is to be sure , without proofs ; and to know , without perceiving : 't is , i suspect , a confused notion , taken up to serve an hypothesis ; and none of those clear truths , that either their own evidence force us to admit , or common experience makes it impudence to deny . for the most that can be said of it , is , that 't is possible the soul may always think , but not always retain it in memory : and , i say , it is as possible , that the soul may not always think ; and much more probable , that it should sometimes not think , than that it should often think , and that a long while together , and not be conscious to it self the next moment after , that it had thought . § . . to suppose the soul to think , and the man not perceive it , is , as has been said , to make two persons in one man : and if one consider well these mens way of speaking , one shall be lead into a suspicion , that they do so . for they who tell us , that the soul always thinks , do never , that i remember , say , that a man always thinks . can the soul think , and not the man ? or a man think , and not be conscious of it ? this , perhaps , would be suspected of iargon in others . if they say , the man thinks always , but is not always conscious of it ; they may as well say , his body is extended , without having parts . for 't is altogether as intelligible to say , that any thing is extended without parts , as that any thing thinks , without being conscious of it ; without perceiving , that it does so . they who talk thus , may , with as much reason , if it be necessary to their hypothesis , say , that a man is always hungry , but that he does not always feel it : whereas hunger consists in that very sensation , as thinking consists in being conscious that one thinks . if they say , that a man is always conscious to himself of thinking ; i ask , how they know it ? consciousness is the perception of what passes in a man 's own mind . can another man perceive , that i am conscious of any thing , when i perceive it not my self ? no man's knowledge here , can go beyond his experience . wake a man out of a sound sleep , and ask him , what he was that moment thinking on . if he himself be conscious of nothing he then thought on , he must be a notable diviner of thoughts , that can assure him , that he was thinking : may he not with more reason assure him , he was not asleep ? this is something beyond philosophy ; and it cannot be less than revelation , that discovers to another , thoughts in my mind , when i can find none there my self : and they must needs have a penetrating sight , who can certainly see , that i think , when i cannot perceive it my self , and declare , that i do not ; and yet can see , that a dog , or an elephant , do not think , though they give all the demonstration of it imaginable , except only telling us , that they do so . this some may suspect to be a step beyond the rosecrucians ; it seeming easier to make ones self invisible to others , than to make another's thoughts visible to me , which are not visible to himself . but 't is but defining the soul to be a substance , that always thinks , and the business is done . if such a definition be of any authority , i know not what it can serve for , but to make many men suspect , that they have no souls at all , since they find a good part of their lives pass away without thinking . for no definitions , that i know , no suppositions of any sect , are of force enough to destroy constant experience ; and , perhaps , 't is the affectation of knowing beyond what we perceive , that makes so much useless dispute , and noise , in the world. § . . i see no reason therefore to believe , that the soul thinks before the senses have furnished it with ideas to think on ; and as those are increased , and retained ; so it comes , by exercise , to improve its faculty of thinking in the several parts of it , as well as afterwards , by compounding those ideas , and reflecting on its own operations , it increases its stock as well as facility , in remembring , imagining , reasoning , and other modes of thinking . § . . he that will suffer himself , to be informed by observation and experience , and not make his own hypothesis the rule of nature , will find few signs of a soul accustomed to much thinking in a new born child , and much fewer of any reasoning at all . and yet it is hard to imagine , that the rational soul should think so much , and not reason at all . and he that will consider , that infants , newly come into the world , spend the greatest part of their time in sleep , and are seldom awake , but when either hunger calls for the teat , or some pain , ( the most importunate of all sensations ) or some other violent idea , forces the mind to perceive , and attend to it , he , i say , who considers this , will , perhaps , find reason to imagine , that a foetus in the mother's womb , differs not much from the state of a vegetable ; but passes the greatest part of its time without perception or thought , doing very little , but sleep in a place , where it needs not seek for food , and is surrounded with liquor , always equally soft , and near of the same temper ; where the eyes have no light , and the ears , so shut up , are not very susceptible of sounds ; and where there is little or no variety , or change of objects to move the senses . § . . follow a child from its birth , and observe the alterations that time makes ; and you shall find , as the mind by the senses comes more and more to be furnished with ideas , it comes to be more and more awake ; thinks more , the more it has matter to think on . after some time , it begins to know the objects , which being most familiar with it , have made lasting impressions . thus it comes , by degrees , to know the persons it daily converses with , and distinguish them from strangers ; which are instances and effects of its coming to retain and distinguish the ideas the senses convey to it : and so we may observe , how the mind , by degrees , improves in these , and advances to the exercise of those other faculties of enlarging , compounding , and abstracting its ideas , and of reasoning about them , and reflecting upon all these , of which , i shall have occasion to speak more hereafter . § . . if it shall be demanded then , when a man begins to have any ideas ? i think , the true answer is , when he first has any sensation . for since there appear not to be any ideas in the mind , before the senses have conveyed any in , i conceive that ideas in the understanding , are coeval with sensation ; which is such an impression or motion , made in some part of the body , as makes it be taken notice of in the understanding . § . . the impressions then , that are made on our senses by outward objects , that are extrinsical to the mind , and its own operations , about these impressions reflected on by its self , as proper objects to be contemplated by it , are , i conceive , the original of all knowledge ; and the first capacity of humane intellect , is , that the mind is fitted to receive the impressions made on it ; either , through the senses , by outward objects ; or by its own operations , when it reflects on them . this is the first step a man makes towards the discovery of any thing , and the ground-work , whereon to build all those notions , which ever he shall have naturally in this world. all those sublime thoughts , which towre above the clouds , and reach as high as heaven its self , take their rise and footing here : in all that great extent wherein the mind wanders , in those remote speculations , it may seem to be elevated with , it stirs not one jot beyond those ideas , which sense or reflection , have offered for its contemplation . § . . in this part , the vnderstanding is meerly passive ; and whether or no , it will have these beginnings , and as it were materials of knowledge , is not in its own power . for the objects of our senses , do , many of them , obtrude their particular ideas upon our minds , whether we will or no : and the operations of our minds , will not let us be without , at least some obscure notions of them . no man , can be wholly ignorant of what he does , when he thinks . these simple ideas , when offered to the mind , the vnderstanding can no more refuse to have , nor alter , when they are imprinted , nor blot them out , and make new ones in it self , than a mirror can refuse , alter , or obliterate the images or ideas , which the objects set before it do therein produce . as the bodies that surround us , do diversly affect our organs , the mind is forced to receive the impressions ; and cannot avoid the perception of those ideas , that are annexed to them . chap. ii. of simple idea's . § . . the better to understand the nature , manner , and extent of our knowledge , one thing is carefully to be observed , concerning the ideas we have ; and that is , that some of them are simple , and some complex . though the qualities that affect our senses , are , in the things themselves , so united and blended , that there is no separation , no distance between them ; yet 't is plain , the ideas they produce in the mind , enter by the senses simple and unmixed . for though the sight and touch often take in from the same object , at the same time , different ideas ; as a man sees at once motion and colour ; the hand feels softness and warmth in the same piece of wax : yet the simple ideas thus united in the same subject , are as perfectly distinct , as those that come in by different senses . the coldness and hardness , which a man feels in a piece of ice , being as distinct ideas in the mind , as the smell and whiteness of a lily ; or as the taste of sugar , and smell of a rose : and there is nothing can be plainer to a man , than the clear and distinct perception he has of those simple ideas ; which being each in it self uncompounded , contains in it nothing but one uniform appearance , or conception in the mind , and is not distinguishable into different ideas . § . . these simple ideas , the materials of all our knowledge , are suggested and furnished to the mind , only by those two ways above mentioned , viz. sensation and reflection . when the understanding is once stored with these simple ideas , it has the power to repeat , compare , and unite them even to an almost infinite variety , and so can make at pleasure new complex ideas . but it is not in the power of the most exalted wit , or enlarged understanding , by any quickness or variety of thought , to invent or frame one new simple idea in the mind , not taken in by the ways before mentioned : nor can any force of the understanding , destroy those that are there . the dominion of man in this little world of his own understanding , being much what the same , as it is in the great world of visible things ; wherein his power , however managed by art and skill , reaches no farther , than to compound and divide the materials that are made to his hand ; but can do nothing towards the making the least particle of new matter , or destroying one atome of what is already in being . the same inability , will every one find in himself , who shall go about to fashion in his understanding any simple idea , not received in by his senses , from external objects , or from the operations of his own mind about them . i would have any one try to phansie any taste , which had never affected his palate ; or frame the idea of a scent , he had never smelt : and when he can do this , i will also conclude , that a blind man hath ideas of colours , and a deaf man true distinct notions of sounds . § . . this is the reason why , though we cannot believe it impossible to god , to make a creature with other organs , and more ways to convey into the understanding the notice of corporeal things , than those five , as they are usually counted , which he has given to man : yet i think , it is not possible , for any one to imagine any other qualities in bodies , howsoever constituted , whereby they can be taken notice of , besides sounds , tastes , smells , visible and tangible qualities . and had mankind been made with but four senses , the qualities then , which are the object of the fifth sense , had been as far from our notice , imagination , and conception , as now any belonging to a sixth , seventh , or eighth sense , can possibly be ; which , whether yet some other creatures , in some other parts of this vast , and stupendious universe , may not have , will be a great presumption to deny . he that will not set himself proudly at the top of all things ; but will consider the immensity of this fabrick , and the great variety , that is to be found in this little and inconsiderable part of it , which he has to do with , may be apt to think , that in other mansions of it , there may be other , and different intelligent beings , of whose faculties , he has as little knowledge or apprehension , as a worm shut up in one drawer of a cabinet , hath of the senses or understanding of a man ; such variety and excellency , being suitable to the wisdom and power of the maker . i have here followed the common opinion of man's having but five senses ; though , perhaps , there may be justly counted more ; but either supposition serves equally to my present purpose . chap. iii. of ideas of one sense § . . the better to conceive the ideas , we receive from sensation , it may not be amiss for us to consider them , in reference to the different ways , whereby they make their approaches to our minds , and make themselves perceivable by us . first then , there are some , which come into our minds by one sense only . secondly , there are others , that convey themselves into the mind by more senses than one . thirdly , others that are had from reflection only . fourthly , there are some that make themselves way , and are suggested to the mind by all the ways of sensation and reflection . we shall consider them apart under these several heads : first , there are some ideas , which have admittance only through one sense , which is peculiarly adapted to receive them . thus light and colours , as white , red , yellow , blue ; with their several degrees or shades , and mixtures , as green , scarlet , purple , sea-green , and the rest , come in only by the eyes : all kinds of noises , sounds , and tones only by the ears : the several tastes and smells , by the nose and palate . and if these organs , or the nerves which are the conduits , to convey them from without to their audience in the brain , the mind's presence-room ( as i may so call it ) are any of them so disordered , as not to perform their functions , they have no postern to be admitted by ; no other way to bring themselves into view , and be perceived by the understanding . the most considerable of those , belonging to the touch , are heat and cold , and solidity ; all the rest , consisting almost wholly in the sensible configuration , as smooth and rough ; or else more , or less firm adhesion of the parts , as hard and soft , tough and brittle , are obvious enough . § . . i think , it will be needless to enumerate all the particular simple ideas , belonging to each sense : nor indeed is it possible , if we would , there being a great many more of them belonging to most of the senses , than we have names for . the variety of smells , which are as many almost , if not more than species of bodies in the world , do most of them want names . sweet and stinking commonly serve our turn for these ideas , which in effect , is little more than to call them pleasing or displeasing ; though the smell of a rose , and violet , both sweet , are certainly very distinct ideas . nor are the different tastes that are in nature , much better provided with names . sweet , bitter and sowre , harsh and salt , are almost all we have to denominate all the variety of relishes , which are to be found distinct , not only in almost every sort of creatures , but in the different parts of the same plant or animal . the same may be said of colour and sound . i shall therefore in the account of simple ideas , i am here giving , content my self to set down only such , as are most material to our present purpose , or are in themselves less apt to be taken notice of though they are very frequently the ingredients of our complex ideas , amongst which , i think , i may well account solidity ; which therefore i shall treat of in the next chapter . chap. iv. of solidity . § . . the idea of solidity , we receive by our touch ; and it arises from the resistance we find in body , to the entrance of any other body into the place it possesses , till it has left it . there is no idea , which we receive more constantly from sensation , than solidity . whether we move , or rest , in what posture soever we are , we always feel something under us , that supports us , and hinders our farther sinking downwards ; and the bodies we daily handle , make us perceive that whilst they remain between them , they do by an insurmountable force , hinder the approach of the parts of our hands that press them . that which thus hinders the approach of two bodies , when they are moving one towards another , i call solidity . i will not dispute , whether this acceptation of the word solid be nearer to its original signification , than that which mathematicians use it in : it suffices , that i think , the common notion of solidity will allow , if not justifie , this use of it ; but if any one think it better to call it impenetrability , he has my consent . only i have thought the term solidity , the more proper to express this idea , not only because of its vulgar use in that sense ; but also , because it carries something more of positive in it , than impenetrability , which is negative ; and is , perhaps , more a consequence of solidity , than solidity it self . this of all other , seems the idea most intimately connected with , and essential to body , so as no where else to be found or imagin'd , but only in matter ; which though our senses take no notice of , but in masses of matter of a bulk , sufficient to cause a sensation in us : yet the mind , having once got this idea from such grosser sensible bodies , traces it farther , and considers it as well as figure , in the minutest particle of matter , that can exist , and finds it inseparably inherent in body , where-ever , or however modified . § . . this is the idea belongs to body , whereby we conceive it to fill space . the idea of which filling of space , is , that where we imagine any space taken up by a solid substance , we conceive it so to possess it , that it excludes all other solid substances ; and , will for ever hinder any two other bodies , that move towards one another in a strait line , from coming to touch one another , unless it remove from between them in a line , not parallel to that they move in . this idea of it , the bodies we ordinarily handle sufficiently furnish us with . § . . this resistance , whereby it keeps other bodies out of the space it possesses , is so great , that no force , how great soever , can surmount it . all the bodies in the world , pressing a drop of water on all sides , will never be able to overcome the resistance it will make , as soft as it is , to their approaching one another , till it be removed out of their way : whereby our idea of solidity is distinguished both from pure space , which is capable neither of resistance nor motion , and the ordinary idea of hardness . for a man may conceive two bodies at a distance , so as they may approach one another , without touching or displacing any solid thing , till their superficies come to meet ; whereby , i think , we have the clear idea of space without solidity . for ( not to go so far as annihilation of any particular body ) i ask , whether a man cannot have the idea of the motion of one single body alone , without any other other succeeding immediately into its place ? which , i think , 't is evident he can ; the idea of motion in one body , no more including the idea of motion in another , than the idea of a square figure in one body includes the idea of a square figure in another . i do not ask , whether bodies do so exist , that the motion of one body cannot really be without the motion of another ? to determine this either way , is to beg the question for or against a vacuum . but my question is , whether one cannot have the idea of one body moved , whilst others are at rest ? and i think , this no one will deny● if so , then the place it deserted , gives us the idea of pure space without solidity , whereinto another body may enter , without either resistance or protrusion of any thing . when the sucker in a pump is drawn , the space it filled in the tube is certainly the same , whether any other body follows the motion of the sucker or no ; nor does it imply a contradiction , that upon the motion of one body , another that is only contiguous to it , should not follow it . the necessity of such a motion , is built only on the supposition , that the world is full ; but not on the distinct ideas of space and solidity , which are as different , as resistance and not resistance , protrusion and not protrusion : and that men have ideas of space , without body , their very disputes about a vacuum plainly demonstrate , as is shewed in another place . § . . solidity is hereby also differenced from hardness , in that solidity consists in repletion , and so an utter exclusion of other bodies out of the space it possesses : but hardness , in a firm cohesion of the parts of matter , making up masses of a sensible bulk ; so that the whole does not easily change its figure . and indeed , hard and soft , are , as apprehended by us , only relative terms , to the constitutions of our bodies ; that being generally call'd hard by us , which will put us to pain , sooner than change figure by the pressure of any part of our bodies ; and that on the contrary , soft , which changes the situation of its parts upon an easie and unpainful touch . but this difficulty of changing the situation of the sensible parts amongst themselves , or of the figure of the whole , gives no more solidity to the hardest body in the world , than to the softest ; nor is an adamant one jot more solid than water . for though the two flat sides of two pieces of marble , will more easily approach each other , between which there is nothing but water or air , than if there be an adamant between them : yet it is not , that the parts of the adamant are more solid than those of water , or resist more ; but because the parts of water , being more easily separable from each other , they will by a side motion be more easily removed , and give way to the approach of the two pieces of marble : but if they could be kept from making place , by that side-motion , they would eternally hinder the approach of these two pieces of marble , as much as the diamond ; and 't would be as impossible by any force , to surmount their resistance , as to surmount the resistance of the parts of a diamond . the softest body in the world will as invin●ibly resist the coming together of any two other bodies , if it be not put out of the way , but remain between them , as the hardest that can be found or imagined . he that shall fill a yielding soft body well with air or water , will quickly find its resistance : and he that thinks , that nothing but bodies , that are hard , can keep his hands from approaching one another , may be pleased to make an experiment , with the air inclosed in a football . § . . by this idea of solidity , is the extension of body distinguished from the extension of space . the extension of body , being nothing but the cohesion or continuity of solid , separable , moveable parts ; and the extension of space , the continuity of unsolid , inseparable , and immoveable parts . vpon the solidity of bodies also , depends their mutual impulse , resistance , and protrusion . of pure space then , and solidity , there are several ( amongst which , i confess my self one ) who persuade themselves , they have clear and distinct ideas ; and that they can think on space , without any thing in it , that resists , or is protruded by body ; whereof they think they have as clear an idea , as of the extension of body , the idea of the distance between the opposite parts of a concave superficies , being equally as clear without , as with the idea of any solid parts between ; and on the other side , that they have the idea of something that fills space , that can be protruded by the impulse of other bodies , or resist their motion . if there be others , that have not these two ideas distinct , but confound them , and make but one of them , i know not , how men , who have the same idea , under different names , or different ideas , under the same name , can , in that case , talk with one another , any more than a man , who not being blind , or deaf , has distinct ideas of the colour of scarlet , and the sound of a trumpet , could discourse concerning scarlet-colour with the blind man , i mention in another place , who phansied , that the idea of scarlet was like the sound of a trumpet . § . . if any one ask me , what this solidity is , i send him to his senses to inform him : let him put a flint , or a foot-ball between his hands ; and then endeavour to join them , and he will know . if he thinks this not a sufficient explication of solidity , what it is , and wherein it consists ; i promise to tell him , what it is , and wherein it consists , when he tells me , what thinking is , or wherein it consists ; or explain to me , what extension or motion is , which , perhaps seems much easier . the simple ideas we have such , as experience teaches them us ; but if beyond that , we endeavour by words to make them clearer in the mind , we shall succeed no better , than if we went about to clear up the darkness of a blind man's mind , by talking ; and to discourse into him the ideas of light and colours . the reason of this , i shall shew in another place . chap. v. of simple ideas of divers senses . the ideas we get by more than one sense , are of space , or extension , figure , rest , and motion : for these make perceivable impressions , both on the eyes and touch ; and we can receive and convey into our minds , the ideas of the extension , figure , motion , and rest of bodies , both by seeing and feeling . but having occasion to speak more at large of these , in another place , i here only enumerate them . chap. vi. of simple ideas of reflection . § . . the mind receiving the ideas , mentioned in the foregoing chapter , from without , when it turns its view inward upon its self , and observes its own actions about those ideas it has , takes from thence other ideas , which are as capable to be the objects of its contemplation , as of any of those it received from foreign things . § . . the two great and principal actions of the mind , which are most frequently considered , and which are so frequent , that every one that pleases , may take notice of in himself , are these two : perception , or thinking ; and volition , or willing . the power in the mind of producing these actions we denominate faculties , and are called the vnderstanding , and the will. of some of the modes of these simple ideas of reflection , such as are remembrance , discerning , reasoning , iudging , knowledge , faith , &c. i shall have occasion to speak hereafter . chap. vii . of simple ideas of both sensation and reflection . § . . there be other simple ideas , which convey themselves into the mind , by all the ways of sensation and reflection , viz. pleasure , or delight , and its opposite . pain , or vneasiness . power . existence . vnity . § . . delight , or vneasiness , one or other of them join themselves to almost all our ideas , both of sensation and reflection : and there is scarce any affection of our senses from without , any retired thought of our mind within , which is not able to produce in us pleasure , or pain . by pleasure and pain , i would be understood to signifie , whatsoever delights or molests us ; whether it arises from the thoughts of our minds , or any thing operating on our bodies . for whether we call it satisfaction , delight , pleasure , happiness , &c. on the one side ; or uneasiness , trouble , pain , torment , anguish , misery , &c. on the other , they are still but different degrees of the same thing , and belong to the ideas of pleasure and pain , delight or uneasiness ; which are the names i shall most commonly use for those two sorts of ideas . § . . the infinitely wise author of our being , having given us the power over several parts of our bodies , to move or keep them at rest , as we think fit ; and also by the motion of them , to move our selves , and other contiguous bodies , in which consists all the actions of our body : he having also given a power to our minds , in several instances , to chuse amongst its ideas which it will think on , and to pursue the enquiry of this or that subject , with consideration and attention , to excite us to these actions of thinking and motion that we are capaple of , he has been pleased to join to several thoughts , and several sensations , a perception of delight . this if it were wholly separated from all our outward sensations , and inward thoughts , we should have no reason to preferr one thought or action , to another ; negligence , to attention ; or motion , to rest. and so we should neither stir our bodies , nor employ our minds , but let our thoughts ( if i may so call it ) run a drift without any direction or design , and suffer the ideas of our minds , like unregarded shadows , to make their appearances there , as it happen'd , without attending to them . in which state man , however furnished with the faculties of understanding and will , would be a very idle , unactive creature , and pass his time only in a lazy lethargick dream . it has therefore pleased our wise creator , to annex to several objects , and the ideas we receive from them , as also to several of our thoughts , a concomitant pleasure , and that in several objects , to several degrees , that those faculties he had endowed us with , might not remain wholly idle , and unemploy'd by us . § . . pain has the same efficacy and use to set us on work , that pleasure has , we being as ready to employ our faculties to avoid that , as to pursue the other : only this is worth our consideration , that it is often produced by the same objects and ideas , that produce pleasure in us . this their near conjunction , which makes us often feel pain in the sensations where we expected pleasure , gives us new occasion of admiring the wisdom and goodness of our maker , who designing the preservation of our being , has annexed pain to the application of many things to our bodies , to warn us of the harm they will do , and as advices to withdraw from them . but he , not designing our preservation barely , but the preservation of every part and organ in its perfection , hath , in many cases , annexed pain to those very ideas which delight us . thus heat , that is very agreeable to us in one degree , by a little greater increase of it , proves no ordinary torment : and the most pleasant of all sensible objects , light it self , if there be too much of it ; if increased beyond a due proportion to our eyes , causes a very painful sensation . which is wisely and favourably so ordered by nature , that when any object does , by the vehemence of its operation , disorder the instruments of sensation , whose structures cannot but be very nice and delicate , we might by the pain , be warned to withdraw , before the organ be quite put out of order , and so be unfitted for its proper sunctions for the future . the consideration of those objects that produce it , may well perswade us , that this is the end or use of pain . for though great light be insufferable to our eyes , yet the highest degree of darkness does not at all disease them : because that causing no disorderly motion in it , leaves that curious organ unharm'd , in its natural state . but yet excess of cold , as well as heat , pains us : because it is equally destructive to that temper , which is necessary to the preservation of life , and the exercise of the several functions of the body , which consists in a moderate degree of warmth ; or , if you please , a motion of the insensible parts of our bodies , confined within certain bounds . § . . beyond all this , we may find another reason why god hath scattered up and down several degrees of pleasure and pain , in all the things that environ and affect us ; and blended them together , in almost all that our thoughts and senses have to do with ; that we finding imperfection , dissatisfaction , and want of compleat happiness , in all the enjoyments of the creatures can afford us , might be led to seek it in the enjoyment of him , with whom there is fulness of joy , and at whose right hand are pleasures for evermore . § . . though what i have here said , may not , perhaps , make the ideas of pleasure and pain clearer to us , than our own experience does , which is the only way that we are capable of having them ; yet the consideration of the reason , why they are annexed to so many other ideas , serving to give us due sentiments of the wisdom and goodness of the soveraign disposer of all things , may not be unsuitable to the main end of these enquiries : the knowledge and veneration of him , being the chief end of all our thoughts , and the proper business of all understandings . § . . existence and vnity , are two other ideas , that are suggested to the understanding , by every object without , and every idea within . when ideas are in our minds , we consider them as being actually there , as well as we consider things to be actually without us ; which is , that they exist , or have existence : and whatever we can consider as one thing , whether a real being , or idea , suggests to the understanding , the idea of vnity . § . . power also is another of those simple ideas , which we receive from sensation and reflection . for observing in our selves , that we do , and can think● and that we can , at pleasure , move several parts of our bodies which were at rest ; the effects also , that natural bodies are able to produce in one another , occuring every moment to our senses , we both these ways get the idea of power . § . . besides these , there is another idea , which though suggested by our senses , yet is more constantly offered us , by what passes in our own minds ; and that is the idea of succession . for if we will look immediately into ourselves , and reflect on what is observable there , we shall find our ideas always , whilst we are awake , or have any thought passing in train , one going , and another coming , without intermission . § . . these , if they are not all , are at least ( as i think ) the most considerable of those simple ideas which the mind has , and out of which are made all its other knowledge ; all which it receives only by the two forementioned ways of sensation and reflection . nor let any one think these too narrow bounds for the capacious mind of man to expatiate in , which takes its flight farther than the stars , and cannot be confined by the limits of the world ; that extends its thoughts often even beyond the utmost expansion of matter , and makes excursions into that incomprehensible inane . i grant all this , but desire any one to assign any simple idea , which it received not from one of those inlets before-mentioned , or any complex idea not made out of those simple ones . nor will it be so strange , to think these few simple ideas sufficient to employ the quickest thought , or largest capacity ; and to furnish the materials of all that various knowledge , and more various phansies and opinions of all mankind , if we consider how many words may be made out of the various composition of letters ; or if going one step farther , we will but reflect on the variety of combinations may be made , with barely one of these ideas , viz. number , whose stock is inexhaustible , and truly infinite● and what a large and immense field , doth excursion alone afford the mathematicians ? chap. viii . some farther considerations concerning our simple ideas . § . . concerning the simple ideas of sensation 't is to be considered , that whatsoever is so constituted in nature , as to be able , by affecting our senses , to cause any perception in the mind , doth thereby produce in the understanding a simple idea ; which , whatever be the external cause of it , when it comes to be taken notice of , by our discerning faculty , it is by the mind looked on and considered there , to be a real positive idea in the understanding , as much as any other whatsoever ; though , perhaps , the cause of it be but a privation in the subject . § . . thus the idea of heat and cold , light and darkness , white and black , motion and rest , are equally clear and positive ideas in the mind ; though , perhaps , some of the causes which produce them , are barely privations in those subjects , from whence our senses derive those ideas . these the understanding , in its view of them , considers all as distinct positive ideas , without taking notice of the causes that produce them : which is an enquiry not belonging to the idea , as it is in the understanding ; but to the nature of the things existing without us . these are two very different things , and carefully to be distinguished ; it being one thing to perceive and know the idea of white or black , and quite another to examine what kind of particles they must be , and how ranged in the superficies to make any object appear white or black . § . . a painter , or dyer , who never enquired into their causes , hath the ideas of white and black , and other colours , as clearly , perfectly , and distinctly , in his understanding , and perhaps more distinctly than the philosopher , who hath busied himself in considering their natures , and thinks he knows how far either of them is in its cause positive or privative ; and the idea of black is no less positive in his mind , than that of white , however the cause of that colour in the external object , may be only a privation . § . . if it were the design of my present undertaking , to enquire into the natural causes and manner of perception , i should offer this as a reason , why a privative cause might , in some cases at least , produce a positive idea , viz. that all sensation being produced in us , only by different degrees and modes of motion in our animal spirits , variously agitated by external objects , the abatement of any former motion , must as necessarily produce a new sensation , as the variation or increase of it ; and so introduce a new idea , which depends only on a different motion of the animal spirits in that organ . § . . but whether this be so , or no , i will not here determine , but appeal to every one 's own experience , whether the shadow of a man , though it consists of nothing but the absence of light ( and the more the absence of light is , the more discernible is the shadow ) does not , when a man looks on it , cause as clear and positive an idea in his mind , as a man himself , though covered over with clear sunshine ? and the picture of a shadow , is a positive thing . indeed , we have negative names , to which there be no positive ideas ; but they consist wholly in negation of some certain ideas , as silence , invisible ; but these signifie not any ideas in the mind , but their absence . § . . and thus one may truly be said to see darkness . for supposing a hole perfectly dark , from whence no light is reflected , 't is certain one may see the figure of it , or it may be painted ; and whether the ink , i write with , make any other idea , is a question . the privative causes i have here assigned of positive ideas , are according to the common opinion ; but in truth it will be hard to determine , whether there be really any ideas from a privative cause , till it be determined , whether rest be any more a privation , than motion . § . . to discover the nature of our ideas the better , and to discourse of them intelligibly , it will be convenient to distinguish them , as they are ideas , or perceptions in our minds ; and as they are in the bodies , that cause such perceptions in us ; that sowe may not think ( as perhaps usually is done ) that they are exactly the images and resemblances of something inherent in the subject ; most of those of sensation being in the mind no more the likeness of something existing without us , than the names that stand for them , are the likeness of our ideas , which yet upon hearing , they are apt to excite in us . § . . whatsoever the mind perceives in it self , or is the immediate object of perception , thought , or understanding , that i call idea ; and the power to produce any idea in our mind , i call quality of the subject wherein that power is . thus a snow-ball having the power to produce in us the ideas of white , cold , and round , the powers to produce those ideas in us , as they are in the snow-ball , i call qualities ; and as they are sensations , or perceptions , in our underwandings , i call them ideas : which ideas , if i speak of sometimes , as in the things themselves , i would be understood to mean those qualities in the objects which produce them in us . § . . concerning these qualities , we may , i think , observe these primary ones in bodies , that produce simple ideas in us , viz. solidity , extension , motion or rest , number and figure . § . . these , which i call original or primary qualities of body , are wholly inseparable from it ; and such as in all the alterations and changes it suffers , all the force can be used upon it , it constantly keeps ; and such as sense constantly finds in every particle of matter , which has bulk enough to be perceived , and the mind finds inseparable from every particle of matter , though less than to make it self singly be perceived by our senses . v. g. take a grain of wheat , divide it into two parts , each part has still solidity , extension , figure , and mobility ; divide it again , and it retains still the same qualities ; and so divide it on , till the parts become insensible , they must retain still each of them all those qualities . for division ( which is all that a mill , or pestle , or any other body , does upon another , in reducing it to insensible parts ) can never take away either solidity , extension , figure , or mobility from any body , but only makes two distinct bodies , or more , of one , which altogether after division have their certain number . § . . the next thing to be considered , is , how bodies operate one upon another , and that is manifestly by impulse , and nothing else . it being impossible to conceive , that body should operate on what it does not touch , ( which is all one as to imagine it can operate where it is not ) or when it does touch , operate any other way than by motion . § . . if then bodies cannot operate at a distance ; if external objects be not united to our minds , when they produce ideas in it ; and yet we perceive these original qualities in such of them , as singly fall under our senses , 't is evident that some motion must be thence continued by our nerves , or animal spirits , by some parts of our bodies , to the brains , the seat of sensation , there to produce in our minds the particular ideas we have of them . and since the extension , figure , number , and motion of bodies of an observable bigness , may be perceived at a distance by the sight , 't is evident some singly imperceptible bodies must come from them to the eyes , and thereby convey to the brain some motion , which produces these ideas we have of them in us . § . . after the same manner , that the ideas of these original qualities are produced in us , we may conceive , that the ideas of secundary qualities are also produced , viz. by the operation of insensible particles on our senses . for it being manifest , that there are bodies , and good store of bodies , each whereof is so small , that we cannot , by any of our senses , discover either their bulk , figure , or motion , as is evident in the particles of the air and water , and other extreamly smaller than those , perhaps , as much less than the particles of air , or water , as the particles of air , or water , are smaller than pease or hail-stones . let us suppose at present , that the different motions and figures , bulk , and number of such particles , affecting the several organs of our senses , produce in us those different sensations , which we have from the colours and smells of bodies , v. g. a violet , by which impulse of those insensible particles of matter of different figures and bulks , and in a different degree and modification , we may have the ideas of the blue colour , and sweet scent of a violet produced in our minds . it being no more conceived impossible , to conceive , that god should annex such ideas to such motions , with which they have no similitude ; than that he should annex the idea of pain to the motion of a piece of steel , dividing our flesh , with which that idea hath no resemblance . § . . what i have said concerning colours and smells , may be understood also of tastes , and sounds , and other the like sensible qualities ; which , whatever reality we by mistake attribute to them , are in truth nothing in the objects themselves , but powers to produce various sensations in us , and depend on those primary qualities , viz. bulk , figure , texture , and motion of parts ; and therefore i call them secundary qualities . § . . from whence , i think , it is easie to draw this observation , that the ideas of primary qualities of bodies , are resemblances of them , and their patterns do really exist in the bodies themselves ; but the ideas , produced in us by these secundary qualities , have no resemblance of them at all . there is nothing like our ideas , existing in the bodies themselves . they are in the bodies , we denominate from them , only a power to produce those sensations in us : and what is sweet , blue , or warm in idea , is but the certain bulk , figure , and motion of the insensible parts , in the bodies themselves we call so . § . . flame is denominated , hot and ligh●● snow , white and cold ; and manna , white , and sweet , from the ideas th●● produce in us . which qualities are commonly thought to be the same in those bodies , that those ideas are in us , the one the perfect resemblance of the other , as they are in a mirror ; and it would by most men be judged very extravagant , if one should say otherwise . and yet he that will consider , that the same fire , that at one distance produces in us the sensation of warmth , does at a nearer approach , produce in us the far different sensation of pain , ought to bethink himself , what reason he has to say , that his idea of warmth , which was produced in him by the fire , is actually in the fire ; and his idea of pain , which the same fire produced in him the same way , is not in the fire . why is whiteness and coldness in snow , and pain not when it produces the one and the other idea in us ; and can do neither , but by the bulk , figure , number , and motion of its solid parts . § . . the particular bulk , number , figure , and motion of the parts of fire , or snow , are really in them , whether any ones senses perceive them or no : and therefore they may be called real qualities , they really exist in those bodies . but light , heat , whiteness , or coldness , are no more really in them , than sickness or pain is in manna . take away the sensation of them , let not the eyes see light , or colours , nor the ears hear sounds ; let the palate not taste , nor the nose smell , and all colours , tastes , odors , and sounds , as they are such particular ideas , vanish and cease , and are reduced to their causes , i. e. bulk , figure , and motion of parts ? § . . a piece of manna of a sensible bulk , is able to produce in us the ideas of a round or square figure ; and by being removed from one place to another , the idea of motion . this idea of motion represents it , as it really is in the manna moving : a circle or square are the same , whether in idea or existence ; in the mind , or in the manna : and this , both motion and figure are really in the manna , whether we take notice of them or no : this every body is ready to agree to . besides , manna by the bulk , figure , texture , and motion of its parts , has a power to produce the sensations of sickness , and sometimes of acute pains , or gripings in us . that these ideas of sickness and pain , are not in the manna , but effects of its operations on us , and are no where , when we feel them not : this also every one readily agrees to . and yet men are hardly to be brought to think , that sweetness and whiteness are not really in manna ; which are but the effects of the operations of manna , by the motion , size , and figure of its particles on the eyes and palate , as the pain and sickness caused by manna , are confessedly nothing but the effects of its operations on the stomach and guts , by the size , motion , and figure of its insensible parts ; ( for by nothing else can a body operate , as has been proved : ) as if it could not operate on the eyes and palate , and thereby produce in the mind particular distinct ideas , which in it self it has not , as well as we allow it can operate on the guts and stomach , and thereby produce distinct ideas , which in it self it has not . these ideas being all effects of the operations of manna , on several parts of our bodies , by the size , figure , number , and motion of its parts , why those produced by the eyes and palate , should rather be thought to be really in the manna , than those produced by the stomach and guts ; or why the pain and sickness , ideas that are the effects of manna , should be thought to be no-where , when they are not felt ; and yet the sweetness and whiteness , effects of the same manna on other parts of the body , by ways equal as unknown , should be thought to exist in the manna , when they are not seen nor tasted , would need some reason to explain . § . . let us consider the red and white colours in porphyre : hinder light , but from striking on it , and its colours vanish ; it no longer produces any such ideas in us : upon the return of light , it produces these appearances on us again . can any one think any real alterations are made in the porphyre , by the presence or absence of light ; and that those ideas of whiteness and redness , are really in porphyre in the light , when 't is plain it has no colour in the dark ? it has , indeed , such a configuration of particles , both night and day , as are apt , by the rays of light rebounding from some parts of that hard stone , to produce in us the idea of redness , and from others the idea of whiteness : but whiteness or redness are not in it at any time , but such a texture that hath the power to produce such a sensation in us . § . . pound an almond , and the clear white colour will be altered in to a dirty one , and the sweet tast into an oily one . what real alteration can the beating of the pestle make in any body , but an alteration of the texture of it ? § . . ideas being thus distinguished and understood , we may be able to give an account , how the same water , at the same time , may produce the idea of cold by one hand , and of heat by the other : whereas it is impossible , that the same water , if those ideas were really in it , should at the same time be both hot and cold. for if we imagine warmth , as it is in our hands , to be nothing but a certain sort and degree of motion in the minute particles of our nerves , or animal spirits , we may understand , how it is possible , that the same water may at the same time produce the sensation of heat in one hand , and cold in the other ; which yet figure never does , that never producing the idea of a square by one hand , which has produced the idea of a globe by another . but if the sensation of heat and cold , be nothing but the increase or diminution of the motion of the minute parts of our bodies , caused by the corpuscles of any other body , it is easie to be understood , that if that motion be greater in one hand , than in the other ; if a body be applied to the two hands , which has in its minute particles a greater motion , than in those of one of the hands , and a less , than in those of the other , it will increase the motion of the one hand , and lessen it in the other , and so cause the different sensations of heat and cold , that depend thereon . § . . i have , in what just goes before , been engaged in physical enquiries a little farther than , perhaps , i intended . but it being necessary , to make the nature of sensation a little understood ; and to make the difference between the qualities in bodies , and the ideas produced by them in the mind , to be distinctly conceived , without which it were impossible to discourse intelligibly of them : i hope , i shall be pardoned this little excursion into natural philosophy , it being necessary in our present enquiry , to distinguish the primary , and real qualities of bodies , which are always in them , ( viz. solidity , extension , figure , number , and motion , or rest , and are sometimes perceived by us , viz. when the bodies they are in , are big enough singly to be discerned ) from those secundary and imputed qualities , which are but the powers of several combinations of those primary ones , when they operate , without being distinctly discerned ; whereby we also may come to know what ideas are , and what are not resemblances of something really existing in the bodies , we denominate from them . § . . the qualities then that are in in bodies rightly considered , are of three sorts : first , the bulk , figure , number , situation , and motion , or rest of their solid parts ; these are in them , whether we perceive them or no ; and when they are of that size , that we can discover them , we have by these an idea of the thing , as it is in it self , as is plain in artificial things . these i call primary qualities . secondly , the power that is in any body , by reason of its insensible primary qualities , to operate after a peculiar manner on any of our senses , and thereby produce in us the different ideas of several colours , sounds , smells , tasts , &c. these are usually called sensible qualities . thirdly , the power that is in any body , by reason of the particular constitution of its primary qualities , to make such a change in the bulk , figure , texture , and motion of another body , as to make it operate on our senses , differently from what it did before . thus the sun has a power to make wax white , and fire to make lead fluid . the first of these , as has been said , i think , may be properly called real , original , or primary qualities , because they are in the things themselves , whether they are perceived or no : and upon their different modifications it is , that the secundary qualities depend . the other two , are only powers to act differently upon other things , which powers result from the different modifications of those primary qualities . § . . but though these two later sorts of qualities , are powers barely , and nothing but powers , relating to several other bodies , and resulting from the different modifications of the original qualities ; yet they are generally otherwise thought of . for the second sort , viz. the powers to produce several ideas in us by our senses , are looked upon as real qualities , in the things thus affecting us : but the third sort are call'd , and esteemed barely powers . v. g. the idea of heat , or light , which we receive by our eyes , or touch from the sun , are commonly thought real qualities , existing in the sun , and something more than barely powers in it but when we consider the sun , in reference to wax , which it melts , or blanches , we look upon the whiteness and softness produced in the wax , not as qualities in the sun , but effects produced by powers in it : whilst yet we look on light and warmth to be real qualities , something more than bare powers in the sun. whereas , if rightly considered , these qualities of light and warmth , which are perceptions in me , when i am warmed , or enlightned by the sun , are no otherwise in the sun , than the changes made in the wax , when it is blanched or melted , are in the sun. they are all of them equally powers in the sun , depending on its primary qualities ; whereby it is able in the one case , so to alter the bulk , figure , texture , or motion of some of the insensible parts of my eyes , or hands , as thereby to produce in me the ideas of light , or heat ; and in the other , it is able so to alter the bulk , figure , texture , or motion of the insensible parts of the wax , as to make them fit to produce in me the distinct ideas of white and fluid . § . . the reason , why the one are ordinarily taken for real qualities , and the other only for bare powers , seems to be , because the ideas we have of distinct colours , sounds , &c. containing nothing at all in them , of bulk , figure , or motion , we are not apt to think them the effect of these primary qualities , which appear not to our senses to operate in their production ; and with which , they have not any apparent congruity , or conceivable connexion . hence it is , that we are so forward to imagine , that those ideas are the resemblances of something really existing in the objects themselves : since sensation discovers nothing of bulk , figure , or motion of parts in their production ; nor can reason shew , how bodies by their bulk , figure , and motions , should produce in the mind the ideas of blue , or yellow , &c. but in the other case , in the operations of bodies , changing the qualities one of another , we plainly discover , that the quality produced , hath commonly no resemblance with any thing in the thing producing it ; wherefore we look on it as a bare effect of power . for though receiving the idea of heat , or light , from the sun , we are apt to think , 't is a perception and resemblance of such a quality in the sun : yet when we see wax , or a fair face , receive change of colour from the sun , we cannot imagine that to be the reception , or resemblance of any thing in the sun , because we find not those different colours in the sun it self . for our senses , being able to observe a likeness , or unlikeness of sensible qualities in two different external objects , we forwardly enough conclude the production of any sensible quality in any subject , to be an effect of bare power , and not the communication of any quality , which was really in the efficient , when we find no such sensible quality in the thing that produced it . but our senses , not being able to discover any unlikeness between the idea produced in us , and the quality of the object producing it , we are apt to imagine , that our ideas are resemblances of something in the objects , and not the effects of certain powers , placed in the modification of their primary qualities , with which primary qualities the ideas produced in us have no resemblance . § . . to conclude , beside those before mentioned primary qualities in bodies , viz. bulk , figure , extension , number , and motion of their solid parts , all the rest , whereby we take notice of bodies , and distinguish them one from another , are nothing else , but several powers in them , depending on those primary qualities ; whereby they are fitted , either by immediately operating on our bodies , to produce several different ideas in us ; or else by operating on other bodies , so to change their primary qualities , as to render them capable of producing ideas in us , different from what before they did . the former of these , i think , may be called secundary qualities , immediately perceivable : the later , secundary qualities , mediately perceivable . chap. ix . of perception . § . . perception , as it is the first faculty of the mind , exercised about our ideas ; so it is the first and simplest idea we have from reflection , and is by some called thinking in general . though thinking , in the propriety of the english tongue , signifies that sort of operation of the mind about its ideas , wherein the mind is active ; where it with some degree of voluntary attention , considers any thing . for in bare naked perception , the mind is , for the most part , only passive ; and what it perceives , it cannot avoid perceiving . § . . what perception is , every one will know better , by reflecting on what he does himself , when he sees , hears , feels , &c. or thinks , than by any discourse of mine . whoever reflects on what passes in himself in his own mind , cannot miss it : and if he does not reflect , all the words in the world , cannot make him have any notion of it . § . . this is certain , that whatever alterations are made in the body , if they reach not the mind ; whatever impressions are made on the outward parts , if they are not taken notice of within , there is no perception . fire may burn our bodies , with no other effect than it does a billet , unless the motion be continued to the brain ; and there the sense of heat , or idea of pain , be produced in the mind , wherein consists actual perception . § . . how often may a man observe in himself , that whilst his mind is intently employ'd in the contemplation of some objects ; and curiously surveying some ideas that are there , it takes no notice of impressions , of sounding bodies , which are brought in , though the same alteration be made upon the organ of hearing , that uses to be for the producing the idea of a sound ? a sufficient impulse there may be on the organ ; but it not reaching the observation of the mind , there follows no perception : and though the motion that uses to produce the idea of sound , be made in the ear , yet no sound is heard . want of sensation in this case , is not through any defect in the organ , or that his ears are less affected than at other times , when he does hear : but that which uses to produce the idea , though conveyed in by the usual organ , not being taken notice of in the understanding , there follows no sensation . so that where-ever there is sense , or perception , there some idea is actually produced , and present in the vnderstanding . § . . therefore i doubt not but children , by the exercise of their senses about objects , that affect them in the womb , receive some few ideas , before they are born , as the unavoidable effects , either of the bodies that environ them , or else of those wants or diseases they suffer ; amongst which , ( if one may conjecture concerning things not very capable of examination ) i think , the ideas of hunger and warmth are two : which probably are some of the first that children have , and which they scarce ever part with again . § . . but though it be reasonable to imagine , that children receive some ideas before they come into the world , yet these simple ideas are far from those innate principles , which some contend for , and we above have rejected . these here mentioned , being the effects of sensation , are only from some affections of the body , which happen to them there , and so depend on something exterior to the mind ; no otherwise differing in their manner of production from other ideas derived from sense , but only in the precedency of time : whereas those innate principles are supposed to be of quite another nature ; not coming into the mind by the accidental alterations in , or operations on the body ; but , as it were , original characters impressed upon it , in the very first moment of its being and constitution . § . . as there are some ideas , which we may reasonably suppose may be introduced into the minds of children in the womb , subservient to the necessity of their life , and being there : so after they are born , those ideas are the earliest imprinted , which happen to be the sensible qualities , which first occur to them ; amongst which , light is not the least considerable , nor of the weakest efficacy . and how covetous the mind is , to be furnished with all such ideas , as have no pain accompanying them , may be a little guess'd , by what is observable in children new-born , who always turn their eyes to that part , from whence the light comes , lay them how you please . but the ideas that are most familiar at first , being various , according to the divers circumstances of childrens first entertainment in the world , the order wherein the several ideas come at first into the mind , is very various , and uncertain also ; neither is it much material to know it . § . . we are farther to consider concerning perception , that the ideas we receive by sensation , are often in grown people alter'd by the iudgment , without our taking notice of it . when we set before our eyes a round globe , of any uniform colour , v. g. gold , alabaster , or jet , 't is certain , that the idea thereby imprinted in our mind , is of a flat circle variously shadow'd , with several degrees of light and brightness coming to our eyes . but we having by use been accustomed to perceive , what kind of appearance convex bodies are wont to make in us ; what alterations are made in the reflexions of light , by the difference of the sensible figures of bodies , the judgment presently , by an habitual custom , alters the appearances into their causes : so that from that , which truly is variety of shadow or colour , collecting the figure , it makes it pass for a mark of figure , and frames to it self the perception of a convex figure , and an uniform colour ; when the idea we receive from thence , is only a plain variously colour'd , as is evident in painting . § . . but this is not , i think , usual in any of our ideas , but those received by sight : because sight , the most comprehensive of all our senses , conveying to our minds the far different ideas of light and colours , which are peculiar only to that sense ; and also of space , figure , and motion , the several varieties whereof , change the appearances of its proper objects , viz. light and colours , it accustoms it self by use , to judge of the one by the other . this in many cases , by a setled habit , in things whereof we have frequent experience , is performed so constantly , and so quick , that we take that for the perception of our sensation , which is but an idea formed by our judgment ; so that one , viz. that of sensation , serves only to excite the other , and is scarce taken notice of it self ; as a man who reads and hears with attention and understanding , takes little notice of the characters , or sounds , but of the ideas that are excited in him by them . § . . nor need we wonder , that this is done with so little notice , if we consider , how very quick the actions of the mind are performed : for as it self takes up no space , has no extension ; so its actions seem to require no time , but many of them seem to be crouded into an instant . i speak this in comparison to the actions of the body . any one may easily observe this in his own thoughts , who will take the pains to reflect on them . how , as it were in an instant , does our minds , with one glance , see all the parts of a demonstration , which may very well be called along one , if we consider the time it will require to put it into words , and step by step shew it another ? secondly , we shall not be so much surprized , that this is done in us with so little notice , if we consider , how the facility we get of doing things , by a custom of doing , makes them often pass in us , without our notice● habits , especially such as are begun very early , come , at last , to produce actions in us , which often scape our observation . how frequently do we , in a day , cover our eyes with our eye-lids , without perceiving that we are at all in the dark ? men , that by custom have got the use of a by-word , do almost in every sentence , pronounce sounds● which , though taken notice of by others , they themselves neither hear , nor observe . and therefore 't is not so strange , that our mind should often change the idea of its sensation , into that of its judgment , and make one serve only to excite the other , without our taking notice of it . § . . this faculty of perception , seems to me to be that , which puts the distinction betwixt the ●nimal kingdom , and ●he inferior parts of nature . for however vegetables have , many of them , some degrees of motion , and upon the different application of other 〈◊〉 it s to them do very briskly alter their figures and motions , and so have obtained the name of sensitive plants , from a motion , which has some resemblance to that , which in animals follows upon sensation● yet , i suppose , it is all bare mechanism ; and no otherwise produced , than the turning of a wild oat-beard , by the insinuation of the particles of moisture ; or the shortning of a rope , by the affusion of water . all which is done without any sensation in the subject , or the having or receiving any ideas . § . . perception , i believe , is , in some degree , in all sorts of animals ; though in some , possibly , the avenues provided for the reception of sensations , are so few by nature , and the perception , they are received with , so obscure and dull , that it comes extreamly short of the quickness and variety of sensations , which is in other animals ; but yet it is sufficient for , and wisely adapted to the state and condition of that sort of animals , who are thus constituted by nature : so that the wisdom and goodness of the maker , plainly appears in all the parts of this stupendious fabrick , and all the several degrees and ranks of creatures in it . § . . we may , i think , from the make of an oyster , or cockle , reasonably conclude , that it has not so many , nor so quick senses , as a man , or several other animals ; nor if it had , would it in that state and incapacity of transferring it self from one place to another , be better'd by them . what good would sight and hearing do to a creature , that cannot move it self to or from the objects , wherein at a distance it perceives good or evil ? and would not quickness of sensation , be an inconvenience to an animal , that must lie still , where chance has once placed it ; and there receives the afflux of colder or warmer , clean or foul water , as it happens to come to it ? § . . but yet , i cannot but think , there is some small dull perception , whereby they are distinguished from perfect insensibility . and that this may be so , we have plain instances , even in mankind it self . take one , in whom decrepid old age has blotted out the memory of his past knowledge , and clearly wiped out the ideas his mind was formerly stored with ; and has , by destroying his sight , hearing , and smell quite , and his taste to a great degree , stopp'd up almost all the passages for new ones to enter : or if there be some of the inlets yet half open , the impressions made are scarce perceived , or not at all retained , how far such an one ( notwithstanding all that is boasted of innate principles ) is in his knowledge , and intellectual faculties , above the condition of a cockle , or an oyster , i leave to be considered . and if a man had passed sixty years in such a state , as 't is possible he might , as well as three days , i wonder what difference there would have been in any intellectual perfections , between him and the lowest degrees of animals . perception then being the first step and degree towards knowledge , and the inlet of all the materials of it , the fewer senses any man , as well as any other creature , hath ; and the fewer and duller the impressions are that are made by them ; and the duller the faculties are , that are employed about them , the more remote are they from that knowledge , which is to be found in some men. but this being in great variety of degrees , ( as may be perceived amongst men , ) cannot certainly be discovered in the several species of animals , much less in their particular individuals . it suffices me only to have remarked here , that perception is the first operation of all our intellectual faculties , and the inlet of all knowledge into our minds . and i am apt too , to imagine , that it is perception in the lowest degree of it , which puts the boundaries between animals , and the inferior ranks of creatures . but this i mention only as my conjecture by the bye , it being indifferent to the matter in hand , which way the learned shall determine of it . chap. x. of retention . § . . the next faculty of the mind , whereby it makes a farther progress towards knowledge , is that i call retention ; or the keeping of those simple ideas , which from sensation or reflection it hath received , which is done two ways ; first , either by keeping the idea , which is brought into it , for some time actually in view , which is called contemplation . § . . the other , is the power to revive again in our minds those ideas ; which after imprinting have disappeared , or have been as it were laid aside out of sight : and thus we do , when we conceive heat or light , yellow or sweet , the object being removed ; and this is memory , which is as it were the store-house of our ideas . for the narrow mind of man , not being capable of having many ideas under view and consideration at once , it was necessary to have a repository , to lay up those ideas ; which at another time it might have use of . and thus it is , by the assistance of the memory , that we are said to have all those ideas in our understanding ; which though we do not actually contemplate , yet we can bring in sight , and make appear again , and be the objects of our thoughts , without the help of those sensible qualities , which first imprinted them there . § . . attention and repetition help much to the fixing any ideas in our memory : but those , which naturally at first make the deepest , and most lasting impression , are those , which are accompanied with pleasure or pain . the great business of the senses , being to make us take notice of what hurts , or advantages the body , it is wisely ordered by nature ( as has been shewn ) that pain should accompany the reception of several ideas ; which supplying the place of consideration and reasoning in children ; and acting quicker than consideration in grown men , makes both the young and old avoid painful objects , with that haste , which is necessary for their preservation ; and in both settles in the memory a caution for the future . § . . but concerning the several degrees of lasting , wherewith ideas are imprinted on the memory , we may observe , first , that some of them being produced in the understanding , either by the objects affecting the senses once barely , and no more , especially if the mind then otherwise imployed , took but little notice of it , and set not on the stamp deep into it self ; or else , when through the temper of the body , or otherwise , the memory is very weak , such ideas quickly fade , ad vanish quite out of the understanding , and leave it as clear without any foot-steps , or remaining characters , as shadows do flying over fields of corn ; and the mind is as void of them , as if they never had been there . § . . thus many of those ideas , which were produced in the minds of children , in the beginning of their sensation ( some of which , perhaps , as of some pleasures and pains were before they were born , and others in their infancy ) if in the future course of their lives , they are not repeated again , are quite lost , without the least glimpse remaining of them . this may be observed in those , who by some mischance have lost their sight , when they were very young ; in whom the ideas of colours , having been but slightly taken notice of , and ceasing to be repeated , do quite wear out ; so that some years after , there is no more notion , nor memory of colours left in their minds , than in those of people born blind . the memory in some men , 't is true , is very tenacious even , to a miracle : but yet there seems to be a constant decay of all our ideas , even those which are struck deepest , and in the minds the most retentive ; so that if they be not sometimes renewed by repeated exercise of the senses , or reflection about those kind of objects , which at first occasioned them , the print wears out , and at last there remains nothing to be seen . thus the ideas , as well as children of our youth , often die before us : and our minds represent to us those tombs , to which we are approaching ; where though the brass and marble remain , yet the inscriptions are effaced by time , and the imagery moulders away . the pictures drawn in our minds , are laid in fading colours ; and if not sometimes refreshed , vanish and disappear . how much the constitution of our bodies are concerned in this ; and whether the temper of the spirits and brain make this difference , that some retain the characters drawn on it like marble , others like free stone , and others little better than sand , i shall not here enquire , though it may seem probable , that the constitution of the body , does sometimes influence the memory ; since we oftentimes find a disease quite strip the mind of all its ideas , and the flames of a fever in a few days , calcines all those images to dust and confusion , which seem'd to be as lasting , as if carved in marble . § . . but concerning the ideas themselves , it is easie to remark , that those that are oftenest refreshed ( amongst which are those that are conveyed into the mind by more ways than one ) by a frequent return of the objects or actions that produce them , fix themselves best in the memory , and remain clearest and longest there ; and therefore those which are of the original qualities of bodies , viz. solidity , extension , figure , motion , and rest , and those that almost constantly affect our bodies , as heat and cold ; and those which are the affections of all kind of beings , as existence , duration , and number , which almost every object that affects our senses , every thought which imploys our minds , bring along with them : these , i say , and the like ideas , are seldom quite lost , whilst the mind retains any ideas at all . § . . in this secundary perception , as i may so call it , or viewing again the ideas , that are lodg'd in the memory , the mind is oftentimes more than barely passive , the appearance of those dormant pictures , depending sometimes on the will. the mind very often sets it self on work in search of some hidden idea , and turns , as it were , the eye of the soul upon it ; though sometimes too they start up in our minds of their own accord , and offer themselves to the understanding ; and very often are rouzed and tumbled out of their dark cells , into open day-light , by some turbulent and tempestuous passion , our affections bringing ideas to our memory , which had otherwise lain quiet and unregarded . § . . memory , in an intellectual creature , is necessary in the next degree to perception . it is of so great moment , that where it is wanting , all the rest of our faculties are in a great measure useless : and we in our thoughts , reasonings , and knowledge , could not proceed beyond present objects , were it not for the assistance of our memories , wherein there may be two defects : first , that it loses the idea quite , and so far it produces perfect ignorance . for since we can know nothing farther , than we have the ideas of it , when they are gone , we are in perfect ignorance . secondly , that it moves slowly , and retrieves not the ideas , that it has , and are laid up in store , quick enough to serve the mind upon occasions . this , if it be to a great degree , is stupidity ; and he , who through this default in his memory , has not the ideas , that are really preserved there , ready at hand , when need and occasion calls for them , were almost as good be without them quite , since they serve him to little purpose . the dull man , who loses the opportunity , whilst he is seeking in his mind for those ideas , that should serve his turn , is not much more happy in his knowledge , than one that is perfectly ignorant . 't is the business therefore of the memory , to furnish to the mind those dormant ideas , which it has present occasion for , and in the having them ready at hand on all occasions consists , that which we call invention , fancy , and quickness of parts . § . . this faculty of laying up , and retaining the ideas that are brought into the mind , several other animals seem to have , to a great degree , as well as man. for to pass by other instances , birds learning of tunes , and the endeavours one may observe in them to hit the notes right , put it past doubt with me , that they have perception , and retain ideas in their memories , and use them for patterns . for it seems to me impossible , that they should endeavour to conform their voices to notes ( as 't is plain they do ) of which they had no ideas . for tho' i should grant sound may mechanically cause a certain motion of the animal spirits , in the brains of those birds , whilst the tune is actually playing ; and that motion may be continued on to the muscles of the wings ; and so the bird mechanically be driven away by certain noises , because this may tend to the birds preservation : yet that can never be supposed a reason , why it should cause mechanically , either whilst the tune was playing , much less after it has ceased , such a motion in the organs of the bird's voice , as should conform it to the notes of a foreign sound , which imitation can be of no use to the birds preservation . but , which is more , it cannot with any appearance of reason , be suppos'd ( much less proved ) that birds without sense and memory , can approach their notes nearer and nearer , by degrees , to a tune play'd yesterday ; which if they have no idea of in their memory , is now no-where , nor can be a pattern for them to imitate , or which any repeated essays can bring them nearer to . snce there is no reason why the sound of a pipe should leave traces in their brains , which not at first , but by their after-endeavours should produce the like sounds ; and why the sounds they make themselves , should not make traces which they should follow , as well as those of the pipe , is impossible to conceive . chap. xi . of discerning , and other operations of the mind . § . . another faculty we may take notice of in our minds , is that of discerning and distinguishing between the several ideas it has . it is not enough to have a confused perception of something in general . unless the mind had a distinct perception of different objects , and their qualities , it would be capable of very little knowledge , though the bodies that affect us , were as busie about us , as they are now , and the mind were continually employ'd in thinking . on this faculty of distinguishing one thing from another , depends the evidence and certainty of several , even very general propositions , which have passed for innate truths ; because men over-looking the true cause , why those propositions find universal assent , impute it wholly to native uniform impressions ; whereas it in truth depends upon this clear discerning faculty of the mind , whereby it perceives two ideas to be the same , or different : but of this more hereafter . § . . how much the imperfection of accurately discriminating ideas one from another lies , either in the dulness , or faults of the organs of sense ; or want of accuteness , exercise , or attention in the understanding ; or hastiness and precipitancy , natural to some tempers , i will not here examine : it suffices to take notice , that this is one of the operations , that the mind may reflect on , and observe in it self . it is of that consequence to its other knowledge , that so far as this faculty is in it self dull , or not rightly made use of , for the distinguishing one thing from another ; so far our notions are confused , and our reason and judgment disturbed or misled . if in having our ideas in the memory ready at hand , consists quickness of parts ; in this of having them unconfused , and being able nicely to distinguish one thing from another , where there is but the least difference , consists , in a great measure , the exactness of judgment , and clearness of reason , which is to be observed in one man above another . and hence , perhaps , may be given some reason of that common observation , that men who have a great deal of wit , and prompt memories , have not always the clearest judgment , or deepest reason . for wit lying most in the assemblage of ideas , and putting those together with quickness and variety , wherein can be found any resemblance or congruity , thereby to make up pleasant pictures , and agreeable visions in the fancy : iudgment , on the contrary , lies quite on the other side , in separating carefully ideas one from another , wherein can be found the least difference , thereby to avoid being misled by similitude , and by affinity to take one thing for another . this is a way of proceeding quite contrary to metaphor and allusion , wherein , for the most part , lies that entertainment and pleasantry of wit , which strikes so lively on the fancy ; and therefore so accepable to all people , because its beauty appears at first sight , and there is required no labour of thought , to examine what truth or reason there is in it . the mind , without looking any farther , rests satisfied with the pleasantness of the picture , and the gayety of the fancy : and it is a kind of an affront to go about to examine it , by the severe rules of truth , and good reason ; whereby it appears , that it consists in something , that is not perfectly conformable to them . § . . to the well distinguishing our ideas , it chiefly contributes , that they be clear and determinate : and when they are so , it will not breed any confusion or mistake about them , though the senses should ( as sometimes they do ) convey them from the same object differently , on different occasions , and so seem to err . for though a man in a fever , should from sugar have a bitter taste , which at another time would produce a sweet one ; yet the idea of bitter in that man's mind , would be as clear and distinct from the idea of sweet , as if he had tasted only gall. nor does it make any more confusion between the two ideas of sweet and bitter , that the same sort of body produces at one time one , and at another time another idea , by the taste , than it makes a confusion in the two ideas of white and sweet , or white and round , that the same piece of sugar produces them both in the mind at the same time . and the ideas of orange-colour and azure , that are produced in the mind by the same parcel of the infusion of lignum nephriticum , are no less distinct ideas , than those of the same colours , taken from two very different bodies . § . . the comparing them one with another , in respect of extent , degrees , time , place , or any other circumstances , is another operation of the mind about its ideas , and is that upon which depends all that large tribe of ideas , comprehended under relation ; which of how vast an extent it is , i shall have occasion to consider hereafter . § . . how far brutes partake in this faculty , is not easie to determine ; i imagine they have it not in any great degree ; for though they probably have several ideas distinct enough , yet it seems to me to be the prerogative of humane understanding , when it has sufficiently distinguished any ideas , so as to perceive them to be perfectly different , and so consequently two , to cast about and consider in what circumstances they are capable to be compared . and therefore , i think , beasts compare not their ideas , farther than some sensible circumstances annexed to the objects themselves . the other power of comparing , which may be observed in men , belonging to general ideas , and useful only to abstract reasonings , we may probably conjecture beasts have not . § . . the next operation we may observe in the mind about its ideas , is composition ; whereby it puts together several of those simple ones it has received from sensation and reflection , and combines them into complex ones . under this of composition , may be reckon'd also that of enlarging ; wherein though the composition does not so much appear , as in more complex ones , yet it is nevertheless a putting several ideas together , though of the same kind . thus by adding several unites together , we make the idea of a dozen ; and putting together the repeated ideas of several perches , we frame that of a furlong . § . . in this also , i suppose , brutes come far short of man. for though they take in , and retain together several combinations of simple ideas , as possibly the shape , smell , and voice of his master , make up a complex idea a dog has of him , or rather are so many distinct marks whereby he knows him ; yet , i do not think they do of themselves ever compound them , and make complex ideas : and perhaps even where we think they have complex ideas , 't is only one simple one that directs them in the knowledge of several things , which possibly they distinguish less by their sight , than we imagine . for i have been credibly infomed , that a bitch will nurse , play with , and be fond of young foxes , as much as , and in place of her puppies , if you can but get them once to suck her so long , that her milk may go through them . § . . when children have , by repeated sensations , got ideas fixed in their memories , they begin , by degrees , to learn the use of signs : and when they have got the skill to apply the organs of speech to the framing of articulate sounds , they begin to make use of words , to signifie their ideas to others ; which words they sometimes borrow from others , and sometimes make themselves , as one may observe among the new and unusual names children often give to things in their first use of language . § . . the use of words then being to stand as outward marks of our internal ideas , and those ideas being taken from particular things , if every particular idea we take in , should have a distinct name , names must be endless . to prevent this , the mind makes the particular ideas , received from particular objects , to become general ; which is done by considering them as they are in the mind such appearances , separate from all other existencies , and the circumstances of real existence , as time , place , or any other concomitant ideas . this is called abstraction , whereby ideas taken from particular beings , become general representatives of all of the same kind ; and their names general names , applicable to whatever exists conformable to such abstract ideas . such precise , naked appearances in the mind , without considering , how , whence , or with what others they came there , the understanding lays up ( with names commonly annexed to them ) as the standards to rank real existencies into sorts , as they agree with these patterns , and to denominate them accordingly . thus the same colour being observed to day in chalk or snow , which the mind yesterday received from milk , it considers that appearance alone , makes it a representative of all of that kind ; and having given in the name whiteness , it by that found signifies the same quali-wheresoever to be imagin'd or met with ; and thus universals , whether ideas or terms , are made . § . . if it may be doubted , whether beasts compound and enlarge their ideas that way , to any degree : this , i think , i may be positive in , that the power of abstracting , is not at all in them ; and that the having of general ideas , is that which puts a perfect distinction betwixt mand and brutes ; and is an excellency which the faculties of brutes do by no means attain to . for it is evident , we observe no foot-steps in them , of making use of general signs for universal ideas ; from which we have reason to imagine , that they have not the faculty of abstracting , or making general ideas , since they have no use of words , or any other general signs . § . . nor can it be imputed to their want of fit organs , to frame articulate sounds , that they have no use , or knowledge of general words ; since many of them , we find , can fashion such sounds , and pronounce words distinctly enough , but never with any such application . and , on the other side , men , who through some defect in the organs , want words , yet fail not to express their universal ideas by signs , which serve them instead of general words , a faculty which we see beasts come short in . and therefore i think we may suppose , that 't is in this , that the species of brutes are discriminated from man ; and 't is that proper difference wherein they are wholly separated , and which at last widens to so vast a distance . for if they have any ideas at all , and are not bare machins ( as some would have them ) we cannot deny them to have some reason . it seems as evident to me , that they do reason , as that they have sense ; but it is only in particular ideas , just as they receiv'd them from their senses . they are the best of them tied up within those narrow bounds , and have not ( as i think ) the faculty to enlarge them by any kind of abstraction . § . . how far idiots are concerned in the want or weakness of any , or all of the foregoing faculties , an exact observation of their several ways of faltering , would no doubt discover . for those who either perceive but dully , or retain the ideas that come into their minds , but ill , who cannot readily excite or compound them , will have little matter to think on . those who cannot distinguish , compare , and abstract , would hardly be able to understand , and make use of language , or judge , or reason to any tolerable degree ; but only a little , and imperfectly , about things present , and very familiar to their senses . and indeed , any of the forementioned faculties , if wanting , or out of order , produce suitable defects in mens understandings and knowledge . § . . in fine , the defect in naturals , seems to proceed from want of quickness , activity , and motion , in the intellectual faculties , whereby they are deprived of reason : whereas mad men , on the other side , seem to suffer by the other extream . for they do not appear to me to have lost the faculty of reasoning : but having joined together some ideas very wrongly , they mistake them for truths ; and they err as men do , that argue right from wrong principles . for by the violence of their imaginations , having taken their fansies for realities , they make right deduction from them . thus you shall find a distracted man phansying himself a king , with a right inference , requires suitable attendance , respect , and obedience : others who have thought themselves made of glass , have used the caution necessary to preserve such brittle bodies . hence it comes to pass , that a man , who is very sober , and of a right understanding in all other things , may in one particular , be as frantick as any in bedlam ; if either by any sudden very strong impression , or long fixing his fancy upon one sort of thoughts , incoherent ideas have been cemented together so powerfully , as to remain united . but there are degrees of madness , as of folly ; the disorderly jumbling ideas together , is in some more , and some less . in short , herein seems to lie the difference between idiots and mad men , that mad men put wrong ideas together , and so make wrong propositions , but argue and reason right from them : but idiots make very few or no propositions , and reason scarce at all . § . . these , i think , are the first faculties and operations of the mind , which it makes use of in understanding ; which though they are exercised about all its ideas in general ; yet the instances , i have hitherto given , have been chiefly in simple ideas ; and i have subjoined the explication of these faculties of the mind , to that of simple ideas , before i come to what i have to say , concerning complex ones , for these following reasons : first , because several of these faculties being exercised at first principally about simple ideas , we might , by following nature in its ordinary method , trace and discover them in their rise , progress , and gradual improvements . secondly , because observing the faculties of our mind , how they operate about simple ideas , which are usually in most mens minds , much more clear , precise , and distinct , than complex ones , we may the better examine and learn how the mind abstracts , denominates , compares , and exercises its other operations , about those which are complex , wherein we are much more liable to mistake . thirdly , because these very operations of the mind about ideas , receiv'd from sensation , are themselves , when reflected on , another sett of ideas , derived from that other source of our knowledge , which i call reflection ; and therefore fit to be considered in this place , after the simple ideas of sensation . of compounding , comparing , abstracting , &c. i have but just spoken , having occasion to treat of them more at large in other places . § . . and thus i have given a short , and , i think , true history of the first beginnings of humane knowledge ; whence the mind has its first objects , and by what steps it makes its progress to the laying in , and storing up those ideas , out of which is to be framed all the knowledge it is capable of ; wherein i must appeal to experience and observation , whether i am in the right : the best way to come to truth , being to examine things as really they are , and not to conclude they are as we fansie of our selves , or have been taught to imagine by others . § . . to deal truly , this is the only way that i can discover , whereby the ideas of things are brought into the vnderstanding : if other men have either innate ideas , or in●used principles , they have reason to enjoy them ; and if they are sure of it , it is impossible for others to deny them the privilege they have above their neighbours . i can speak but of what i find in my self , and is agreeable to those notions ; which if we will examine the whole course of men in their several ages , countries , and educations , seems to depend on these foundations i have laid , and to correspond with this method in all the parts and degrees thereof . § . . i pretend not to teach , but to enquire ; and therefore cannot but confess here again , that external and internal sensation , are the only passages i can find of knowledge to the understanding . these alone , as far as i can discover , are the windows by which light is let into this dark room . for , methinks , the vnderstanding is not much unlike a closet wholly shut from light , with only some little openings left , to let in external visible resemblances , or ideas of things without ; which would they but stay there , and lie so orderly as to be found upon occasion , it would very much resemble the vnderstanding of a man , in reference to all objects of sights , and the ideas of them . these are my guesses concerning the means whereby the understanding comes to have , and retain simple ideas , and the modes of them , with some other operations about them . i proceed now to examine some of these simple ideas , and their modes a little more particularly . chap. xii . of complex ideas . § . . we have hitherto considered those ideas , in the reception whereof , the mind is only passive , which are those simple ones received from sensation and reflection before-mentioned , whereof the mind cannot make any one to it self , nor have any idea which does not wholy consist of them . but as these simple ideas are observed to exist in several combinations united together ; so the mind has a power to consider several of them united together , as one idea ; and that not only as they are united in external objects , but as it self has joined them . ideas thus made up of several simple ones put together , i call complex ; such as are beauty , gratitude , a man , an army , the vniverse ; which though complicated of various simple ideas , or complex ideas , made up of simple ones , yet are , when the mind pleases , considered each by it self , as one entire thing , and signified by one name . § . . in this faculty of repeating and joining together its ideas , the mind has great power in varying and multiplying the objects of its thoughts , infinitely beyond what sensation or reflection furnished it with : but all this still confined to those simple ideas , which it received from those two sources , and which are the ultimate materials of all its compositions . for these , they are all from things themselves ; and the mind can have no more , nor other simple ideas , than as they are suggested to it . it can have no other ideas of sensible qualities , than what come from without by the senses ; nor any ideas of other kind of operations of a thinking substance , than what it finds in it self : but when it has once got those simple ideas , it is not confined barely to observation , and what offers it self from without , it can , by its own power , put together those ideas it has , and make new complex ones , which it never received so united . § . . complex ideas , however compounded and decompounded , though their number be infinite , and the variety endless , wherewith they fill , and and entertain the thoughts of men ; yet , i think , they may be all reduced under these three heads : . modes . . substances . . relations . § . . first , modes i call such complex ideas , which however compounded , contain not in them the supposition of subsisting by themselves , but are considered as dependences on , or affections of substances ; such are the ideas signified by the words triangle , gratitude , murther , &c. and if in this i use the word mode , in somewhat a different sense from its ordinary signification , i beg pardon ; it being unavoidable in discourses , differing from the ordinary received notions , either to make new words , or to use old words in somewhat a new signification ; which in our present case , is perhaps the more tolerable of the two . § . . of these modes , there are two sorts , which deserve distinct consideration . first , there are some which are only variations , or different combinations of the same simple idea , without the mixture of any other , as a dozen , or score ; which are nothing but the ideas of so many distinct unites added together , and these i call simple modes , as being contained within the bounds of one simple idea . secondly , there are others compounded of simple ideas of several kinds , put together to make one complex one ; v. g. beauty , consisting of a certain composition of colour and figure , causing delight in the beholder ; theft , which being the concealed change of the possession of any thing , without the consent of the proprietor , contains , as is visible , a combination of several ideas of several kinds ; and these i call mixed modes . § . . secondly , the ideas of substances are such combinations of simple ideas , as are taken to represent distinct particular things subsisting by themselves ; in which the supposed , or confused idea of substance , such as it is , is always the first and chief . thus if to substance be joined the simple idea of a certain dull whitish colour , with certain degrees of weight , hardness , ductility , and fusibility , we have the idea of lead ; and a combination of the ideas of a certain sort of figure , with the powers of motion , thought , and reasoning , joined to substance , make the ordinary idea of a man. now of substances also , there are two sorts of ideas ; one of single substances , as they exist separately , as of a man , or a sheep ; the other of several of those put together , as an army of men , or flock of sheep ; which collective ideas of several substances thus put together , are as much each of them one single idea , as that of a man , or an unite . § . . thirdly , the last sort of complex ideas , is that we call relation , which consists in the consideration and comparing one idea with another , of these several kinds , we shall treat in their order . § . . if we will trace the progress of our minds , and with attention observe how it repeats , adds together , and unites its simple ideas received from sensation or reflection , it will lead us farther than at first , perhaps , we should have imagined . and , i believe , we shall find , if we warily observe the originals of our notions , that even the most abstruse ideas , how remote soever they may seem from sense , or any operation of our own minds , are yet only such as the understanding frames to it self , by repeating and joining together ideas , that it had either from objects of sense , or its own operations about them : so that those even large and abstract ideas are derived from sensation , or reflection , being no other than what the mind by the ordinary use of its own faculties , employ'd about ideas received from objects of sense , or the operations it observes in it self about them , may , and does attain unto . this i shall endeavour to shew in the ideas we have of space , time , and infinity , and some few other , that seem the most remote from those originals . chap. xiii . of simple modes ; and first , of the simple modes of space . § . . though in the foregoing part , i have often mentioned simple ideas , which are truly the materials of all our knowledge ; yet having treated of them there , rather in the way that they come into the mind , than as distinguished from others more compounded , it will not be , perhaps , amiss to take a view of some of them again under this consideration , and examine those different modifications of the same idea ; which the mind either finds in things existing , or is able to make within it self , without the help of any extrinsical object , or any foreign suggestion . those modifications of any one simple idea ( which as has been said , i call simple modes ) are as perfectly different and distinct ideas in the mind , as those of the greatest distance or contrariety . for the idea of two , is as distinct from three , as blueness from heat , or either of them from any number ; and yet they are made up only of that simple idea of an unite repeated ; and these repetitions joined together , make those distinct simple modes , of a dozen , a gross , a million . § . . i shall begin with the simple idea of space . i have shewed above , c. . that we get the idea of space , both by our sight , and touch ; which , i think , is so evident , that it would be as needless , to go to prove , that men perceive by their sight , a distance between bodies of different colours , or between the parts of the same body ; as that they see colours themselves : nor is it less obvious , that they can do so in the dark by feeling and touch. § . . this space considered barely in length between any two beings , without considering any thing else between them , is called distance : if considered in length , breadth , and thickness , i think , it may be called capacity : when considered between the extremities of matter , which fills the capacity of space with something solid , tangible , and movable , it is properly called extension . and so extension is an idea belonging to body only ; but space may , as is evident , be considered without it . at least , i think it most intelligible , and the best way to avoid confusion , if we use the word extension for an affection of matter , or the distance of the extremities of particular solid bodies ; and space in the more general signification for distance , with or without solid matter possessing it . § . . each different distance is a different modification of space , and each idea of any different distance , or space , is a simple mode of this idea . men having by accustoming themselves to stated lengths of space , which they use for measuring of other distances , as a foot , a yard , or a fathom , a league , or diametre of the earth , made those ideas familiar to their thoughts , can in their minds repeat them as often as they will , without mixing or joining to them the idea of body , or any thing else ; and frame to themselves the ideas of long , square , or cubick , feet , yards , or fathoms , here amongst the bodies of the universe , or else beyond the utmost bounds of all bodies ; and by adding these still one to another , enlarge their idea of space as much as they please . this power of repeating , or doubling any idea we have of any distance , and adding it to the former as often as we will , without being ever able to come to any stop or stint , let us enlarge it as much as we will , is that which gives us the idea of immensity . § . . there is another modification of this idea of space , which is nothing but the relation of the parts of the termination of capacity , or extension amongst themselves . this the touch discovers in sensible bodies , whose extremities come within our reach ; and the eye takes both from bodies and colours , whose boundaries are within its view : where observing how the extremities terminate , either in streight lines , which meet at discernible angles ; or in crooked lines , wherein no angles can be perceived , by considering these as they relate to one another , in all parts of the extremities of any body or space , it has that idea we call figure , which affords to the mind infinite vatiety . for besides the vast number of different figures , that do really exist in the coherent masses of matter , the stock , that the mind has in its power , by varying the idea of space ; and thereby making still new compositions , by repeating its own ideas , and joining them as it pleases , is perfectly inexhaustible : and so it can multiply figures in infinitum . § . . for the mind , having a power to repeat the idea of any length directly stretched out , and join it to another in the same direction , which is to double the length of that streight line ; or else join it to another with what inclination it thinks fit , and so make what sort of angle it pleases : and being able also to shorten any line it imagines , by taking from it ½ or ¼ , or what part it pleases , without being able to come to an end of any such divisions , it can make an angle of any bigness : so also the lines that are its sides of what length it pleases , which joining again to other lines of different lengths , and at different angles , till it has wholly inclosed any space , it is evident that it can multiply figures both in their shape , and capacity , in infinitum , all which are but so many different simple modes of space . the same that it can do with streight lines , it can do also with crooked , or crooked and streight together ; and the same it can do in lines , it can also in superficies , by which we may be led into farther thoughts of the endless variety of figures , that the mind has a power to make , and thereby to multiply the simple modes of space . § . . another idea coming under this head , and belonging to this tribe , is that we call place . as in simple space , we consider the relation of distance between any two bodies , or points ; so in our idea of place , we consider the relation of distance betwixt any thing , and any two or more points , which are considered , as keeping the same distance one with another , and so considered as at rest ; for when we find any thing at the same distance now , which it was yesterday from any two or more points , which have not since changed their distance one with another , and with which we then compared it , we say it hath kept the same place : but if it hath sensibly altered its distance with either of those points , we say it hath changed its place : though vulgarly speaking in the common notion of place , we do not always exactly observe the distance from precise points ; but larger portions of sensible objects , to which we consider the thing placed to bear relation , and its distance , from which we have some reason to observe . § . . thus a company of chess-men , standing on the same squares of the chess-board , where we left them , we say they are all in the same place , or unmoved ; though , perhaps , the chess-board hath been in the mean time carried out of one room into another , because we compared them only to the parts of the chess-board , which keep the same distance one with another . the chess-board , we also say , is in the same place it was , if it remain in the same part of the cabin , though , perhaps , the ship it is in , sails all the while : and the ship is said to be in the same place , supposing it kept the same distance with the parts of the neighbouring land ; though , perhaps , the earth hath turned round ; and so both chess-men , and board , and ship , have every one changed place in respect of remoter bodies , which have kept the same distance one with another . but yet the distance from certain parts of the board , being that which determines the place of the chess-men ; and the distance from the fixed parts of the cabin ( with which we made the comparison ) being that which determined the place of the chess-board ; and the fixed parts of the earth , that by which we determined the place of the ship , these things may be said properly to be in the same place , in those respects : though their distance from some other things , which in this matter we did not consider , being varied , they have undoubtedly changed place in that respect ; and we our selves shall think so , when we have occasion to compare them with those other . § . . but this modification of distance , we call place , being made by men , for their common use , that by it they might be able to design the particular position of things , where they had occasion for such designation , men consider and determine of this place , by reference to those adjacent things , which best served to their present purpose , without considering other things , which to another purpose would better determine the place of the same thing . thus in the chess-board , the use of the designation of the place of each chess-men , being determined only within that chequer'd piece of wood , 't would cross that purpose , to measure it by any thing else : but when these very chess-men are put up in a bag , if any one should ask , where the black king is , it would be proper to determine the place by the parts of the room it was in , and not by the chess-board ; there being another use of designing the place it is now in , than when in play it was on the chess-board , and so must be determined by other bodies . so if any one should ask , in what place are the verses , which report the story of nisus and eurialus , 't would be very improper to determine this place , by saying , they were in such a part of the earth , or in bodley's library : but the right designation of the place , would be by the parts of virgil's works ; and the proper answer would be , that these verses were about the middle of the ninth book of his aeneides ; and that they have been always constantly in the same place ever since virgil was printed : which is true , though the book it self hath moved a thousand times , the use of the idea of place here , being to know only , in what part of the book that story is ; that so upon occasion , we may know where to find it , and have recourse to it for our use . § . . that our idea of place , is nothing else , but such a relative position of any thing , as i have before mentioned , i think , is plain , and will be easily admitted , when we consider , that we can have no idea of the place of the universe , though we can of all the parts of it ; because beyond that , we have not the idea of any fixed , distinct , particular beings , in reference to which , we can imagine it to have any relation of distance ; but all beyond it is one uniform space or expansion , wherein the mind finds no variety , no marks . for to say that the world is somewhere , means no more , but that it does exist ; this though a phrase , borrowed from place , signifying only its existence , not location ; and when one can find out , and frame in his mind clearly and distinctly the place of the universe , he will be able to tell us , whether it moves or stands still in the undistinguishable inane of infinite space ; tho' it be true , that the word place , has sometimes a more confused sense , and stands for that space , which any body takes up ; and so the universe is in a place § . . the idea therefore of place , we have by the same means , that we get the idea of space , ( whereof this is but a particular limited consideration , viz. by our sight and touch ; by either of which we receive into our minds the ideas of extension or distance . § . . there are some that would persuade us , that body and extension are the same thing ; who either change the signification of words , which i would not suspect them of , they having so severely condemned the philosophy of others , because it hath been too much placed in the uncertain meaning , or deceitful obscurity of doubtful , or insignificant terms . it therefore they mean by body and extension the same , that other people do , viz. by body something that is solid , and extended , whose parts are separable and movable different ways ; and by extension , only the space that lies between the extremities of those solid coherent parts , and which is possessed by them , they confound very different ideas one with another . for i appeal to every man 's own thoughts , whether the idea of space be not as distinct from that of solidity , as it is from th● idea of scarlet-colour ? 't is true , solidity cannot exist without extension , neither can scarlet colour exist without extension ; but this hinders not , but that they are distinct ideas . many ideas require others , as necessary to their existence or conception , which yet are very distinct ideas . motion can neither be , nor be conceived without space ; and yet motion is not space , nor space motion ; space can exist without it , and they are very distinct ideas ; and so , i think , are those of space and solidity . solidity is so inseparable an idea from body , that upon that depends its filling of space , its contact , impulse , and communication of motion upon impulse . and if it be a reason to prove , that spirit is different from body , because thinking includes not the idea of extension in it ; the same reason will be as valid , i suppose , to prove , that space is not body , because it includes not the idea of solidity in it ; space and solidity being as distinct ideas , as thinking and extension , and as wholly separable in the mind one from another : body then and extension , 't is evident , are two distinct ideas ; for first , extension includes no solidity , nor resistence to the motion of body , as body does . secondly , the parts of pure space are inseparable one from the other ; so that the continuity cannot be separated , neither really , nor mentally . for i demand of any one , to remove any part of it from another , with which it is continued , even so much as in thought . to divide and separate actually is , as i think , by removing the parts one from another , to make two superficies , where before there was a continuity : and to divide mentally , is to make in the mind two superficies , where before there was a continuity , and consider them as removed one from the other ; which can only be done in things considered by the mind , as capable of being separated ; and by separation , of acquiring new distinct superficies , which they then have not , but are capable of : but neither of these ways of separation , whether real or mental , is , as i think , compatible to pure space . § . . 't is true , a man may consider so much of such a space , as is answerable or commensurate to a foot , without considering the rest ; which is indeed a partial consideration , but not so much as mental separation , or division ; since a man can no more mentally divide , without considering two superficies , separate one from the other , than he can actually divide , without making two superficies disjoin'd one from the other : but a partial consideration is not separating . a man may consider light in the sun , without its heat ; or mobility in body without its extension , without thinking of their separation . one is only a partial consideration , terminating in one alone ; and the other is a consideration of both , as existing separately . § . . thirdly , the parts of pure space , are immovable , which follows from their inseparability ; motion being nothing but change of distance between any two things : but this cannot be between parts that are inseparable ; which therefore must needs be at perpetual rest one amongst another . thus the clear and distinct idea of simple space distinguishes it plainly , and sufficiently from body ; since its parts are inseparable , immovable , and without resistence to the motion of body . § . . if any one ask me , what this space , i speak of , is ? i will tell him , when he tells me what his extension is . for to say , as is usually done , that extension is to have partes extra partes , is to say only , that extension is extension : for what am i the better informed in the nature of extension , when i am told , that extension is to have parts that are extended , exterior to parts that are extended , i. e. extension consists of extended parts ? as if one asking , what a fibre was ; i should answer him , that it was a thing made up of several fibres : would he hereby be enabled to understand what a fibre was , better than he did before ? or rather , would he not have reason to think , that my design was to make sport with him , rather than seriously to instruct him ? § . . those who contend that space and body are the same , bring this dilemma : either this space is something or nothing ; if nothing be between two bodies , they must necessarily touch ; if it be allowed to be something , they ask , whether it be body or spirit ? to which i answer by another question , who told them , that there was , or could be nothing but solid beings which could not think , and thinking beings that were not extended ? which is all they mean by the terms body and spirit . § . . if it be demanded ( as usually it is ) whether this space void of body , be substance or accident , i shall readily answer , i know not ; nor shall be ashamed to own my ignorance , till they that ask , shew me a clear distinct idea of substance . § . . i endeavour , as much as i can , to deliver my self from those fallacies , which we are apt to put upon our selves , by taking words for things . it helps not our ignorance , to feign a knowledge , where we have none , by making a noise with sounds , without clear and distinct significations . names made at pleasure , neither alter the nature of things , nor make us understand them , but as they are signs of , and stand for clear and distinct ideas . and i desire those who lay so much stress on the sound of these two syllables , substance , to consider , whether applying it , as they do , to the infinite incomprehensible god , to finite spirits , and to body , it be in the same sense ; and whether it stand for the same idea , when each of those three so different beings are called substances ? if so , whether it will not thence follow , that god , spirits , and body , agreeing in the same common nature of substance , differ not any otherwise than in a bare different modification of that substance ; as a tree and a pebble , being in the same sense bodied , and agreeing in the common nature of body , differ only in a bare modification of that common matter ; which will be a very harsh doctrine . if they say , that they apply it to god , finite spirits , and matter , in three different significations , and that it stands for one idea , when god is said to be a substance ; for another , when the soul is called substance ; and for a third , when a body is called so . if the name substance , stands for three several distinct ideas , they would do well to make known those distinct ideas , or at least to give three distinct names to them , to prevent in so important a notion , the confusion and errors , that will naturally follow from the promiscuous use of so doubtful a term ; which is so far from being suspected to have three distinct , that it has scarce one clear distinct signification : and if they can thus make three distinct ideas of substance , what hinders why another may not make a fourth ? § . . they who first ran into the notion of accidents , as a sort of real beings , that needed something to inhere in , were forced to find out the word substance , to support them . had the poor indian philosopher ( who imagined that the earth also wanted something to bear it up ) but thought of this word substance , he needed not to have been at the trouble to find an elephant to support it , and a tortoise to support his elephant : the word substance would have done it effectually . and he that enquired , might have taken it for as good an answer from an indian philosopher , that substance , without knowing what it is , is that which supports the earth , as we take it for a sufficient answer , and good doctrine , from our european philosophers , that substance without knowing what it is , is that which supports accidents . so that of substance , we have no idea of what it is , but only a confused obscure one of what it does . § . . whatever a learned man may do here , an intelligent american , who enquired into the nature of things , would scarce take it for a satisfactory account , if desiring to learn our architecture , he should be told , that a pillar was a thing supported by a basis , and a basis something that supported a pillar . would he not think himself mocked , instead of taught , with such an account as this ? and a stranger to them would be very liberally instructed in the nature of books , and the things they contained , if he should be told , that all learned books consisted of paper and letters , and that letters were things inhering in paper , and paper a thing that held forth letters ; a notable way of having clear ideas of letters and paper . but were the latin words inhoerentia and substantia , put into the plain english ones that answer them , and were called sticking-on , and vnder-propping , they would better discover to us the very great clearness there is in the doctrine of substance and accidents , and shew of what use they are in deciding of questions in philosophy . § . . but to return to our ideas of space . if body be not supposed infinite , which , i think , no one will affirm , i would ask , whether if god placed a man at the extremity of corporeal beings , he could not stretch his hand beyond his body ? if he could , then he would put his arm , where there was before space without body ; and if there he spread his fingers , there would still be space between them without body : if he could not stretch out his hand , it must be because of some external hindrance ; ( for we suppose him alive , with such a power of moving the parts of his body , that he hath now , which is not in it self impossible , if god so pleased to have it ; ) or at least it is not impossible for god so to move him : and then i ask , whether that which hinders his hand from moving outwards , be substance or accident , something or nothing ? and when they have resolved that , they will be able to resolve themselves , what that is , which is or may be between two bodies at a distance , that is not body , has no solidity . in the mean time , the argument is at least as good , that where nothing hinders , ( as beyond the utmost bounds of all bodies , ) a body put into motion may move on , as where there is nothing between , there two bodies must necessarily touch . for pure space between , is sufficient to take away the necessity of mutual contact ; but bare space in the way , is not sufficient to stop motion . the truth is , these men must either own , that they think body infinite , though they are loth to speak it out , or else affirm , that space is not body . for i would fain meet with that thinking man , that can , in his thoughts , set any bounds to space , more than he can to duration ; or by thinking , hope to arrive at the end of either : and therefore if his idea of eternity be infinite , so is his idea of immensity ; they are both finite or infinite alike . § . . farther , those who assert the impossibility of space existing without matter , must not only make body infinite , but must also deny a power in god to annihilate any part of matter . no one , i suppose , will deny , that god can put an end to all motion that is in matter , and fix all the bodies of the universe in a perfect quiet and rest , and continue them so as long as he pleases . whoever then will allow , that god can , during such a general rest , annihilate either this book , or the body of him that reads it , must necessarily admit the possibility of a vacuum . for it is evident , that the space that was filled by the parts of the annihilated body , will still remain , and be a space without body . for the circumambient bodies being in perfect rest , are a wall of adamant , and in that state make it a perfect impossibility for any other body to get into that space . and indeed the necessary motion of one particle of matter , into the place from whence another particle of matter is removed , is but a consequence from the supposition of plenitude ; which will therefore need some better proof , than a supposed matter of fact , which experiment can never make out ; our own clear and distinct ideas plainly satisfying us , that there is no necessary connexion between space and solidity , since we can conceive the one without the other . and those who dispute for or against a vacuum , do thereby confess , they have distinct ideas of vacuum and plenum , i. e. that they have an idea of extension void of solidity , though they deny its existence ; or else they dispute about nothing at all . for they who so much alter the signification of words , as to call extension body , and consequently make the whole essence of body , to be nothing but pure extension without solidity , must talk absurdly , whenever they speak of vacuum , since it is impossible for extension to be without extension . for vacuum , whether we affirm or deny its existence , signi●ies space without body , whose very existence no one can deny to be possible , who will not make matter infinite , and take from god a power to annihilate any particle of it . § . . but not to go so far as beyond the utmost bounds of body in the universe , nor appeal to god's omnipotency to find a vacuum , the motion of bodies , that are in our view and neighbourhood , seem to me plain to evince it . for i desire any one so to devide a solid body of any dimension he pleases , as to make it possible for the solid parts to move up and down freely every way , within the bounds of that superficies , if there be not left in it a void space , as big as the least part into which he has divided the said solid body . and if where the least particle of the body divided , is as big as a mustard-seed , a void space equal to the bulk of a mustard-seed , be requisite to make room for the free motion of the parts of the divided body , within the bounds of its superficies , where the particles of matter are , , less than a mustard-seed , there must also be a space void of solid matter , as big as , , part of a mustard-seed ; for if it hold in one , it will hold in the other , and so on in infinitum . and let this void space be as little as it will , it destroys the hypothesis of plenitude . for if there can be a space void of body , equal to the smallest separate particle of matter now existing in nature , 't is still space without body ; and makes as great a difference between space and body , as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a distance as wide as any in nature . and therefore if we suppose not the void space necessary to motion , equal to the least parcel of the divided solid matter , but to / or / of it , the same consequence will always follow of space without matter . § . . but the question being here , whether the idea of space or extension , be the same with the idea of body , it is not necessary to prove the real existence of a vacuum , but the idea of it ; which 't is plain men have , when they enquire and dispute , whether there be a vacuum or no ? for if they had not the idea of space without body , they could not make a question about its existence : and if their idea of body did not include in it something more than the bare idea of space , they could have no doubt about the plenitude of the world ; and 't would be as absurd to demand , whether there were space without body , as whether there were space without space , or body without body , since these were but different names of the same idea . § . . 't is true , the idea of extension joins it self so inseparably with all visible , and most tangible qualities , that it suffers us to see no one , or feel very few external objects , without taking in impressions of extension too . this readiness of extension to make it self be taken notice of so constantly with other ideas , has been the occasion , i guess , that some have made the whole essence of body , to consist in extension ; which is not much to be wondred at , since some have had their minds , by their eyes and touch , ( the busiest of all our senses , ) so filled with the idea of extension , and as it were wholly possessed with it , that they allowed no existence to any thing , that had not extension . i shall not now argue with those men , who take the measure and possibility of all being , only from their narrow and gross imaginations : but having here to do only with those , who conclude the essence of body to be extension , because , they say , they cannot imagine any sensible quality of any body without extension , i shall desire them to consider , that had they reflected on their ideas of tastes and smells , as much as on those of sight and touch ; nay , had they examined their ideas of hunger and thirst , and several other pains , they would have found , that they included in them no idea of extension at all , which is but an affection of body , as well as the rest discoverable by our senses , which are scarce acute enough to look into the pure essence of things . § . . if those ideas , which are constantly joined to all others , must therefore be concluded to be the essence of those things , which have constantly those ideas joined to them , and are inseparable from them ; then unity is without doubt the essence of every thing . for there is not any object of sensation or reflection , which does not carry with it the idea of one : but the weakness of this kind of argument , we have already shewn sufficiently . § . . to conclude , whatever men shall think concerning the existence of a vacuum , this is plain to me , that we have as clear an idea of space distinct from solidity , as we have of solidity distinct from motion , or motion from space . we have not any two more distinct ideas , and we can as easily conceive space without solidity , as we can conceive body without motion , though it be never so certain , that neither body nor motion can exist without space . but whether any one will take space to be only a relation resulting from the existence of other beings at a distance ; or whether they will think the words of the most knowing king solomon , the heaven , and the heaven of heavens , cannot contain thee ; or those more emphatical ones of the inspired philosopher st. paul , in him we live , move , and have our being , are to be understood in a literal sense , i leave every one to consider ; only our idea of space is , i think , such as i have mentioned , and distinct from that of body . for whether we consider in matter it self , the distance of its coherent solid parts , and call it , in respect of those solid parts , extension ; or whether considering it , as lying between the extremities of any body in its several dimensions , we call it length , breadth , and thickness ; or else considering it as lying between any two bodies , or positive beings , without any consideration , whether there be any matter or no between , we call it distance . however named or considered , it is always the same uniform simple idea of space , taken from objects , about which our senses have been conversant , whereof having setled ideas in our minds , we can revive , repeat , and add them one to another as often as we will , and consider the space or distance so imagined , either as filled with solid parts , so that another body cannot come there , without displacing and thrusting out the body that was there before ; or else as void of solidity , so that a body of equal dimensions to that empty or pure space , may be placed in it without the removing or expulsion of any thing that was there . § . . the knowing precisely what our words stand for , would , i imagine , in this , as well as a great many other cases , quickly end the dispute . for i am apt to think , that men , when they come to examine them , find their simple ideas all generally to agree , though in discourse with one another , they perhaps confound one another with different names . imagine , that men who abstract their thoughts , and do well examine the ideas of their own minds , cannot much differ in thinking ; however , they may perplex themselves with words , according to the way of speaking of the several schools , or sects they have been bred up in : though amongst unthinking men , who examine not scrupulously and carefully their own ideas , and strip them not from the marks men use for them , but confound them with words , there must be endless dispute , wrangling , and jargon ; especially if they be learned bookish men , devoted to some sect , and accustomed to the language of it , and have learned to talk after others . but if it should happen , that any two thinking men should really have different ideas , different notions , i do not see how they could discourse , or argue one with another . here i must not be mistaken , to think that every floating imagination in mens brains , is presently of that sort of ideas i speak of . 't is not easie for the mind to put off those confused notions and prejudices it has imbibed from custom , inadvertency , and common conversation : it requires pains and assiduity to examine its ideas , till it resolves them into those clear and distinct simple ones , out of which they are compounded ; and to see which , amongst its simple ones , have or have not a necessary connexion and dependence one upon another : till a man doth this in the primary and original notions of things , he builds upon floating and uncertain principles , and will often find himself at a loss . chap. xiv . of duration , and its simple modes . § . . there is another sort of distance , or length , the idea whereof we get not from the permanent parts of space , but from the fleeting and perpetually perishing parts of succession . this we call duration , the simple modes whereof are any different lengths of it , whereof we have distinct ideas , as hours , days , years , &c. time , and eternity . § . . the answer of a great man , to one who asked what time was ( si non rogas intelligo , which amounts to this ; the more i set my self to think of it , the less i understood it ; ) might perhaps perswade one , that time , which reveals all other things , is it self not to be discovered . duration , time , and eternity , are , not without reason , thought to have something very obstruse in their nature . but however remote this may seem from our comprehension , yet if we trace them right to their originals , i doubt not but one of those sources of all our knowledge , viz. sensation and reflection , will be able to furnish us with those ideas , as clear and distinct as many others , which are thought much less obscure ; and we shall find , that the idea of eternity it self , is derived from the same common original with the rest of our ideas . § . . to understand time and eternity aright , we ought w●th attention to consider what idea it is we have of duration , and how we came by it . 't is evident to any one who will but observe what passes in his own mind , that there is a train of ideas , which constantly succeed one another in his understanding , as long as he is awake . reflection on these appearances of several ideas one after another in our minds , is that which furnishes us with idea of succession : and the distance between any parts of that succession , or between the appearance of any two ideas in our minds , is that we call duration . for whilst we are thinking , or whilst we receive successively several ideas in our minds , we know that we do exist ; and so we call the existence , or the continuation of the existence of our selves , or any thing else , commensurate to the succession of any ideas in our minds , the duration of our selves , or any such other thing co-existing with our thinking . § . . that we have our notion of succession and duration from this original , viz. from reflection on the train of ideas , which we find to appear one after another in our own minds , seems plain to me , in that we have no perception of duration , but by considering the train of ideas , that take their turns in our understandings . when that succession of ideas ceases , our perception of duration ceases with it ; which every one clearly experiments in himself , whilst he sleeps soundly , whether an hour , or a day ; a month , or a year ; of which duration of things , whilst he sleeps , or thinks not , he has no perception at all , but it is quite lost to him ; and the moment wherein he leaves off to think , till the moment he begins to think again , seem to him to have no distance . and so i doubt not but it would be to a waking man , if it were possible for him to keep only one idea in his mind , without variation , and the succession of others : and we see , that one who fixes his thoughts very intently on one thing , so as to take but little notice of the succession of ideas that pass in his mind , whilst he is taken up with that earnest contemplation , le ts slip out of his account a good part of that duration , and thinks that time shorter than it is . but if sleep commonly unite the distant parts of duration , it is , because during that time we have no succession of ideas in our minds . for if a man , during his sleep , dream , and variety of ideas make themselves perceptible in his mind one after another , he hath then , during such dreaming , a sense of duration , and of the length of it . by which it is to me very clear , that men derive their ideas of duration , from their reflection on the train of the ideas , they observe to succeed one another in their own understandings , without which observation they can have no notion of duration , whatever may happen in the world. § . . indeed a man , having from reflecting on the succession and number of his own thoughts , got the notion , or idea of duration , he can apply that notion to things , which exist whilst he does not think ; as he , that has got the idea of extension from bodies by his sight or touch , can apply it to distances , where no body is seen or felt . and therefore , though a man have no perception of the length of duration , which past whilst he slept , or thought not : yet having observed the revolution of days and nights , and found the length of their duration to be in appearance regular and constant , he can , upon the supposition , that that revolution has proceeded after the same manner , whilst he was asleep or thought not , as it used to do at other times , he can , i say , imagine and make allowance for the length of duration , whilst he slept . but if adam and eve ( when they were alone in the world ) instead of their ordinary nights sleep , had passed that , and the following hours in one continued sleep , the duration of that hours had been irrecoverably lost to them , and been for ever left out of their account of time . § . . thus by reflecting on the appearing of various ideas , one after another in our vnderstandings , we get the notion of succession ; which if any one should think , we did rather get from our observation of motion by our senses , he will , perhaps , be of my mind , when he considers , that even motion produces in his mind an idea of succession , no otherwise than as it produces there a continued train of distinguishable ideas . for a man looking upon a body really moving , perceives yet no motion at all , unless that motion produces a constant train of successive ideas . v. g. a man becalmed at sea , out of sight of land , in a fair day , may look on the sun , or sea , or ship , a whole hour together , and perceive no motion at all in either ; though it be certain , that two , and perhaps all of them , have moved , during that time , a great way : but as soon as he perceives either of them to have changed distance with some other body , as soon as this motion produces any new idea in him , then he perceives , that there has been motion . but where-ever a man is , with all things at rest about him , without perceiving any motion at all ; if during this hour of quiet he has been thinking , he will perceive the various ideas of his own thoughts in his own mind , appearing one after another , and thereby observe , and find succession , where he could observe no motion . § . . and this , i think , is the reason , why motions very slow , though they are constant , are not perceived by us ; because in their remove from one sensible part towards another , their change of distance is so slow , that it causes no new ideas in us , but a good while one after another : and so not causing a constant train of new ideas , to follow one another immediately in our minds , we have no perception of motion ; which consisting in a constant succession , we cannot perceive that succession , without a constant succession of varying ideas arising from it . § . . on the contrary , things that move so swift , as not to affect the senses distinctly with several distinguishable distances of their motion , and so cause not any train of ideas in the mind , are not also perceived . for any thing , that moves round about in a circle , in less time than our ideas are w●nt to succeed one another in our minds , is not perceived to move ; but seems to be a perfect entire circle of that matter , or colour , and not a part of a circle in motion . § . . hence i leave it to others to judge , whether it be not probable that our ideas do , whilst we are awake , succeed one another in our minds at certain distances , not much unlike the images in the inside of a lanthorn , turned round by the heat of a candle . this appearance of theirs in train , though , perhaps , it may be sometimes faster , and sometimes slower ; yet , i guess , varies not very much in a waking man : there seem to be certain bounds to the quickness and slowness of the succession of those ideas one to another in our minds , beyond which they can neither delay nor hasten . § . . the reason i have for this odd conjecture is , from observing that in the impressions made upon any of our senses , we can but to a certain degree perceive any succession ; which if exceeding quick , the sense of succession is lost , even in cases where it is evident , that there is a real succession . let a cannon-bullet pass through a room , and in its way take with it any limb , or fleshy parts of a man ; 't is as clear as any demonstration can be , that it must strike successively the two sides of the room : 't is also evident , that it must touch one part of the flesh first , and another after ; and so in succession : and yet i believe , no body , who ever felt the pain of such a shot , or heard the blow against the two distant walls , could perceive any succession , either in the pain , or sound of so swift a stroke . such a part of duration as this , wherein we perceive no succession , is that which we may call an instant ; and is that which takes up the time of only one idea in our minds , without the succession of another , wherein therefore we perceive no succession at all . § . . this also happens , where the motion is so slow , as not to supply a constant train of fresh ideas to the senses , as fast as the mind is capable of receiving new ones into it ; and so other ideas of our own thoughts , having room to come into our minds , between those offered to our senses by the moving body , there the sense of motion is lost ; and the body , though it really move , yet not changing perceivable distance with some other bodies , as fast as the ideas of our own minds do naturally follow one another in train , the thing seems to stand still , as is evident in the hands of clocks , and shadows of sun-dials , and other constant , but slow motions , where though after certain intervals , we perceive by the change of distance , that it hath moved , yet the motion it self we perceive not . § . . so that to me it seems , that the constant and regular succession of ideas in a waking man , are , as it were , the measure and standard of all other succession , which if it either exceeds their pace , as where two sounds or pains , &c. take up in their succession the duration of but one idea ; or else where any motion or succession is so slow , as that it keeps not pac● with the ideas in our minds , or the quickness , in which they take their turns , as when any one , or more ideas in their ordinary course come into our mind between those which are offered to the sight , by the different perceptible distances of a body in motion , or between sounds , or smells , following one another , there also the sense of a constant continued succession is lost , and we perceive it not , but with certain gaps of rest between . § . . if it be so , that the ideas of our minds , whilst we have any there , do constantly change , and shift in a continual succession , it would be impossible , may any one say , for a man to think long of any one thing : by which if it be meant , that a man may have one self-same single idea a long time alone in his mind , without any variation at all , i think , in matter of fact it is not possible , for which ( not knowing how the ideas of our minds are framed , of what materials they are made , whence they have their light , and how they come to make their appearances , ) i can give no other reason but experience : and i would have any one try , whether he can keep one unvaried single idea in his mind without any other , for any considerable time together . § . . for trial , let him take any figure , any degree of light or whiteness , or what other he pleases ; and he will , i suppose , find it difficult to keep all other ideas out of his mind : but that some , either of another kind , or various consideration of that idea ( each of which consideration is a new idea ) will constantly succeed one another in his thoughts , let him be as wary as he can . § . all that is in a man's power in this case , i think , is only to mind and observe what the ideas are , that take their turns in his understanding ; or else , to direct the sort , and call in such as he hath a desire or use of : but hinder the constant succession of fresh ones , i think he cannot , though he may commonly chuse , whether he will heedfully observe , and consider them . § . . whether these several ideas in a man's mind be made by certain motions , i will not here dispute : but this i am sure , that they include no idea of motion in their appearance ; and if a man had not the idea of motion otherwise , i think , he would have none at all , which is enough to my present purpose ; and sufficiently shews , that the notice we take of the ideas of our own minds , appearing there one after another , is that which gives us the idea of succession and duration , without which we should have no such ideas at all . 't is not then , motion , but the constant train of ideas in our minds , whilst we are waking , that furnishes us with the idea of duration , whereof motion no otherwise gives us any perception , than as it causes in our minds a constant succession of ideas , as i have before shewed : and we have as clear an idea of succession , and duration by the train of ideas succeeding one another in our minds , without the idea of any motion , as by the train of ideas of the uninterrupted change of distance between two bodies , which we have from motion ; and therefore we should as well have the idea of duration , were there no sense of motion at all . § . . having thus got the idea of duration , the next thing natural for the mind to do , is to get some measure of this common duration , whereby it might judge of its different lengths , and consider the distinct order , wherein several things exist , without which a great part of our knowledge would be confused , and a great part of history be rendered very useless . this consideration of duration● , as set out by certain periods , and marked by certain measures or epochs , is that , i think , which most properly we call time. § . . in the measuring of extension , there is nothing more required , but the application of the standard or measure we make use of , to the thing of whose extension we would be informed . but in the measuring of duration , this cannot be done , because no two different parts of succession can be put together to measure one another : and nothing being a measure of duration , but duration ; as nothing is of extension , but extension , we cannot keep by us any standing unvarying measure of duration , which consists in a constant fleeting succession , as we can of certain lengths of extension , as inches , feet , yards , &c. marked out in permanent parts of matter . nothing then could serve well for a convenient measure of time , but what has divided the whole length of its duration into apparently equal portions , by constantly repeated periods : what portions of duration are not distinguished , or considered as distinguished and measured by such periods , come not so properly under the notion of time , as appears by such phrases as these , viz. before all time , and when time shall be no more . § . . the diurnal , and annual revolutions of the sun , as having been from the beginning of nature , constant , regular , and universally observable by all mankind , and supposed equal to one another , have been with reason made use of for the measure of duration . but the distinction of days and years , having depended on the motion of the sun , it has brought this mistake with it , that it has been thought , that motion and duration were the measure one of another . for men in the measuring of the length of time , having been accustomed to the ideas of minutes , hours , days , months , years , &c. which they found themselves upon any mention of time or duration presently to think on , all which portions of time , were measured out by the motion of the heavens , they were apt to confound time and motion ; or at least to think , that they had a necessary connexion one with another : whereas any constant periodical appearance , or alteration of ideas in seemingly equidistant spaces of duration , if constant and universally observable , would have as well distinguished the intervals of time , as those that have been made use of . for supposing the sun , which some have taken to be a fire , had been lighted up at the same distance of time that it now every day comes about to the same meridian , and then gone out again about twelve hours after , and that in the space of an annual revolution , it had sensibly increased in brightness and heat , and so decreased again ; would not such regular appearances serve to measure out the distances of duration to all that could observe it , as well without as with motion . for if the appearances were constant , universally observable , and in equidistant periods , they would serve mankind for measure of time as well , were the motion away . § . . for the freezing of water , or the blowing of a plant , returning at equidistant periods in all parts of the earth , would as well serve men to reckon their years by , as the motions of the sun ; and in effect , we see that some people in america counted their years by the coming of certain birds amongst them at their certain seasons , and leaving them at others . for any idea returning constantly at equidistant periods , as a fit of an ague ; the sense of hunger , or thirst ; a smell , or a taste ; and making it self universally be taken notice of , would not fail to measure out the course of succession , and distinguish the distances of time. and we see that men born blind , count time well enough by years , whose revolutions yet they cannot distinguish by motions , that they perceive not . and i ask , whether a blind man , who distinguished his years , either by heat of summer , and cold of winter ; by the smell of any flower of the spring , or taste of any fruit of the autumn , would not have a better measure of time , than the romans had before the reformation of their calendar by iulius caesar , or many other people , whose years , notwithstanding the motion of the sun , which they pretend to make use of , are very irregular ; and it adds no small difficulty to chronology , that the exact lengths of the years that several nations counted by , are hard to be known , they differing very much one from another , and , i think , i may say all of them , from the precise motion of the sun ; and if the sun moved from the creation to the flood constantly in the equator , and so equally dispersed his light and heat to all the habitable parts of the earth , in days all of the same length , without its annual variations to the tropicks , as a late ingenious author supposes , i do not think it very easie to imagine , that ( notwithstanding the motion of the sun ) men should in the antediluvian world , from the beginning count by years , or measure their time by periods that had no sensible marks very obvious to distinguish them by . § . . but , perhaps , it will be said without a regular motion , such as of the sun , or some other , how could it ever be known that such periods were equal ? to which i answer , the equality of any other returning appearances might be known by the same way that that of days was known , or presumed to be so at first , which was only by judging of them by the train of ideas had passed in men's minds in the intervals , whereby they guessed them to be equal , which was sufficient to make them serve for a measure ; though since exacter search has discovered inequality in the diurnal revolutions of the sun , and we know not whether the annual also be not unequal . those yet by their presum'd and apparent equality , serve as well to reckon time by , though not to measure the parts of duration exactly , as if they could be proved to be exactly equal ; we must therefore carefully distinguish betwixt duration it self , and the measures we make use of to judge of its length . duration in it self is to be considered , as going on in one constant equal uniform course ; but none of the measures of it we make use of can be known to do so , nor can we be assured that their assigned parts or periods are equal in duration one to another : for two successive lengths of duration however measured , can never be demonstrated to be equal . that which the world used so long , and so confidently for an exact measure of duration , the motion of the sun has , as i said , been found in its several parts unequal : and though men have of late made use of a pendulum , as a more steady and regular motion , than that of the sun or ( to speak more truly ) of the earth ; yet if any one should be asked , how he certainly knows that the two successive swings of a pendulum are equal , it would be very hard to satisfie himself , that they are infallibly so : since we cannot be sure , that the cause of that motion which is unknown to us , shall always operate equally ; and we are sure , that the medium in which the pendulum moves , is not constantly the same ; either of which varying , may alter the equality of such periods , and thereby destroy the certainty and exactness of the measure by motion , as well as any other periods of other appearances , the notion of duration still remaining clear , though our measures of it cannot any of them be demonstrated to be exact . since then no two portions of succession can be brought together , it is impossible ever certainly to know their equality . all that we can do for a measure of time , is to take such as have continual successive appearances at seemingly equidistant periods ; of which seeming equality , we have no other measure , but such as the train of our own ideas have lodged in our memories , with the concurrence of other probable reasons , to perswade us of their equality . § . . one thing seems strange to me , that whilst all men manifestly measured time by the motion of the great and visible bodies of the world , time yet should be defined to be the measure of motion ; whereas 't is obvious to every one that reflects ever so little on it , that to measure motion , space is as necessary to be considered as time ; and those who look a little farther , will find also the bulk of the thing moved necessary to be taken into the computation , by any one who will estimate or measure motion , so as to judge right of it . nor , indeed , does motion any otherwise conduce to the measuring of duration , than as it constantly brings about the return of certain sensible ideas , in seeming equidistant periods . for if the motion of the sun , were as unequal as of a ship driven by unsteady winds , sometimes very slow , and at others , irregularly very swift ; or if being constantly equally swift , it yet was not circular , and produced not the same appearances , it would not at all help us to measure time , any more than the seeming unequal motion of a comet does . § . . minutes , hours , days , and years , are then no more necessary to time or duration , than inches , feet , yards , and miles , marked out in any matter , are to extension . for though we in this part of the universe , by the constant use of them , as periods set out by the revolutions of the sun , or known parts of them , have fixed the ideas of such lengths of duration in our minds , which we apply to all parts of time , whose lengths we would consider ; yet there may be other parts of the universe , where they no more use those measures of ours , than in iapan they do our inches , feet , or miles : but yet something analagous to them , there must be . for without some regular periodical returns , we could not measure our selves , or signifie to others the length of any duration , though at the same time the world were as full of motion , as it is now ; but no part of it disposed into regular and apparent equidistant revolutions . but the different measures that may be made use of for the account of time , do not at all alter the notion of duration , which is the thing to be measured , no more than the different standards of a foot and a cubit alter the notion of extension , to those , who make use of those different measures . § . . the mind having once got such a measure of time , as the annual revolution of the sun , can apply that measure to duration , wherein that measure it self did not exist , and with which in the reality of its being , it had nothing to do : for should one say , that abraham was born in the year of the iulian period , it is altogether as intelligible as reckoning from the beginning of the world , though there were so far back no motion of the sun , nor any other motion at all . for though the iulian period be supposed to begin several hundred years before there were really either days , nights , or years , marked out by any revolutions of the sun , yet we reckon as right , and thereby measure durations as well , as if really at that time the sun had existed , and kept the same ordinary motion it doth now . the idea of duration equal to an annual revolution of the sun , is as easily applicable in our thoughts to duration , where no sun nor motion was , as the idea of a foot or yard taken from bodies here , can be applied in our thoughts to distances , beyond the confines of the world , where are no bodies at all . § . . for supposing it were miles , or millions of miles , from this place to the remotest body of the universe , ( for being finite , it must be at a certain distance , ) as we suppose it to be years , from this time to the first existence of any body in the beginning of the world , we can , in our thoughts , apply this measure of a year to duration before the creation , or beyond the duration of bodies or motion , as we can this measure of a mile to space beyond the utmost bodies ; and by the one measure duration , where there was no motion , as well as by the other measure space in our thoughts , where there is no body . § . . if it be objected to me here , that in this way of explaining of time , i have beg'd what i should not , viz. that the world is neither eternal , nor infinite ; i answer , that to my present purpose , it is not needful , in this place , to make use of arguments , to evince the world to be finite , both in duration and extension : but it being at least as conceivable as the contrary , i have certainly the liberty to suppose it , as well as any one hath to suppose the contrary ; and i doubt not but that every one that will go about it● may easily conceive in his mind the beginning of motion , though not of all duration ; and so may come to a stop , and non ultra in his consideration of motion : so also in his thoughts he may set limits to body , and the extension belonging to it , but not to space where no body is , the utmost bounds of space and duration being beyond the reach of thoughts , as well as the utmost bounds of number are beyond the largest comprehension of the mind , and all for the same reason , as we shall see in another place . § . . by the same means therefore , and from the same original that we come to have the idea of time , we have also that idea which we call eternity , viz. having got the idea of succession and duration , by reflecting on the train of our own ideas , caused in us either by the natural appearances of those ideas , coming constantly of themselves into our waking thoughts , or else caused by external objects successively affecting our senses ; and having from the revolutions of the sun got the ideas of certain lengths of duration , we can , in our thoughts , add such lengths of duration to one another , as often as we please , and apply them , so added , to durations past or to come : and this we can continue to do on , without bounds or limits , and proceed in infinitum , and apply thus the length of the annual motion of the sun to duration , supposed before the sun 's , or any other motion had its being ; which is no more difficult or absurd , than to apply the notion i have of the moving of a shadow , one hour to day upon the sun-dial , to the duration of something last night ; v. g. the burning of a candle , which is now absolutely separate from all actual motion , and it is impossible for the duration of that flame for an hour last night , to co-exist with any motion that now is , or for ever shall be , as for any part of duration , that was before the beginning of the world to co-exist with the motion of the sun now . but yet this hinders not , but that having the idea of the length of the motion of the shadow on a dial , between the marks of two hours , i can as distinctly measure in my thoughts the duration of that candle last night , as i can any thing that does now exist : and it is no more than to think , that had the sun shone then on the dial , and moved after the same rate it doth now , the shadow on the dial would have passed from one hour-line to another , whilst that flame of the candle lasted . § . . the notion of an hour , day , or year , being only the idea i have of the length of certain periodical regular motions , neither of which motions do ever all at once exist , but only in the ideas i have of them in my memory derived from my senses or reflection , i can with the same ease , and for the same reason , apply in my thoughts to duration , antecedent to all manner of motion , as well as to any thing that is but a minute , or a day , antecedent to this present motion that at this very moment the sun is in . all things past are equally and perfectly at rest ; and to this way of consideration of them , are all one , whether they were before the beginning of the world , or but yesterday ; the measuring of any duration , by some motion , depending not at all on the real co-existence of that thing to that motion , or any other periods of revolution , but the having a clear idea of the length of some periodical known motion , or other intervals of duration in my mind , and applying that to the duration of the thing i would measure . § . . hence we see , that some men imagine the duration of the world from its first existence , to this present year . to have been years , or equal to annual revolutions of the sun , and others a great deal more ; as the aegyptians of old , who in the time of alexander counted years , from the reign of the sun ; and the chineses now , who account the world , , years old , or more ; which longer duration of the world , according to their computation , though i should not believe to be true , yet i can equally imagine it with them , and as truly understand , and say one is longer than the other , as i understand that methusalem's life was longer than enoch's : and if the common reckoning of should be true , ( as it may be , as well as any other assigned , ) it hinders not at all my imagining what others mean , when they make the world a years older , since every one may with the same facility imagine ( i do not say believe ) the world to be years old , as ; and may as well conceive the duration of years , as . whereby it appears , that to the measuring the duration of any thing by time , it is not requisite , that that thing should be co-existent to the motion we measure by , or any other periodical revolution ; but it suffices to this purpose , that we have the idea of the length of any regular periodical appearances , which we can in our minds apply to duration , with which the motion or appearance never co-existed . . for as in the history of the creation delivered by moses , i can imagine that light existed three days before the sun was , or had any motion , barely by thinking , that the duration of light before the sun was created , was so long as ( if the sun had moved then , as it doth now , ) would have been equal to three of his diurnal revolutions ; so by the same way i can have an idea of the chaos , or angels , being created before there was either light , or any continued motion , a minute , an hour , a day , a year , or years . for if i can but consider duration equal to one minute , before either the being or motion of any body , i can add one more minute till i come to . and by the same way of adding minutes , hours , or years , ( i. e. such or such parts of the sun's revolution , or any other period whereof i have the idea , ) proceed in infinitum . and suppose a duration exceeding as many such periods as i can reckon , let me add whilst i will , which i think is the notion we have of eternity , of whose infinity we have no other notion , than we have of the infinity of number , to which we can add for ever without end . § . . and thus i think it is plain , that from those two fountains of all knowledge before mentioned , ( viz. ) reflection and sensation , we get the ideas of duration , and the measures of it . for first , by observing what passes in our minds , how our ideas there in train constantly some vanish , and others begin to appear , we come by the idea of succession . secondly , by observing a distance in the parts of this succession , we get the idea of duration . thirdly , by sensation observing certain appearances , at certain regular and seeming equidistant periods , we get the ideas of certain lengths or measures of duration , as minutes , hours , days , years , &c. fourthly , by being able to repeat those measures of time , or ideas of stated length of duration in our minds , as o●ten as we will , we can come to imagine duration , where nothing does really endure or exist ; and thus we imagine to morrow , next year , or seven years hence . fifthly , by being able to repeat any such idea of any length of time , as of a minute , a year , or an age , as often as we will in our own thoughts , and add them one to another , without ever coming to the end of such addition , any nearer than we can to the end of number , to which we can always add , we come by the idea of eternity , as the future eternal duration of our souls , as well as the eternity of that infinite being , which must necessarily have always existed . sixthly , by considering any part of infinite duration , as set out by periodical measures , we come by the idea of what we call time in general . chap. xv. of duration and expansion , considered together . § . . though we have in the precedent chapters dwelt pretty long on the considerations of space and duration ; yet they being ideas of general concernment , that have something very obstruse and peculiar in their nature , the comparing them one with another may , perhaps , be of use for their illustration ; and we may have the more clear and distinct conception of them , by taking a view of them together . distance or space , in its simple abstract conception , to avoid confusion , i call expansion , to distinguish it from extension , which by some is used to express this distance only as it is in the solid parts of matter , and so includes , or at least intimates the idea of body : whereas the idea of pure distance includes no such thing . i preferr also the word expansion to space , because space is often applied to distance of fleeting successive parts , which never exist together , as well as to those which are permanent . in both these ( viz. ) expansion and duration , the mind has this common idea of continued lengths , capable of greater , or less quantities : for a man has as clear an idea of the difference of the length of an hour , and a day , as of an inch and a foot. § . . the mind , having got the idea of the length of any part of expansion , let it be a span , or a pace , or what length you will , can , as has been said , repeat that idea ; and so adding it to the former , enlarge its idea of length , and make it equal to two spans , or two paces , and so as often as it will , till it equals the distance of any parts of the earth one from another , and increase thus , till it amounts to the distance of the sun , or remotest star. by such a progression as this , setting out from the place where it is , or any other place , it can proceed and pass beyond all those lengths , and find nothing to stop its going on , either in , or without body . 't is true , we can easily in our thoughts come to the end of solid extension ; the extremity and bounds of all body , we have no difficulty to arrive at : but when the mind is there , it finds nothing to hinder its progress into this endless expansion ; of that it can neither find nor conceive any end . nor let any one say , that beyond the bounds of body , there is nothing at all , unless he will confine god within the limits of matter . solomon , whose understanding was filled and enlarged with wisdom , seems to have other thoughts , when he says , heaven , and the heaven of heavens , cannot contain thee : and he , i think , very much magnifies to himself the capacity of his own understanding , who persuades himself , that he can extend his thoughts farther than god exists , or imagine any expansion where he is not . § . . just so is it in duration . the mind having got the idea of any length of duration , can double , multiply , and enlarge it , not only beyond its own , but beyond the existence of all corporeal beings , and all the measures of time , taken from the great bodies of the world , and their motions . but yet every one easily admits , that though we make duration boundless , as certainly it is , we cannot yet extend it beyond all being . god , every one easily allows , fills eternity ; and 't is hard to find a reason , why any one should doubt , that he likewise fills immensity : his infinite being is certainly as boundless one way as another ; and methinks it ascribes a little too much to matter , to say , where there is no body , there is nothing . § . . hence , i think , we may learn the reason , why every one familiarly , and without the least hesitation , speaks of , and supposes eternity , and sticks not to ascribe infinity to duration ; but 't is with more doubting and reserve , that many admit , or suppose the infinity of space . the reason whereof seems to me to be this , that duration and extension being used as names of affections belonging to other beings , we easily conceive in god infinite duration , and we cannot avoid doing so ; but not attributing to him extension , but only to matter , which is finite , we are apter to doubt of the existence of expansion without matter ; of which alone we commonly suppose it an attribute : and therefore when men pursue their thoughts of space , they are apt to stop at the confines of body ; as if space were there at an end too , and reached no farther : or if their ideas upon consideration carry them farther , yet they term what is beyond the limits of the universe , imaginary space ; as if it were nothing , because there is no body existing in it . whereas duration , antecedent to all body , and the motions it is measured by , they never term imaginary , because it is never supposed void of some other real existence . and if the names of things may at all direct our thoughts towards the originals of mens ideas , ( as i am apt to think they may very much , ) one may have occasion to think by the name duration , that the continuation of existence , with a kind of resistence to any destructive force , and the continuation of solidity , ( which is apt to be confounded with , and if we will look into the minute atomical parts of matter , is little different from hardness , ) were thought to have some analogy , and gave occasion to words , so near of kin as durare and durum esse . but be that as it will , this is certain , that whoever pursues his own thoughts , will find them sometimes lanch out beyond the extent of body , into the infinity of space or expansion : the idea whereof is distinct and separate from body , and all other things ; which may ( to those who please ) be a subject of farther meditation . § . . time in general is to duration , as place to expansion . they are so much of those boundless oceans of eternity and immensity , as is set out and distinguished from the rest , as it were by land-marks ; and so are made use of , to denote the position of ●inite real beings , in respect one to another , in those uniform infinite oceans of duration and space . these rightly considered , are nothing but ideas of determinate distances , from certain known points fixed in distinguishable sensible things , and supposed to keep the same distance one from another . from such points fixed in sensible beings we reckon , and from them we measure out portions of those infinite quantities ; which so considered , are that which we call time and place . for duration and space being in themselves uniform and boundless , the order and position of things , without such known setled points , would be lost in them ; and all things would lie jumbled in an incurable conf●●sion . § . . time and place taken thus , for determinate distinguishable portions of those infinite abysses of space and duration , set out , or supposed to be distinguished from the rest , by marks , and known boundaries , have each of them a two-fold acceptation . first , time in general is commonly taken for so much of infinite duration , as it measured out by , and co-exhistent with the existence , and motions of the great bodies of the universe , as far as we know any thing of them ; and in this sense , time begins and ends with the frame of this sensible world , as in these phrases before mentioned , before all time , or when time shall be no more . place likewise is taken sometimes for that portion of infinite space , which is possessed by , and comprehended within the material world ; and is thereby distinguished from the rest of expansion ; though this may more properly be called extension , than place . within , these two are confined , and by the observable parts of them are measured and determined the particular time or duration , and the particular extension , and place of all corporeal beings . § . . secondly , sometimes the word time is used in a larger sense , and is applied to parts of that infinite duration , not that were really distinguished and measured out by this real existence , and periodical motions of bodies , that were appointed from the beginning to be for signs , and for seasons , and for days , and years , and are accordingly our measures of time ; but such other portions too of that infinite uniform duration , which we upon any occasion do suppose equal to certain lengths of measured time ; and so consider them as bounded and determined . for if we should suppose the creation , or fall of the angels , was at the beginning of the iulian period , we should speak properly enough , and should be understood , if we said , 't is a longer time since the creation of angels , than the creation of the world , by years : whereby we would mark out so much of that undistinguished duration , as we suppose equal to , and would have admitted , annual revolutions of the sun , moving at the rate it now does . and thus likewise , we sometimes speak of place , distance , or bulk in the great inane , beyond the confines the world , when we consider so much of that space , as is equal to , or capable to receive a body of any assigned dimensions , as a cubick●foot ; or do suppose a point in it , at such a certain distance from any part of the universe . § . . where and when are questions belonging to all finite existences , and are by us always reckoned from some known parts of this sensible world , and from some certain epochs marked out to us by the motions observable in it . without some such fixed parts or periods , the order of things would be lost , to our finite understandings , in the boundless invariable oceans of duration and expansion ; which comprehend in them all finite beings , and in their full extent , belong only to the deity . and therefore we are not to wonder , that we comprehend them not , and do so often find our thoughts at a loss , when we would consider them , either abstractly in themselves , or as any way attributed to the first incomprehensible being . but when applied to any particular finite beings , the extension of any body is so much of that infinite space , as the bulk of that body takes up . and place is the position of any body , when considered at a certain distance from some other . as the idea of the particular duration of any thing , is an idea of that portion of infinite duration , which passes during the existence of that thing , so the time when the thing existed , is the idea of that space of duration , which passed between some known and fixed period of duration , and the being of that thing . one shews the distance of the extremities of the bulk , or existence of the same thing , as that it is a foot square , or lasted two years ; the other shews the distance of it in place , or existence from other fixed points of duration or space ; as that it was in the middle of lincolns-inn-fields , or the first degree of taurus , and in the year of our lord , . or the year of the iulian period : all which distances , we measure by preconceived ideas of certain lengths of space and duration , as inches , feet , miles , and degrees , and in the other minutes , days and years , &c. § . . there is one thing more , wherein space and duration have a great conformity , and that is , though they are justly reckoned amongst our simple ideas : yet none of the distinct ideas we have of either is without all manner of composition , it is the very nature of both of them to consist of parts : but their parts being all of the same kind , and without the mixture of any other idea , hinder them not from having a place amongst simple ideas . could the mind , as in number , come to so small a part of extension or duration , as excluded divisibility , that would be , as it were , the indivisible unite , or idea ; by repetition of which , it would make its more inlarged ideas of extension and duration . but since the mind is not able to frame an idea of any space , without parts ; instead thereof it makes use of the common measures , which by familiar use , in each country , have imprinted themselves on the memory ( as inches , and feet ; or cubits , and parasangs ; and so seconds , minutes , hours , days , and years in duration : ) the mind makes use , i say , of such ideas as these , as simple ones ; and these are the component parts of larger ideas , which the mind , upon occasion , makes by the addition of such known lengths , which it is acquainted with : on the other side , the ordinary smallest measure we have of either , look'd on as an unite in number , when the mind by division would reduce them into less fractions . though on both sides , both in addition and division , either of space or duration , when the idea under consideration becomes very big , or very small , the idea of its precise bulk becomes very obscure and confused ; and it is the number of its repeated additions , or divisions , that alone remains clear and distinct , as will easily appear to any one , who will let his thoughts loose in the vast expansion of space , or divisibility of matter . every part of duration is duration too ; and every part of extension is extension , both of them capable of addition or division in infinitum . but the least portions of either of them , whereof we have clear and distinct ideas , may , perhaps , be fittest to be considered by us , as the simple ideas of that kind , out of which our complex modes of space , extension , and duration , are made up , and into which they can again be distinctly resolved . such a small part in duration , may be called a moment , and is the time of one idea in our minds , in the train of their ordinary succession there . the other , wanting a proper name , i know not whether i may be allowed to call a sensible point , meaning thereby the least particle of matter or space we can discern , which is ordinarily about a second of a circle , whereof the eye is the centre . § . . expansion , and duration have this farther agreement , that though they are both considered by us as having parts ; yet their parts are not separable one from another , no not even in thought : though the parts of bodies , from whence we take our measure of the one ; and the parts of motion , or rather the succession of ideas in our minds , from whence we take the measure of the other , may be interrupted and seperated ; as the one is often by rest , and the other is by sleep , which we call rest too . § . . but yet there is this manifest difference between them , that the ideas of length , we have of expansion , are turned every way , and so make figure , and breadth , and thickness ; but duration is but as it were the length of one streight line , extended in infinitum , not capable of multiplicity , variation , or figure ; but is one common measure of all existence whatsoever , wherein all things whilst they exist , equally partake . for this present moment is common to all things , that are now in being , and equally comprehends that part of their existence , as much as if they were all but one single being ; and we may truly say , they all exist in the same moment of time. whether angels and spirits have any analogy to this , in respect of expansion , is beyond my comprehension : and , perhaps , for us , who have understandings and comprehensions , suited to our own preservation , and the ends of our own being , but not to the reality and extent of all other beings , 't is near as hard to conceive any existence , or to have an idea of any real being , with a perfect negation of all manner of expansion ; as it is , to have the idea of any real existence , with a perfect negation of all manner of duration : and therefore what spirits have to do with space , or how they communicate in it , we know not . all that we know is , that bodies do each singly possess its proper portion of it , according to the extent of its solid parts ; and thereby exclude all other bodies from having any share in that particular portion of space , whilst it remains there . § . . duration and time , which is a part of it , is the idea we have of perishing distance , of which no two parts exist together , but follow each other in succession ; as expansion is the idea of lasting distance , all whose parts exist together , and are not capable of succession . and therefore though we cannot conceive any duration without succession , nor can put it together in our thoughts , that any being does now exist to morrow , or possess at once more than the present moment of duration ; yet we can conceive the eternal duration of the almighty far different from that of man , or any other finite being . because man comprehends not in his knowledge , or power , all past and future things : his thoughts are but of yesterday , and he knows not what to morrow will bring forth . what is once passed , he can never recal ; and what is yet to come , he cannot make present . what i say of man , i say of all finite beings , who though they may far exceed man in knowledge and power , yet are no more than the meanest creature , in comparison with god himself . finite of any magnitude , holds not any proportion to infinite . god's infinite duration being accompanied with infinite knowledge , and infinite power , he sees all things past and to come ; and they are no more distant from his knowledge , no farther removed from his sight , than the present : they all lie under the same view : and there is nothing , which he cannot make exist each moment he pleases . for the existence of all things , depending upon his good pleasure ; all things exist every moment , that he thinks fit to have them exist . to conclude , expansion and duration do mutually imbrace , and comprehend each other ; every part of space , being in every part of duration ; and every part of duration , in every part of expansion . such a combination of two distinct ideas , is , i suppose , scarce to be found in all that great variety , we do or can can conceive , and may afford matter to farther speculation . chap. xvi . of number . § . . amongst all the ideas we have , as there is none suggested to the mind by more ways , so there is none more simple than that of vnity , or one , it has no shadow of variety nor composition in it : every object our senses are employed about ; every idea in our understandings ; every thought of our minds brings this idea along with it : and therefore it is the most intimate to our thoughts , as well as it is in its agreement to all other things , the most universal idea we have : for number applies it self to men , angels , actions , thoughts , every thing , that either doth exist , or can be imagined . § . . by repeating this idea in our minds , and adding the repetitions together , we come by the complex ideas of the modes of it . thus by adding one to one , we have the complex idea of two ; by putting twelve unites together , we have the complex idea of a dozen ; and so of a score , or a milion , or any other number . § . . the simples modes of number are of all other the most distinct ; every the least variation , which is an unite , making each combination , as clearly different from that which approacheth nearest to it , as the most remote ; two being as distinct from one , as two hundred ; and the ideas of two , as distinct from the idea of three , as the magnitude of the whole earth , is from that of a mite . this is not so in other simple modes , in which it is not so easie , nor , perhaps , possible for us to distinguish betwixt two approaching ideas , which yet are really different . for who will undertake to find a difference between the white of this paper , and that of the next degree to it ? or can form distinct ideas of every the least excess in extension ? § . . the clearness and distinctness of each mode of number from all others , even those that approach nearest , makes me apt to think , that demonstrations in numbers , if they are not more evident and exact than in extension , yet they are more general in their use , and more determinate in their application . because the ideas of numbers are more precise , and distinguishable than in extension ; where every equality and excess are not so easie to be observed , or measured , because our thoughts cannot in space arrive at any determined smallness beyond which it cannot go , as in an unite ; and therefore the quantity or proportion of any the least excess cannot be discovered , which is clear otherwise in number , where , as has been said , is as distinguishable from , as from , though be the next immediate excess to . but it is not so in extension , where whatsoever is more than just a foot , or an inch , is not distinguishable from the standard of a foot , or an inch ; and in lines which appear of an equal length , one may be longer than the other by innumerable parts : nor can any one assign an angle , which shall be the next biggest to a right one . § . . by the repeating , as has been said , of the idea of an unite , and joining it to another unite , we make thereof one collective idea , marked by the name two. and whosoever can do this , and proceed on , still adding one more to the last collective idea he had of any number , and give a name to it , may count , or have ideas for several collections of unites distinguished one from another , as far as he hath a series of names for following numbers , and a memory to retain that series , with their several names : all numeration being but still the adding of one unite more , and giving to the whole together , as comprehended in one idea , a new or distinct name or sign , whereby to know it from those before and after , and distinguish it from every smaller or greater multitude of unites : so that he that can add one to one , and so to two , and so go on with his tale , taking still with him the distinct names belonging to every progression ; and so again by subtracting an unite from each collection retreat and lessen them , is capable of all the ideas of numbers , within the compass of his language , or for which he hath names , though not , perhaps , of more . for the several simple modes of numbers being in our minds but so many combinations of unites , which have no variety , nor are capable of any other difference , but more or less , names or marks for each distinct combination , seem more necessary than in any other sort of ideas . for without such names or marks , we can hardly well make use of numbers in reckoning , especially where the combination is made up of any great multitude of unites , which put together without a name or mark , to distinguish that precise collection , will hardly be kept from being a heap in confusion . § . . this , i think , to be the reason why some americans i have spoken with , ( who were otherwise of quick and rational parts enough , ) could not , as we do , by any means count to ; nor had any distinct idea of that number , though they could reckon very well to . because their language being scanty , and accommodated only to the few necessaries of a needy simple life , unacquainted either with trade or mathematicks , had no words in it to stand for ; so that when they were discoursed with of those greater numbers , they would shew the hairs of their head , to express a great multitude which they could not number ; which inability , i suppose , proceeded from their want of names . the tououpinambos had no names for numbers above ; any number beyond that , they made out by shewing their fingers , and the fingers of others who were present : histoire d'un voiage fait en la terre du brasil , par iean de lery , c. . / . and i doubt not but we our selves might distinctly number in words , a great deal farther than we usually do , would we find out but some fit denominations to signifie them by ; whereas in the way we take now to name them by millions of millions of millions , it is hard to go beyond eighteen , or at most four and twenty decimal progressions , without confusion . but to shew how much distinct names conduce to our well reckoning , or having useful ideas of numbers , let us set all these following figures in one continued line , as the marks of one number : v. g. nevilions . octilions . septilions . sextilions . quintilions . quatrilions . trilions . bilions . milions . vnites . . . . . . . . . . . the ordinary way of naming this number in english , will be the often repeating of millions , of millions , of millions , of millions , of millions , of millions , of millions , of millions , ( which is the denomination of six second figures . ) in which way , it will be very hard to have any distinguishing notions of this number : but whether , by giving every six figures a new and orderly denomination , these , and perhaps a great many more figures , in progression , might not easily be counted distinctly , and ideas of them both got more easily to our selves , and more plainly signified to others , i leave it to be considered . this i mention only to shew how necessary distinct names are to numbering , without pretending to introduce new ones of my invention . § . . thus children , either for want of names to mark the several progressions of numbers , or not having yet the faculty to collect scattered ideas into complex ones , and range them to a regular order , and so retain them in their memories , as is necessary to reckoning , do not begin to number very early , nor proceed in it very far or steadily , till a good while after they are well furnished with good store of other ideas ; and one may often observe them in discourse and reason pretty well , and have very clear conceptions of several other things , before they can tell . and some , through the default of their memories , who cannot retain the several combinations of numbers , with their names annexed in their distinct orders , and the dependence of so long a train of numeral progressions , and their relation one to another , are not able all their life-time , to reckon or regularly go over any moderate series of numbers . for he that will count twenty , or have any idea of that number , must know that nineteen went before , with the distinct name or sign of every one of them , as they stand marked in their order ; for where-ever this fails , a gap is made , the chain breaks , and the progress in numbering can go no farther . so that to reckon right , it is required , . that the mind distinguish carefully two ideas , which are different one from another only by the addition or subtraction of one unite . . that it retain in memory the names , or marks , of the several combinations from an unite to that number ; and that not confusedly , and at random , but in that exact order , that the numbers follow one another ; in either of which if it trips , the whole business of numbring will be disturbed , and there will remain only the confused idea of multitude , but the ideas necessary to distinct numeration , will not be attained to . § . . this farther is observable in number , that it is that which the mind makes use of , in measuring all things that by us are measurable , which principally are expansion and duration ; and our idea of infinity , even when applied to those , seems to be nothing but the infinity of number . for what else are our ideas of eternity and immensity , but the repeated additions of certain ideas of imagined parts of space and expansion , or duration , with the infinity of number , in which we can come to no end of addition ? for such an inexhaustible stock , number , of all other our ideas , most clearly furnishes us with , as is obvious to every one : for let a man collect into one sum , as great a number as he pleases , this multitude , how great soever , lessens not one jot the power of adding to it , or brings him any nearer the end of the inexhaustible stock of number , where still there remains as much to be added , as if none were taken out . and this endless addition of numbers , so apparent to the mind , is that , i think , which gives us the clearest and most distinct idea of infinity ; of which more in the following chapter . chap. xvii . of infinity . § . . he that would know what kind of idea it is to which we give the name of infinity , cannot do it better than by considering to what infinity is by the mind more immediately attributed , and then how the mind comes to frame it . finite , and infinite , seem to me to be looked upon by the mind , as the modes of quantity , and to be attributed primarily in their first designation only to those things which have parts , and are capable of increase or diminution , by the addition or subtraction of any the least part ; and such are the ideas of space , duration , and number , which we have considered in the foregoing chapters . 't is true , that we cannot but be assured , that the great god , of whom , and from whom are all things , is incomprehensibly infinite ; but yet , when we apply to that first and supream being , our idea of infinite in our weak and narrow thoughts , we do it primarily in respect of his duration and ubiquity ; and , i think , more figuratively to his power , wisdom , and goodness , and other attributes , which are properly inexhaustible and incomprehensible , &c. for when we call them infinite , we have no other idea of this infinity , but what carries with it some reflection on , and imitation of that number or extent of the acts or objects of god's power , wisdom , and goodness , which can never be supposed so great , or so many , which these attributes will not always surmount and exceed , let us multiply them in our thoughts with all the infinity of endless number . i do not pretend to say how these attributes are in god , who is infinitely beyond the reach of our narrow capacities : they do without doubt contain in them all possible perfection ; but this , i say , is our way of conceiving them , and these our ideas of their infinity . § . . finite then , and infinite , being by the mind looked on as modifications of expansion and duration , the next thing to be considered is , how the mind comes by them . as for the idea of finite , there is no great difficulty ; the obvious portions of extension , that affect our senses , carry with them into the mind the idea of finite , and the ordinary periods of succession , whereby we measure time and duration ; as hours , days , and years , are bounded lengths : the difficulty is , how we come by those boundless ideas of eternity and immensity , since the objects we converse with , come so much short of any approach or proportion to that largeness . § . . every one that has any idea of any stated lengths of space , as a foot , finds that he can repeat that idea ; and joining it to the former , make the idea of two foot ; and by the addition of a third , three foot ; and so on without ever coming to an end of his additions , whether of the same idea of a foot , or if he please of doubling it , or any other idea he has of any length , as a mile , or diametre of the earth , or of the orbis magnus ; for which-ever of these he takes , and how often soever he doubles , or any otherwise multiplies it , he finds that after he has continued this doubling in his thoughts , and enlarged his idea as much as he pleases , he has no more reason to stop , nor is one jot nearer the end of such addition , than he was at first setting out ; the power of enlarging his idea of space by farther additions , remaining still the same , he hence takes the idea of infinite space . § . . this , i think , is the way whereby the mind gets the idea of infinite space . 't is a quite different consideration to examine , whether the mind has the idea of such a boundless space actually existing , since our ideas are not always proofs of the existence of things ; but yet since this comes here in our way , i suppose i may say , that we are apt to think , that space in it self is actually boundless , to which imagination , the idea of space or expansion of its self naturally leads us . for it being considered by us , either as the extension of body , or as existing by it self , without any solid matter taking it up , ( for of such a void space , we have not only the idea , but i have proved , as i think , from the motion of body , its necessary existence , ) it is impossible the mind should be ever able to find or suppose any end of it , or be stopp'd any where , in its progress in this space , how far soever it extends its thoughts . any bounds made with body , even adamantine walls , are so far from putting a stop to the mind in its farther progress in space and extension , that it rather facilitates and enlarges it : for so far as that body reaches , so far no one can doubt of extension ; and when we are come to the utmost extremity of body , what is there that can there put a stop and satisfie the mind , that it is at the end of space , when it perceive it is not ; nay , when it is satisfied that body it self can move into it ? for if it be necessary for the motion of body , that there should be an empty space , though never so little here amongst bodies , and it be possible for body to move in or through that empty space ; nay , it is impossible for any particle of matter to move but into an empty space , the same possibility of a bodies moving into a void space , beyond the utmost bounds of body , as well as into a void space interspersed amongst bodies , will always remain clear and evident , the idea of empty pure space , whether within or beyond the confines of all bodies , being exactly the same , differing not in nature , though in bulk ; and there being nothing to hinder body from moving into it : so that wherever the mind places it self by any thought , either amongst or remote from all bodies , it can in this uniform idea of space no-where find any bounds , any end ; and so must necessarily conclude it by the very nature and idea of each part of it to be actually infinite . § . . as by the power we find in our selves of repeating , as often as we will , any idea of space , we get the idea of immensity ; so by being able to repeat the idea of any length of duration we have in our minds , with all the endless addition of number , we come by the idea of eternity . for we find in our selves we can no more come to an end of such repeated ideas , than we can come to the end of number , which every one perceives he cannot . but here again 't is another question , quite different from our having an idea of eternity , to know whether there were any real being , whose duration has been eternal . he that considers something now existing , must necessarily come to something eternal , but having spoke of this in another place , i shall say here no more of it , but proceed on to some other considerations of our idea of infinity . § . . if it be so , that our idea of infinity be got from the power we observe in our selves , of repeating without end our own ideas ; it may be demanded , why we do not attribute infinity to other ideas , as well as those of space and duration ; since they may be as easily , and as often repeated in our minds as the other ; and yet no body ever thinks of infinite sweetness , or infinite whiteness , though he can repeat the idea of sweet or white , as frequently as those of a yard , or a day ? to which i answer , all the ideas that are considered as having parts , and are capable of increase by the addition of any equal or less parts , afford us by their repetition the idea of infinity ; because with this endless repetition , there is continued an enlargement , of which there can be no end . but in other ideas it is not so ; for to the largest idea of extension or duration that i at present have , the addition of any the least part makes an increase ; but to the perfectest idea i have of the whitest whiteness , if i add another of a less or equal whiteness , ( and of a whiter than i have , i cannot add the idea , ) it makes no increase , and enlarges not my idea at all ; and therefore the different ideas of whiteness , &c. are called degrees . for those ideas that consist of parts , are capable of being augmented by every addition of the least part ; but if you take the idea of white , which one parcel of snow yielded yesterday to our sight , and another idea of white from another parcel of snow you see to day , and put them together in your mind , they embody , as it were , and run into one , and the idea of whiteness is not at all increased ; and if we add a less degree of whiteness to a greater , we are so far from increasing , that we diminish it . those ideas that consist not of parts , cannot be augmented to what proportion men please , or be stretched beyond what they have received by their senses ; but space , duration , and number , being capable of increase by repetition , leave in the mind an idea of an endless room for more ; nor can we conceive any where a stop to a farther addition or progression , and so those ideas alone lead our minds towards the thought of infinity . § . . though our idea of infinity arise from the contemplation of quantity , and the endless increase the mind is able to make in quantity , by the repeated additions of what portions thereof it pleases ; yet i guess we cause great confusion in our thoughts , when we join infinity to any supposed idea of quantity the mind can be thought to have , and so discourse or reason about an infinite quantity as an infinite space , or an infinite duration : for our idea of infinity being , as i think , an endless growing idea , but the idea of any quantity the mind has , being at that time terminated in that idea , ( for be it as great as it will , it can be no greater than it is , ) to join infinity to it , is to adjust a standing measure to a growing bulk ; and therefore i think it is not an insignificant subtilty if i say , that we are carefully to distinguish between the idea of the infinity of space , and the idea of a space infinite : the first is nothing but a supposed endless progression of the mind , over what repeated ideas of space it pleases ; but to have actually in the mind the idea of a space infinite , is to suppose the mind already passed over , and actually to have a view of all those repeated ideas of space , which an endless repetition can never totally represent to it , which carries in it a plain contradiction . § . . this , perhaps , will be a little plainer , if we consider it in numbers . the infinity of numbers , to the end of whose addition every one perceives there is no approach , easily appears to any one that reflects on it : but how clear soever this idea of the infinity of number be , there is nothing yet more evident than the absurdity of the actual idea of an infinite number , whatsoever positive ideas we have in our minds of any space , duration , or number , let them be never so great , they are still finite ; but when we suppose an inexhaustible remainder , from which we remove all bounds , and wherein we allow the mind an endless progression of thought , without ever compleating the idea , there we have our idea of infinity ; which though it seem to be pretty clear , when we consider nothing else in it , but the negation of an end , yet when we would frame in our minds the idea of an infinite space or duration , that idea is very obscure , and confused , because it is made up of two parts , very different , if not inconsistent . for let a man frame in his mind an idea of any space or number , as great as he will ; 't is plain , the mind rests and terminates in that idea , which is contrary to the idea of infinity , which consists in a supposed endless progression . and therefore , i think , it is , that we are so easily confounded , when we come to argue , and reason about infinite space or duration , &c. because the parts of such an idea , not being perceived to be , as they are , inconsistent , the one side or other always perplexes , whatever consequences we draw from the other , as an idea of motion not passing on , would perplex any one , who should argue from such an idea , which is not better than an idea of motion at rest ; and such another seems to me to be the idea of a space , or ( which is the same thing ) a number infinite , i. e. of a space or number , which the mind actually has , and so views , and terminates in ; and of a space or number , which in a constant and endless progression , and enlarging it , can in thought never attain to . for how large soever an idea of space i have in my mind , it is no larger than it is that instant that i have it , though i be capable the next instant to double it ; and so on in infinitum : for that alone is infinite , which has no bounds , and that the idea of infinity ; in which our thoughts can find none . § . . but of all other ideas , it is , number , as i have said , which , i think , furnishes us with the clearest and most distinct idea of infinity we are capable of . for even in space and duration , when the mind pursues the idea of infinity , it there makes uses of the ideas and repetitions of numbers , as of millions of millions of miles , or years , which are as so many distinct ideas , kept best by number from running into a confused heap , wherein the mind loses it self ; and when it has added together as many millions , &c. as it pleases , of known lengths of space or duration , the clearest idea it can get of infinity , is the confused incomprehensible remainder of endless addible numbers , which affords no prospect of stop or boundary . § . . it will , perhaps , give us a little farther light into the idea we have of infinity , and discover to us , that it is nothing but the infinity of number applied to determinate par●s , of which we have in our minds the distinct ideas , if we consider that number is not generally thought by us infinite , whereas duration and extension is apt to be so ; which arises from hence , that in number we are at one end , as it were : for there being in number nothing less than an unite , we there stop , and are at an end ; but in addition , or increase of number , we can set no bounds : and so it is like a line , whereof one end terminating with us , the other is extended still forwards beyond all that we can conceive ; but in space and duration it is otherwise . for in duration , we consider it , as if this line of number were extended both ways to an unconceivable , undeterminate , and infinite length ; which is evident to any one , that will but reflect on what consideration he hath of eternity ; which , i suppose , he will find to be nothing else , but the turning this infinity of number both ways , à parte ante , and à parte post , as they speak . for when we would consider eternity , à parte ante , what do we but beginning from our selves , and the present time we are in , we repeat in our minds the ideas of years or ages , or any other assignable portion of duration past , with a prospect of proceeding in such addition , with all the infinity of number ; and when we would consider eternity , à parte post , we just after the same rate begin from our selves , and reckon by multiplied periods yet to come still , extending that line of number , as before ; and these two being put together , are that infinite duration we call eternity ; which every way we consider , appears infinite , because we still turn that way the infinite end of number , i. e. the power still of adding more . § . . the same happens also in space , wherein conceiving our selves to be as it were in the centre , we do on all sides pursue those indeterminable lines of number ; and reckoning any way from our selves , a yard , mile , diameter of the earth , or orbis magnus , by the infinity of number , we add others to them as often as we will ; and having no more reason to set bounds to those repeated ideas , than we have to set bounds to number , we have that indeterminable idea of immensity . § . . and since in any bulk of matter , our thoughts can never arrive at the utmost divisibility , therefore there is an apparent infinity to us also in that , which has the infinity also of number , but with this difference , that in the former considerations of the infinity of space and duration , we only use addition of numbers ; whereas this is like the division of an unite into its fractions , wherein the mind also can proceed in infinitum , as well as in the former additions , it being indeed but the addition still of new numbers : though in the addition of the one , we can have no more the positive idea of a space infinitely great , than in the division of the other , we can have the idea of a body infinitely little ; our idea of infinity being , as i may so say , a growing and fugitive idea , still in a boundless progression that can step no where . § . . though it be hard , i think , to find any one so absurd , as to say he has the positive idea of an actual infinite number ; the infinity whereof lies only in a power still of adding any combination of unites to any former number , and that as long , and as much as one will ; the like also being in the infinity of space and duration , which power leaves always to the mind room for endless additions ; yet there be those , who imagine they have positive ideas of infinite duration and space . it would , i think , be enough to destroy any such positive idea of infinite , to ask him that has it , whether he could add to it or no ; which would easily shew the mistake of such a positive idea . we can , i think , have no positive idea of any space or duration , which is not made up of , and commensurate to repeated numbers of feet or yards , or days and years , which are the common measures whereof we have the ideas in our minds , and whereby we judge of the greatness of these sort of quantities . and therefore , since an idea of infinite space or duration must needs be made up of infinite parts , it can have no other infinity , than that of number capable still of farther addition ; but not an actual positive idea of a number infinite . for , i think , it is evident , that the addition of finite things together ( as are all lengths , whereof we have the positive ideas ) can never otherwise produce the idea of infinite , than as number does ; which consisting of additions of finite unites one to another , suggests the idea of infinite , only by a power we find we have , of still increasing the sum , and adding more of the same kind , without coming one jot nearer the end of such progression . § . . they who would prove their idea of infinite to be positive , seem to me to do it by a pleasant argument , taken from the negation of an end ; which being negative , the negation of it is positive . he that considers that the end is in body , but the extremity or superficies of that body will not , perhaps , be forward to grant , that the end is a bare negative : and he that perceives the end of his pen is black or white , will be apt to think , that the end is something more than a pure negation ; nor is it , when applied to duration , the bare negation of existence , but more properly the last moment of it . but if they will have the end to be nothing but the bare negation of existence , i am sure they cannot deny , but that the beginning is the first instant of being , and is not by any body conceived to be a bare negation ; and therefore by their own argument , the idea of eternal , à parte ante , or of a duration without a beginning , is but a negative idea . § . . the idea of infinite , has , i confess , something of positive in all those things we apply to it . when we would think of infinite space or duration , we at first step usually make some very large idea , as , perhaps , of millions of ages , or miles , which possibly we double and multiply several times . all that we thus amass together in our thoughts , is positive , and the assemblage of a great number of positive ideas of space or duration : but what still remains beyond this , we have no more a positive distinct notion of , than a mariner has of the depth of the sea ; where having let down a large portion of his sounding-line , he reaches no bottom , whereby he knows the depth to be so many fathoms , and more ; but how much that more is , he hath no distinct notion at all : and could he always supply new line , and find the plummet always sink without ever stopping , he would be something in the posture of the mind reaching after a compleat and positive idea of infinity ; in which case , let this line be , or fathoms long , it equally discovers what is beyond it , and gives only this confused and comparative idea , that this is not all , but one may yet go farther . so much as the mind comprehends of any space , it has a positive idea of ; but in this thought of infinity , it being always enlarging , always advancing , the idea is still imperfect and incompleat . so much space as the mind takes a view of , in its contemplation of greatness , is a clear picture , and positive in the understanding ; but infinite is still greater . . then the idea of so much is positive and clear . . the idea of greater is also clear , but it is but a comparative idea . . the idea of so much greater , as cannot be comprehended , and this is plain negative : not positive ; for he has no positive clear idea of the largeness of any extension , ( which is that sought for in the idea of infinite , ) that has not a comprehensive idea of the dimensions of it ; and such , no body , i think , pretends to , in what is infinte . for to say a man has a positive clear idea of any quantity , without knowing how great it is , is as reasonable as to say , he has the positive clear idea of the number of the sands on the sea-shoar , who knows not how many they be ; but only that they are more than twenty : for just such a perfect and positive idea has he of infinity , when he applies it to space or duration , who says it is larger than the extent or duration of , , , or any other number of miles , or years , whereof he has , or can have , a positive idea ; which is all the idea , i think , we have of infinite . so that what lies beyond our positive idea towards infinity , lies in obscurity , and has the indeterminate confusion of a negative idea , wherein i know , i neither do nor can comprehend all i would , it being too large for a finite and narrow capacity : and that cannot but be very far from a positive compleat idea , wherein the greatest part of what i would comprehend , is left out , under the undeterminate intimation of being still greater . for to say , that having in any quantity measured so much , or gone so far , you are not yet at the end , is only to say , that that quantity is greater , so that the negation of an end in any quantity , is in other words only to say , that it is bigger ; and a total negation of an end , is but the carrying this bigger still with you , in all the progressions your thoughts shall make in quantity ; and adding this idea of still greater , to all the ideas you have , or can be supposed to have of quantity ; and whether such an idea as that , be positive , i leave any one to consider . § . . i ask those who say they have a positive idea of eternity , whether their idea of duration includes in it succession , or not ? if it do not , they ought to shew the difference of their notion of duration , when applied to an eternal being , and to a finite ; since , perhaps , there may be others , as well as i , who will own to them their weakness of understanding in this point , and acknowledge , that the notions they have of duration , force them to conceive , that whatever has duration , is of a longer continuance to day , than it was yesterday . if to avoid succession in eternal existence , they recur to the punctum stans of the schools , i suppose they will thereby very little mend the matter , or help us to a more clear and positive idea of infinite duration , there being nothing more inconceivable to me , than duration without succession . besides , that punctum stans , if it signifie any thing , being not quantum , finite or infinite , cannot belong to it . but if our weak apprehensions cannot separate succession from any duration whatsoever , our idea of eternity can be nothing but of infinite succession of moments of duration , wherein any thing does exist ; and whether any one has , or can have , a positive idea of an actual infinite number , i leave him to consider , till his infinite number be so great , that he himself can add no more to it ; and as long as he can increase it , i doubt he himself will think the idea he hath of it , a little too scanty for positive infinity . § . . i think it unavoidable for every considering rational creature , that will but examine his own , or any other existence , to have the notion of an eternal wise being , who had no beginning : and such an idea of infinite duration , i am sure i have ; but this negation of a beginning , being but the negation of a positive thing , scarce gives me a positive idea of infinity ; which whenever i endeavour to extend my thoughts to , i confess my self at a loss , and find i cannot attain any clear comprehension of it . § . . he that thinks he has a positive idea of infinite space , will when he considers it , find that he can no more have a positive idea of the greatest , than he has of the least space : for in this latter , which seems the easier of the two , and more within our comprehension , we are capable only of a comparative idea of smalness , which will always be less than any one whereof we have the positive idea ; for all our positive ideas of any quantity , whether great or little , have always bounds , though our comparative idea , whereby we can always add to the one , and take from the other , hath no bounds : for that which remains either great or little , not being comprehended in that positive idea we have , lies in obscurity ; and we have no other idea of it , but of the power of enlarging the one , and diminishing the other without ceasing . for a pestle and mortar will as soon bring any particle of matter to indivisibility , as the accutest thought of a mathematician : and a surveyor may as soon with his chain , measure out infinite space , as a philosopher by the quickest flight of mind reach it , or by thinking comprehend it , which is to have a positive idea of it . he that thinks on a cube of an inch diametre , has a clear and positive idea of it in his mind , and so can frame one of ½ a ¼ ⅛ , and so on till he has the idea in his thoughts of something very very little , but yet reaches not the idea of that incomprehensible littleness , which division can produce . what remains of smalness , is as far from his thoughts , as when he first began ; and therefore he never comes at all to have a clear and positive idea of that smalness , which is consequent to infinite divisibility . § . . every one that looks towards infinity , does , as i have said , at first glance make some very large idea of that he applies it to , let it be space , or duration ; and possibly wearies his thoughts , by multiplying in his mind that first large idea : but yet by that he comes no nearer , having a positive clear idea of what remains , to make up a positive infinite , than the country-fellow had of the water which was yet to come , and pass the channel of the river where he stood : rusticus expectat dum transeat amnis , at ille labitur , & labetur per omne volubilis aevum . § . . there are some i have met with , that put so much difference between infinite duration , and infinite space , that they persuade themselves , that they have a positive idea of eternity ; but that they have not , nor can have any idea of infinite space . the reason of which mistake , i suppose to be this , that finding by a due contemplation of causes and effects , that it is necessary to admit some eternal being , and so to consider the real existence of that being , as taking up , and commensurate to their idea of eternity . but on the other side , not finding it necessary , but on the contrary apparently absurd , that body should be infinite , they forwardly conclude they can have no idea of infinite space , because they can have no idea of infinite matter : which consequence , i conceive , is very ill collected , the existence of matter being no ways necessary to the existence of space , no more than the existence of motion , or the sun , is necessary to duration , though duration uses to be measured by it : and i doubt not but a man may have the idea of miles square , without any body so big , as well as the idea of years , without any body so old . it seems as easie to me to have the idea of space empty of body , as to think of the capacity of his bushel without corn , or the hollow of a nut-shell without a kernel in it ; it being no more necessary that there should be existing a solid body infinitely extended , because we have any idea of the infinity of space , than it is necessary that the world should be eternal , because we have an idea of infinite duration : and why should we think our idea of infinite space , requires the real existence of matter to support it , when we find we have as clear an idea of infinite duration to come , as we have of infinite duration past ? though , i suppose , no body thinks it conceivable , that any thing does or has existed in that future duration . nor is it possible to join our idea of future duration , with present or past existence , any more than it is possible to make the ideas of yesterday , to day , and to morrow to be the same ; or bring ages past and future together , and make them contemporary . but if these men are of the mind , that they have clearer ideas of infinite duration , than of infinite space , because it is past doubt , that god has existed from all eternity , but there is no real matter co-extended with infinite space ; yet those philosophers who are of opinion , that infinite space is possessed by god's infinite omnipresence , as well as infinite duration by his eternal existence , must be allowed to have as clear idea of infinite space , as of infinite duration ; though neither of them , i think , has any positive idea of infinity in either case . for whatsoever positive ideas a man has in his mind of any quantity , he can repeat it , and add it to the former , as easie as he can add together the ideas of two days , or two paces , which are positive ideas of lengths he has in his mind , and so on as long as he please ; whereby if a man had a positive idea of infinite , either duration or space , he could add two infinites together ; nay , make one infinite infinitely bigger than another , absurdities too gross to be con●uted . § . . but yet if after all this , there be men who persuade themselves , that they have clear positive comprehensive ideas of infinity , 't is fit they enjoy their privilege : and i should be very glad ( with some others that i know , who acknowledge they have none such , ) to be better informed by their communication ; for i have been hitherto apt to think , that the great and inextricable difficulties , which perpetually involve all discourses concerning infinity , whether of space , duration , or divisibility , have been the certain marks of a defect in our ideas of infinity , and the disproportion the nature thereof has to the comprehension of our narrow capacities . for whilst men talk and dispute of infinite space or duration , as if they had as compleat and positive ideas of it , as they have of the name they use for it , or of a yard , or of an hour , or any other determinate quantity , it is no wonder if the incomprehensible nature of the thing they discourse of , or reason about , lead them into perplexities and contradictions , and their minds be overlaid by an object too large and mighty , to be surveyed and managed by them . § . . if i have dwelt pretty long on the considerations of duration , space , and number ; and what arises from the contemplation of them , infinity , 't is possibly no more than the matter requires , there being few simple ideas , whose modes give more exercise to the thoughts of men , than these do . i pretend not to treat of them in their full latitude , it suffices to my design , to shew how the mind receives them , such as they are , from sensation and reflection : and how even the idea we have of infinity , how remote soever it may seem to be from any object of sense , or operation of our mind , has nevertheless , as all our other ideas , its original there . some mathematicians , perhaps , of advanced speculations , may have other ways to introduce into their minds ideas of infinity : but this hinders not but that they themselves , as well as all other men , got the first ideas they had of infinity , from sensation and reflection , in the method we have here set down . chap. xviii . of other simple modes . § . . though i have in the foregoing chapters , shewn how from simple ideas taken in by sensation , the mind comes to extend its self even to infinity ; which however it may of all others seem most remote from any sensible perception , yet at last hath nothing in it , but what is made out of simple ideas , received into the mind by the senses , and afterwards there put together , by the faculty the mind has to repeat its own ideas . though , i say , these might be instances of enough simple modes of the simple ideas of sensation , and suffice to shew , how the mind comes by them ; yet i shall for methods sake , though briefly , give an account of ●ome few more , and then proceed to more complex ideas . § . . to slide , roll , tumble , walk , creep , run , dance , leap , skip , and abundance other that might be named , are words which are no sooner heard , but every one who understands english , has presently in his mind distinct ideas , which are all but the different modifications of motion . modes of motion answer those of extension ; swift and slow are two different ideas of motion , the measures whereof are made of the distances of time and space put together , so they are complex ideas comprehending time and space with motion . § . . the like variety have we in sounds . every articulate word is a different modification of sound ; by which we see , that from the sense of hearing by such modifications , the mind may be furnished with distinct ideas , to almost an infinite number . sounds also , besides the distinct cries of birds and beasts , are modified by diversity of notes of different length put together , which make that complex idea call'd a tune , which a musician may have in his mind , when he hears or makes no sound at all , by reflecting on the ideas of those sounds , so put together silently in his own fancy . § . . those of colours might also be very various ; some we take notice of as the different degrees , or as they are termed , shades of the same colour : but since we very seldom make assemblages of colours , either for use or delight , but figure is taken in also , and has its part in it , as in painting , weaving , needle-works , &c. those which are taken notice of , do most commonly belong to mixed modes , as being made up of ideas of divers kinds , viz. figure and colour , such as beauty , rain bow , &c. § . . all compounded tastes and smells , are also modes made up of these simple ideas of those senses ; but they being such as generally we have no names for , are less taken notice of , and cannot be set down in writing ; and therefore must be left without enumeration , to the thoughts and experience of my reader . § . . in general it may be observed , that those simple modes which are considered but as different degrees of the same simple idea ; though they are in themselves many of them very distinct ideas ; yet have ordinarily no distinct names , nor are much taken notice of as distinct ideas , where the difference is but very small between them . whether men have neglected these modes , and given no names to them , as wanting measures nicely to distinguish them , or because when they were so distinguished , that knowledge would not be of general or necessary use , i leave it to the thoughts of others ; it is sufficient to my purpose to shew , that all these simple ideas , come to our minds only by sensation and reflection ; and that when the mind has them , it can variously repeat and compound them , and so make new complex ideas . but though white , red , or sweet , &c. have not been modified or made into complex ideas , by several combinations , so as to be named , and thereby ranked into species ; yet some others of the simple ideas , viz. those of unity , duration , motion , &c. above instanced in , as also power and thinking have been thus modified to a great variety of complex ideas , with names belonging to them . § . . the reason whereof , i suppose , has been this , that the great concernment of men being with men one amongst another , the knowledge of men , and their actions , and the signifying of them to one another , was most necessary ; and therefore they made ideas of actions very nicely modified , and gave those complex ideas names , that they might the more easily record and discourse of those things they were daily conversant in , without long ambages and circumlocutions ; and that the things they were continually to give and receive information about , might be the easier and quicker understood . that this is so and that men in framing different complex ideas , and giving them names , have been much governed by the end of speech in general ( which is a very short and expedite way of conveying their thoughts one to another ) is evident in the names , which in several arts have been found out , and applied to several complex ideas of modified actions , belonging to their several trades , for dispatch sake , in their direction or discourses about them : which ideas are not generally framed in the minds of men not conversant about these operations ; and thence the words that stand for them , by the greatest part of men of the same language , are not understood ; v. g. coltsher , drilling , filtration , cohobation , are words standing for certain complex ideas ; which being not in the minds of every body , they having no use of them , those names of them are not generally understood but by smiths , and chimists ; who having framed the complex ideas which these words stand for , and having given names to them , or received them from others upon hearing of these names in communication , readily conceive those ideas in their minds ; as by cohobation all the simple ideas of distilling , and the pouring the liquor , distilled from any thing , back upon the remaining matter , and distilling it again . thus we see , that there are great varieties of simple ideas , as of tastes and smells , which have no names , and of modes many more ; which either not having been generally enough observed , or else not being of any great use to be taken notice of in the affairs and converse of men , they have not had names given to them , and so pass not for species , which we shall have occasion hereafter to consider more at large , when we come to speak of words . chap. xix . of the modes of thinking . § . . when the mind turns its view inwards upon its self , and contemplates its own actions , thinking is the first that occurrs ; wherein it observes a great variety of modifications , and thereof frames to it self distinct ideas . thus the perception , or thought , which actually accompany , and is annexed to any impression on the body , made by an external object , it frames a distinct idea of , which we call sensation ; which is , as it were , the actual entrance of any idea into the understanding by the senses . the same idea , when it again recurrs without the operation of the like object on the eternal sensory , is remembrance . if it be sought after by the mind , and with pain and endeavour found , and brought again in view , 't is recollection : if it be held there long under attentive consideration , 't is contemplation . when ideas float in our mind , without any reflection or regard of the understanding , it is that which the french call resvery ; our language has scarce a name for it . when the ideas that offer themselves , ( for as i have observed in another place , whilst we are awake , there will always be a train of ideas succeeding one another in our minds , ) are taken notice of , and , as it were , registred in the memory , it is attention . when the mind with great earnestness , and of a choice , fixes its view on any idea , considers it on all sides , and will not be called off by the ordinary sollicitation of other ideas , it is that we call intention , or study . sleep , without dreaming , is rest from all these ; and dreaming it self , is the perception of ideas ( whilst the outward senses are stopp'd , so that they receive not outward objects with their usual quickness , ) in the mind , not suggested by any external objects , or known occasion ; nor under any choice or conduct of the understanding at all ; and whether that which we call extasie , be not dreaming with the eyes open , i leave to be examined . § . . these are some few instances of those various modes of thinking , which the mind may observe in it self , and so frame as distinct ideas of , as it does of white and red , a square or a circle . i do not pretend to enumerate them all , nor to treat at large of this set of ideas , which are got from reflection , that would be to make a volume . it suffices to my present purpose , to have shewn here , by some few examples , of what sort those ideas are , and how the mind comes by them ; especially since i shall have occasion hereafter to treat more at large of reasoning , iudging , volition , and knowledge , which are some of the most considerable operations of the mind , and modes of thinking . § . . but , perhaps , it may not be an unpardonable digression , nor wholly impertinent to our present design , if we reflect here upon the different state of the mind in thinking ; which those instances of attention , resvery , and dreaming , &c. before mentioned naturally enough suggest . that there are ideas , some or other , always present in the mind of a waking man , every ones experience convinces him ; though the mind employs it self about them with several degrees of attention . sometimes the mind fixes it self with so much earnestness on the contemplation of some objects , that it turns their ideas on all sides ; remarks their relations and circumstances ; and views every part so nicely , and with such intention , that it shuts out all other thoughts , and takes no notice of the ordinary impressions made then on the senses , which at another season would produce very sensible perceptions : at other times , it barely observes the train of ideas that succeed in the understanding , without directing and pursuing any of them : and at other times , it lets them pass almost quite unregarded , as faint shadows that make no impression . § . . this difference of intention , and remission of the mind in thinking , with a great variety of degrees , between earnest study , and very near minding nothing at all , every one , i think , has experimented in himself . trace it a litte farther , and you find the mind in sleep , retired as it were from the senses , and out of the reach of those motions made on the organs of sense , which at other times produce very vivid and sensible ideas . i need not , for this , instance in those , who sleep out whole stormy nights , without hearing the thunder , or seeing the lightning , or feeling the shaking of the house , which are sensible enough to those who are waking . but in this retirement of the mind from the senses , it often retains a yet more loose and incoherent manner of thinking , which we call dreaming , and last of all sound sleep closes the scene quite , and puts an end to all appearances . this i think almost every one has experience of in himself , and his own observation without difficulty leads him thus far . that which i would farther conclude from hence is , that since the mind can sensibly put on , at several times , several degrees of thinking ; and be sometimes even in a waking man so remiss , as to have thoughts dim and obscure to that degree , that they are very little removed from none at all ; and at last in the dark retirements of sound sleep , loses the sight perfectly of all ideas whatsoever : since , i say , this is evidently so in matter of fact , and constant experience , i ask whether it be not probable , that thinking is the action , and not the essence of the soul ? since the operations of agents will easily admit of intention and remission ; but the essences of things , are not conceived capable of any such variation . but this by the bye . chap. xx. of modes of pleasure and pain . § . . amongst the simple ideas , which we receive both from sensation and reflection , pain and pleasure are two very considerable ones . for as in the body , there is sensation barely in its self , or accompanied with pain or pleasure : so the thought , or perception of the mind is simply so , or else accompanied also with pleasure or pain , delight or trouble , call it how you please . these like other simple ideas cannot be described , nor their names defined ; the way of knowing them is , as of the simple ideas of the senses , only by experience : for to define them by the presence of good or evil , is no otherwise to make them known to us , than by making us reflect on what we feel in our selves , upon the several and various operations of good and evil upon our minds , as they are differently applied to , or considered by us . . things then are good or evil , only in reference to pleasure or pain ; that we call good , which is apt to cause or increase pleasure , or diminish pain in us ; or else to procure , or preserve us the possession of any other good , or absence of any evil. and on the contrary we name that evil , which is apt to produce or increase any pain , or diminish any pleasure in us ; or else to procure us any evil , or deprive us of any good. by pleasure and pain , i must be understood to mean of body or mind , as they are commonly distinguished ; though in truth , they be only different constitutions of the mind , sometimes occasioned by disorder in the body , sometimes by thoughts of the mind . § . . pleasure and pain , and that which causes them , good and evil , are the hinges on which our passions turn : and if we reflect on our selves , how these under various considerations operate in us , what modifications or tempers of mind , what internal sensations , ( if i may so call them , ) they produce in us , we may thence form to our selves the ideas of our passions . § . . thus any one reflecting upon the thought he has of the delight , which any present or absent thing is apt to produce in him , has the idea we call love. for when a man declares in autumn , when he is eating them ; or in spring , when there are none , that he loves grapes , it is no more , but that the taste of grapes delights him ; let an alteration of health or constitution destroy the delight of their taste , and he then can be said to love grapes no longer . § . . on the contrary , the thought of the pain which any thing present or absent is apt to produce in us , is what we call hatred . were it my business here to enquire any farther , than into the bare ideas of our passions , as they depend on different modifications of pleasure and pain , i should remark that our love and hatred of inanimate insensible beings , is commonly founded on that pleasure and pain we receive from their use and application any way to our senses , though with their destruction ; but love and hatred to beings capable of happiness or misery , is often the pain or delight we have in their very being or happiness . thus the being and welfare of a man's children or friends , producing constant delight in him , he is said constantly to love them . but it suffices to note that our ideas of love and hatred , are but the dispositions of the mind , in respect of pleasure and pain in general however caused in us . § . . the uneasiness a man finds in himself upon the absence of any thing , whose present enjoyment carries the idea of delight with it , is that we call desire , which is greater or less , as that uneasiness is more or less vehement . § . . ioy is a delight of the mind , from the consideration of the present or assured approaching possession of a good ; and we are then possessed of any good , when we have it so in our power , that we can use it when we please . thus a man almost starved , has ioy at the arrival of relief , even before he has the pleasure of using it ; and a father , in whom the very well-being of his children causes delight , is always , as long as his children are in such an estate , in the possession of that good ; for he needs but to reflect on it to have that pleasure . § . . sorrow is uneasiness in the mind , upon the thought of a good lost , which might have been enjoy'd longer , or the sense of a present evil. § . . hope is that pleasure in the mind , which every one finds in himself , upon the thought of a probable future enjoyment of a thing which is apt to delight him . § . . fear is an uneasiness of the mind , upon the thought of future evil likely to befall us . § . . despair is the thought of the unattainableness of any good , which works differently in mens minds , sometimes producing uneasiness or pain , sometimes rest and indolency . § . . anger , is uneasiness or discomposure of the mind , upon the receit of any injury , with a present purpose of revenge . § . . envy is an uneasiness of mind , caused by the consideration of a good we desire , obtained by one we think should not have had it before us . § . . these two last , envy and anger , not being caused by pain and pleasure simply in themselves , but having in them some mixed considerations of our selves and others , are not therefore to be found in all men , because those other parts of valuing their merits , or intending revenge , is wanting in them ; but all the rest terminating purely in pain and pleasure , are , i think , to be found in all men : for we love , desire , rejoice , and hope only in respect of pleasure ; we hate and fear , and are sad only in respect of pain ultimately ; and these passions are moved by things only , as they appear to be the causes of pleasure and pain , and to have pleasure or pain some way or other annexed to them . thus we extend our hatred usually to the subject , ( at least if a sensible or voluntary agent , ) which has produced pain in us , because the fear it leaves is a constant pain : but we do not so constantly love what has done us good ; because pleasure operates not so strongly on us , as pain ; and because we are not so ready to have hope it will do so again ; but this by the bye . § . . by pleasure and pain , delight and uneasiness , i must all along be understood , as i have above intimated , to mean not only bodily pain and pleasure , but whatsoever delight or uneasiness is felt by us , whether arising from any grateful or unacceptable sensation or reflection . § . . 't is farther to be considered , that in reference to the passions , the removal or lessening of a pain is considered , and operates as a pleasure , and the loss or diminishing of a pleasure , as a pain . § . . the passions too have most of them in most persons operations on the body , and cause various changes in it ; which not being always sensible , do not make a necessary part of the idea of each passion : for shame , which is an uneasiness of the mind , upon the thought of having done something which is indecent , or will lessen the esteem we value , has not always blushing accompanying it . § . . i would not be mistaken here , as if i meant this as a discourse of the passions ; they are many more than those i have here named : and those i have taken notice of , would each of them require a much larger and more accurate discourse . i have only mentioned these here , as so many instances of modes of pleasure and pain resulting in our minds , from various considerations of good and evil ; i might , perhaps , have instanced in other modes of pleasure and pain more simple than these , as the pain of hunger and thirst , and the pleasure of eating and drinking , when one is so : the pain of the head-ach , or pleasure of rational conversation with one's friend , or discovering of a speculative truth upon study . but the passions being of much more concernment to us , i rather made choice to instance in them , and shew how the ideas we have of them , are derived from sensation and reflection . chap. xxi . of power . § . . the mind being every day informed by the senses , of the alteration of those simple ideas it observes in things without , and taking notice how one comes to an end , and ceases to be , and another begins to exist which was not before ; reflecting also on what passes within it self , and observing a constant change of its ideas , sometimes by the impression of outward objects on the senses , and sometimes by the determination of its own choice , and concluding from what it has so constantly observed to have been , that the like changes will for the future be made in the same things , by like agents , and by the like ways , considers in one thing the possibility of having any of its simple ideas changed , and in another the possibility of making that change ; and so comes by that idea which we call power . thus we say , fire has a power to melt gold , i. e. to destroy the consistency of its insensible parts , and consequently its hardness , and make it fluid ; and gold has a power to be melted ; that the sun has a power to blanch wax , and wax a power to be blanched by the sun , whereby the yellowness is destroy'd , and whiteness made to exist in its room : in which , and the like cases , the power we consider is in reference to the change of perceivable ideas . for we cannot observe any alteration to be made in , or operation upon any thing , but by the observable change of its sensible ideas ; nor conceive any alteration to be made , but by conceiving a change of some of its ideas . § . . power thus considered is twofold , viz. as able to make , or able to receive any change : the one may be called active , and the other passive power . whether matter be not wholly destitute of active power , as its author god is truly above all passive power ; and whether the intermediate state of created spirits be not that alone which is capable of both active and passive power , may be worth consideration : i shall not now enter into that enquiry , my present business being not to search into the original of power , but how we come by the idea of it . but since active powers make so great a part of our complex ideas of natural substances , ( as we shall see hereafter , ) and i mention them as such according to common apprehension ; yet they being not , perhaps , so truly active powers , as our hasty thoughts are apt to represent them , i judge it not amiss , by this intimation , to direct our minds to the consideration of god and spirits , for the clearest idea of active power . § . . i confess power includes in it some kind of relation , ( a relation to action or change , ) as indeed which of our ideas , of what kind soever , when attentively considered , does not ? for our ideas of extension , duration , and number , do they not all contain in them a secret relation of the parts ? figure and motion have something relative in them much more visibly ; and sensible qualities , as colours and smells , &c. what are they but the powers of different bodies , in relation to our perception , &c. and if considered in the things themselves , do they not depend on the bulk , figure , texture , and motion of the parts ? all which include some kind of relation in them . our idea therefore of power , i think , may well have a place amongst other simple ideas , and be considered as one of them , being one of those that makes a principle ingredient in our complex ideas of substances , as we shall here after have occasion to shew . § . . of passive power , all sensible things abundantly furnish us with ideas ; whose sensible qualities and beings we find to be in a continual flux , and therefore with reason we look on them as liable still to the same change. nor have we of active power ( which is the more proper signification of the word power ) fewer instances : since whatever change is observed , the mind must collect a power somewhere , able to make that change , as well as a possibility in the thing it self to receive it . but yet if we will consider it attentively , bodies by our senses do not afford us so clear and distinct an idea of active power , as we have from reflection on the operations of our minds . for all power relating to action , and there being but two sorts of action whereof we have any idea , viz. thinking and motion , let us consider whence we have the clearest ideas of the powers which produce these actions . . of thinking , body affords us no idea at all , it is only from reflection that we have that ; neither have we from body any idea of the beginning of motion . a body at rest affords us no idea of any active power to move ; and when it is set in motion its self , that motion is rather a passion , than an action in it : for when the ball obeys the stroke of a billiard-stick● it is not any action of the ball , but bare passion ; also when by impulse it sets another ball in motion that lay in its way , it only communicates the motion it had received from another , and loses in it self so much as the other received ; which gives us but a very obscure idea of an active power of moving in body , whilst we observe it only to transferr , but not produce any motion . for it is but a very obscure idea of power , which reaches not the production of the action , but the continuation of the passion : for so is motion in a body impelled by another ; the continuation of the alteration made in it from rest to motion , being little more an action , than the continuation of the alteration of its figure by the same blow is an action . the idea of the beginning of motion , we have only from reflection on what passes in our selves , where we find by experience , that barely by willing it , barely by a thought of the mind , we can move the parts of our bodies , which were before at rest : so that it seems to me , we have from the observation of the operation of bodies by our senses , but a very imperfect obscure idea of active power , since they afford us not any idea in themselves of the power to begin any action , either motion or thought . but if from the impulse bodies are observed to make one upon another , any one thinks he has a clear idea of power , it serves as well to my purpose , sensation being one of those ways , whereby the mind comes by its ideas ; only i thought it worth while to consider here by the way , whether the mind doth not receive its idea of active power clearer from reflection on its own operations , than it doth from any external sensation . § . . this at least i think evident , that we find in our selves a power to begin or forbear , continue or end several , thoughts of our minds , and motions of our bodies , barely by the choice or preference of our minds . this power the mind has to prefer the consideration of any idea , to the not considering it ; or to prefer the motion of any part of the body , to its rest , is that , i think , we call the will ; and the actual preferring one to another , is that we call volition , or willing . the power of perception , is that we call the vnderstanding : perception , which we make the act of the understanding , is of three sorts : . the perception of ideas in our minds . . the perception of the signification of signs . . the perceception of the agreement or disagreement of any distinct ideas . all these are attributed to the understanding , or perceptive power , though it be to the two latter , that in strictness of speech , the act of understanding is usually applied . § . . these powers of the mind , viz. of perceiving , and of preferring , are usually call'd by another name ; and the ordinary way of speaking is , that the understanding and will , are two faculties of the mind ; a word proper enough , if it be used as all words should be , so as not to breed any confusion in mens thoughts , by being supposed ( as i suspect it has been ) to stand for some real beings in the soul , that performed those actions of understanding and volition . for when we say the will is the commanding and superiour faculty of the soul ; that it is , or is not free ; that it determines the inferiour faculties ; that it follows the dictates of the understanding , &c. though these and the like expressions , by those that carefully attend to their own ideas , and conduct their thoughts more by the evidence of things , than the sound of words , may be understood in a clear and distinct sense ; yet i suspect , i say , that this way of speaking of faculties , has misled many into a confused notion of so many distinct agents in us , which had their several provinces and authorities , and did command , obey , and perform several actions , as so many distinct beings ; which has been no small occasion of wrangling , obscurity , and uncertainty in questions relating to them . § . . every one , i think , finds in himself a power to begin or forbear , continue or put an end to several actions in himself . the power the mind has at any time to prefer any particular one of those actions to its forbearance , or vice versa , is that faculty which , as i have said , we call the will ; the actual exercise of that power we call volition ; and the forbearance or performance of that action , consequent to such a preference of the mind , is call'd voluntary . hence we have the ideas of liberty and necessity , which arise from the consideration of the extent of this power of the mind over the actions , not only of the mind , but the whole agent , the whole man. § . . all the actions that we have any idea of reducing themselves , as has been said , to these two , viz. thinking and motion , so far as a man has a power to think , or not to think ; to move , or not to move , according to the preference of his own choice , so far is a man free. where-ever any performance or forbearance are not equally in a man's power ; wherever doing or not doing , will not equally follow upon the preference o● his mind , there he is not free , though perhaps the action may be voluntary . so that the idea of liberty , is the idea of a power in any agent to do or forbear any action , according to the determination or thought of the mind , whereby either of them is preferr'd to the other ; where either of them is not in the power of the agent to be produced by him according to his preference , there is not liberty , that agent is under necessity . so that liberty cannot be , where there is no thought , no volition , no will ; but there may be thought , there may be will , there may be volition , where there is no liberty . a little consideration of an obvious instance or two may make this clear . § . . a tennis-ball , whether in motion by the stroke of a racket , or lying still at rest , is not by any one taken to be a free agent . if we enquire into the reason , we shall find it is , because we conceive not a tennis-ball to think , and consequently not to have any volition , or preference of motion to rest , or vice versâ ; and therefore has not liberty , is not a free agent ; but all its both motion and rest , come under our idea of necessary , and are so call'd . likewise a man falling into the water , ( a bridge breaking under him , ) has not herein liberty , is not a free agent . for though he has volition , though he preferrs his not falling to falling ; yet the forbearance of that motion not being in his power , the stop or cessation of that motion follows not upon his volition ; and therefore therein he is not free . so a man striking himself , or his friend , by a convulsive motion of his arm , which is not in his power upon his preference or volition to forbear ; no body thinks he has in this liberty ; every one pities him , as acting by necessity and constraint . § . . again , suppose a man be carried , whilst fast asleep , into a room , where is a person he longs to see and speak with ; and be there locked fast in , beyond his power to get out : he awakes , and is glad to find himself in so desirable company , which he stays willingly in , i. e. preferrs his stay to going away ; i ask , is not this stay voluntary ? i think , no body will doubt it ; and yet being locked fast in , 't is evident he is not at liberty not to stay , he has not freedom to be gone . so that liberty is not an idea belonging to volition , or preferring ; but to the person having the power of doing , or forbearing to do , according as the mind shall chuse . our idea of liberty reaches as far as that power , and no farther . for whereever restraint comes to check that power , or compulsion , takes away that indifferency to act , or not to act ; there liberty , and our notion of it , presently ceases . § . . we have instances enough , and often more than enough in our own bodies . a man's heart beats , and the blood circulates , which 't is not in his power by any thought or volition to stop ; and therefore in respect of these motions , where rest depends not on his choice , nor would follow the determination of his mind , if it should prefer it , he is not a free agent . convulsive motions agitate his legs ; so that though he wills it never so much , he cannot by any power of his mind stop their motion , ( as in that odd disease called chorea sancti viti , ) but he is perpetually dancing : he is not at liberty in this action , but under as much necessity of moving , as a stone that falls , or a tennis-ball struck with a racket . on the other side , a palsie or stocks hinder his legs from obeying the determination of his mind , if it would thereby transferr his body to another place . in all these there is want of freedom , though the sitting still even of a paralitick , whilst he preferrs it to removal , is truly voluntary : voluntary then is not opposed to necessary ; but to involuntary . for a man may prefer what he can do , to what he cannot do ; the state he is in , to its absence or change , though necessity has made it in it self unalterable . § . . as it is in the motions of the body , so it is in the thoughts of our minds ; where any one is such , that we have power to take it up , or lay it by , according to the preference of the mind , there we are at liberty . a waking man being under the necessity of having some ideas constantly in his mind , is not at liberty to think , or not to think ; no more than he is at liberty , whether his body shall touch any other , or no : but whether he will remove his contemplation from one idea to another , is many times in his choice ; and then he is in respect of his ideas , as much at liberty , as he is in respect of bodies he rests on : he can at pleasure remove himself from one to another . but yet some ideas to the mind , like some motions to the body , are such , as in certain circumstances it cannot avoid , nor obtain their absence by the utmost effort it can use . a man on the rack , is not at liberty to lay by the idea of pain , and entertain other contemplations ; and sometimes a boisterous passion hurries our thoughts , as a hurricane does our bodies , without leaving us the liberty of thinking on other things , which we would rather chuse : but as soon as the mind regains the power to stop or continue , begin or forbear any of these motions of the body without , or thoughts within , according as it thinks fit to prefer either to the other , then we consider the man as a free agent again . § . . where-ever thought is wholly wanting , or the power to act or forbear , there necessity takes place . this in an agent capable of volition , when the beginning or continuation of any action is contrary to that preference of his mind , is called compulsion ; when the hindring or stopping any action is contrary to his volition , it is called restraint . agents that have no thought , no volition at all , are in every thing necessary agents . § . . if this be so , ( as i imagine it is , ) i leave it to be considered , whether it may not help to put an end to that long agitated , and , i think , unreasonable , because unintelligible , question , viz. whether man's will be free , or no. for if i mistake not , it follows from what i have said , that the question it self is altogether improper : and it is as insignificant to ask , whether man's will be free , as to ask , whether his sleep be swift , or his vertue square ; liberty being as little applicable to the will , as swiftness of motion is to sleep , or squareness to vertue . every one would laugh at the absurdity of such a question as either of these , because it is obvious , that the modifications of motion being not to sleep , nor the difference of figure to vertue ; and when any one well considers it , i think he will as plainly perceive , that liberty , which is but a power , belongs only to agents , and cannot be an attribute or modification of the will , which is also but a power . § . . volition , 't is plain , is nothing but the actual choosing or prefering forbearance to the doing , or doing to the forbearance , of any particular action in our power , that we think on . and what is the will , but the faculty to do this ? and is that faculty any thing more in effect , than a power , the power of preferring any action to its forbearance , or vice versâ , as far as it appears to depend on us ? for can it be denied , that whatever agent has a power to think on its own actions , and to preferr their doing or omission either to other , has that faculty call'd will. will then is nothing , but such a power ; liberty , on the other side , is the power a man has to do or forbear doing any particular action , according as its doing or forbearance has the actual preference in the mind , which is the same thing as to say , according as he himself wills it . § . . 't is plain then , that the will is nothing but one power or ability , and freedom another power or ability : so that to ask , whether the will has freedom , is to ask , whether one power has another power , one ability another ability ; a question at first sight too grosly absurd to make a dispute , or need an answer . for who is it that sees not , that powers belong only to agents , and are attributes only of substances , and not of powers themselves ? so that this way of putting the question , viz. whether the will be free , is in effect to ask , whether the will be a substance , an agent , or at least to suppose it , since freedom can properly be attributed to nothing else . if freedom can with any propriety of speech be applied to power , it may be attributed to the power , is in a man , to produce , or forbear producing motion in parts of his body , by choice or preference ; which is that which denominates him free , and is freedom it self . but if any one should ask , whether freedom were free , he would be suspected not to understand well what he said ; and he would be thought to deserve midas's ears , who knowing that rich was a denomination from the possession of riches , should demand whether riches themselves were rich . § . . however the name faculty , which men have given to this power call'd the will , and so talked of it as acting , may by this appropriated term , seem a little to palliate the absurdity , yet the will in truth , signifies nothing but a power , or ability , to preferr or choose ; and when considered , as it is , barely as an ability to do something , it will easily discover the absurdity , in saying it is free , or not free . for if it be reasonable to suppose and talk of faculties , as distinct beings , that can act , ( as we do , when we say the will orders , and the will is free , ) 't is fit that we should make a speaking faculty , and a walking faculty , and a dancing faculty , by which those actions are produced , which are but several modes of motion ; as well as we do the will and understanding to be faculties , by which the actions of choosing and perceiving are produced , which are but several modes of thinking ; and we may as properly say , that 't is the singing faculty sings , and the dancing faculty dances , as that the will chooses , or that the understanding conceives ; or , as is usual , that the will directs the understanding , or the understanding obeys , or obeys not the will. it being altogether as proper and intelligible to say , that the power of speaking directs the power of singing , or the power of singing obeys or disobeys the power of speaking . § . . this way of talking , nevertheless , has prevailed , and , as i guess , produced great confusion ; for these being all different powers in the mind , or in the man , to do several actions , he exerts them as he thinks fit ; but the power to do one action , is not operated on by the power of doing another action . for the power of thinking operates not on the power of choosing ; nor the power of choosing on the power of thinking , no more than the power of dancing operates on the power of singing , or the power of singing on the power of dancing , as any one may easily perceive , who will but consider ; and yet that is it which we say , when we thus speak , that the will operates on the vnderstanding , or the vnderstanding on the will. § . . i grant , that this or that actual thought , may be the occasion of volition , or exercising the power a man has to choose ; or the actual choice of the mind , the cause of actual thinking on this or that thing : as the actual singing of such a tune , may be the occasion of dancing such a dance , and the actual dancing of such a dance , the occasion of singing such a tune : but in all these , it is not one power that operates on another ; for powers are relations , not agents : but it is the mind , or the man , that operates , and exerts these powers ; that does the action , he has power , or is able to do . that which has the power , or not the power to operate , is that alone , which is , or is not free ; and not the power it self : for freedom , or not freedom , can belong to nothing , but what has , or has not a power to act . § . . the attributing to faculties , that which belonged not to them , has given occasion to this way of talking : but the introducing into discourses concerning the mind , with the name of faculties , a notion of their operating , has , i suppose , as little advanced our knowledge in that part of our selves ; as the great use and mention of the like invention of faculties , in the operations of the body , has helped us in the knowledge of physick . not that i deny there are faculties both in the body and mind : they both of them have their powers of operating , else neither the one nor the other could operate : for nothing can operate , that is not able to operate ; and that is not able to operate , that has no power to operate . nor do i deny , that those words , and the like , are to have their place in the common use of languages , that have made them currant . it looks like too much affectation wholly to lay them by : and philosophy it self , though it likes not a gaudy dress , yet when it appears in publick , must have so much complacency , as to be cloathed in the ordinary fashion and language of the country , so far as it can consist with truth and perspicuity . but the fault has been , that faculties have been spoken of , and represented , as so many distinct agents : for it being asked , what it was that digested the meat in our stomachs ? it was a ready , and very satisfactory answer , to say , that it was the digestive faculty . what was it that made any thing come out of the body ? the expulsive faculty . what moved ? the motive faculty : and so in the mind the intellectual faculty , or the understanding , understood ; and the elective faculty , or the will , willed or commanded : which is in short to say , that the ability to digest , digested ; and the ability to move , moved ; and the ability to understand , understood . for faculty , ability , and power , i think , are but different names of the same things : which ways of speaking , when put into more intelligible words , will , i think , amount to thus much ; that digestion is performed by something that is able to digest ; motion by something able to move ; and understanding by something able to understand . and in truth it would be very strange if it should be otherwise ; as strange as it would be for a man to be free without being able to be free . § . . to return then to the enquiry about liberty , i think the question is not proper , whether the will be free , but whether a man be free . thus , i think , . that so far as any one can , by choice , or preference of the existence of any action , to the non-existence of that action , and , vice versâ , make it to exist , or not exist ; so far he is free : for if i can , by the preference of the motion of my finger to its rest , make it move , or vice versâ , 't is evident , that in respect of that , i am free : and if i can , by a like thought of my mind , preferring one to the other , produce either words , or silence , i am at liberty to speak , or hold my peace ; and as far as this power reaches , of acting , or not acting , by the determination of his own thought preferring either , so far is a man free . for how can we think any one freer than to have the power to do what he will ? and so far as any one can ( by preferring any action to it s not being ; or rest to any action ) produce that action or rest , so far can he do , what he will : for such a preferring of action to its absence , is the willing of it : and we can scarce tell how to imagine any being freer , than to be able to do what he will : so that in respect of actions , within the reach of such a power in him , a man seems as free , as 't is possible for freedom to make him . § . . but the inquisitive mind of man , willing to shift off from himself , as far as he can , all thoughts of guilt , though it be by putting himself into a worse state than that of fatal necessity , is not content with this ; will have this to be no freedom , unless it reaches farther : but is ready to say , a man is not free at all , if he be not as free to will , as he is to act , what he wills . concerning a man's liberty there yet therefore is raised this farther question , whether a man be free to will ; which , i think , is that meant , when it is disputed , whether the will be free : and as to that , i imagine , § . . . that willing , or choosing being an action , and freedom consisting in a power of acting , or not acting , a man in respect of willing any action in his power once proposed to his thoughts , cannot be free . the reason whereof is very manifest : for it being unavoidable that the action depending on his will , should exist , or not exist ; and its existence , or not existence , following perfectly the determination , and preference of his will , he cannot avoid willing the existence , or not existence , of that action ; it is absolutely necessary that he will the one , or the other , i. e. prefer the one to the other : since one of them must necessarily follow ; and that which does follow , follows by the choice and determinati●n of his mind ; that is , by his willing it : for if he did not will it , it would not be . so that in respect of the act of willing , a man is not free : liberty consisting in a power to act , or not to act , which , in regard of volition , a man has not : it being necessary , and unavoidable ( any action in his power being once thought on ) to prefer either its doing , or forbearance , upon which preference , the action , or its forbearance certainly follows , and is truly voluntary . so that to make a man free in this sense , there must be another antecedent will , to determine the acts of this will , and another to determine that , and so in infinitum : for where-ever one stops , the actions of the last will cannot be free : nor is any being , as far as i can comprehend beings above me , capable of such a freedom of will , that it can forbear to will , i. e. to preferr the being , or not being of any thing in its power , which it has one considered as such . § . . this then is evident , a man is not at liberty to will , or not to will any thing in his power , that he once considers of : liberty consisting in a power to act , or not to act , and in that only . for a man that sits still , is said yet to be at liberty , because he can walk if he wills it . a man that walks is at liberty in that respect : not because he walks , or moves ; but because he can stand still if he wills it . but if a man sitting still has not a power to remove himself , he is not at liberty : nor a man falling down a precipice , though in motion , is not at liberty , because he cannot stop that motion if he would : but a man that is walking , to whom it is proposed to give off walking , is not at liberty , whether he will will , or no : he must necessarily prefer one , or t'other of them ; walking or not walking : and so it is in regard of all other actions in our power ; they being once proposed , the mind has not a power to act , or not to act , wherein consists liberty : it has not a power to forbear willing , it cannot avoid some determination concerning them , let the consideration be as short , the thought as quick as it will , it either leaves the man in the state he was before thinking , or changes it : whereby it is manifest it prefers one to the other , and thereby either the continuation , or change becomes unavoidably voluntary . § . . since then it is plain , a man is not at liberty , whether he will will , or no ; ( for when a thing in his power is proposed to his thoughts , he cannot forbear volition , he must determine one way or other ; ) the next thing to be demanded is , whether a man be at liberty to will which of the two he pleases , motion or rest. this question carries the absurdity of it so manifestly in it self , that one might thereby sufficiently be convinced , that liberty concerns not the will in any case . for to ask , whether a man be at liberty to will either motion , or rest ; speaking , or silence ; which he pleases , is to ask , whether a man can will , what he wills ; or be pleased with what he is pleased with . a question which , i think , needs no answer : and they , who can make a question of it , must suppose one will to determine the acts of another , and another to determinate that ; and so on in infinitum , an absurdity before taken notice of . § . . to avoid these , and the like absurdities , nothing can be of greater use , than to establish in our minds clear and steady notions of the things under consideration : if the ideas of liberty , and volition , were well fixed in our understandings , and carried along with us in our minds , as they ought , through all the questions are raised about them , i suppose , a great part of the difficulties , that perplex mens thoughts , and entangle their understandings , would be much easier resolved ; and we should perceive where the confused signification of terms , or where the nature of the thing caused the obscurity . § . . first then , it is carefully to be remembred , that freedom consists in the dependence of the existence , or not existence of any action , upon our volition of it , and not in the dependence of any action , or its contrary , on our preference . a man standing on a cliff , is at liberty to leap twenty yards downwards into the sea ; not because he has a power to do the contrary action , which is to leap twenty yards upwards , for that he cannot do : but he is therefore free , because he has a power to leap , or not to leap . but if a greater force than his , either hold him fast , or tumble him down , he is no longer free in that case : because the doing , or forbearance , of that particular action , is no longer in his power . he that is a close prisoner , in a room twenty foot square , being at the north-side of his chamber , is at liberty to walk twenty foot southward , because he can walk , or not walk it : but is not , at the same time , at liberty , to do the contrary ; i. e. to walk twenty foot northward . in this then consists freedom ( viz. ) in our being able to act , or not to act , according as we shall choose , or will. § . . secondly , in the next place we must remember , that volition or willing , regarding only what is in our power , is nothing but the preferring the doing of any thing , to the not doing of it ; action to rest , & contra . well , but what is this preferring ? it is nothing but the being pleased more with the one , than the other . is then a man indifferent to be pleased , or not pleased , more with one thing than another ? is it in his choice , whether he will , or will not be better pleased with one thing than another ? and to this , i think , every one's experience is ready to make answer , no. from whence it follows , § . . thirdly , that the will , or preference , is determined by something without it self : let us see then what it is determined by . if willing be but the being better pleased , as has been shewn , it is easie to know what 't is determines the will , what 't is pleases best : every one knows 't is happiness , or that which makes any part of happiness , or contributes to it ; and that is it we call good. happiness and misery are the names of two extremes , the utmost bounds whereof we know not : 't is what eye hath not seen , ear hath not heard , nor hath entred into the heart of man to conceive . but of some degrees of both , we have very lively impressions made by several instances of delight and joy on the one side , and torment and sorrow on the other : which , for shortness sake , i shall comprehend under the names of pleasure and pain , there being pleasure and pain of the mind , as well as the body : with him is fulness of ioy , and pleasures for evermore : or to speak truly , they are all of the mind ; though some have their rise in the mind from thought , others in the body from motion . happiness then is the utmost pleasure we are capable of , and misery the utmost pain . now because pleasure and pain are produced in us , by the operation of certain objects , either on our minds , or our bodies ; and in different degrees : therefore what has an aptness to produce pleasure in us , is that we labour for , and is that we call good ; and what is apt to produce pain in us , we avoid and call evil , for no other reason , but for its aptness to produce pleasure and pain in us , wherein consists our happiness or misery . farther , because the degrees of pleasure and pain have also justly a preference ; though what is apt to produce any degree of pleasure , be in it self good ; and what is apt to produce any degree of pain , be evil ; yet it often happens , that we do not call it so , when it comes in competition with a greater of its sort . so that if we will rightly estimate what we call good and evil , we shall find it lies much in comparison : for the cause of every less degree of pain , as well as every greater degree of pleasure , has the nature of good , and vice versâ , and is that which determines our choice , and challenges our preference . good then , the greater good is that alone which determines the will. § . . this is not an imperfection in man , it is the highest perfection of intellectual natures : it is so far from being a restraint or diminution of freedom , that it is the very improvement and benefit of it : 't is not an abrigdment , 't is the end and use of our liberty : and the farther we are removed from such a determination to good , the nearer we are to misery and slavery . a perfect indifferency in the will , or power of preferring , not determinable by the good or evil , that is thought to attend its choice , would be so far from being an advantage and excellency of any intellectual nature , that it would be as great an imperfection , as the want of indifferency to act , or not to act , till determined by the will , would be an imperfection on the other side . a man is at liberty to lift up his hand to his head , or let it rest quiet : he is perfectly indifferent to either ; and it would be an imperfection in him , if he wanted that power , if he were deprived of that indifferency . but it would be as great an imperfection , if he had the same indifferency , whether he would prefer the li●ting up his hand , or its remaining in rest , when it would ●ave his head or eyes from a blow he sees coming : 't is as much a perfection , that the power of preferring should be determined by good , as that the power of acting should be determined by the will ; and the certainer such determination is , the greater is the perfection . § . . if we look upon those superiour beings above us , who enjoy perfect happiness , we shall have reason to judge they are more steadily determined in their choice of good than we : and yet we have no reason to think they are less happy , or less free , than we are . and if it were fit for such poor finite creatures as we are , to pronounce what infinite wisdom and goodness could do , i think we might say , that god himself cannot choose what is not good ; the fredom of the almighty hinders not his being determined by what is best . § . . but to consider this mistaken part of liberty right , would any one be a changeling , because he is less determined , by wise considerations , than a wise man ? is it worth the name of freedom to be at liberty to play the fool , and draw shame and misery upon a man's self ? if want of restraint to chuse , or to do the worse , be liberty , true liberty , mad men and fools are the only free-men : but yet , i think , no body would chuse to be mad for the sake of such liberty , but he that is mad already . § . . but though the preference of the mind be always determined by the appearance of good , greater good ; yet the person who has the power , in which alone consists liberty to act , or not to act according to such preference , is nevertheless free , such determination abridges not that power . he that has his chains knocked off , and the prison-doors set open to him , is perfectly at liberty , because he may either go or stay , as he best likes ; though his preference be determined to stay by the darkness of the night , or illness of the weather , or want of other lodging . he ceases not to be free ; though that which at that time appears to him the greater good absolutely determines his preference , and makes him stay in his prison . i have rather made use of the word preference than choice , to express the act of volition , because choice is of a more doubtful signification , and bordering more upon desire , and so is referred to things remote ; whereas volition , or the act of willing , signifies nothing properly , but the actual producing of something that is voluntary . § . . the next thing to be considered is , if our wills be determined by good , how it comes to pass that men's wills carry them so contrarily , and consequently some of them to what is evil ? and to this i say , that the various and contrary choices , that men make in the world , doe not argue , that they do not all chuse good ; but that the same thing is not good to every man. were all the concerns of man terminated in this life ; why one pursued study and knowledge , and another hawking and hunting ; why one chose luxury and debauchery , and another sobriety and riches , would not be , because every one of these did not pursue his own happiness ; but because their happiness lay in different things ; and therefore 't was a right answer of the physician to his patient , that had sore eyes . if you have more pleasure in the taste of wine , than in the use of your sight , wine is good for you : but if the pleasure of seeing be greater to you , than that of drinking , wine is naught . § . . the mind has a different relish , as well as the palate ; and you will as fruitlesly endeavour to delight all men with riches or glory , ( which yet some men place their happiness in , ) as you would to satisfie all men's hunger with cheese or lobsters ; which , though very agreeable and delicious fare to some , are to others extremely nauseous and offensive : and many people would with reason prefer the griping of an hungry belly , to those dishes , which are a feast to others . hence it was , i think , that the philosophers of old did in vain enquire , whether summum bonum consisted in riches , or bodily delights , or virtue , or contemplation : and they might have as reasonably disputed , whether the best relish were to be found in apples , plumbs , or nuts ; and have divided themselves into sects upon it . for as pleasant tastes depend not on the things themselves , but their agreeableness to this or that particular palate , wherein there is great variety : so the greatest happiness consists , in the having those things which produce the greatest pleasure , and the absence of those which cause any disturbance , any pain , which to different men are very different things . if therefore men in this life only have hope ; if in this life they can only enjoy , 't is not strange , nor unreasonable , they should seek their happiness by avoiding all things that disease them here , and by preferring all that delight them ; wherein it will be no wonder to find variety and difference . for if there be no prospect beyond the grave , the inference is certainly right , let us eat and drink , let us enjoy what we delight in , for to morrow we shall die . this , i think , may serve to shew us the reason , why , though all men's wills are determined by good , yet they are not determined by the same object . men may chuse different things , and yet all chuse right , supposing them only like a company of poor insects , whereof some are bees , delighted with flowers , and their sweetness ; others scarabes , delighted with other kind of viands ; which having enjoyed for a season , they should cease to be , and exist no more for ever . § . . this sufficiently discovers to us , why men in this world prefer different things , and pursue happiness by contrary courses : but yet since men are always determined by good , the greater good ; and are constant , and in earnest , in matter of happiness and misery , the question still remains , how men come often to prefer the worse to the better ; and to chuse that , which by their own confession has made them miserable ? § . . to this i answer , that as to present happiness , or misery ; present pleasure or pain , when that alone comes in consideration , a man never chuses amiss : he knows what best pleases him , and that , he actually prefers . things in their present enjoyment , are what they seem : the apparent and real good , are , in this case , always the same . for the pain or pleasure being just so great , and no greater , than it is felt , the present good or evil is really so much as it appears . and therefore were every action of ours concluded within it self , and drew no consequences after it , we should undoubtedly always will nothing but good ; always infallibly prefer the best . were the pains of honest industry , and of starving with hunger and cold set together before us , no body would be in doubt which to chuse : were the satisfaction of a lust , and the joys of heaven offered at once to any one 's present possession , he would not balance , or err in the choice , and determination of his will. but since our voluntary actions carry not all the happiness , and misery , that depend on them , along with them in their present performance ; but are the precedent causes of good and evil , which they draw after them , and bring upon us , when they themselves are passed , and cease to be ; that which has the preference , and makes us will the doing or omitting any action in our power , is the greater good , appearing to result from that choice in all its consequences , as far as at present they are represented to our view . § . . so that , that which determines the choice of the will , and obtains the preference , is still good , the greater good : but it is also only good that appears ; that which carries with it the expectation of addition to our happiness , by the increase of our pleasures , either in degrees , sorts , or duration , or by the preventing , lessening , or shortning of pain . thus the temptation of a pleasant taste , brings a surfeit , a disease , and , perhaps , death too , on one , who looks no farther than that apparent good , than the present pleasure ; who sees not the remote and concealed evil : and the hopes of easing or preventing some greater pain , sweetens another man's draught , and makes that willingly be swallowed , which in it self is nauseous and unpleasant . both these men were moved to what they did by the appearance of good , though the one found ease and health , and the other a disease and destruction : and therefore to him that looks beyond this world , and is fully persuaded , that god the righteous judge , will render to every man according to his deeds ; to them who by patient continuance in well doing , seek for glory , and honour , and immortality , eternal life ; but unto every soul that doth evil , indignation and wrath , tribulation and anguish : to him , i say , who hath a prospect of the different state of perfect happiness , or misery that attends all men after this life , depending on their behaviour here , the measures of good and evil , that govern his choice , are mightily changed . for since nothing of pleasure and pain in this life , can bear any proportion to endless happiness , or exquisite misery of an immortal soul hereafter , actions in his power will have their preference , not according to the transient pleasure , or pain that accompanies , or follows them here ; but as they serve to secure that perfect durable happiness hereafter . § . . he then that will account for the misery , that men often bring on themselves , notwithstanding that they do all in earnest pursue happiness , and always prefer the greater apparent good , must consider , how things come to be represented to our choice , under deceitful appearances : and that is , by the iudgment pronouncing wrongly concerning them . to see how far this reaches , and what are the causes of wrong judgment , we must remember , that things are judged good or bad in a double sense . first , that which is properly good or bad , is nothing but barely pleasure or pain . secondly , but because not only present pleasure and pain , but that also which is apt by its efficacy , or consequences , to bring it upon us at a distance , cannot but move the will , and determine the choice of a creature , that has soresight ; therefore things also that draw after them pleasure and pain , are considered as good and evil. § . . the wrong iudgment that misleads us , and makes the will often fasten on the worse side , lies in misreporting upon the various comparisons of these . the wrong judgment i am here speaking of , is not what one man may think , of the determination of another ; but what every man himself must confess to be wrong . for since i lay it for a certain ground , that every intelligent being really seeks happiness , and would enjoy all the pleasures he could , and suffer no pain ; 't is impossible any one should willingly put into his own draught any bitter ingredient , or leave out any thing in his power , that could add to its sweetness , but only by a wrong judgment . i shall not here speak of that mistake , which is the consequence of invincible error , which scarce deserves the name of wrong judgment ; but of that wrong judgment , which every man himself must confess to be so . § . . i. therefore , as to present pleasure and pain , the mind as has been said , never mistakes that which is really good or evil : that which is the greater pleasure , or the greater pain , is really just , as it appears . but though present pleasure and pain , shew their difference and degrees so plainly , as not to leave room for mistake : yet when we compare present pleasure or pain with future , we often make wrong iudgments of them , taking our measures of them in different positions of distance . objects near our view , are apt to be thought greater than those of a larger size , that are more remote : and so it is with pleasures and pains , the present is apt to carry it , and those at a distance have the disadvantage in the comparison . thus most men , like spend-thrift heirs , are apt to judge a little in hand better than a great deal to come ; and so for small matters in possession , part with great ones in reversion : but that this is a wrong judgment every one must allow , let his pleasure consist in whatever it will : since that which is future , will certainly come to be present ; and then having the same advantage of nearness , will shew its self in its full dimensions , and discover his wilful mistake , who judged of it by unequal measures . were the pleasure of drinking accompanied , the very moment a man takes off his glass , with that sick stomach , and akeing head , which in some men are sure to follow not many hours after , i think no body , whatever pleasure he had in his cups , would , on these conditions , ever let wine touch his lips ; which yet he gaily swallows , and the evil side comes to be chosen only by the fallacy of a little difference in time . but if pleasure or pain can be so lessened only by a few hours removal , how much more will it be so , by a farther distance , to a man , that will not ( by a due consideration , do , what time will , i. e. bring it home upon himself ) consider it as present , and there take its true dimensions ? this is the way we usually impose on our selves , in respect of bare pleasure and pain , or the true degrees of happiness or misery : the future loses its just proportion , and what is present , obtains the preference as the greater . i mention not here the wrong judgment , whereby the absent are not only lessened , but reduced to perfect nothing ; when men enjoy what they can in present , and make sure of that , concluding amiss , that no evil will thence follow : for that lies not in comparing the greatness of future good and evil , which is that we are here speaking of : but in another sort of wrong judgment , which is concerning good or evil , as it is considered , to be the cause and procurement of pleasure or pain , that will follow from it . § . . the cause of our judging amiss , when we compare our present pleasure or pain with future , seems to me to be the weak and narrow constitutions of our minds . we cannot well enjoy two pleasures at once , much less any pleasure almost , whilst pain possesses us . the present pleasure , if it be not very languid , and almost none at all , fills our narrow souls , and so takes up all our minds , that it scarce leaves any thought of things absent : or if many of our pleasures are not strong enough to exclude the consideration of things at a distance ; yet we have so great an abhorrence of pain , that a little of it extinguishes all our pleasures . a little bitter mingled in our cup , leaves no relish of the sweet : and hence it comes , that at any rate we desire to be rid of the present evil , which we are apt to think nothing absent can equal ; since while the pain remains , we find not our selves capable of any the least degree of happiness . hence we see the present pain , any one suffers , is always the worst ; and 't is with anguish they cry out , any other rather than this ; nothing can be so intolerable as what i now suffer . and therefore our whole endeavours and thoughts are intent to get rid of the present evil before all things , as the first necessary step towards happiness , let what will follow . nothing , as we passionately think , can exceed , or almost equal the pain we feel : and because the abstinence from a present pleasure that offers it self , is a sort of pain ; nay , oftentimes a very great one , 't is no wonder , that that operates after the same manner pain does , and lessens in our thoughts what is future , and so forces us , as it were , blindfold into its embraces . thus much of the wrong judgment we make of present and future pleasure and pain , when they are compared together ; and so the absent considered as future . § . . ii. as to things good or bad in their consequences , and by the aptness is in them to procure us good or evil in the future , we judge amiss several ways . . when we judge that so much evil does not really depend on them , as in truth there does . . when we judge , that though the consequence be of that moment , yet it is not of that certainty , but that it may otherwise fall out ; or else by some means be avoided , as by industry , address , change , repentance , &c. but that these are wrong ways of judging , were easie to shew in every particular , if i would examine them at large singly ; but i shall only mention this in general , viz. that it is a very wrong , and irrational way of proceeding , to venture a greater good and evil , for a less , upon uncertain guesses , and before due , and through examination , as far as a man's knowledge can , by any endeavours or assistance , attain . this , i think , every one must confess , especially if he considers the usual causes of this wrong iudgment , whereof these following are some . § . . i. ignorance : he that judges without informing himself to the utmost that he is capable , cannot acquit himself of judging amiss . ii. inadvertency : when a man overlooks even that which he does know . this is an affected and present ignorance , which misleads our judgments , as much as the other . judging is , as it were , balancing an account , and determining on which side the odds lies . if therefore either side be hudled up in haste , and several of the summs , that should have gone into the reckoning , be overlook'd and left out , this precipitancy causes as wrong a judgment , as if it were a perfect ignorance . that which most commonly causes this , is the prevalency of some present pleasure , heightned by our feeble passionate nature , most strongly wrought on by what is present . to check this precipitancy , our understanding and reason was given us , if we will make a right use of it , to search , and see , and then judge thereupon . how much sloth and negligence , heat and passion , the prevalency of fashion , or acquired indispositions , do severally contribute , on occasion to these wrong judgments , i shall not here farther enquire . § . . this , i think , is certain , that the choice of the will is every-where determined by the greater apparent good , however it may be wrong represented by the understanding ; and it would be impossible men should pursue so different courses as they do in the world , had they not different measures of good and evil. but yet morality , established upon its true foundations , cannot but determine the choice in any one that will but consider : and he that will not be so far a rational creature , as to reflect seriously upon infinite happiness and misery , must needs condemn himself , as not making that use of his understanding he should . the rewards and punishments of another life , which the almighty has established as the enforcements of his law , are of weight enough to determine the choice , against whatever pleasure or pain this life can shew , when the eternal state is considered in its bare possibility , which no body can deny . he that will allow exquisite and endless happiness to be but the possible consequence of a good life here , or the contrary state the possible reward of a bad one , must own himself to judge very much amiss , if he does not conclude , that a vertuous life , with the certain expectation of everlasting bliss , which may come , is to be preferred to a vicious one , with the fear of that dreadful state of misery , which 't is very possible may overtake the guilty ; or at best the terrible uncertain hope of annihilation . this is evidently so , though the vertuous life here had nothing but pain , and the vicious continual pleasure ; which yet is for the most part quite otherwise , and wicked men have not much the odds to brag of , even in their present possession ; nay , all things rightly considered , have , i think even the worse part here . but when infinite happiness is put in one scale , against infinite misery in the other ; if the worst , that comes to the pious man , if he mistake , be the best that the wicked can attain to , if he be in the right , who can without madness run the venture ? who in his wits would chuse to come within a possibility of infinite misery , which if he miss , there is yet nothing to be got by that hazard ? whereas on the other side , the sober man ventures nothing against infinite happiness to be got , if his expectation comes to pass . if the good man be in the right , he is eternally happy : if he mistake , he is not miserable , he feels nothing . on the other side , if the wicked be in the right , he is not happy : if he mistake , he is infinitely miserable . must it not be a most manifest wrong judgment , that does not presently see , to which side , in this case , the preference is to be given . i have forborn to mention any thing of the certainty , or probability of a ●uture state , designing here to shew the wrong judgment , that any one must allow , he makes , upon his own principles laid how he pleases , who prefers the short pleasures of a vicious life upon any consideration , whilst he knows , and cannot but be certain , that a future life is at least possible . § . . under this simple idea of power , i have taken occasion to explain our ideas of will , volition , liberty , and necessity ; which having a greater mixture in them , than belongs barely to simple modes , might perhaps , be better placed amongst the more complex . for will , for example , contains in it the idea of a power to prefer the doing , to the not doing any particular action ( & vice versa ) which it has thought on ; which preference is truly a mode of thinking , and so the idea which the word will stands for , is a complex and mixed one , made up of the simple ideas of power , and a certain mode of thinking : and the idea of liberty is yet more complex , being made up of the idea of a power to act , or not to act , in conformity to volition . but i hoped this transgression , against the method i have proposed to my self , will be forgiven me , if i have quitted it a little , to explain some ideas of great importance ; such as are those of the will , liberty , and necessity , in this place , where they , as it were , offered themselves , and sprang up from their proper roots . besides , having before largely enough instanced in several simple modes , to shew what i meant by them , and how the mind got them , ( for i intend not to enumerate all the particular ideas of each sort , ) those of will , liberty , and necessity , may serve as instances of mixed modes , which are that sort of ideas i purpose next to treat of . § . . and thus i have , in a short draught , given a view of our original ideas , from whence all the rest are derived , and of which they are made up ; which if i would consider , as a philosopher , and examine on what causes they depend , and of what they are made , i believe they all might be reduced to these very few primary , and original ones , viz. extension , solidity , mobility ; which by our senses we receive from body : thinking , and the power of moving ; which by reflection we receive from our minds ; to which if we add existence , duration , number ; which belong both to the one , and the other , we have , perhaps , all the original ideas on which the rest depend . for by these , i imagine , might be explained the nature of colours , sounds , tastes , smells , and all other ideas we have , if we had but faculties acute enough to perceive the severally modified extensions , and motions , of these minute bodies , which produce those several sensations in us . but my present purpose being to enquire only into the knowledge the mind has of things , by those ideas , and appearances god has fitted it to receive from them , and how the mind comes by that knowledge ; rather than into their causes , or manner of production , i shall not , contrary to the design of this essay , set my self to enquire philosophically into the peculiar constitution of bodies , and the configuration of parts , whereby they have the power to produce in us the ideas of their sensible qualities : i shall not enter any farther into that disquisition ; it sufficing to my purpose to observe , that gold , or saffron , has a power to produce in us the idea of yellow ; and snow , or milk , the idea of white ; which we can have only by our sight , without examining the texture of the parts of those bodies , or the particular figures , or motion of the particles , which rebound from them , to cause in us that particular sensation : though when we go beyond the bare ideas in our minds , and would enquire into their causes , we cannot conceive any thing else , to be in any sensible object , whereby it produces different ideas in us , but the different bulk , figure , number , texture , and motion of its insensible parts . chap. xxii . of mixed modes . § . . having treated of simple modes in the foregoing chapters , and given several instances of some of the most considerable of them , to shew what they are , and how we come by them ; we are now in the next place to consider those we call mixed modes , such are the complex ideas , we make by the names obligation , drunkenness , a lie , &c. which consisting of several combinations of simple ideas of different kinds , i have called mixed modes , to distinguish them from the more simple modes , which consists only of simple ideas of the same kind . these mixed modes being also such combinations of simple ideas , as are not looked upon to be the characteristical marks of any real beings that have a steady existence , but scattered and independent ideas , put together by the mind , are thereby distinguished from the complex ideas of substances . § . . that the mind , in respect of its simple ideas , is wholly passive , and receives them all from the existence and operations of things , such as sensation or reflection offers them , without being able to make any one idea experience shews us . but if we attentively consider these ideas i call mixed modes , we are now speaking of , we shall find their original quite different . the mind here often exercises an active power in the making these several combinations : for it being once furnished with simple ideas , it can put them together in several compositions , and so make variety of complex ideas , without examining whether they exist so together in nature . and hence , i think , it is , that these sort of ideas are called notions ; as if they had their original , and constant existence more in the thoughts of men , than in the reality of things ; and to form such ideas , it sufficed , that the mind put the parts of them together , and that they were consistent in the understanding , without considering whether they had any real being . though i do not deny , but several of them might be taken from observation , and the existence of several simple ideas so combined , as they are put together in the understanding : for the man who first framed the idea of hypocrisie , might have either taken it at first from the observation of one , who made shew of good qualities which he had not ; or else have framed that idea in his mind , without having any such pattern to fashion it by . for it is evident , that in the beginning of languages , and societies of men , several of those complex ideas , which were consequent to the constitutions established amongst them , must needs have been in the minds of men , before they existed any where else ; and that many names , that stood for such complex ideas , were in use , and so those ideas framed , before the combinations they stood for , ever existed . § . . indeed , now that languages are made , and abound with words standing for them , an usual way of getting these complex ideas , is by the explication of those terms that stand for them . for consisting of a company of simple ideas combined , they may by words , standing for those simple ideas , be represented to the mind of one who understands those words , though that complex combination of simple ideas were never offered to his mind by the real existence of things . thus a man may come to have the idea of sacrilege , or murther , by enumerating to him the simple ideas these words stand for , without ever seeing either of them committed . § . . every mixed mode consisting of many distinct simple ideas , it may be well enquired , whence it has its vnity ; and how such a precise multitude comes to make but one idea , since that combination does not always exist together in nature : and this , it is plain , it has from an act of the mind combining those several simple ideas together , and considering them as one complex one , consisting of those parts ; and the mark of this union , or that which is looked on generally to compleat it , is one name given to that combination . for 't is by their names , that men commonly regulate their account of their distinct species of mixed modes , seldom allowing or considering any number of simple ideas , to make one complex one , but such collections as there be names for . thus , though the killing of an old man be as fit in nature to be united into one complex idea , as the killing a man's father ; yet there being no name standing precisely for the one , as there is the name of parricide to mark the other , it is not taken for a particular complex idea , nor a distinct species of actions , from that of killing a young man , or any other man. § . . if we should enquire a little farther , to see what it is , that occasions men to make several combinations of simple ideas into distinct , and , as it were , setled modes , and neglect others , which in the nature of things themselves , have as much an aptness to be combined , and make distinct ideas , we shall find the reason of it to be the end of language ; which being to mark , or communicate mens thoughts to one another , with all the dispatch that may be , they usually make such collections of ideas into complex modes , and affix names to them , as they have frequent use of in their way of living and conversation , leaving others , which they have but seldom an occasion to mention , loose and without names , that tye them together : they rather chusing to enumerate ( when they have need ) such ideas as make them up , by the particular names , that stand for them , than to trouble their memories by multiplying of complex ideas with names to them , which they shall seldom or never have any occasion to make use of . § . . this gives us the reason how it comes to pass , that there are in every language words which cannot be rendred by any words of another . for the several fashions , customs , and manners of one nation , making several combinations of ideas familiar and necessary in one , which another people had never any occasion to make , or , perhaps , so much as take notice of , names come of course to be annexed to them , to avoid long periphrases in things of daily conversation ; and so they become so many distinct complex ideas in their minds . thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the greeks , and proscripto amongst the romans , stood for complex ideas , which were not in the minds of other people , nor had therefore any names in other languages that answered them . where there was no such custom , there was no notion of any such actions , no use of such combinations of ideas as were united , and , as it were , tied together by those terms ; and therefore in other countries there were no names for them . § . . hence also we may see the reason , why languages constantly change , take up new , and lay by old terms . because change of customs and opinions bringing with them new combinations of ideas , which it is necessary frequently to think on , and talk about , new names to avoid long descriptions are annexed to them ; and so they become new species of complex modes . what a number of different ideas are by this means wrapped up in one short sound , and how much of our time and breath is thereby saved , any one will see , who will but take the pains to enumerate all the ideas , that either reprieve or appeal stand for ; and instead of either of those names , use a periphrasis to make any one understand their meaning . § . . though i shall have occasion to consider this more at large , when i come to treat of words , and their use ; yet i could not avoid to take thus much notice here of the names of mixed modes , which being fleeting , and transient combinations of simple ideas , which have but a short existence any where , but in the minds of men ; and there too have no longer any existence , than whilst they are thought on , have not so much any where the appearance of a constant and lasting existence , as in their names ; which are therefore , in these sort of ideas , very apt to be taken for the ideas themselves . for if we should enquire where the idea of a triumph , or apetheosis exists , it is evident , they could neither of them exist altogether any where in the things themselves , being actions that required time to their performance , and so could never all exist together : and as to the minds of men , where the ideas of these actions are supposed to be lodged , they have there too a very uncertain existence ; and therefore we are apt to annex them to the names that excite them in us . § . . there are therefore three ways whereby we get these complex ideas of mixed modes . . by experience and observation of things themselves . thus by seeing two men wrastle , or fence , we get the idea of wrastling or fencing . by invention , or voluntary putting together of several simple ideas in our own minds : so he that first invented printing , or etching , had an idea of it in his mind , before it ever existed . . which is the most usual way , by explaining the names of actions we never saw , or notions we cannot see ; and by enumerating , and thereby , as it were , setting before our imaginations all those ideas which go to the making them up , and are the constituent parts of them . for having by sensation and reflection stored our minds with simple ideas , and by use got the names , that stand for them , we can by those names represent to another any complex idea , we could have him conceive : so that it has in it no simple idea , but what he knows , and has , with us , the same name for . for all our complex ideas are ultimately resolvable into simple ideas , of which they are compounded , and originally made up , though perhaps their immediate ingredients , as i may so say , are also complex ideas . thus the mixed mode , which the word lye stands for , is made of these simple ideas : . articulate sounds . . certain ideas in the mind of the speaker . . those words the signs of those ideas . . those signs put together by affirmation or negation , otherwise than the ideas they stand for , are in the mind of the speaker . i think i need not go any farther in the analysis of that complex idea , we call a lye : what i have said is enough to shew , that it is made up of simple ideas : and it could not but be an offensive tediousness to my reader , to trouble him with a more minute enumeration of every particular simple idea , that goes to this complex one ; which , from what has been said , he cannot but be able to make out to himself . the same may be done in all our complex ideas whatsoever ; which however compounded , and decompounded , may at last be resolved into simple ideas , which are all the materials of knowledge or thought we have or can have . nor shall we have reason to fear , that the mind is hereby stinted to too scanty a number of ideas , if we consider , what an inexhaustible stock of simple modes , number , and figure alone affords us . how far then mixed modes , which admit of the various combinations of different simple ideas , and their infinite modes , are from being few and scanty , we may easily imagine . so that before we have done , we shall see , that , no body need be afraid , he shall have scope , and compass enough for his thoughs to range in , though they be , as i pretend , confined only to simple ideas received from sensation or reflection , and their several combinations . § . . it is worth our observing which of all our simple ideas have been most modified , and had most mixed modes made out of them , with names given to them : and those have been these three ; thinking , and motion , ( which are the two ideas which comprehend in them all action , ) and power , from whence these actions are conceived to flow . these simple ideas , i say , of thinking , motion , and power , have been those , which have been most modified ; and out of whose modifications have been made most complex modes , with names to them . for action being the great business of mankind , and the whole matter about which all laws are conversant , it is no wonder , that the several modes of thinking and motion , should be taken notice of , the ideas of them observed and laid up in the memory , and have names assigned to them ; without which , laws could be but ill made , or vice and disorders repressed . nor could any communication be well had amongst men , without such complex ideas , with names to them ; and therefore men have setled names , and supposed setled ideas in their minds , of modes of actions distinguished by their causes , means , objects , ends , instruments , time , place , and other circumstances ; and also of their powers fitted for those actions ; v. g. boldness is the power to speak or do before others , without fear or disorder ; and the greeks call the confidence of speaking by a peculiar name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which power or ability in man , of doing any thing , when it has been acquired by frequent doing the same thing , is , that the idea we name habit ; when it is forward , and ready upon every occasion , to break into action , we call it disposition : thus testiness is a disposition or aptness to be angry . to conclude , let us examine any modes of action , v. g. consideration and assent , which are actions of the mind ; running and speaking , which are actions of the body ; revenge and murther , which are actions of both together , and we shall find them but so many collections of simple ideas , which together make up the complex ones signified by those names . § . . power being the source from whence all action proceeds . the substances wherein these powers are , when they exert this power into act , are called causes ; and the substances which thereupon are produced , or the simple ideas which are introduced into any subject by the exerting of that power , are called effects . the efficacy whereby the new substance or idea is produced , is called , in the subject , exerting that power , action ; but in the subject , wherein any simple idea is changed on produced , it is called passion : which efficacy however various , and the effects almost infinite ; yet we can , i think , conceive it in intellectual agents , to be nothing else but modes of thinking , and willing , in corporeal agents , nothing else but modifications of motion . i say , i think we cannot conceive it to be any other but these two : for whatever sort of action , besides these , produces any effects , i confess my self to have no notion , nor idea of ; and so they are quite remote from my thoughts , apprehensions , and knowledge ; and are as much in the dark to me , as five other senses , or the ideas of colours to a blind man : and therefore many words , which seem to express some action , signifie nothing of the action , or modus operandi at all , but barely the effect , with some circumstances of the subject wrought on , or cause operating ; v. g. creation , annihilation , contain in them no idea of the action or manner , whereby they are produced , but barely of the cause , and the thing done . and when a country man says , the cold freezes water , though the word freezing seem to import some action , yet truly it signifies nothing , but the effect , viz. that water , that was before fluid , is become hard and consistent , without containing any idea of the action whereby it is done . § . . i think i shall not need to remark here , that though power and action make the greatest part of mixed modes , marked by names , and familiar in the minds and mouths of men ; yet other simple ideas , and their several combinations , are not excluded ; much less , i think , will it be necessary for me to enumerate all the mixed modes , which have been setled , with names to them : that would be to make a dictionary of the greatest part of the words made use of in divinity , ethicks , law , and politicks , and several other sciences . all that is requisite to my present design , is to shew , what sort of ideas those are , i call mixed modes ; how the mind comes by them ; and that they are compositions , made up of simple ideas got from sensation and reflection , which , i suppose , i have done . chap. xxiii . of our complex ideas of substances . § . . the mind being , as i have declared , furnished with a great number of the simple ideas , conveyed in by the senses , as they are found in exterior things , or by reflection on its own operations , takes notice also , that a certain number of these simple ideas go constantly together ; which being presumed to belong to one thing , and , words being suited to common apprehensions , and made use of for quick dispatch , are called so united in one subject , by one name ; which by inadvertency we are apt afterward to talk of and consider as one single idea , which indeed is a complication of many ideas together : because , as i have said , not imagining how these simple ideas can subsist by themselves , we accustom our selves , to suppose some substratum , wherein they do subsist , and from which they do result , which therefore we call substance . § . . so that if any one will examine himself concerning his notion of pure substance in general , he will find he has no other idea of it at all , but only a supposition of he knows not what support of such qualities , which are capable of producing simple ideas in us ; which qualities are commonly called accidents : and if any one should be asked , what is the subject wherein colour or weight inheres , he would have nothing to say , but the solid extended parts : and if he were demanded , what is it , that that solidity and extension inhere in , he would not be in a much better case , than the indian before mentioned ; who saying that the world was supported by a great elephant , was asked , what the elephant rested on ; to which his answer was , a great tortoise : but being again pressed to know what gave support to the broad-back'd tortoise , replied , something , he knew not what . and thus here , as in all other cases , where we use words without having clear and distinct ideas , we talk like children ; who being questioned , what such a thing is , which they know not ; readily give this satisfactory answer , that is something ; which in truth signifies no more when so used , either by children or men , but that they knew not what ; and that the thing they pretend to know , and talk of , is what they have no distinct idea of at all , and so are perfectly ignorant of it and in the dark . the idea then we have , to which we give the general name substance , being nothing , but the supposed , but unknown support of those qualities we find existing , which we imagine cannot subsist , sine re substante , without something to support them , we call that support substantia ; which according to the true import of the word is , in plain english , standing under , or upholding . § . . an obscure and relative idea of substance in general being thus made , we come to have the ideas of particular sorts of substances , by collecting such combinations of simple ideas , as are by experience and observation of mens senses taken notice of to exist together , and are therefore supposed to flow from the particular internal constitution , or unknown essence of that substance . thus we come to have the ideas of a man , horse , gold , water , &c. of which substances , whether any one has any other clear idea , farther than of certain simple ideas coexisting together , i appeal to every one 's own experience . 't is the ordinary qualities , observable in iron , or a diamond , put together , that make the true complex idea of those substances , which a smith , or a jeweller , commonly knows better than a philosopher ; who , whatever substantial forms he may talk of , has no other idea of those substances , than what is framed by a collection of those simple ideas are to be found in them ; only we must take notice , that our complex ideas of substances , besides all these simple ideas they are made up of , have always the confused idea of something to which they belong , and in which they subsist : and therefore when we speak of any sort of substance , we say it is a thing having such or such qualities , as body is a thing that is extended , figured , and capable of motion ; a spirit a thing capable of thinking : and so hardness , friability , and power to draw iron , we say , are qualities to be found in a loadstone . these and , the like fashions of speaking intimate , that the substance is supposed always something besides the extension , figure , solidity , motion , thinking , or other observable ideas , though we know not what it is . § . . hence when we talk or think of any particular sort of corporeal substances , as horse , stone , &c. though the idea , we have of either of them , be put the complication , or collection , of those several simple ideas of sensible qualities , which we use to find united in the thing called horse , or stone , yet because we cannot conceive , how they should subsist alone , nor one in another , we suppose them to exist in , and supported by some common subject ; which support we denote by the name substance , though it be certain , we have no clear , or distinct idea of that thing , we suppose a support . § . . the same happens concerning the operations of the mind , viz. thinking , reasoning , fearing , &c. which we concluding not to subsist of themselves , nor apprehending how they can belong to body , or be produced by it , we are apt to think these the actions of some other substance , which we call spirit ; whereby yet it is evident , that having no other idea or notion , of matter , but something wherein those many sensible qualities , which affect our senses , do subsist ; by supposing a substance , wherein thinking , knowing , doubting , and a power of moving , &c. do subsist , we have as clear a notion of the nature , or substance of spirit , as we have of body ; the one being supposed to be ( without knowing what it is ) the substratum to those simple ideas we have from without ; and the other supposed ( with a like ignorance of what it is ) to be the substratum to those operations , which we experiment in our selves within . 't is plain then , that the idea of corporeal substance in matter is as remote from our conceptions , and apprehensions , as that of spiritual substance , or spirit : and therefore from our not having any notion of the substance of spirit , we can no more conclude its non-existence , than we can , for the same reason , deny the existence of body : it being as rational to affirm , there is no body , because we cannot know its essence , as 't is called , or have no idea of the substance of matter ; as to say , there is no spirit , because we know not its essence , or have no idea of a spiritual substance . § . . whatever therefore be the secret and abstract nature of substance in general , all the ideas we have of particular distinct substances , are nothing but several combinations of simple ideas , coexhisting in such , though unknown , cause of their union , as makes the whole subsist of it self . 't is by such combinations of simple ideas , and nothing else , that we represent particular substances to our selves ; such are the ideas we have of their several sorts in our minds ; and such only do we by their specifick names , signifie to others , v. g. man , horse , sun , water , iron , upon hearing which words , every one who understands the language , frames in his mind a combination of those several simple ideas , which he has usually observed , or fancied to exist together under that denomination ; all which he supposes to rest in , and be , as it were , adherent to that unknown common subject , which inheres not in any thing else : though in the mean time it be manifest , and every one , upon enquiry into his own thoughts , will find , that he has no other idea of any substance , v. g. let it be gold , horse , iron , man , vitriol , bread , but what he has barely of those sensible qualities , which he supposes to inhere with a supposition of such a substratum , as gives as it were a support to those qualities , or simple ideas , which he has observed to exist united together . thus the idea of sun , what is it , but an aggregate of these several simple ideas , bright , hot , roundish , having a constant regular motion , at a certain distance from us , and , perhaps , some other ? as he who thinks and discourses of the sun , has been more or less accurate , in observing those sensible qualities , ideas , or properties , which are in that thing , which he calls the sun. § . . for he has the perfectest idea of any particular substance , who has gathered , and put together , most of those simple ideas , which do exist in it , among which are to be reckoned its active powers , and passive capacities ; which though not strictly simple ideas , yet , in this respect , for brevities sake , may conveniently enough be reckoned amongst them . thus the power of drawing iron , is one of the ideas of the complex one of that substance we call a load-stone , and a power to be so drawn is a part of the complex one we call iron ; which powers pass for inherent qualities in those subjects . because every substance , being as apt by the powers we observe in it , to change some sensible qualities in other subjects , as it is to produce in us those simple ideas , we receive immediately from it , does by those new sensible qualities , introduced into other subjects , discover to us those powers , which do thereby mediately affect our senses , as regularly as its sensible qualities do it immediately , v. g. we immediately by our senses perceive in fire its heat and colour ; which are , if rightly considered , nothing but powers in it , to produce those ideas in us : we also by our senses perceive the colour and brittleness of charcoal ; whereby we come by the knowledge of another power in fire , which it has to change the colour and consistency of wood : by the former fire immediately , by the later it mediately discovers to us these several powers ; which therefore we look upon to be a part of the qualities of fire , and so make them a part of the complex ideas of it . for all those powers that we take cognizance of , terminating only in the alteration of some sensible qualities , in those subjects , on which they operate , and so making them exhibit to us new sensible ideas , therefore it is , that i have reckoned these powers amongst the simple ideas , which make the complex ones of the sorts of substances ; though these powers considered in themselves , are truly complex ideas . and in this looser sense , i crave leave to be understood , when i name any of these potentialities amongst the simple ideas , which we recollect in our minds , when we think of particular substances . for the powers that are severally in them , are necessary to be considered , if we will have true distinct notions of substances . § . . nor are we to wonder , that powers make a great part of our complex ideas of substances ; since their secondary qualities are those , which in most of them serve principally to distinguish substances one from another , and commonly make a considerable part of the complex idea of the several sorts of them . for our senses failing us , in the discovery of the bulk , texture , and figure of the minute parts of bodies , on which their real constitutions and differences depend , we are fain to make use of their secondary qualities , as the characteristical notes and marks , whereby to frame ideas of them in our minds , and distinguish them one from another . all which secondary qualities , as has been shewn , are nothing but bare powers . for the colour and taste of opium , are , as well as its foporifick or anodyn virtues , meer powers depending on its primary qualities , whereby it is sitted to produce different operations , on different parts of our bodies . the ideas that make our complex ones of corporeal substances , are of these three sorts . first , the ideas of the primary qualities of things , which are discovered by our senses , and are in them even when we perceive them not , such are the bulk , figure , number , situation , and motion of the parts of bodies , which are really in them , whether we perceive them or no. secondly , the sensible secondary qualities , which depending on these , are nothing but the powers , those substances have to produce several ideas in us by our senses ; which ideas are not in the things themselves , otherwise than as any thing is in its cause . thirdly , the aptness we consider in any substance , to give or receive such alterations of primary qualities , as that the substance so altered , should produce in us different ideas from what it did before , these are called active and passive powers : all which powers , as far as we have any notice or notion of them , terminate only in sensible simple ideas ; for whatever alteration a load-stone has the power to make in the minute particles of iron , we should have no notion of any power it had at all to operate on iron , did not its sensible motion discover it ; and i doubt not but there are a thousand changes , that bodies we daily handle , have a power to cause in one another , which we never suspect , because they never appear in sensible effects . § . . powers therefore , justly make a great part of our complex ideas of substances . he , that will examine his complex idea of gold , will find several of its ideas , that make it up , to be only powers , as the power of being melted , but of keeping its weight in the fire , of being dissolved in aq. regia , are ideas , as necessary to make up our complex idea of gold , as its colour and weight ; which if duly considered , are also nothing but different powers . for to speak truly , yellowness is not actually in gold ; but is a power in gold , to produce that idea in us by our eyes , when placed in a due light ; and the heat , which we cannot leave out of our idea of the sun , is no more really in the sun , than the white colour it introduces in wax . these are both equally powers in the sun , operating by the motion , and figure of its insensible parts ; so on a man , as to make him have the idea of heat ; and so on wax , as to make it capable to produce in a man the idea of white . § . . had we senses acute enough to discern the minute particles of bodies , and the real constitution on which their sensible qualities depend , i doubt not but they would produce quite different ideas in us ; and that which is now the yellow colour of gold , would then disappear , and instead of it we should see an admirable texture of parts of a certain size and figure . this microscopes plainly discover to us ; for what to our naked eyes produces a certain colour , is by thus augmenting the acuteness of our senses , discovered to be quite a different thing ; and the thus altering , as it were , the proportion of the bulk of the minute parts of a coloured object to our usual sight , produces different ideas from what it did before . thus sand , or pounded glass , which is opaque , and white to the naked eye , is pellucid in a microscope ; and a hair seen this way , looses its former colour , and is in a great measure pellucid , with a mixture of some bright sparkling colours , such as appear from the refraction of diamonds , and other pellucid bodies . blood to the naked eye appears all red ; but by a good microscope , wherein its lesser parts appear , shews only some few globules of red , swimming in a pellucid liquor ; and how these red globules would appear , if glasses could be found , that yet could magnifie them , or times more , is uncertain . § . . the infinitely wise contriver of us , and all things about us , hath fitted our senses , faculties , and organs , to the conveniences of life , and the business we have to do here we are able by our senses , to know , and distinguish things ; and to examine them so far , as to apply them to our uses , and several ways accommodate the exigences of this life . we have insight enough into their admirable contrivances , and wonderful effects , to admire , and magnifie the wisdom , power , and goodness of their author . such a knowledge as this , which is suited to our present condition , we want not faculties to attain . but it appears not , that god intended , we should have a perfect , clear , and adequate knowledge of them : that perhaps is not in the comprehension of any finite being . we are furnished with faculties ( dull and weak as they are ) to discover enough in the creatures , to lead us to the knowledge of the creator , and the knowledge of our duty ; and we are fitted well enough with abilities , to provide for the conveniences of living . these are our business in this world : but were our senses altered , and made much quicker and acuter , the appearance and outward scheme of things would have quite another face to us ; and i am apt to think , would be inconsistent with our being , or at least well-being in this part of the universe we inhabit . he that considers , how little our constitution is able to bear a remove into parts of this air , not much higher than that we commonly breath in , will have reason to be satisfied , that in this globe of earth alotted for our mansion , the all-wise architect has suited our organs , and the bodies , that are to affect them one to another . if our sense of hearing were but times quicker than it is , how would a perpetual noise distract us ? and we should in the quietest retirement , be less able to sleep or meditate , than in the middle of a sea-fight . nay , if that most instructive of our senses , seeing , were in any man , or more acute than it is now by the best microscope , he would see things or less than he does now , and so come nearer the discovery of the texture and motion of the minute parts of corporeal things ; and in many of them , probably get ideas of their internal constitutions : but then he would be in a quite different world from other people : nothing would appear the same to him , and others : the visible ideas of every thing would be different . so that i doubt , whether he , and the rest of men , could discourse concerning the objects of sight ; or have any communication about colours , their appearances being so wholly different . and , perhaps , such a quickness and tenderness of sight could not endure bright sun-shine , or so much as open day-light ; nor take in but a very small part of any object at once , and that too only at a very near distance . and if by the help of such microscopical eyes , ( if i may so call them , ) a man could penetrate farther than ordinary into the secret composition , and radical texture of bodies , he would not make any great advantage by the change , if such an acute sight would not serve to conduct him to the market and exchange ; if he could not see things , he was to avoid at a convenient distance ; nor distinguish things he had to do with , by those sensible qualities others do . he that was sharp-sighted enough to see the configuration of the minute particles of the spring of a clock , and observe upon what peculiar structure and impulse , its elastick motion depends , would no doubt discover something very admirable : but if eyes so framed , could not view at once the hand , and the characters of the hour-plate , and thereby at a distance see what a-clock it was , their owner could not be much benefited by that acuteness ; which whilst , it discovered the secret contrivance of the parts of the machin , made him loose its use . § . . and here give me leave to propose an extravagant conjecture of mine , viz. that since we have some reason , ( if there be any credit to be given to the report of things , that our philosophy cannot account for , ) to imagine , that spirits can assume to themselves bodies of different bulk , figure , and conformation of parts , whether one great advantage some of them have over us , may not lie in this , that they can so frame , and shape to themselves organs of sensation or perception , as to suit them to their present design , and the circumstances of the object they would consider . for how much would that man exceed all others in knowledge , who had but the faculty so to alter the structure of his eyes , that one sense , as to make it capable of all the several degrees of vision , which the assistence of glasses ( casually at at first light on ) has taught us to conceive ? what wonders would he discover , who could so fit his eye to all sorts of objects , as to see when he pleased the figure and motion of the minute particles in the blood , and other juices of animals , as distinctly as he does at other times the shape and motion of the animals themselves . but to us in our present state , unalterable organs , so contrived , as to discover the figure and motion of the minute parts of bodies , whereon depend those sensible qualities , we now observe in them , would , perhaps , be of no advantage . god has no doubt made us so , as is best for us in our present condition . he hath fitted us for the neighbourhood of the bodies , that surround us , and we have to do with : and though we cannot by the faculties we have , attain to a perfect knowledge of things ; yet they will serve us well enough for those ends above mentioned , which are our great concernment . i beg my reader 's pardon , for laying before him so wild a phansie , concerning the ways of conception in beings above us : but how extravagant soever it be , i doubt whether we can imagine any thing about the knowledge of angels , but after this manner , some way or other , in proportion to what we find and observe in our selves . and tho' we cannot but allow , that the infinite power and wisdom of god , may frame creatures with a thousand other faculties , and ways of perceiving things without them , than what we have : yet our thoughts can go no farther than our own , so impossible it is for us to enlarge our very guesses beyond the ideas received from our own sensation and reflection . the supposition at least , that angels do sometimes assume bodies , need not startle us , since some of the most ancient , and most learned fathers of the church , seemed to believe , that they had bodies : and this is certain , that their state and way of existence is unknown to us . § . . but to return to the matter in hand , the ideas we have of substances ; and the ways we come by them , i say our ideas of substances are nothing else but a collection of a certain number of simple ideas , considered as united in one thing . these ideas of substances , though they are commonly called simple apprehensions , and the names of them simple terms ; yet in effect , are complex and compounded . thus the idea which an english-man signified by the name swan , is white colour , long neck , red beak , black legs , and whole feet , and all these of a certain size , with a power of swimming in the water , and making a certain kind of noise , and , perhaps , to a man , who has long observed those kind of birds , some other properties , which all terminate in sensible simple ideas . § . . besides the complex ideas we have of material sensible substances , of which i have last spoken , by the simple ideas we have taken from those operations of our own minds , we experiment daily in our selves , as thinking , understanding , willing , knowing , and power of beginning motion , &c. coexisting in some substance , we are able to frame the complex idea of a spirit . and thus by putting together the ideas of thinking , perceiving , liberty , and power of moving themselves and other things , we have as clear a perception , and notion , of immaterial substances , as we have of material . for putting together the ideas of thinking and willing , or the power of moving or quieting corporeal motion , joined to substance , of which we have no distinct idea , we have the idea of spirit ; and by putting together the ideas of coherent solid parts , and a power of being moved , joined with substance , of which likewise we have no positive idea , we have the idea of matter . the one is as clear and distinct an idea , as the other : the idea of thinking , and moving a body , being as clear and distinct ideas , as the ideas of extension , solidity , and being moved . for our idea of substance , is equally obscure , or none at all , in both ; it is but a supposed , i know not what , to support those ideas , we call accidents . § . . by the complex idea of extended , figured , coloured , and all other sensible qualities , which is all that we know of it , we are as far from the idea of the substance of body , as if we knew nothing at all : nor after all the acquaintance and familiarity , which we imagine we have with matter , and the many qualities men assure themselves they perceive and know in bodies , will it , perhaps , upon examination be found , that they have any more , or clearer , primary ideas belonging to body , than they have belonging to spirit . § . . the primary ideas we have peculiar to body , as contradistinguished to spirit , are the cohesion of solid , and consequently separable parts , and a power of communicating motion by impulse . these , i think , are the original ideas proper and peculiar to body : for figure is but the consequence of finite extension . § . . the ideas we have belonging , and peculiar to spirit , are thinking , and will , or a power of putting body into motion by thought , and , which is consequent to it , liberty . for as body cannot but communicate its motion by impulse , to another body , which it meets with at rest ; so the mind can put bodies into motion , or forbear to do so , as it pleases . the ideas of existence , duration , and mobility , are common to them both . § . . there is no reason why it should be thought strange , that i make mobility belong to spirit : for having no other idea of motion , but change of distance , with other beings , that are considered as at rest ; and finding that spirits , as well as bodies , cannot operate , but where they are ; and that spirits do operate at several times , at several places , i cannot but attribute change of place to all finite spirits : ( for of the infinite spirit , i speak not here . ) for my soul being a real being , as well as my body , is certainly as capable of changing of distance with any other body , or being , as body it self ; and so is capable of motion . and if a mathematician can consider a certain distance , or a change of that distance between two points ; one may certainly conceive a distance , and a change of distance between two spirits ; and so conceive their motion , their approach , or removal , one from another . § . . every one finds in himself , that his soul can think , will , and operate on his body , in the place where that is ; but cannot operate on a body , or in place , an hundred miles distant from it . no body can imagine , that his soul can think , or move a body at oxford , whilst he is at london ; and cannot but know , that being united to his body , it constantly changes place all the whole journey , between oxford and london , as the coach , or horse , does that carries him ; and , i think , may be said to be truly all that while in motion : or if that will not be allowed to afford us a clear idea enough of its motion , its being separated from the body in death , i think , will : for to consider it , to go out of the body , or leave it , and yet to have no idea of its motion , seems to me impossible . § . . if it be said by any one , that it cannot change place , because it hath none , for spirits are not in loco , but vbi ; i suppose that way of talking , will not now be of much weight to many , in an age that is not much disposed to admire , or suffer themselves to be deceived , by such unintelligible ways of speaking . but if any one thinks there is any sense in that distinction , and applicable to our present purpose , i desire him to put it into intelligible english ; and then from thence draw a reason to shew , that spirits are not capable of motion . indeed , motion cannot be attributed to god , not because he is a spirit , but because he is an infinite spirit . § . . let us compare then our complex idea of spirit , with our complex idea of body , and see whether there be any more obscurity in one , than in the other , and in which most . our idea of body , as i think , is an extended solid substance , capable of communicating motion by impulse : and our idea of our souls , is of a substance that thinks , and has a power of exciting motion in body , by will , or thought . these , i think , are our complex ideas of soul and body , as contradistinguished : and now let us examine which has most obscurity in it , and difficulty to be apprehended . i know that people , whose thoughts are immersed in matter , and have so subjected their minds to their senses , that they seldom reflect on any thing beyond them , are apt to say , they cannot comprehend a thinking thing , which , perhaps , is true : but i affirm , when they consider it well , they can no more comprehend an extended thing . § . . if any one says , he knows not what 't is thinks in him ; he means , he knows not what the substance is of that thinking thing : no more , say i , knows he what the substance is of that solid thing . farther , if he says he knows not how he thinks ; i answer , neither knows he how he is extended ; how the solid parts of body are united , or cohere together to make extension . for though the pressure of the particles of air , may account for the cohesion of several parts of matter , that are grosser than the particles of air , and have pores less than the corpuscles of air ; yet the weight , or pressure , of the air , will not explain , nor can be a cause of the coherence of the particles of air themselves . and if the pressure of the aether , or any subtiler matter than the air , may unite , and hold fast together , the parts of a particle of air , as well as other bodies ; yet it cannot make bonds for it self , and hold together the parts that make up every the least corpuscle of that materia subtilis . so that that hypothesis , how ingeniously soever explained , by shewing , that the parts of sensible bodies are held together , by the pressure of other external insensible bodies , reaches not the parts of the aether it self ; and by how much the more evident it proves , that the parts of other bodies are held together , by the external pressure of the aether ; and can have no other conceivable cause of their cohesion and union , by so much the more it leaves us in the dark concerning the cohesion of the parts of the corpuscles of the aether it self : which we can neither conceive without parts , they being bodies and divisible , nor yet how their parts cohere , they wanting that cause of cohesion , which is given of the cohesion of the parts of all other bodies . § . . but in truth , the pressure of any ambient fluid , how great soever , can be no intelligible cause of the cohesion of the solid parts of matter . for though such a pressure may hinder the avulsion of two polished superficies , one from another in a line perpendicular to them , as in the experiment of two polished marbles : yet it can never , in the least , hinder the separation by a motion , in a line parallel to these superficies . because the ambient fluid , having a full liberty to succeed in each point of space , diserted by a lateral motion , resists such a motion of bodies so joined , no more , than it would resist the motion of that body , were it on all sides environed by that fluid , and touched no other body : and therefore , if there were no other cause of cohesion , all parts of bodies must be easily separable by such a lateral sliding motion . for if the pressure of the aether be the adequate cause of cohesion , where-ever that cause operates not , there can be no cohesion . and since it cannot operate against such a lateral separation , ( as has been shewed , ) therefore in every imaginary plain , intersecting any mass of matter , there could be no more cohesion , than of two polished superficies ; which will always , notwithstanding any imaginable pressure of a fluid , easily slide one from another : so that , perhaps , how clear an idea soever we think we have of the extension of body , which is nothing but the cohesion of solid parts , he that shall well consider it in his mind , may have reason to conclude , that 't is as easie for him to have a clear idea , how the soul thinks , as how body is extended . for since body is no farther , nor otherwise extended , than by the union and cohesion of its solid parts , we shall very ill comprehend the extension of body , without understanding wherein consists the union and cohesion of its parts ; which seems to me as incomprehensible , as the manner of thinking , and how it is performed . § . . i allow , it is usual for most people to wonder , how any one should find a difficulty in what they think they every day observe . do we not see , will they be ready to say , the parts of bodies stick firmly together ? is there any thing more common ? and what doubt can there be made of it ? and the like , i say , concerning thinking , and voluntary motion : do we not every moment experiment it in our selves ; and therefore can it be doubted ? the matter of fact is clear , i confess ; but when we would a little nearer look into it , and consider how it is done , there , i think , we are at a loss , both in the one , and the other ; and can as little understand how the parts of body cohere , as how we our selves perceive , or move . i would have any one intelligibly explain to me , how the parts of gold , or brass , ( that but now in fusion were as loose from one another , as the particles of water , or the sands of an hour-glass , ) come in a few moments to be so united , and adhere so strongly one to another , that the utmost force of mens arms cannot separate them : a considering man will , i suppose , be here at a loss , to satisfie his own , or another man's understanding . § . . the little bodies that compose that fluid , we call water , are so extreamly small , that i have never heard of any one , who by a microscope , ( and yet i have heard of some , that have magnified to ; nay , to much above , times , ) pretended to perceive their distinct bulk , figure , or motion : and the particles of water , are also so perfectly loose one from another , that the least force sensibly separates them . nay , if we consider their perpetual motion , we must allow them to have no cohesion , one with another : and y●t let but a sharp cold come , and they unite , they consolidate , these little atoms cohere , and are not , without great force , separable . he that could find the bonds , that tie these heaps of loose little bodies together so firmly ; he that could make known the cement , that makes them stick so fast one to another , would discover a great , and yet unknown secret : and yet when that was done , would he be far enough from making the extension of body ( which is the cohesion of its solid parts ) intelligible , till he could shew wherein consisted the union , or consolidation of the parts of those bonds , or of that cement , or of the least particle of matter that exists . whereby it appears that this primary and supposed obvious quality of body , will be found , when examined , to be as incomprehensible , as any thing belonging to our minds ; and a solid extended substance , as hard to be conceived , as a thining one , whatever difficulties some would raise against it . § . . for to extend our thoughts a little farther , that pressure , which is brought to explain the cohesion of bodies , is as unintelligible , as the cohesion it self . for if matter be considered , as no doubt it is , finite , let any one send his contemplation to the extremities of universe , and there see what conceivable hoops , what bond he can imagine to hold this mass of matter , in so close a pressure together ; from whence steel has its firmness , and the parts of a diamond their hardness and indissolubility . if matter be finite , it must have its extreams ; and there must be something to hinder it from scattering asunder . if to avoid this difficulty , any one will throw himself into the supposition and abyss of infinite matter , let him consider what light he thereby brings to the cohesion of body ; and whether he be ever the nearer making it intelligible , by resolving it into a supposition , the most absurd and most incomprehensible of all other : so far is our extension of body , ( which is nothing but the cohesion of solid parts , ) from being clearer , or more distinct , when we would enquire into the nature , cause , or manner of it , than the idea of thinking . § . . another idea we have of body , is the power of communication of motion by impulse ; and of our souls , the power of exciting of motion by thought . these ideas , the one of body , the other of our minds , every days experience clearly furnishes us with : but if here again we enquire how this is done , we are equally in the dark . for in the communication of motion by impulse , wherein as much motion is lost to one body , as is got to the other ; which is the ordinariest case , we can have no other conception , but of the passing of motion out of one body into another ; which , i think , is as obscure and unconceivable , as how our minds move or stop our bodies by thought ; which we every moment find they do . the increase of motion by impulse , which is observed or believed sometimes to happen , is yet harder to be understood . we have by daily experience clear evience of motion produced both by impulse , and by thought ; but the manner how , hardly comes within our comprehension ; we are qually at a loss in both . so that however we consider motion , and its communication either in body or spirit , the idea which belongs to spirit , is at least as clear , as that , that belongs to body . and if we consider the active power of moving , or , as i may call it , motivity , it is much clearer in spirit than body : since two bodies , placed by one another at rest , will never afford us the idea of a power in the one to move the other , but by a borrowed motion : whereas the mind , every day , affords us ideas of an active power of moving of bodies ; and therefore it is worth our consideration , whether active power be not the proper attribute of spirits , and passive power of matter . but be that as it will , i think , we have as many , and as clear ideas belonging to spirit , as we have belonging to body , the substance of each being equally unknown to us ; and the idea of thinking in spirit , as clear as of extension in body ; and the communication of motion by thought , which we attribute to spirit , is as evident , as that by impulse , which we ascribe to body . constant experience makes us sensible of both of these , though our narrow understandings can comprehend neither . for when the mind would look beyond these original ideas , we have from sensation , or reflection ; and penetrate into their causes , and manner of production , we find still , it discovers nothing but its own short-sightedness . § . . to conclude , sensation convinces us , that there are solid extended substances ; and reflection , that there are thinking ones : experience assures us of the existence of such beings ; and that the one hath a power to move body by impulse , the other by thought ; this we cannot doubt of . experience , i say , every moment furnishes us with the clear ideas , both of the one , and the other . but beyond these ideas , as received from their proper sources , our faculties will not reach . if we would enquire farther into their nature , causes , and manner , we perceive not the nature of extension , clearer than we do of thinking . if we would explain them any farther , one is as easie as the other : and there is no more difficulty , to conceive how a substance we know not , should by thought set body into motion , than how a substance we know not , should by impulse set body into motion . so that we are no more able to discover , wherein the ideas belonging to body consist , than those belonging to spirit , from whence it seems probable to me , that the simple ideas , we receive from sensation and reflection , are the boundaries of our thoughts : beyond which , the mind , whatever efforts it would make , is not able to advance one jot : nor can it make any discoveries , when it would prie into the nature , and hidden causes of those ideas . § . . so that , in short , the idea we have of spirit , compared with the idea we have of body , stands thus : the substance of spirit is unknown to us ; and so is the substance of body , equally unknown to us : two primary qualities , or properties of body , viz. solid coherent parts , and impulse , we have distinct clear ideas of : so likewise we know , and have distinct clear ideas of two primary qualities , or properties of spirit , viz. thinking , and a power● action ; i. e. a power of beginning , or stopping several thoughts , or motions . we have also the ideas of several qualities inherent in bodies , and have the clear distinct ideas of them : which qualities , are but the various modifications of the extension of cohering solid parts , and their motion . we have likewise the ideas of the several modes of thinking , viz. believing , doubting , intending , fearing , hoping ; all which , are but the several modes of thinking . we have also the ideas of willing , and moving the body consequent to it , and with the body it self too ; for , as has been shewed , spirit is capable of motion . § . . lastly , if this notion of spirit , may have , perhaps , some difficulties in it , not easie to be explained , we have thereby no more reason to deny , or doubt the existence of spirits , than we have to deny , or doubt the existence of body : because the notion of body is cumbred with some difficulties very hard , and , perhaps , impossible to be explained , or understood by us . for i would fain have instanced any thing in our notion of spirit more perplexed , or nearer a contradiction , than the very notion of body includes in it ; the divisibility in infinitum of any finite extension , involving us , whether we grant or deny it , in consequences impossible to be explicated , or made consistent ; consequences that carry greater difficulty , and more apparent absurdity , than any thing can follow from the notion of an immaterial knowing substance . § . . which we are not at all to wonder at , since we having but some few superficial ideas of things , discovered to us only by the senses from without , or by the mind , reflecting on what it experiments in it self within , have no knowledge beyond that , much less of the internal constitution , and true nature of things , being destitute of faculties to attain it . and therefore experimenting and discovering in our selves knowledge , and the power of voluntary motion , as certainly as we experiment , or discover in things without us , the cohesion and separation of solid parts , which is the extension and motion of bodies ; we have as much reason to be satisfied with our notion of spirit , as with our notion of body ; and the existence of the one , as well as the other . for it being no more a contradiction , that thinking should exist , separate , and independent from solidity ; than it is a contradiction , that solidity should exist separate , and independent from thinking , they being both but simple ideas , independent one from another ; and having as clear and distinct ideas in us of thinking , as of solidity , i know not , why we may not as well allow a thinking thing without solidity , i. e. imma●erial , to exist ; as a solid thing without thinking , i. e. matter , to exist ; especially since it is no harder to conceive , how thinking should exist without matter , than how matter should think . for whensoever we would proceed beyond these simple ideas , we have from sensation and reflection , and dive farther into the nature of things , we fall presently into darkness and obscurity , perplexedness and difficulties ; and can discover nothing farther , but our own blindness and ignorance . but which ever of these complex ideas be clearest , that of body , or spirit , this is evident , that the simple ideas that make them up , are no other than what we have received from sensation or reflection ; and so is it of all our other ideas of substances , even of god himself . § . . for if we examine the idea we have of the incomprehensible supreme being , we shall find , that we come by it the same way ; and that the complex ideas we have both of god , and separate spirits , are made up of the simple ideas , we receive from reflection ; v. g. having from what we experiment in our selves , got the ideas of existence and duration ; of knowledge , and power ; of pleasure , and happiness ; and of several other qualities and powers , which it is better to have , than to be without , when we would frame an idea the most suitable we can to the supreme being , we enlarge every one of these with our idea of infinity ; and so putting them together , make our complex idea of god. for that the mind has such a power of enlarging some of its ideas , received from sensation and reflection , has been already shewed . § . . if i find , that i know some few things ; and some of them , or all , perhaps , imperfectly , i can frame an idea of knowing twice as many ; which i can double again , as often as i can add to number , and thus enlarge my idea of knowledge , by extending its comprehension to all things existing or possible : the same also i can do of knowing them more perfectly ; i. e. all their qualities , powers , causes , consequences , and relations , &c. till all be perfectly known , that is in them , or can any way relate to them , and thus frame the idea of infinite or boundless knowledge : the same may also be done of power , till we come to that we call infinite ; and also of the duration of existence , without beginning or end ; and so frame the idea of an eternal being : the degrees or extent , wherein we ascribe existence , power , wisdom , and all other perfection , ( which we can have any ideas of ) to that sovereign being , which we call god , being all boundless and infinite , we frame the best idea of him our minds are capable of ; all which is done , i say , by enlarging those simple ideas , we have taken from the operations of our own minds , by reflection ; or by our senses , from exterior things , to that vastness , to which infinity can extend them . § . . for it is infinity , which , joined to our ideas of existence , power , knowledge , &c. makes that complex idea , whereby we represent to our selves the best we can , the supreme being . for though in his own essence , ( which certainly we do not know , not knowing the real essence of a peble , or a fly , or of our own selves , ) god be simple and uncompounded ; yet , i think , i may say we have no other idea of him , but a complex one of existence , knowledge , power , happiness , &c. infinite , and eternal : which are all distinct ideas , and some of them being relative , are again compounded of others ; all which being , as has been shewn , originally got from sensation and reflection , go to make up the idea or notion we have of god. § . . this farther is to be observed , that there is no idea we attribute to god , bating infinity , which is not also a part of our complex idea of other spirits . because being capable of no other simple ideas , belonging to any thing but body , but those which by reflection we receive from the operation of our own minds , we can attribute to spirits no other , but what we receive from thence : and all the difference we can put between them in our contemplation of spirits , is only in the several extents and degrees of their knowledge , power , duration , happiness , &c. for that in our ideas , as well of spirits , as of other things , we are restrained to those we receive from sensation and reflection , is evident from hence , that in our ideas of spirits , how much soever advanced in perfection , beyond those of bodies , even to that of infinite , we cannot yet have any idea of the manner , wherein they discover their thoughts one to another : though we must necessarily conclude , that spirits , which are beings , that have perfecter knowledge , and greater happiness than we , must needs have also a perfecter way of communicating their thoughts , than we have , who are fain to make use of corporeal signs , and particularly sounds , which are therefore of most general use , as being the best , and quickest we are capable of . but of immediate communication , having no experiment in our selves , and consequently , no notion of it at all , we have no idea , how spirits , which use not words , can with quickness , or much less , how spirits that have no bodies , can be masters of their own thoughts , and communicate , or conceal them at pleasure , though we cannot but necessarily suppose they have such a power . § . . and thus we have seen , what kind of ideas we have of substances of all kinds , wherein they consist , and how we come by them . from whence , i think , it is very evident , first , that all our ideas of the several sorts of substances , are nothing but collections of simple ideas , with a supposition of something , to which they belong , and in which they subsist ; though of this supposed something , we have no clear distinct idea at all . secondly , that all the complex ideas we have of substances , are made up of no other simple ideas , but such , as we have received from sensation or reflection . so that even in those , which we think , we are most intimately acquainted with , and come nearest the comprehension of , our most enlarged conceptions , cannot reach beyond those simple ideas . and even in those , which seem most remote from all we have to do with , and do infinitely surpass any thing , we can perceive in our selves by reflection , or discover by sensation in other things , we can attain to nothing , but these simple ideas , which we originally received from sensation , or reflection , as is evident in the complex ideas we have of angels , and particularly of god himself . thirdly , that most of the simple ideas , that make up our complex ideas of substances , when truly considered , are only powers , however we are apt to take them for positive qualities ; v. g. the greatest part of the ideas , that make our complex idea of gold , are yellowness , great weight , ductility , fusibility , and solubility , in aq. regia , &c. all united together in an unknown substratum ; all which ideas , are nothing else , but so many relations to other substances ; and are not really in the gold it self , though they depend on those real , and primary qualities of its internal constitution , whereby it has a fitness , differently to operate , and be operated on by several other substances . chap. xxiv . of collective ideas of substances . § . . besides these complex ideas of several single substances , as of man , horse , gold , violet , apple , &c. the mind hath also complex collective ideas of substances ; which i so call , because such ideas are made up of many particular substances considered together , as united into one idea , and which so joined , are looked on as one ; v. g. the idea of such a collection of men as make an army , though consisting of a great number of distinct substances , is as much one idea , as the idea of a man : and the great collective idea of all bodies whatsoever signified by the name world , is as much one idea , as the idea of any the least particle of matter in it ; it sufficing , to the unity of any idea , that it be considered as one representation , or picture , though made up of never so many particulars . § . . these collective ideas of substances , the mind makes by its power of composition , and uniting severally either simple or complex ideas into one , as it does , by the same faculty , make the complex ideas of particular substances , consisting of an aggregate of divers simple ideas , united in one substance : and as the mind by putting together the repeated ideas of unity , makes the collective mode , or complex idea of any number , as a score , or a gross , &c. so by putting together several particular substances , it makes collective ideas of substances , as a troop , an army , a swarm , a city , a fleet ; each of which , every one finds , that he represents to his own mind , by one idea , in one view ; and so under that notion , considers the things themselves as perfectly one , as one ship , or one atom . nor is it harder to conceive , how an army of ten thousand men , should make one idea , than how a man should make one idea ; it being as easie to the mind , to unite into one , the idea of a great number of men , and consider it as one ; as it is to unite into one particular , all the distinct ideas , that make up the composition of a man , and consider them altogether as one § . . amongst such kind of collective ideas , are to be counted most part of artificial things , at least such of them as are made up of distinct substances : and , in truth , if we consider all these collective ideas aright , as army , constellation , vniverse , as they are united into so many single ideas , they are but the artificial draughts of the mind , bringing things very remote , and independent one from another , into one view , the better to contemplate , and discourse of them , united into one conception , and signified by one name . for there are no things so remote , nor so contrary , which the mind cannot , by this art of composition , bring into one idea , as is visible in that signified by the name vniverse . chap. xxv . of relation . § . . besides the ideas , whether simple or complex , that the mind has of things , as they are in themselves , there are others it gets from their comparison one with another . the understanding , in the consideration of any thing , is not confined to that precise object : it can carry any ideas , as it were , beyond it self , or , at least , look beyond it , to see how it stands in conformity to any other . when the mind so considers one thing , that it does , as it were , bring it to , and set it by another , and carry its view from one to t'other : this is , as the words import , relation and r●spect ; and the denominations given to positive things , ●ntimating that respect , and serving as marks to lead the thoughts beyond the subject it self denominated , to something distinct from it , are what we call relatives ; and the things so brought together , related ● thus when the mind considers cajus , as such a positive being , it takes nothing into that idea , but what really exists in cajus ; v. g. when i consider him , as a man , i have nothing in my mind , but the complex idea of the species , man : so likewise , when i say● cajus is a white man , i have nothing but the bare consideration of man , who hath that white colour . but when i give cajus the name husband , i intimate some other person ; and when i give him the name whiter , i intimate some other thing in both cases : my thought is led to something beyond cajus , and there are two things brought into consideration . and since any idea , whether simple , or complex , may be the occasion , why the mind thus brings two things together , and , as it were , takes a view of them at once , though still considered as distinct : therefore any of our ideas , may be the foundation of relation , as in the above-mentioned instance , the contract , and ceremony of marriage with sempronia , is the occasion of the denomination , or relation of husband ; and the colour white , the occasion why he is said whiter than free-stone . § . . these , and the like relations , expressed by relative terms , that have others answering them , with a reciprocal intimation , as father , and son● bigger , and less ; cause , and effect , are very obvious to every one , and every body at first sight perceives the relation . for father , and son● husband , and wife , and such other correlative terms , seem so nearly to belong one to another , and , through custom , do so readily chime , and answer one another in peoples memories , that upon the naming of either of them , the thoughts are presently carried beyond the thing so named ; and no body over-looks , or doubts of a relation , where it is so plainly intimated . but where languages have failed to give correlative names , there the relation is not always so easily taken notice of . concubine is , no doubt , a relative name , as well as wife ; but in languages where this , and the like words , have not a correlative term , there people are not so apt to take them to be so , as wanting that evident mark of relation , which is between correlatives , which seem to explain one another , and not to be able to exist but together . hence it is , that many of those names , which duly considered , do include evident relations , have been called external denominations : but all names , that are more than empty sounds , must signifie some idea , which is either in the thing to which the name is applied ; and then it is positive , and is looked on as united to , and existing in the thing to which the denomination is given● or else it arises from the respect the mind finds in it , to something distinct from it , with which it considers it ; and then it includes a relation . § . . another sort of relative terms there is , which are not looked on to be either relative , or so much as external denominations ; which yet , under the form and appearance of signifying something absolute in the subject , do conceal a tacit , though less observable , relation ; such are the seemingly positive terms of old , great , imperfect , &c. whereof i shall have occasion to speak more at large in the following chapters . § . . this farther may be observed , that the ideas of relation , may be the same in men , who have far different ideas of the things that are related , or that are thus compared ; v. g. those who have far different ideas of a man , may yet agree in the notion of a father ; which is a notion superinduced to the substance , or man , and refers only to an act of that thing called man ; whereby it contributed to the generation of one of his own kind , let man be what it will. § . . the nature therefore of relation , consists in the referring , or comparing two things , one to another ; from which comparison , one or both comes to be denominated : and if either of those things be removed , or cease to be , the relation ceases , and the denomination consequent to it , though the other receive in it self no alteration at all ; v. g. cajus , whom i consider to day as a father , ceases to be so to morrow , only by the death of his son , without any alteration made in himself ; nay , barely by the mind 's changing the object , to which it compares any thing , the same thing is capable of having contrary denominations at the same time ; v. g. cajus , compared to several persons , may truly be said to be older , and younger ; stronger , and weaker , &c. § . . whatsoever doth , or can exist , or be considered as one thing , is positive ; and so not only simple ideas and substances , but modes also are positive beings ; though the parts , of which they consist , are very often relative one to another : but the whole together considered as one thing , and producing in us the complex idea of one thing ; which idea is in our minds , as one picture , though an aggregate of divers parts ; and under one name , it is a positive or absolute thing , or idea . thus a triangle , though the parts thereof , compared one to another , be relative , yet the idea of the whole , is a positive absolute idea . the same may be said of a family , a tune , &c. for there can be no relation , but betwixt two things , considered as two things . there must always be in relation two ideas , or things , either in themselves really separate , or considered as distinct , and then ground or occasion for their comparison . § . . concerning relation in general , these things may be considered : first , that there is no one thing , whether simple idea , substance , mode , or relation , or name of either of them , which is not capable of almost an infinite number of considerations , in reference to other things ; and therefore this makes no small part of mens thoughts and words ; v. g. one single man may at once be concerned in , and sustain all these following relations , and many more , viz. father , brother , son , grandfather , grandson , father-in-law , son-in-law , husband , friend , enemy , subject , general , judge , patron , client , professor , european , english-man , islanders , servant , master , possessor , captain , superiour , inferiour , bigger , less , older , younger , contemporary , like , unlike , &c. to an almost infinite number , he being capable of as many relations , as there can be occasions of comparing him to other things , with which he may agree , or disagree , or have any respect : for , as i said , relation is a way of comparing , or considering two things together ; and giving one , or both of them , some appellation from that comparison , and sometimes giving even the relation it self a name . § . . secondly , this farther may be considered concerning relation , that though it be not contained in the real existence of things , but something extraneous , and superinduced ; yet the ideas which relative words stand for , are often clearer , and more distinct , than of those substances to which they do belong . the notion we have of a father , or brother , is a great deal clearer , and more distinct , than that we have of a man : or , if you will , paternity is a thing whereof 't is easier to have a clear idea , than of humanity : and i can much easier conceive what a friend is , than what god. because the knowledge of one action , or one simple idea , is oftentimes sufficient to give me the notion of a relation : but to the knowing of any substantial being , an accurate collection of sundry ideas is necessary . a man , if he compare two things together , can hardly be supposed not to know what it is , wherein he compares them : so that when he compares any things together , he cannot but have a very clear idea of that relation . the ideas then of relations are capable at least of being more perfect and distinct in our minds , than those of substances : because it is commonly hard to know all the simple ideas , which are really in any substance , but for the most part easie enough to know the simple ideas that make up any relation i think on , or have a name for ; v. g. comparing two men , in reference to one common parent , it is very easie to frame the ideas of brothers , without having yet the perfect idea of a man. for significant relative words , as well as others , standing only for ideas ; and those being all either simple , or made up of simple ones , it suffices for the knowing the precise idea the relative term stands for , to have a clear conception of that , which is the foundation of the relation ; which may be done without having a perfect and clear idea of the thing it is attributed to . thus having the notion , that one laid the egg , out of which the other was hatched , i have a clear idea of the relation of dam and chick , between the two cassiowaries in st. iames's park ; though , perhaps , i have but a very obscure and imperfect idea of those birds themselves . § . . thirdly , though there be a great number of considerations , wherein things may be compared one with another , and so a multitude of relations , yet they all terminate in , and are concerned about tho●● simple ideas , either of sensation or reflection ; which i think to be the whole materials of all our knowledge . to clear this , i shall shew it in the most considerable relations that we have any notion of , and some that seem to be the most remote from sense or reflection ; which yet will appear to have their ideas from thence , and that the notions we have of them , are but certain simple ideas , and so originally derived from sense or reflection . § . . fourthly , that relation being the considering of one thing with another , which is extrinsical to it , it is evident , that all words , that necessarily infer , and lead the mind to any other ideas , than are supposed really to exist in that thing , to which the word is applied , are relative words ; v. g. a man black , merry , thoughtful , thirsty , angry , extended ; these , and the like , are all absolute , because they neither signifie nor intimate any thing , but what does , or is supposed really to exist in the man thus denominated : but father , brother , king , husband , blacker , merrier , &c. are words , which , together with the thing they denominate , imply also something else separate and exterior to the existence of that thing . § . . having laid down these premises concerning relation in general , i shall now proceed to shew , in some instances , how all the ideas we have of relation are made up , as the others are , only of simple ideas ; and that they all , how refined , or remote from sense soever they seem , terminate at last in simple ideas . i shall begin with the most comprehensive relation , wherein all things that do , or can exist , are concerned ; and that is the relation of cause and effect . the idea whereof , how derived from the two fountains of all our knowledge , sensation and reflection , i shall in the next place consider . chap. xxvi . of cause and effect , and other relations . § . . in the notice , that our senses take of the constant vicissitude of things , we cannot but observe , that several particular , both qualities , and substances begin to exist ; and that they receive this their existence , from the due application and operation of some other being . from this observation , we get our ideas of cause and effect . that which produces any simple or complex idea , we denote by the general name cause ; and that which is produced , effect . thus finding , that in that substance which we call wax , fluidity , which is a simple idea , that was not in it before , is constantly produced by the application of a certain degree of heat , we call the simple idea of heat , in relation to fluidity in wax , the cause of it ; and fluidity the effect . so also finding that the substance , wood , which is a certain collection of simple ideas , so called , will by the application of fire , be turned into another substance , called ashes ; i. e. another complex idea , consisting of a collection of simple ideas , quite different from that complex idea , which we call wood ; we consider fire , in relation to ashes , as cause , and the ashes , as effect . so that whatever is considered by us , to conduce or operate , to the producing any particular simple idea , or collection of simple ideas , whether substance , or mode , which did not before exist , hath thereby in our minds the relation of a cause , and so is denominated by us . § . . having thus , from what our senses are able to discover , in the operations of bodies on one another , got the notion of cause and effect ; viz. that a cause is that which makes any other thing , either simple idea , substance , or mode , begin to be ; and an effect is that , which had its beginning from some other thing , the mind finds no great difficulty , to distinguish the several originals of things into two sorts : first , when the thing is wholly made new , so that no part thereof did ever exist before ; as when a new particle of matter doth begin to exist , in rerum natura , which had before no being ; and this we call creation . secondly , when a thing is made up of particles , which did all of them before exist , but that very thing , so constituted of pre-existing particles , which considered altogether make up such a collection of simple ideas , had not any existence before , as this man , this egg , rose , or cherry , &c. and this , when referred to a substance , produced in the ordinary course of nature , by an internal principle , but set on work by , and received from some external agent , or cause , and working by insensible ways , which we perceive not , we call generation ; when the cause is extrinsical , and the effect produced by a sensible separation , or juxta position of discernable parts , we call it making ; and such are all artificial things . when any simple idea is produced , which was not in that subject before , we call it alteration . thus a man is generated , a picture made , and either of them altered , when any new sensible quality , or simple idea , is produced in either of them , which was not there before ; and the things thus made to exist , which were not there before , are effects ; and those things , which operated to the existence , causes . in which , and all other cases , we may observe , that the notion of cause and effect , has its rise from ideas , received by sensation or reflection ; and that this relation , how comprehensive soever , terminates at last in them . for to have the idea of cause and effect , it suffices to consider any simple idea , or substance , as beginning to exist , by the operation of some other , without knowing the manner of that operation . § . . time and place , are also the foundations of very large relations , and all finite beings , at least are concerned in them . but having already shewn in another place , how we got these ideas , it may suffice here to intimate , that most of the denominations of things , received from time , are only relations ; thus , when any one says , that queen elizabeth lived sixty nine , and reigned forty five years ; these words import only the relation of that duration to some other , and means no more but this , that the duration of her existence was equal to sixty nine , and the duration of her government to forty five annual revolutions of the sun ; and so are all words , answering , how long . again , william the conqueror invaded england about the year . which means this ; that taking the duration from our saviour's time , till now , for one entire great length of time , it shews at what distance this invasion was from the two extremes : and so do all words of time , answering to the question when , which shew only the distance of any point of time , from the period of a longer duration , from which we measure , and to which we thereby consider it , as related . § . there are yet besides those , other words of time , that ordinarily are thought to stand for positive ideas , which yet will , when considered , be found to be relative , such as are young , old , &c. which include , and intimate the relation any things has , to a certain length of duration , whereof we have the idea in our minds . thus having setled in our thoughts the idea of the ordinary duration of a man to be seventy years , when we say a man is young , we mean , that his age is yet but a small part of that which usually men attain to : and when we denominate him old , we mean , that his duration is run out almost to the end of that which men do not usually exceed . and so 't is but comparing the particular age , or duration of this or that man , to the idea of that duration which we have in our minds , as ordinarily belonging to that sort of animals : which is plain , in the application of these names to other things ; for a man is called young at twenty years , and very young at seven years old : but yet a horse we call old at twenty , and a dog at seven years ; because in each of these , we compare their age to different ideas of duration which are setled in our minds , as belonging to these several sorts of animals , in the ordinary course of nature . but the sun , and stars , though they have outlasted several generations of men , we call not old , because we do not know what period god hath set to that ●ort of beings . this term belonging properly to those things , which we can observe in the ordinary course of things , by a natural decay to come to an end , in a certain period of time ; and so have in our minds , as it were , a standard , to which we can compare the several parts of their duration ; and by the relation they bear thereunto , call them young , or old ; which we cannot therefore do to a ruby , or a diamond , things whose usual periods we know not . § . . the relation also that things have to one another , in their places and distances , is very obvious to observe ; as above , below , a mile distant from charing-cross , in england , and in london . but as in duration , so in extension and bulk , there are some ideas that are relative , which we signifie by names , that are thought positive ; as great , and little , are truly relations . for here also having , by observation , setled in our minds the ideas of the bigness of several species of things , from those we have been most accustomed to , we make them , as it were , the standards whereby to denominate the bulk of others . thus we call a great apple , such an one as is bigger than the ordinary sort of those we have been used to ; and a little horse , such an one as comes not up to the size of that idea , which we have in our minds , to belong ordinarily to horses : and that will be a great horse to a welsh-man , which is but a little one to a fleming ; they two having from the different breed of their countries , taken several siz'd ideas to which they compare , and in relation to which they denominate their great , and their little. § . . so likewise weak and strong , are but relative denominations of power , compared to some idea we have , at that time , of greater or less power . thus when we say a weak man , we mean one that has not so much strength , or power to move , as usually men have , or usually those of his size have ; which is a comparing his strength , to the idea we have of the usual strength of men , or men of such a size . the like when we say the creatures are all weak things ; weak , there , is but a relative term , signifying the disproportion there is in the power of god , and the creatures . and so abundance of words , in ordinary speech , stand only for relations , ( and , perhaps , the greatest part , ) which at first sight , seem to have no such signification : v. g. the ship has necessary stores : necessary , and stores , are both relative words ; one having a relation to the accomplishing the thing intended , and the other to future use . all which relations , how they are confined to , and terminate in ideas derived from sensation , or reflection , is too obvious to need any explication . chap. xxvii . of other relations . § . . besides the before-mentioned occasions of time , place , and causality of comparing , or referring things one to another , there are , as i have said , infinite others , some whereof i shall mention . first , the first i shall name , is some one simple idea ; which being capable of parts or degrees , affords an occasion of comparing the subjects wherein it is to one another , in respect of that simple idea , v. g. whiter , sweeter , bigger , equal , more , &c. these relations depending on the equality and excess of the same simple idea , in several subjects , may be called , if one will , proportional ; and that these are only conversant about those simple ideas received from sensation or reflection , is so evident , that nothing need be said to evince it . § . . secondly , another occasion of comparing things together , or considering one thing , so as to include in that consideration some other thing , is the circumstances of their origine or beginning ; which being not afterwards to be altered , make the relations , depending thereon , as lasting as the subjects to which they belong ; v. g. father and son , brothers , cousin-germanes , &c. which have their relations by one community of bloud , wherein they partake in several degrees ; country-men , i. e. those who were born in the same country , or tract of ground ; and these i call natural relations : wherein me may observe , that mankind have fitted their notions and words to the use of common life , and not to the truth and extent of things . for 't is certain , that in reality , the relation is the same , betwixt the begetter , and the begotten , in the several races of other animals , as well as men : but yet 't is seldom said , this bull is the grandfather of such a calf ; or that two pigeons are counsin-germanes . it is very convenient , that by distinct names , these relations should be observed , and marked out in mankind , there being occasion , both in laws and other communications one with another , to mention and take notice of men , under these relations : from whence also arise the obligations of several duties amongst men : whereas in brutes , men having very little or no cause to mind those relations , they have not thought fit to give them distinct and peculiar names . this , by the way , may give us some light into the different state and growth of languages , which being suited only to the convenience of communication , are proportioned to the notions men have , and the commerce of thoughts familiar amongst them ; and not to the reality or extent of things , nor to the various respects might be found among them ; or the different abstract considerations might be framed about them . where they had no philosophical notions , there they had no terms to express them : and 't is no wonder men should have framed no names for those things they found no occasion to discourse of . from whence it is easie to imagine , why , as in some countries , they may not have so much as the name for an horse ; and in others , where they are more careful of the pedigrees of their horses , than of their own , that there they may have not only names for particular horses , but also of their several relations of kindred one to another . § . . thirdly , sometimes the foundation of considering things , with reference to one another , is some act whereby any one comes by a moral , right , power , or obligation to do something . thus a general is one that hath power to command an army ; and an army under a general , is a collection of armed men , obliged to obey one man. a citizen , or a burgher , is one who has a right to certain privileges in this or that place . all this sort depending upon mens wills , or agreement in society , i call instituted , or voluntary ; and may be distinguished from the natural , in that they are most , if not all of them , some way or other alterable , and separable from the persons to whom they have sometimes belonged , though neither of the substances , so related , be destroy'd . now though these are all reciprocal , as well as the rest ; and contain in them a reference of two things , one to the other : yet because one of the two things often wants a relative name , importing that reference , men usually take no notice of it , and the relation is commonly over-look'd , v. g. a patron and client , are easily allow'd to be relations : but a constable , or dictator , are not so readily , at first hearing , considered as such . because there is no peculiar name for those who are under the command of a dictator , or constable , expressing a relation to either of them ; though it be certain , that either of them hath a certain power over some others ; and so is so far related to them , as well as a patron is to his client , or general to his army . § . . fourthly , there is another fort of relation , which is the conformity , or disagreement , mens voluntary actions have to a rule , to which they are referred , and by which they are judged of ; which , i think , may be called moral relation ; as being that which denominates our moral actions , and deserves well to be examined , there being no part of knowledge wherein we should be more careful to get clear and distinct ideas , and avoid , as much as may be , obscurity and confusion . humane actions , when with their various ends , objects , manners , and circumstances , they are framed into distinct complex ideas , they are , as has been shewed , so many mixed modes , a great part whereof have names annexed to them . thus supposing gratitude to be a readiness to acknowledge and return kindness received ; polygamy to be the having more wives than one at once : when we frame these notions thus in our minds , we have there so many clear and distinct ideas of mixed modes . but this is not all concerning our actions ; it is not enough to have clear and distinct ideas of them , and to know what names belong to such and such combinations of ideas , as make up the complex idea belonging to such a name . we have a farther and greater concernment , and that is , to know whether such actions so made up , are morally good , or bad . § . . good and evil , as has been shewed in another place , are nothing but pleasure or pain , or that which occasions or procures pleasure or pain to us . morally good and evil then , is only the conformity or disagreement of our voluntary actions to some law , whereby good or evil is drawn on us , from the will and power of the law-maker ; which good and evil , pleasure or pain , attending our observance , or breach of the law , by the decree of the law-maker , is that we call reward and punishment . § . . of these moral rules , or laws , to which men generally refer , and by which they judge of the rectitude or pravity of their actions , there seem to me to be three sorts , with their three different enforcements , or rewards and punishments . for since it would be utterly in vain , to suppose a rule set to the free actions of man , without annexing to it some enforcement of good and evil , to determine his will , we must , where-ever we suppose a law , suppose also some reward or punishment annexed to that rule . it would be in vain for one intelligent being , to set a rule to the actions of another , if he had it not in his power , to reward and punish the compliance with , or deviation from his rule , by some good and evil , that is not the natural product and consequence of the action it self . for that being a natural convenience , or inconvenience , would operate of it self without a law. this , if i mistake not , is the true nature of all law , properly so called . § . . the laws that men generally refer their actions to , to judge of their rectitude , or obliquity , seem to me to be these three . . the divine law. . the civil law. . the philosophical law , if i may so call it . by the relation they bear to the first of these , we judge whether our actions are sins , or duties ; by the second , whether they be criminal , or innocent ; and by the third , whether they by virtues or vices . § . . first , that god has given a law to mankind , i think , there is no body so brutish as to deny . he has a right to do it , we are his creatures : he has goodness and wisdom to direct our actions to that which is best : and he has power to enforce by reward and punishments , of infinite weight and duration , in another life : for no body can take us out of his hands . by comparing them to this law , it is , that men judge of the most considerable moral good or evil of their actions ; that is , whether as duties , or sins , they are like to procure them happiness , or misery , from the hands of the almighty . § . . the civil law , the rule set by the commonwealth , to the actions of those who belong to it , is another rule , to which men refer their actions , to judge whether they be criminal , or no. this law no body over-looks : the rewards and punishments that enforce it , being ready at hand , and suitable to the power that makes it , which is the force of the commonwealth , which is engaged to protect the lives , liberties , and possessions , of those who live according to its laws , and has power to take away life , liberty , or goods , from him who disobeys ; which is the punishment of offences committed against this law. § . . thirdly , the third , which i call the philosophical law , not because philosophers make it , but because they have most busied themselves to enquire after it , and talk about it , is the law of vertue , and vice ; which though it be more talked of , possibly , than either of the other , yet how it comes to be established with such authority as it has , to distinguish and denominate the actions of men ; and what are the true measures of it , perhaps , is not so generally taken notice of . to comprehend this aright , we must consider , that men uniting into politick societies , though they have resigned up to the publick the disposing of all their force ; so that they cannot employ it against any fellow-citizen , any farther than the law of their country directs : yet they retain still the power of thinking well or ill ; approving or disapproving the actions of those they live amongst , and converse with . if therefore we examine it right , we shall find , that the measure of what is every-where called and esteemed vertue and vice , is this approbation or dislike , praise or blame , which , by a secret and tacit consent , establishes it self in the several societies , tribes , and clubs of men in the world : whereby several actions come to find credit or disgrace amongst them , according to the judgment , maxims , or fashions of that place . § . . that this is the common measure of vertue and vice , will appear to any one , who considers , that though that passes for vice in one country , which is counted a vertue in another , yet every-where vertue and praise , vice and blame , go together . vertue is every-where that which is thought praise-worthy ; and nothing else but that which has the allowance of publick esteem , is vertue . vertue and praise are so united , that they are called often by the same name . sunt sua proemia laudi , says virgil ; and so cicero , nihil habet natura praestantius , quam honestatem , quam laudem , quam dignitatem , quam decus , which he tells you , are all names for the same thing , tusc. l. . this is the language of the heathen philosophers , who well understood wherein their notions of vertue and vice consisted . and though , perhaps , by the different temper , education , fashion , maxims , or interest of different sorts of men it fell out , that what was thought praise-worthy in one place , escaped not censure in another ; and so in different societies , vertues and vices were changed : yet as to the main , they for the most part kept the same every where . for since nothing can be more natural , than to encourage with esteem and reputation , that wherein every one finds his advantage ; and to blame and discountenance the contrary : 't is no wonder , that esteem and discredit ; vertue and vice , should in a great measure everywhere correspond with the unchangeable rule of right and wrong , which the law of god hath established ; there being nothing● that so directly , and visibly secures , and advances the general good of mankind in this world , as obedience to the laws he has set them , and nothing that breeds such mischiefs and confusion , as the neglect of them . and therefore men , without renouncing all sense and reason , and their own interest , which they are so constantly true to , could not generally mistake , in placing their commendation and blame on that side , that really deserved it not . nay , even those men , whose practice was otherwise , failed not to give their approbation right , few being depraved to that degree , as not to condemn , at least in others , the faults they themselves were guilty of : whereby even in the corruption of manners , the true boundaries of the the law of nature , which ought to be the rule of vertue and vice , were pretty well preserved . so that even the exhortations of inspired teachers , have not feared to appeal to common repute . whatsoever is lovely , whatsoever is of good report , if there be any vertue , if there be any praise , &c. phil. . . § . . if any one shall imagine , that i have forgot my own notion of a law , when i make the law , whereby men judge of vertue and vice , to be nothing else , but the consent of private men , who have not authority enough to make a law : especially wanting that , which is so necessary , and essential to a law , a power to inforce it : i think , i may say , that he , who imagines commendation and disgrace , not to be strong motives on men , to accommodate themselves to the opinions and rules of those with whom they converse , seems little skill'd in the nature , or history of mankind , the greatest part whereof , he shall find to govern themselves chiefly , if not solely , by this law of fashion ; and so they do that , which keeps them in reputation with their company , little regard the laws of god , or the magistrate . the penalties , that attend the breach of god's laws , some , nay , perhaps , most men seldom seriously reflect on : and amongst those that do , many whilst they break the law , entertain thoughts of future reconciliation , and making their peace for such breaches : and as to the punishments , due from the laws of the common-wealth , they frequently flatter themselves with the hopes of impunity . but no man scapes the punishment of their censure and dislike , who offends against the fashion and opinion of the company he keeps , and would recommend himself to . nor is there one of ten thousand , who is stiff and insensible enough , to hear up under the constant dislike , and condemnation of his own club. he must be of a strange , and unusual constitution , who can content himself , to live in constant disgrace and disrepute with his own particular society . solitude many men have sought , and been reconciled to : but no body , that has the least thoughts , or sense of a man about him , can live in society , under the constant dislike , and ill opinion of his familiars , and those he converses with . this is a burthen too heavy for humane sufferance : and he must be made up of irreconcileable contradictions , who can take pleasure in company , and yet be insensible of contempt and disgrace from his companions . § . . these three then , first , the law of god. secondly , the law of politick societies . thirdly , the law of fashion , or private censure , are those , to which men variously compare their actions : and 't is by their conformity to one of these laws , that they take their measures , when they would judge of their moral rectitude , and denominate their actions good or bad . § . . whether the rule , to which , as to a touch-stone , we bring our voluntary actions , to examine them by , and try their goodness , and accordingly to name them ; which is , as it were , the mark of the value we set upon them . whether , i say , we take that rule from the fashion of the country , or the will of a law-maker , the mind is easily able to observe the relation any action hath to it ; and to judge , whether the action agrees , or disagrees with the rule ; and so hath a notion of moral goodness or evil , which is either conformity , or not conformity of any action to that rule : and therefore , is often called moral rectitude . this rule being nothing but a collection of several simple ideas , the conformity thereto is but so ordering the action , that the simple ideas , belonging to it , may correspond to those , which the law requires . and thus we see , how moral beings and notions , are founded on , and terminated in these simple ideas , we have received from sensation or reflection , besides which , we have nothing at all in our understandings , to employ our thoughts about . for example , let us consider the complex idea , we signifie by the word murther ; and when we have taken it asunder , and examined all the particulars , we shall find them to amount to a collection of simple ideas , derived from reflection or sensation , viz. first , from reflection on the operations of our own minds , we have the ideas of willing , considering , purposing before hand , malice , or wishing ill to another ; and also of life , or perception , and self-motion . secondly , from sensation , we have the collection of the simple sensible ideas of a man , and of some action , whereby we put an end to that perception , and motion in the man ; all which simple ideas , are comprehended in the word murther . this collection of simple ideas , being found by me to agree or disagree , with the esteem of the country i have been bred in ; and to be held by most men there , worthy praise , or blame , i call the action vertuous or vitious : if i have the will of a supreme , invisible law-maker for my rule ; then , as i supposed the action commanded , or forbidden by god , i call it good or evil , sin or duty : and if i compare it to civil law , the rule made by the legislative of the country , i call it lawful , or unlawful , a crime , or no crime . so that whencesoever , we take the rule of moral actions ; or by what standard soever , we frame in our minds the ideas of vertues or vices , they consist only , and are made up of collections of simple ideas , which we originally received from sense or reflection ; and their rectitude or obliquity , consists in the agreement or disagreement , with those patterns prescribed by some law. § . . to conceive a right of moral actions , we must take notice of them , under this two-fold consideration . first , as they are in themselves each made up of such a collection of simple ideas . thus drunkenness , or lying , signifie such or such a collection of simple ideas , which i call mixed modes ; and in this sense , they are as much positive absolute ideas , as the drinking of a horse , or speaking of a parrot . secondly , our actions are considered , as good , bad , or indifferent : and in this respect , they are relative , it being their conformity to , or disagreement with some rule , that makes them to be regular or irregular , good or bad ; and so , as far as they are compared with a rule , and thereupon denominated , they come under relation . thus the challenging , and fighting with a man , as it is a certain positive mode , or particular sort of action , by particular ideas , distinguished from all others , is called duelling ; which , when considered , in relation to the law of god , will deserve the name sin ; to the law of fashion , in some countries , valour and vertue ; and to the municipal laws of some governments , a capital crime . in this case , when the positive mode has one name , and another name as it stands in relation to the law , the distinction may as easily be observed , as it is in substances , where one name , v. g. man , is used to signifie the thing , another , v. g. father , to signifie the relation . § . . but because , very frequently the positive idea of the action , and its moral relation are comprehended together under one name , and the same word made use of , to express both the mode or action , and its moral rectitude or obliquity : therefore the relation it self is less taken notice of ; and there is often no distinction made between the positive idea of the action , and the reference it has to rule . by which confusion , of these two distinct considerations , under one term , those who yield too easily to the impressions of sounds , and are forward to take names for things , are often mis●ed in their judgment of actions . thus the taking from another what is his , without his knowledge or allowance , is properly called stealing : but that name , being commonly understood to signifie also the moral pravity of the action , and to denote its contrariety to the law , men are apt to condemn whatever they hear called stealing , as an ill action , disagreeing with the rule of right . and yet the private taking away his sword from a mad-man , to prevent his doing mischief , though it be properly denominated stealing , as the name of such a mixed mode : yet when compared to the law of god ; when considered in its relation to that supreme rule , it is no sin , or transgression , though the name stealing ordinarily carries such an intimation with it . § . . and thus much for the relation of humane actions to a law , which therefore i call moral relations . 't would make a volume , to go over all sorts of relations : 't is not therefore to be expected , that i should here mention them all . it suffices to our present purpose , to shew by these , what the ideas are , we have of this comprehensive consideration , call'd relation , which is so various , and the occasions of it so many , ( as many as there can be of comparing things one to another , ) that it is not very easie to reduce it to rules , or under just heads . those i have mentioned , i think , are some of the most considerable , and such , as may serve to let us see , from whence we get our ideas of relations , and wherein they are founded . but before i quit this argument , from what has been said , give me leave to observe , § . . first , that it is evident , that all relation terminates in , and is ultimately founded on those simple ideas , we have got from sensation or reflection : so that all that we have in our thoughts our selves , ( if we think of any thing , or have any meaning , ) or would signifie to others , when we use words , standing for relations , is nothing but some simple ideas , or collections of simple ideas , compared one with another . this is so manifest in that sort called proportional , that nothing can be more . for when a man says , honey is sweeter than wax , it is plain , that his thoughts in this relation , terminate in this simple idea , sweetness , which is equally true of all the rest ; though , where they are compounded , or decompounded , the simple ideas they are made up of , are , perhaps , seldom taken notice of . v. g. when the word father is mentioned : first , there is meant that particular of species or collective idea , signified by the word man ; secondly , those sensible simple ideas , signified by the word generation ; and , thirdly , the effects of it , and all the simple ideas , signified by the word child . so the word friend , being taken for a man , who loves , and is ready to do good to another , has all those following ideas to the making of it up . first , all the simple ideas , comprehended in the word man , or intelligent being . secondly , the idea of love. thirdly , the idea of readiness , or disposition . fourthly , the idea of action , which is any kind of thought , or motion . fifthly , the idea of good , which signifies any thing that may advance his happiness ; and terminates at last , if examined , in particular simple ideas , of which the word good in general , signifies any one ; but if removed from all simple ideas quite , it signifies nothing at all : and thus also , all moral words terminate at last , though , perhaps , more remotely in a collection of simple ideas : the immediate signification of relative words , being very often other supposed known relations ; which , if traced one to another , still end in simple ideas . § . . secondly , that in relations , we have for the most part , if not always , as clear a notion of the relation , as we have of those simple ideas , wherein it is founded : agreement or disagreement , whereon relation depends , being things , whereof we have commonly as clear ideas , as of any other whatsoever : it being but the distinguishing simple ideas , or their degrees one from another , without which , we could have no distinct knowledge at all . for if i have a clear idea of sweetness , light , or extension , i have too , of equal or more , or less , of each of these : if i know what it is for one man to be born of a woman , viz. sempronia , i know what it is for another man to be born of the same woman , sempronia ; and so have as clear a notion of brothers , as of births , and , perhaps , clearer . for if i believed , that sempronia digged titus out of the parsley-bed , ( as they use to tell children , ) and thereby became his mother ; and that afterwards in the same manner , she digged cajus out of the parsley-bed , i had as clear a notion of the relation of brothers between them , as if i had all the skill of a midwife ; the notion that the same woman contributed , as mother , equally to their births , ( though i were ignorant , or mistaken in the manner of it , ) being that on which i grounded the relation ; and that they agreed in that circumstance of birth , let it be what it will. the comparing them then in their descent from the same person , without knowing the particular circumstances of that descent , is enough to found my notion of their having , or not having the relation of brothers . but though the ideas of particular relations , are capable of being as clear and distinct in the minds of those , who will duly consider them , as those of mixed modes , and more determinate than those of substances ; yet the names belonging to relation , are often of as doubtful , and incertain signification , as those of substances , or mixed modes ; and much more than those of simple ideas . because relative words , being the marks of this comparison , which is made only by men's thoughts , and is an idea only in men's minds , men frequently apply them to different comparisons of things , according to their own imaginations , which do not always correspond with those of others using the same names . § . . thirdly , that in these i call moral relations , i have a true notion of relation , by comparing the action with the rule , whether the rule be true , or false . for if i measure any thing by a yard , i know , whether the thing i measure be longer , or shorter , than that supposed yard , though , perhaps , the yard i measure by ; be not exactly the standard : which , indeed , is another enquiry . for though the rule be erroneous , and i mistake in it : yet the agreement , or disagreement of that which i compare with it , is evidently known by me ; wherein consists my knowledge of relation . though measuring by a wrong rule , i shall thereby be brought to judge amiss of its moral rectitude ; because i have tried it by that which is not the true rule : but am not mistaken in the relation that action bears to that rule i compare it to , which is agreement , or disagreement . chap. xxviii . of clear and obscure , distinct and confused ideas . § . . having shewed the original of our ideas , and considered the several sorts of them , as simple and complex ; and shewed the difference in complex ones , betwixt those of modes , relations , and substances , all which , i think , is necessary to be done by any one , who would acquaint himself throughly with the progress of the mind , in its apprehension and knowledge of things , it will , perhaps , be thought i have dwelt long enough upon the examination of ideas . i must , nevertheless , crave leave to offer some few other considerations concerning them . the first is , that some are clear , and others obscure ; some distinct , and others confused . § . . perception of the mind , being most aptly explained by words relating to the sight , we shall best understand what is meant by clear , and obscure in our ideas , by reflecting on what we call clear and obscure in the objects of sight . light being that which discovers to us visible objects , we give the name of obscure , to that , which is not placed in a light , sufficient to discover minutely to us the figure and colours , which are observable in it , and which , in a better light , would be discernable . thus our simple ideas are clear , when they are such as the objects themselves , from whence they were taken , did , in a well-ordered sensation or perception , present them . whilst the memory retains them thus , and can produce them so , to the mind , when-ever it has occasion to consider them , they are clear ideas . so far as they either want any thing of that original exactness , or have lost any of their first freshness , and are , as it were , faded or tarnished by time , so far are they obscure . complex ideas , as they are made up of simple ones : so they are clear , when the ideas , that go to their composition , are clear ; and the number and order of those simple ideas , that are the ingredients of any complex one , is determinate and certain . § . . the cause of obscurity in simple ideas , seems to be either dull organs ; or very slight and transient impressions made by the objects ; or else a weakness in the memory , not able to retain them as received . for to return again to visible objects , to help us to apprehend this matter . if the organs , or faculties of perception , like wax over-hardned with cold , will not receive the impression of the seal , from the usual impulse wont to imprint it ; or , like wax of a temper too soft , will not hold it well , when well imprinted ; or else supposing the wax of a temper fit , but the seal not applied with a sufficient force , to make a clear impression : in any of these cases , the print left by the seal , will be obscure . this i suppose , needs no application to make it plainer . § . . as a clear idea is that whereof the mind has a full and evident perception , so a distinct idea is that wherein the mind perceives a difference from all other ; and a confused idea is such an one , as is not sufficiently distinguishable from another , from which it ought to be different . § . . if no idea be confused , but such as is not sufficiently distinguishable from another , from which it should be different , it will be hard , may any one say , to find anywhere a confused idea . for let any idea be as it will , it can be no other but such as the mind perceives it to be ; and that very perception , sufficiently distinguishes it from all other ideas , which cannot be other , i. e. different , without being perceived to be so . no idea therefore can be undistinguishable from another , from which it ought to be different , unless you would have it different from it self : for from all other , it is evidently different . § . . to remove this difficulty , and to help us to conceive aright , what it is , that makes the confusion , ideas are at any time chargeable with , we must consider , that things are supposed different enough to have different names , whereby to be marked , and discoursed of apart , upon any occasion : and there is nothing more evident , than that the greatest part of different names , are supposed to stand for different things . now every idea a man has , being visibly what it is , and distinct from all other ideas , but it self , that which makes it confused is , when it is such , that it may as well be called by another name , as that which it is expressed by : the difference which keep the things ( to be ranked under those two different names ) distinct , and makes them belong rather to the one , than the other of them , being left out ; and so the distinction , which was intended to be kept up by those different names , is quite lost . § . . the defaults which usually occasion this confusion , i think , are chiefly these following : first , when any complex idea ( for 't is complex ideas that are most liable to confusion ) is made up of small a number of simple ideas , and such only as are common to other things , whereby the differences , that make it deserve a different name , are left out . thus he , that has an idea made up of barely the simple ones of a beast with spots , has but a confused idea of a leopard , it not being thereby sufficiently distinguished from a lynx , and several other sorts of beasts that are spotted . so that such an idea , though it hath the peculiar name leopard , is not distinguishable from those designed by the names lynx , or panther , and may as well come under the name lynx , as leopard . how much the custom of defining of words by general terms , contributes to make the ideas we would express by them , confused and undetermined , i leave others to consider . this is evident , that confused ideas are such as render the use of words uncertain , and take away the benefit of distinct names . when the ideas , for which we used different terms , have not a difference answerable to their distinct names , and so cannot be distinguished by them , there it is that they are truly confused . §. . secondly , another default , which makes our ideas confused , is , when though the particulars that make up any idea , are in number enough ; yet they are so jumbled together , that it is not easily discernable , whether it more belongs to the name that is given it , than to any other . there is nothing properer to make us conceive this confusion , than a sort of pictures usually shewn , as surprizing pieces of art , wherein the colours , as they are laid by the pencil on the table itself , markout very odd and unusual figures , and have no discernable order in their position . this draught , thus made up of parts , wherein no symmetry nor order appears , is , in it self , no more a confused thing , than the picture of a cloudy sky ; wherein though there be as little order of colours , or figures to be found , yet no body thinks it a confused picture . what is it then , that makes it be thought confused , since the want of symmetry does not : as it is plain it does not ; for another draught made , barely in imitation of this , could not be called confused ? i answer , that which makes it be thought confused , is the applying it to some name , to which it does no more discernably belong , than to some other ; v. g. when it is said to be the picture of a man , or caesar , then any one with reason counts it confused : because it is not discernable , in that state , to belong more to the name man , or caesar , than to the name baboon , or pompey ; which are supposed to stand for different ideas , from those signified by man , or caesar. but when a cylindrical mirrour , placed right , hath reduced those irregular lines on the table , into their due order and proportion , then the confusion ceases , and the eye presently sees , that it is a man , or caesar ; i. e that it belongs to those names ; and that it is sufficiently distinguishable from a baboon , or pompey ; i. e. from the ideas signified by those names . just thus it is with our ideas , which are , as it were , the pictures of things . no one of these mental draughts , however the parts are put together , can be called confused , ( for they are plainly discernible as they are , ) till it be ranked under some ordinary name , to which it cannot be discerned to belong , any more than it does to some other name , of an allowed different signification . § . . thirdly , a third defect that frequently gives the name of confused , to our ideas , is when any one of them is uncertain , and undetermined . thus we may observe men , who not forbearing to use the ordinary words of their language , till they have learn'd their precise signification , change the idea , they make this or that term stand for , almost as often as they use it . he that does this , out of uncertainty of what he should leave out , or put into his idea of church , or idolatry , every time he thinks of either , and holds not steady to any one precise combination of ideas , that makes it up , is said to have a confused idea of idolatry , or the church : though this be still for the same reason that the former , viz. because a mutable idea ( if we will allow it to be one idea ) cannot belong to one name , rather than another ; and so loses the distinction , that distinct names are designed for . § . . by what has been said , we may observe how much names , as supposed steady signs of things , and by their difference to stand for , and keep things distinct , that in themselves are different , are the occasion if denominating ideas distinct or confused , by a secret and unobserved reference , the mind makes of its ideas to such names . this , perhaps , will be fuller understood , after what i say of words , in the third book , has been read and considered . but without taking notice of such a reference of ideas to distinct names , as the signs of distinct things , it will be hard to say what a confused idea is . and therefore when a man design● , by any name , a sort of things , or any one particular thing , distinct from all others , the complex idea he annexes to that name , is the more distinct , the more particular the ideas are , and the greater and more determinate the number and order of them is , whereof it is made up . for the more it has of these , the more has it still of the perceivable differences , whereby it is kept separate and distinct from all ideas belonging to other names , even those that approach nearest to it , and thereby all confusion with them is avoided . § . . confusion , making it a difficulty to separate two things that should be separated , concerns always two ideas ; and those most , which most approach one another . whenever therefore we suspect any idea to be confused , we must examine what other it is in danger to be confounded with , or which it cannot easily be separated from , and that will always be found an idea belonging to another name , and so should be a different thing , from which yet it is not sufficiently distinct ; being either the same with it , or making a part of it , or , at least , as properly call'd by that name , as the other it is ranked under ; and so keeps not that difference from that other idea , which the different names import . § . . this , i think , is the confusion proper to ideas ; which still carries with it a secret reference to names . at least if there be any other confusion of ideas , this is that which most of all disorders mens thoughts and discourses : ideas , as ranked under names , being those that for the most part men reason of within themselves , and always those which they communicate about , with others . and therefore where there are supposed two different ideas , marked by two different names , which are not as distinguishable as the sounds that stand for them , there never fails to be confusion : and where any ideas are distinct , as the ideas of those two sounds they are marked by , there can be between them no confusion . the way to prevent it , is to collect and unite into our complex idea , as precisely as is possible , all those ingredients , whereby it is differenced from others ; and to them so united in a determinate number , and order , apply steadily the same name . but this neither accommodating mens ease or vanity , or serving any design , but that of naked truth , which is not always the thing aimed at , such exactness , is rather to be wished , than hoped for . and since the loose application of names , to uncertain , and almost no ideas , serves both to cover our own ignorance , as well as to perplex and confound others , which goes for learning and superiority in knowledge , it is no wonder that most men should use it themselves , whilst they complain of it in others . though yet , i think , no small part of the confusion , to be found in the notions of men , might , by care and ingenuity , be avoided ; yet i am far from thinking it every-where wilful . some ideas are so complex , and made up of so many parts , that the memory does not easily retain the very same precise combination of simple ideas , under one name ; much less are we able constantly to divine for what precise complex idea such a name stands in another man's use of it . from the first of these , follows confusion in a man 's own reasonings and opinions within himself ; from the latter , frequent confusion in discoursing and arguing with others . but having more at large treated of words , their defects and abuses in the following book , i shall here say no more of it . § . . our complex ideas being made up of collections , and so variety of simple ones , may accordingly be very clear and distinct in one part , and very obscure and confused in another . in a man who speaks of a chiliaderon , or a body of a thousand sides , the idea of the figure may be very confused , though that of the number be very distinct : so that he being able to discourse , and demonstrate concerning that part of his complex idea , which depends upon the number of a thousand , he is apt to think , he , has a distinct idea of a chiliaëdron ; though it be plain , he has no precise idea of its figure , so as to distinguish it , by that , from one that has but sides : the not observing wherereof , causes no small error in men's thoughts , and confusion in their discourses . § . . he that thinks he has a distinct idea of the figure of a chiliaëdron , let him for trial's-sake take another parcel of the same uniform matter , viz. gold , or wax , of an equal bulk , and make it into a figure of sides . he will , i doubt not , be able to distinguish these two ideas one from another by the number of sides ; and reason , and argue distinctly about them , whilst he keeps his thoughts and reasoning to that part only of these ideas , which is contained in their numbers ; as that the sides of the one , could be divided into two equal numbers ; and of the other , not , &c. but when he goes about to distinguish them by their figure , he will there be presently at a loss , and not be able , i think , to frame in his mind two ideas , one of them distinct from the other , by the bare figure of these two pieces of gold ; as he could , if the same parcels of gold were made one into a cube , the other a figure of five sides . in which in compleat ideas , we are very apt to impose on our selves , and wrangle with others , especially where they have particular and familiar names . for being satisfied in that part of the idea , which we have clear ; and the name which is familiar to us , being applied to the whole , containing that part also , which is imperfect and obscure , we are apt to use it for that confused part , and draw deductions from it , in the obscure part of its signification , as confidently as we do from the other . § . . having frequently in our mouths the name eternity , we are apt to think , we have a positive comprehensive idea of it , which is as much as to say , that there is no part of that duration , which is not clearly contained in our idea . 't is true , that he that thinks so , may have a clear idea of duration ; he may also have a very clear idea of a very great length of duration ; he may also have a clear idea of the comparison of that great one , with still a greater : but it not being possible for him to include in his idea of any duration , let it be as great as it will , the whole extent together of a duration , where he supposes no end , that part of his idea , which is still beyond the bounds of that large duration , he represents to his own thoughts , is very obscure and undetermined . and hence it is , that in disputes and reasonings concerning eternity , or any other infinite , we are very apt to blunder , and involve our selves in manifest absurdities . § . . in matter , we have no clear ideas of the smalness of parts , much beyond the smallest , that occurr to any of our senses : and therefore when we talk of the divisibility of matter in infinitum , though we have clear ideas of division and divisibility , and have also clear ideas of parts , made out of a whole , by division ; yet we have but very obscure , and confused ideas of corpuscles , or minute bodies , so to be divided , when by former divisions , they are reduced to a smalness , much exceeding the perception of any of our senses : and so all that we have clear , and distinct ideas of , is of what division in general , or abstractly is , and the relation of totum and pars ; but of the bulk of the body , to be thus infinitely divided after certain progressions , i think , we have no clear , nor distinct ideas at all . for i ask any one , whether taking the smallest atom of dust he ever saw , he has any distinct idea , ( bating still the number which concerns not extension , ) betwixt the , , and the , part of it . or if he think he can refine his ideas to that degree , without losing sight of them , let him add ten cyphers to each of those numbers ; for that will bring it no nearer the end of infinite division , than the first half does . i must confess for my part , i have no clear , distinct ideas of the different bulk , or extension of those bodies , having but a very obscure one of either of them . so that , i think , when we talk of division of bodies in infinitum , our idea of their distinct bulks or extension , which is the subject and foundation of divisions , comes to be confounded , and almost lost in obscurity . for that idea , which is to represent only bigness , must be very obscure and confused , which we cannot distinguish from one ten times as big , but only by number : so that we have clear , distinct ideas , we may say of ten and one , but no distinct ideas of two such extensions . 't is plain from hence , that when we talk of infinite divisibility of body , or extension , our distinct and clear ideas are only of numbers : but the clear , distinct ideas of extension , after some progress of division , is quite lost : and of such minute parts , we have no distinct ideas at all ; but it returns , as all our ideas of infinite do , at last to that of number always to be added ; but thereby never amounts to any distinct idea of actual , infinite parts . we have , 't is true , a clear idea of division , as often as we will think of it : but thereby we have no more a clear idea of infinite parts in matter , then we have a clear idea of an infinite number , by being able still to add new numbers to any assigned number we have : endless divisibility giving us no more a clear and distinct idea of actually infinite parts , than endless addibility ( if i may so speak ) gives us a clear and distinct idea of an actually infinite number : they both being only in a power still of increasing the number , be it already as great as it will. so that of what remains to be added , ( wherein consists the infinity , ) we have but an obscure , imperfect , and confused idea ; from or about which we can argue , or reason with no certainty or clearness , no more than we can in arithmetick , about a number of which we have no such distinct idea , as we have of or ; but only this relative obscure one , that compared to any other , it is still bigger : and we have no more a clear , positive idea of it , when we say or conceive it is bigger , or more than , , , than if we should say , it is bigger than , or : , , , having no nearer a proportion to the end of addition , or number , than . for he that adds only to , and so proceeds , shall as soon come to the end of all addition , as he that adds , , , to , , . and so likewise in eternity , he that has an idea of but four years , has as much a positive compleat idea of eternity , as he that has one of , , of years : for what remains of eternity beyond either of these two numbers of years , is as clear to the one as the other ; i. e. neither of them has any clear positive idea of it at all . for he that adds only years to , and so on , shall as soon reach eternity , as he that adds , , of years , and so on ; or if he please , doubles the increase as often as he will : the remaining abyss being still as far beyond the end of all these progressions , as it is from the length of a day , or an hour . for nothing finite , bears any proportion to infinite ; and therefore our ideas , which are all finite , cannot bear any . thus it is also in our idea of extension , when we increase it by addition , as well as when we diminish it by division , and would enlarge our thoughts to infinite space . after a few doublings of those ideas of extension , which are the largest we are accustomed to have , we lose the clear distinct idea of that space : it becomes a confusedly great one , with a surplus of still greater ; about which , when we would argue , or reason , we shall always find our selves at a loss ; confused ideas in our arguings , and deductions from them , always leading us into confusion . chap. xxix . of real and phantastical ideas . § . . besides what we have already mentioned , concerning ideas , other considerations belong to them , in reference to things from whence they are taken , or which they may be supposed to represent ; and thus , i think , they may come under a threefold distinction ; and are , first , either real , or phantastical . secondly , adequate , or inadequate . thirdly , true , or false . first , by real ideas , i mean such as have a foundation in nature ; such as have a conformity with the real being , and existence of things , or with their archetypes . phantastical or chymerical , i call such as have no foundation in nature , nor have any conformity with that reality of being , to which they are tacitly referr'd , as to their archetypes . if we examine the several sorts of ideas before-mentioned , we shall find , that , § . . first , our simple ideas are all real , all agree to the reality of things . not that they are all of them the images , or representations of what does exist , the contrary whereof , in all but the primary qualities of bodies , hath been already shewed . but though whiteness and coldness are no more in snow , than pain is ; yet those ideas of whiteness and coldness , pain , &c. being in us the effects of powers in things without us , ordained by our maker , to produce in us such sensations ; they are real ideas in us , whereby distinguish the qualities , that are really in things themselves . for these several appearances , being designed to be the marks , whereby we are to know , and distinguish things we have to do with ; our ideas do as well serve us to that purpose , and are as real distinguishing characters , whether they be only constant effects , or else exact resemblances of something in the things themselves : the reality lying in that steady correspondence , they have with the distinct constitutions of real beings . but whether they answer to these constitutions , as to causes or patterns , it matters not ; it suffices , that they are constantly produced by them . and thus our simple ideas are all real and true , because they answer and agree to those powers of things , which produce them in our minds , that being all that is requisite to make them real , and not fictious at pleasure . for in simple ideas , ( as has been shewed , ) the mind is wholly confined to the operation of things upon it ; and can make to it self no simple idea , more than what it has received . § . . though the mind be wholly passive , in respect of its simple ideas : yet , i think , we may say , it is not so , in respect of its complex ideas : for those being combinations of simple ideas , put together , and united under one general name ; 't is plain , that the mind of man uses some kind of liberty , in forming those complex ideas . how else comes it to pass , that one man's idea of gold , or justice , is different from another's : but because he has put in , or left out of his , some simple idea , which the other has not . the question then is , which of these are real , and which barely imaginary combinations : what collections agree to the reality of things , and what not ? and to this i say , that § . . secondly , mixed modes and relations , having no other reality , but what they have in the minds of men , there is nothing more required to those kind of ideas , to make them real , but that they be so framed , that there be a possibility of existing conformable to them . these ideas , being themselves archetypes , cannot differ from their achetypes , and so cannot be chimerical , unless any one will jumble together in them inconsistent ideas . indeed , as any of them have the names of a known language assigned to them , by which , he that has them in his mind , would signifie them to others , so barely possibility of existing is not enough ; they must have a conformity to the ordinary signification of the name that is given them , that they may not be thought phantastical : as if a man would give the name of justice to that idea , which common use calls liberality : but this phantasticalness relates more to propriety of speech , than reality of ideas . for a man to be undisturbed in danger , but sedately to consider what is fittest to be done , and to execute it steadily , is a mixed mode , or a complex idea of an action which may exist . but to be undisturbed in danger , without using ones reason or industry , is what is also possible to be ; and so is as real an idea as the other . though the first of these , having the name courage given to it , may , in respect of that name , be a right or wrong idea : but the other , whilst it has not a common received name of any known language assigned to it , is not capable of any rectitude or deformity , being made with no reference to any thing but its self . § . . thirdly , our complex ideas of substances , being made all of them in reference to things existing without us , and intended to be representations of substances , as they really are , are no farther real , than as they are such combinations of simple ideas , that are really united , and co-exist in things without us . on the contrary , those are phantastical , which are made up of such collections of simple ideas , as were really never united , never were found together in any substance ; v. g. a rational creature , consisting of a horse's head , joined to a body of humane shape , or such as the centaurs are described : or , a body , yellow , very malleable , fusible , and fixed ; but lighter than common water : or , an uniform , unorganized body , consisting as to sense , all of similar parts , with perception and voluntary motion joined to it . whether such substances , as these , can possibly exist , or no , 't is probable we do not know : but be that as it will , these ideas of substances , being made conformable to no pattern existing that we know ; and consisting of such collections of ideas , as no substance ever shewed us united together , they ought to pass with us for barely imaginary : but much more are those complex ideas , which contain in them any inconsistency or contradiction of their parts . chap. xxx . of adequate and inadequate ideas . § . . of our real ideas , some are adequate , and some are inadequate . those i call adequate , which perfectly represent those archetypes , which the mind supposes them taken from ; which it intends them to stand for ; and to which it refers them . inadequate ideas are such , which are but a partial , or incompleat representation of those archetypes to which they are referred . upon which account it is plain , § . . first , that all our simple ideas are adequate . because being nothing but the effects of certain powers in things , fitted and ordained by god , to produce such sensations in us , they cannot but be correspondent , and adequate to those powers : and we are sure they agree to the reality of things . for if sugar produce in us the ideas which we call whiteness , and sweetness , we are sure there is a power in sugar to produce those ideas in our minds , or else they could not have been produced . and so each sensation answering the power that operates on any of our senses , the idea so produced , is a real idea , ( and not a fiction of the mind , ) which has no power to produce any simple idea ; and cannot but be adequate , since it ought only to answer that power : and so all simple ideas are adequate . 't is true , the things producing in us these simple ideas , are but few of them denominated by us , as if they were only the causes of them ; but as if those ideas were real beings in them . for though fire be call'd painful to the touch , whereby it signified the power of producing in us the idea of pain : yet it is denominated also light , and hot ; as if light , and heat , were really something in the fire , more than a power to excite these ideas in us ; and therefore are called qualities : in , or of the fire . but these being nothing , in truth , but powers to excite such ideas in us , i must , in that sense , be understood , when i speak of secundary qualities , as being in things ; or of their ideas , as being in the objects , that excite them in us . such ways of speaking , though accommodated to the vulgar notions , without which , one cannot be well understood ; yet truly signifie nothing , but those powers , which are in things , to excite certain sensations or ideas in us . since were there no fit organs to receive the impressions fire makes on the sight and touch ; nor a mind joined to those organs , to receive the ideas of light and heat , by those impressions from the fire , or the sun , there would yet be no more light , or heat in the world , than there would be pain , if there were no sensible creature to feel it , though the sun should continue just as it is now , and mount aetna flame higher than ever it did . solidity , and extension , and the termination of it , figure , with motion and rest , whereof we have the ideas , would be really in the world as they are , whether there were any sensible being to perceive them , or no : and therefore those we have reason to look on , as the real modifications of matter ; and such as are the exciting causes of all our various sensations from bodies . but this being an enquiry not belonging to this place , i shall enter no farther into it , but proceed to shew what complex ideas are adequate , and what not . § . . secondly , our complex ideas of modes , being voluntary collections of simple ideas , which the mind puts together , without reference to any real archetypes , or standing patterns , existing any where , are , and cannot but be adequate ideas . because they not being intended for copies of things really existing , but for archetypes made by the mind , to rank and denominate things by , cannot want any thing ; they having each of them that combination of ideas , and thereby that perfection the mind intended they should : so that the mind acquiesces in them , and can find nothing wanting . thus by having the idea of a figure , with three sides , meeting at three angles , i have a compleat idea , wherein i require nothing else to make it perfect . that the mind is satisfied with the perfection of this its idea , is plain , in that it doe ; not conceive , that any understanding hath , or can have a more compleat or perfect idea of that thing it signifies by the word triangle , supposing it to exist , than it self has in that complex idea of three sides , and three angles : in which is contained all that i● , or can be essential to it , or necessary to compleat it , where-ever or howe-ever it exists . but in our ideas of substances , it is otherwise . for there desiring to copy things , as they really do exist ; and to represent to our selves that constitution , on which all their properties depend , we perceive our ideas attain not that perfection we intend : we find they still want something we should be glad were in them ; and so are all inadequate . but mixed modes and relations , being archetypes without patterns , and so having nothing to represent but themselves , cannot but be adequate , every thing being so to it self . he that as first put together the idea of danger perceived , absence of disorder from fear , sedate consideration of what was justly to be done , and executing of that without disturbance , or being deterred by the danger of it , had certainly in his mind that complex idea made up of that combination : and intending it to be nothing else , but what it is ; nor to have in it any other simple ideas , but what it hath , it could not also but be an adequate idea : and laying this up in his memory , with the name courage annexed to it , to signifie it to others , and denominate from thence any action he should observe to agree with it , had thereby a standard to measure and denominate actions by , as they agreed to it . this idea thus made , and laid up for a pattern , must necessarily be adequate , being referred to nothing else but it self , nor made by any other original , but the good-liking and will of him , that first made this combination . § . . indeed , another coming after , and in conversation learning from him the word courage , may make an idea , to which he gives that name courage , different from what the first author applied it to , and has in his mind , when he uses it . and in this case , if he designs , that h●s idea in thinking , should be conformable to the other's idea , as the name he uses in speaking , is conformable in sound to his , from whom he learned it , his idea may be very wrong , and inadequate . because in this case , making the other man's idea the pattern of his idea in thinking , as the other man's word , or sound , is the pattern of his in speaking , his idea is so far defective and inadequate , as it is distant from the archetype and pattern he refers it to , and intends to express and signifie by the name he uses for it : which name he would have to be a sign of the other man's idea , ( to which , in its proper use , it is primarily annexed , ) and of his own , as agreeing to it : to which if his own does not exactly correspond , it is faulty and inadequate . § . . therefore these complex ideas of modes , when they are referred by the mind , and intended to correspond to the ideas in the mind of some other intelligent being , expressed by the names , we apply to them , they may be very deficient , wrong , and inadequate . because they agree not to that , which the mind designs to be their archetype , and pattern : in which respect only , any idea of modes can be wrong , imperfect , or inadequate . and on this account , our ideas of mixed modes are the most liable to be faulty of any other : but this refers more to proper speaking than knowing right . § . . thirdly , what ideas we have of substances , i have above shewed : now those ideas have in the mind a double reference : . sometimes they are referred to a supposed real essence of each species of things . . sometimes they are only design'd to be pictures and representations in the mind , of things that do exist , by ideas that are discoverable in them . in both which ways , these copies of their originals , and archetypes , are imperfect and inadequate . first , it is usual for men to make the names of substances , stand for things , as supposed to have certain real essences , whereby they are of this or that species : and names standing for nothing but the ideas , that are in men's minds , they must consequently refer their ideas to such real essences , as to their archetypes . that men ( especially such as have been bred up in the learning taught in this part of the world ) do suppose certain specifick essences of substances , which each individual in its several kind is made conformable to , and partakes of , is so far from needing proof , that it will be thought strange if any one should do otherwise . and thus they ordinarily apply the specifick names , they rank particular substances under , to things , as distinguished by such specifick real essences . who is there almost , who would not take it amiss , if it should be doubted , whether he call'd himself man , with any other meaning than as having the real essence of a man ? and yet if you demand , what those real essences are , 't is plain men are ignorant , and know them not . from whence it follows , that the ideas they have in their minds , being referred to real essences as archetypes which are unknown , must be so far from being adequate , that they cannot be supposed to be any representation of them at all . the complex ideas we have of substances , are , as has been shewed , certain collections of simple ideas , that have been observed or supposed constantly to exist together . but such a complex idea cannot be the real essence of any substance : for then the properties we discover in that body , would depend on that complex idea , and be deducible from it , and their necessary connexion with it be known ; as all properties of a triangle depend on , and , as far as they are discoverable , are deducible from the complex idea of three lines , including a space . but it is plain , that in our complex ideas of substances , are not contained such ideas , on which all the other qualities , that are to be found in them , do depend . the common idea men have of iron , is a body of a certain colour , weight , and hardness ; and a property that they look on as belonging to it , is malleableness . but yet this property has no necessary connexion with that complex idea , nor any part of it : and there is no more reason to think , that malleableness depends on that colour , weight , and hardness , than that that colour , or that weight , depends on its malleableness . and yet , though we know nothing of these real essences , there is nothing more ordinary , than that men should attribute the sorts of things to such essences . the particular parcel of matter which makes the ring i have on my finger , is forwardly , by most men , supposed to have a real essence , whereby it is gold ; and from whence those qualities flow , which i find in it , viz. it s peculiar , colour , weight , hardness , fusibility , fixedness , and change of colour upon a slight touch of mercury , &c. this essence , from which all these properties flow , when i enquire into it , and search after it , i plainly perceive i cannot discover : the farthest i can go , is only to presume , that it being nothing but body , its real essence , or internal constitution , on which these qualities depend , can be nothing but the figure , size , and connexion of its solid parts ; of neither of which , i having any distinct perception at all , i can have no idea of its real essence , which is the cause that it has that particular shining yellowness ; a greater weight than any thing i know of the same bulk ; and a fitness to have its colour changed by the touch of quicksilver . if any one will say , that the real essence , and internal constitution , on which these properties depend , is not the figure , size , and arangement or connexion of its solid parts , but something else , call'd its particular form ; i am farther from having any idea of its real essence , than i was before . for i have an idea of figure , size , and situation of solid parts in general , though i have none of the particular figure , size , or putting together of parts , whereby the qualities above-mentioned are produced ; which qualities i find in that particular parcel of matter that is on my finger , and not in another parcel of matter with which i cut the pen i write with . but when i am told , that something besides the figure , size , and posture of the solid parts of that body , is its essence , something called substantial form , of that , i confess , i have no idea at all , but only of the sound form : which is far enough from an idea of its real essence , or constitution . the like ignorance as i have of the real essence of this particular substance , i have also of the real essence of all other natural ones : of which essences , i confess , i have no distinct ideas at all ; and i am apt to suppose , others , when they examine their own knowledge , will find in themselves , in this one point , the same sort of ignorance . § . . now then , when men apply to this particular parcel of matter on my finger , a general name already in use , and denominate it gold , do they not ordinarily , or are they not understood to give it that name , as belonging to a particular species of bodies , having a real internal essence ; by having of which essence , this particular substance comes to be of that species , and to be called by that name ? if it be so , as it is plain it is , the name by which things are marked , as having that essence , must be referred primarily to that essence ; and consequently the idea to which that name is given , must be referred also to that essence , and be intended to represent it : which essence , since they who so use the names , know not their ideas of substances must be all inadequate in that respect , as not containing in them that real essence , which the mind intends they should . § . . secondly , those who , neglecting that useless supposition of unknown real essences , whereby they are distinguished , endeavour to copy the substances , that exist in the world , by putting together the ideas of those sensible qualities , which are sound co-existing in them , though they come much nearer a likeness of them , than those who imagine they know not what real specifick essences : yet they arrive not at perfectly adequate ideas of those substances , they would thus copy into their minds : nor do those copies , exactly and fully , contain all that is to be found in their archetypes . because those qualities , and powers , of substances , whereof we make their complex ideas , are so many and various , that no man's complex idea contains them all . that our abstract ideas of substances , do not contain in them all the simple ideas that are united in the things themselves , is evident , in that men do rarely put into their complex idea of any substance , all the simple ideas they do know to exist in it . because endeavouring to make the signification of their specifick names , as clear , and as little cumbersome as they can , they make their specifick ideas of the sorts of substances , for the most part , of a few of those simple ideas which are to be found in them : but these having no original precedency , or right to be put in , and make the specifick idea , more than others that are left out , 't is plain that both these ways , our ideas of substances are deficient , and inadequate . the simple ideas whereof we make our complex ones of substances , are all of them ( ba●ing only the figure and bulk of some sorts ) powers ; which being relations to other substances● we can never be sure we know all the powers that are in any one body , till we have tried what changes it is fitted to give to , or receive from other substances , in their several ways of application : which being impossible to be tried upon any one body , much less upon all , it is impossible we should have adequate ideas of any substance , made up of a collection of all its properties . § . . whosoever first light on a parcel of that sort of substance , we denote by the word gold , could not rationally take the bulk and figure he observed in that lump , to depend on its real essence ; on its internal constitution . therefore those never went into his idea of that species of body : but its peculiar colour , perhaps , and weight , were the first he abstracted from it , to make the complex idea of that species . which both● are but powers ; the one to affect our eyes , after such a manner , and to produce in us that idea we call yellow ; and the other to force upwards any other body of equal bulk , they being put into a pair of equal scales , one against another . another , perhaps , added to these , the ideas of fusibility and fixedness , two other passive powers , in relation to the operation of fire upon it : another , its ductility and solubility in aq. regia , two other powers , relating to the operation of other bodies , in changing its outward figure , or separation of it , into sensible parts . these , or part of these , put together , usually make the complex idea in mens minds , of that sort of body we call gold. § . . but no one , who hath considered the properties of bodies in general , or this sort in particular , can doubt that this , call'd gold , has infinite other properties , not contained in that complex idea : some , who have examined this species more accurately , could , i believe , enumerate ten times as many properties in gold ; all of them as inseparable from its internal constitution , as its colour , or weight : and 't is probable , if any one knew all the properties , that are by divers men known of this metal , there would an hundred times as many ideas , go to the complex idea of gold , as any one man yet has in his ; and yet that not , perhaps , be the thousandth part of what is to be discovered in it . the changes that that one body is apt to receive , and make in other bodies , upon a due application , exceeding far , not only what we know , but what we are apt to imagine . which will not appear so much a paradox to any one , who will but consider , how far men are yet from knowing all the properties of that one , no very compound figure , a triangle , though it be no small numbers that are already by mathematicians discovered of it . § . . so that all our complex ideas of substances are imperfect and inadequate : which would be so also in mathematical figures , if we were to have our complex ideas of them , only by collecting their properties , in reference to other figures . how uncertain , and imperfect , would our ideas be of an elypsis , if we had no other idea of it , but some few of its properties ? whereas having in our plain idea , the whole essence of that figure , we from thence discover those properties , and demonstratively see how they flow , and are inseparable from it . § . . thus the mind has three sorts of abstract ideas , or nominal essences : first , simple ideas , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or copies ; but yet certainly adequate . because being intended to express nothing but the power in things to produce in the mind such a sensation , that sensation , when it is produced , cannot but be the effect of that power . so the paper i write on , having the power , in the light , ( i speak according to the common notion of light , ) to produce in me the sensation , which i call white , it cannot but be the effect of such a power , in something without the mind ; since the mind has not the power to produce any such idea in its self , and being meant for nothing else but the effect of such a power , that simple idea is real and adequate : the sensation of white , in my mind , being the effect of that power , which is in the paper to produce it , is perfectly adequate to that power ; or else , that power would produce a different idea . secondly , the complex ideas of substances are ectypes , copies too ; but not perfect ones , not adequate : which is very evident to the mind , in that it plainly perceives , that whatever collection of simple ideas it makes of any substance that exists , it cannot be sure , that it exactly answers all that are in that substance . since not having tried all the operations of all other substances upon it , and found all the alterations it would receive from , or cause in other substances , it cannot have an exact adequate collection of all its active and passive capacities ; and so not have an adequate complex idea of the powers of any substance existing , and its relations , which is that sort of complex idea of substances we have . and , after all , if we could have , and actually had , in our complex idea , an exact collection of all the secundary qualities , or powers of any substance , we should not yet thereby have an idea of the essence of that thing . for since the powers , or qualities , that are observable by us , are not the real essence of that substance , but depend on it , and flow from it , any collection whatsoever of these qualities , cannot be the real essence of that thing . whereby it is plain , that our ideas of substances are not adequate ; are not what the mind intends them to be . besides , a man has no idea of substance in general , nor knows what substance is in it self . § . . thirdly , complex ideas of modes and relations , are originals , and archetypes ; are not copies , nor made after the pattern of any real existence , to which the mind intends them to be conformable , and exactly to answer . these being such collections of simple ideas , that the mind it self puts together , and such collections , that each of them contains in it precisely all that the mind intends it should , they are archetypes and essences of modes that may exist : and so are designed only for , and belong only to such modes , as when they do exist , have an exact conformity with those complex ideas . the ideas therefore of modes and relations , cannot but be adequate . chap. xxxi . of true and false ideas . § . . though truth and falshood , belong , in propriety of speech , only to propositions ; yet ideas are oftentimes termed true or false ( as what words are there , that are not used with great latitude , and with some deviation from their strict and proper significations , ) though , i think , that when ideas themselves are termed true or false , there is still some secret or tacit proposition , which is the foundation of that denomination : as we shall see , if we examine the particular occasions , wherein they come to be called true or false . in all which , we shall find some kind of affirmation , or negation , which is the reason of that denomination . for our ideas , being nothing but bare appearances or perceptions in our minds , cannot properly and simply in themselves be said to be true or false , no more than a single name of any thing , can be said to be true or false . § . . indeed , both ideas and words , may be said to be true in a metaphysical sense of the word truth ; as all other things , that any way exist , are said to be true ; i. e. really to be such as they exist . though in things called true , even in that sense , there is , perhaps , a secret reference to our ideas , look'd upon as the standards of that truth , which amounts to a mental proposition , though it be usually not taken notice of . § . . but 't is not in that metaphysical sense of truth , which we enquire here , when we examine , whether our ideas are capable of being true or false ; but in the more ordinary acceptation of those words : and so i say , that the ideas in our minds , being only so many perceptions , or appearances there , none of them are false . the idea of a centaur , having no more falshood in it , when it appears in our minds ; than the name centaur has falshood in it , when it is pronounced by our mouths , or written on paper . for truth or falshood , lying always in some affirmation , or negation , mental or verbal , our ideas are not capable any of them of being false , till the mind passes some judgment on them ; that is , affirms or denies something of them . § . . when ever the mind refers any of its ideas to any thing extraneous to them , they are then capable to be called true or false . because the mind in such a reference , makes a tacit supposition of their conformity to that thing : which supposition , as it happens to be true or false ; so the ideas themselves come to be denominated . the most usual cases wherein this happens , are these following : § . . first , when the mind supposes any idea it has , conformable to that in other men's minds called by the same common name ; v. g. when the mind intends , or judges its ideas of iustice , temperance , religion , to be the same , with what other men give those names to . secondly , when the mind supposes any idea it has in it self , to be conformable to some real existence . thus the two ideas , of a man , and a centaur , supposed to be the ideas of real substances , are the one true , and the other false ; the one having a conformity to what has really existed ; the other not . thirdly , when the mind refers any of its ideas to that real constitution , and essence of any thing , whereon all its properties depend : and thus the greatest part , if not all our ideas of substances , are false . § . . these suppositions , the mind is very apt tacitly to make concerning its own ideas . but yet if we will examine it , we shall find it is chiefly , if not only concerning its abstract complex ideas . for the natural tendency of the mind being towards knowledge ; and finding if it should proceed by , and dwell upon only particular things , its progress would be very slow , and its work endless : therefore to shorten its way to knowledge , and make each perception the more comprehensive ; the first thing it does , as the foundation of the easier enlarging its knowledge , either by contemplation of the things themselves , that it would know ; or conference with others about them , is to bind them into bundles , and rank them so into sorts , that what knowledge it gets of any of them , it may thereby with assurance extend to all of that sort ; and so advance by larger steps in that which is its great business , knowledge . this , as i have elsewhere shewed , is the reason why we collect things under comprehensive ideas , with names annexed to them into genera and species ; i. e. into kinds , and sorts . § . . if therefore we will warily attend to the motions of the mind , and observe what couse it usually takes in its way to knowledge , we shall , i think , find that the mind having got any idea , which it thinks it may have use of , either in contemplation or discourse ; the first thing it does , is to abstract it , and then get a name to it ; and so lay it up in its store-house , the memory , as containing the essence of a sort of things , of which that name is always to be the mark. hence it is , that we may often observe , that when any one sees a new thing of a kind that he knows not , he presently asks what it is , meaning by that enquiry nothing but the name . as if the name carried with it the knowledge of the species , or the essence of it ; whereof it is indeed used as the mark , and is generally supposed annexed to it . § . . but this abstract idea , being something in the mind between the thing that exists , and the name that is given to it , it is in our ideas , that both the rightness of our knowledge , and the propriety or intelligibleness of our speaking consists . and hence it is , that men are so forward to suppose , that the abstract ideas they have in their minds , are such as agree to the things existing without them , to which they are referr'd ; and are the same also , to which the names they give them , do by the use and propriety of that language belong : for without this double conformity of their ideas , they find , they should both think amiss of things in themselves , and talk of them unintelligibly to others . § . . first then , i say , that when the truth of our ideas is judged of , by the conformity they have to the ideas which other men have , and commonly signifie by the same name , they may be any of them false . but yet simple ideas are least of all liable to be so mistaken . because a man by his senses , and every day 's observation , may easily satisfie himself , what the simple ideas are , which their several names , that are in common use stand for , they being but few in number ; and such , as if he doubts , or mistakes in , he may easily rectifie by the objects they are to be found in . therefore it is seldom , that any one mistakes in his names of simple ideas ; or applies the name red , to the idea of green ; or the name sweet , to the idea bitter : much less are men apt to confound the names , belonging to different senses ; and call a colour , by the name of a taste , &c. whereby it is evident , that the simple ideas , they call by any name , are commonly the same , that others have and mean , when they use the same names . § . . complex ideas are much more liable to be false in this respect ; and the complex ideas of mixed modes , much more than those of substances : because in substances , ( especially those , which the common and unborrowed names of any language are applied to , ) some remarkable sensible qualities , serving ordinarily to distinguish one sort from another , easily preserve those , who take any care in the use of their words , from applying them to sorts of substances , to which they do not at all belong . but in mixed modes , we are much more uncertain , it being not so easie to determine of several actions ; whether they are to be called iustice , or cruelty ; liberality , or prodigality . and so in referring our ideas to those of other men , call'd by the same name , ours may be false ; and our idea we call justice , may , perhaps , be that which ought to have another name , § . . but whether or no our ideas of mixed modes are more liable than any sort , to be different from those of other men , which are marked by the same name : this at least is certain , that this sort of falshood is much more familiarly attributed to our ideas of mixed modes , than to any other . when a man is thought to have a false idea of iustice , or gratitude , or glory , it is for no other reason , but that his agrees not with the ideas , which each of those names are the signs of in other men. the reason whereof seems to me to be this , that the abstract ideas of mixed modes , being men's voluntary combinations of such a precise collection of simple ideas ; and so the essence of each species , being made by men alone , whereof we have no other sensible standard , existing any where , but the name it self , or the definition of that name : we have nothing else to refer these our ideas of mixed modes to as standards , to which we would conform them , but the ideas of those , who are thought to use those names in their most proper significations ; and so as our ideas conform , or differ from them , they pass for true or false . and thus much concerning the truth and falshood of our ideas , in reference to their names . § . . secondly , as to the truth and falshood of our ideas , in reference to the real existence of things , when that is made the standard of their truth , none of them can be termed false , but only our complex ideas of substances . § . . first , our simple ideas , being barely such perceptions , as god has fitted us to receive , and given power to external objects to produce in us by established laws , and ways , suitable to his wisdom and goodness , though incomprehensible to us , their truth consists in nothing else , but in such appearances , as are produced in us , and must be suitable to those powers , he has placed in external objects , or else they could not be produced in us : and thus answering those powers , they are what they should be , true ideas . nor do they become liable to any imputation of falshood , if the mind ( as in most men i believe it does ) judges the ideas to be in these things themselves . for god in his wisdom , having set them as marks of distinction in things , whereby we may be able to discern one thing from another ; and so chuse any of them for our uses , as we have occasion : it alters not the nature of our simple idea , whether we think that the idea of blue , be in the violet it self , or in our mind only ; and only the power of producing it by the texture of its parts , reflecting the particles of light , after a certain manner , to be in the violet it self . for that texture in the object , operating regularly and constantly , producing the same idea of blue in us , it serves us to distinguish , by our eyes , that from any other thing , whether that distinguishing mark , as it is really in the violet , be only a peculiar texture of parts , or else that very colour , the idea whereof ( which is in us ) is the exact resemblance . and it is equally from that appearance , to be denominated blue , whether it be that real colour , or only a peculiar texture in it , that causes in us that idea : since the name blue notes properly nothing , but that mark of distinction , that is in a violet , discernable only by our eyes , whatever it consists in , that being beyond our capacities distinctly to know , and , perhaps , would be of less use to us , if we had faculties to discern . § . . neither would it carry any imputation of falshood to our simple ideas , if by the different structure of our organs , it were so ordered , that the same object should produce in several men's minds different ideas at the same time ; v. g. if the idea , that a violet produced in one man's mind by his eyes , were the same that a marigold produced in another man's , and vice versâ . for since this could never be known : because one man's mind could not pass into another man's body , to perceive what appearances were produced by those organs ; neither the ideas hereby , nor the names , would be at all confounded , or any falshood be in either . for all things that had the texture of a violet , producing constantly the idea , which he called blue ; and those which had the texture of a marigold , producing constantly the idea , which he as constantly called yellow , whatever those appearances were in his mind ; he would be able as regularly to distinguish things for his use by those appearances , and understand , and signifie those distinctions , marked by the names blue and yellow , as if the appearances , or ideas in his mind , received from those two flowers , were exactly the same with the ideas in other men's minds . i am nevertheless very apt to think , that the sensible ideas , produced by any object in different men's minds , are most commonly very near and undiscernably alike . for which opinion , i think , there might be many reasons offered ; but that being besides my present business , i shall not trouble my reader with them ; but only mind him , that the contrary supposition , if it could be proved , is of little use , either for the improvement of our knowledge , or conveniency of life ; and so we need not trouble our selves to examine it . § . . from what has been said concerning our simple ideas , i think , it evident , that our simple ideas can none of them be false , in respect of things existing without us . for the truth of these appearances , or perceptions in our minds , consisting , as has been said , only in their being answerable to the powers in external objects , to produce by our senses such appearances in us : and each of them being in the mind , such as it is , suitable to the power that produced it , and which alone it represents , it cannot upon that account , or as referr'd to such a pattern , be false . blue or yellow , bitter or sweet , can never be false ideas , these perceptions in the mind , are just such as they are there , answering the powers appointed by god to produce them ; and so are truly what they are , and are intended to be . indeed the names may be misapply'd ; but that in this respect , makes no falshood in the ideas : as if a man ignorant in the english tongue , should call purple , scarlet . § . . secondly , nether can our complex ideas of modes , in reference to the essence of any thing really existing , be false . because whatever complex idea i have of any mode , it hath no reference to any pattern existing , and made by nature : it is not supposed to contain in it any other ideas , than what it hath ; nor to represent any thing , but such a complication of ideas , as it does . thus when i have the idea of such an action of a man , who forbears to afford himself such meat , drink , and cloathing , and other conveniencies of life , as his riches and estate will be sufficient to supply , and his station requires , i have no false idea ; but such as represents an action , either as i find , or imagine it ; and so is capable of neither truth , or falshood . but when i give the name frugality , or vertue , to this action , then it may be called a false idea , if thereby it be supposed to agree with that idea , to which , in propriety of speech , the name of frugality doth belong ; or to be conformable to that law , which is the standard of vertue and vice. § . . thirdly , our complex ideas of substances , being all referred to patterns in things themselves , may be false . that they are all false , when looked upon as the representations of the unknown essences of things , is so evident , that there needs nothing to be said of it . i shall therefore pass over that chimerical supposition , and consider them as collections of simple ideas in the mind , taken from combinations of simple ideas existing together constantly in things , of which patterns , they are the supposed copies : and in this reference of them , to the existence of things , they are false ideas : . when they put together simple ideas , which in the real existence of things , have no union ; as when to the shape , and size , that exist together in a horse , is joined , in the same complex idea , the power of barking like a dog : which three ideas , however put together into one in the mind , were never united in nature ; and this therefore may be called a false idea of an horse . . ideas of substances are , in this respect , also false , when from any collection of simple ideas , that do always exist together , there is separated , by a direct negation , any other simple idea , which is constantly joined with them . thus if to extension , solidity , fusibility , the peculiar weightiness and yellow colour of gold , any one join in his thoughts the negation of a greater degree of fixedness , than is in lead , or copper ; he may be said to have a false complex idea , as well as when he joins to those other simple ones , the idea of perfect absolute fixedness : for either way , the complex idea of gold being made up of such simple ones , as have no union in nature , may be termed false . but if he leave out of this his complex idea , that of fixedness quite , without either actually joining to , or separating of it from the rest in his mind , it is , i think , to be looked on , as an inadequate and imperfect idea , rather than a false one : since though it contains not all the simple ideas that are united in nature , yet it puts none together , but what do really exist together . § . . though in compliance with the ordinary way of speaking , i have shewed in what sense , and upon what ground our ideas may be sometimes called true , or false ; yet if we will look a little nearer into the matter in all cases , where any idea is call'd true , or false , it is from some judgment that the mind makes , or is supposed to make , that is true , or false . for truth , or falshood , being never without some affirmation , or negation , express , or tacit , it is not to be found , but where signs are joined or separated , according to the agreement , or disagreement , of the things they stand for . the signs we chiefly use , are either ideas , or words ; wherewith we make either mental , or verbal propositions . truth lies in so joining , or separating these representatives , as the things they stand for , do , in themselves , agree , or disagree : and falshood in the contrary , as shall be more fully shewed hereafter . § . . any idea then we have in our minds , whether conformable , or not , to the existence of things , or to any ideas in the minds of other men , cannot properly for this alone be called false . for these representations , if they have nothing in them , but what is really existing in things without , cannot be thought false , being exact representations of something : nor yet if they have any thing in them , differing from the reality of things , can they properly be said to be false representations , or ideas of things , they do not represent . but the mistake and falshood is , § . . first , when the mind having any idea , it judges and concludes it the same , that is in other mens minds , signified by the same name ; or that it is conformable to the ordinary received signification , or definition of that word , when indeed it is not : which is the most usual mistake in mixed modes , though other ideas also are liable to it . § . secondly , when it having a complex idea made up of such a collection of simple ones , as nature never puts together , it judges it to agree to a species of creatures really existing ; as when it joins the weight of tin , to the colour , fusibility , and fixedness of gold. § . . thirdly , when in its complex idea , it has united a certain number of simple ideas , that do really exist together in some sorts of creatures , but has also left out others , as much inseparable , it judges this to be a perfect compleat idea , of a sort of things which really it is not ; v. g. having joined the ideas of substance , yellow , malleable , most heavy , and fusible , it takes that complex idea to be the compleat idea of gold , when yet its peculiar fixedness and solubility in aqua regia are as inseparable from those other ideas , or qualities of that body , as they are one from another . § . . fourthly , the mistake is yet greater , when i judge , that this complex idea , contains in it the real essence of any body existing ; when at least it contains but some few of those properties , which flow from its real essence and constitution . i say , only some few of those properties ; for those properties consisting mostly in the active and passive powers , it has , in reference to other things , all that are vulgarly known of any one body ; and of which the complex idea of that kind of things is usually made , are but a very few , in comparison of what a man , that has several ways tried and examined it , knows of that one sort of things ; and all that the most expert man knows , are but few , in comparison of what are really in that body , and depend on its internal or essential constitution . the essence of a triangle , lies in a very little compass , consists in a very few ideas ; three lines meeting at three angles , make up that essence : but the properties that flow from this essence , are more than can be easily known , or enumerated . so i imagine it is in substances their real essences lie , in a little compass ; though the properties flowing from that internal constitution , are endless . § . . to conclude , a man having no notion of any thing without him , but by the idea he has of it in his mind ; which idea , he has a power to call by what name he pleases , he may , indeed , make an idea neither answering the reality of things , nor agreeing to the ideas commonly signified by other peoples words ; but cannot make a wrong , or false idea of a thing , which is no otherwise known to him , but by the idea he has of it . v. g. when i frame an idea of the legs , arms , and body of a man , and join to this a horse's head and neck , i do not make a false idea of any thing ; because it represents nothing without me . but when i call it a man , or tartar , and imagine it either to represent some real being without me , or to be the same idea , that others call by the same name ; in either of these cases , i may err . and upon this account it is , that it comes to be termed a false idea ; though , indeed , the falshood lie not in the idea , but in that tacit mental proposition , wherein a conformity and resemblance is attributed to it , which it has not . but yet , if having framed such an idea in my mind , without thinking , either that existence , or the name man , or tartar , belongs to it , i will call it man , or tartar , i may be justly thought phantastical in the naming ; but not erroneous in my judgment ; nor the idea any way false . § . . upon the whole matter , i think , that our ideas , as they are considered by the mind , either in reference to the proper signification of their names ; or in reference to the reality of things , may very fitly be called right , or wrong ideas , according as they agree , or disagree to those patterns to which they are referred . but if any one had rather call them true , or false , 't is fit he use a liberty , which every one has , to call things by those names he thinks best ; though in propriety of speech , truth , or falshood , will , i think , scarce agree to them , but as they , some way or other , virtually contain in them some mental proposition . the ideas that are in a man's mind , simply considered , cannot be wrong , unless complex ones , wherein inconsistent parts are jumbled together . all other ideas are in themselves right ; and the knowledge about them , right and true knowledge : but when we come to refer them to any thing , as to their patterns and archetypes , then they are capable of being wrong , as far as they disagree with such archetypes . § . . having thus given an account of the original , sorts , and extent of our ideas , with several other considerations , about these ( i know not whether i may say ) instruments , or materials , of our knowledge , the method i at first proposed to my self , would now require , that i should immediately proceed to shew , what use the understanding makes of them , and what knowledge we have by them . this was that which in the first general view i had of this subject , was all that i thought i should have to do : but upon a nearer approach , i find , that there is so close a connexion between ideas and words ; and our abstract ideas , and general words , have so constant a relation one to another , that it is impossible to speak clearly and distinctly of our knowledge , which all consists in propositions , without considering , first , the nature , use , and signification of language ; which therefore must be the business of the next book . book iii. chap. i. of words or language in general . § . . god having designed man for a sociable creature , made him not only with an inclination , and under a necessity to have fellowship with those of his own kind ; but furnished him also with language , which was to be the great instrument , and common tye of society . man therefore had by nature his organs so fashioned , as to be fit to frame articulate sounds , which we call words . but this was not enough to produce language ; for parrots , and several other birds , will be taught to make articulate sounds distinct enough , which yet , by no means , are capable of language . § . . besides articulate sounds therefore , it was farther necessary , that he should be able to use these sounds , as signs of internal conceptions ; and to make them stand as marks for the ideas within his own mind , whereby they might be made known to others , and the thoughts of mens minds be conveyed from one to another . § . . but neither was this sufficient to make words so useful as they ought to be . it is not enough for the perfection of language , that sounds can be made signs of ideas , unless those signs can be so made use of , as to comprehend several particular things : for the multiplication of words would have perplexed their use , had every particular thing need of a distinct name to be signified by . § . . words then are made to be signs of our ideas , and are general or particular , as the ideas they stand for are general or particular . but besides these names which stand for ideas , there be others which men have found and make use of , not to signifie any idea , but the want or absence of some ideas , simple or complex , or all ideas together ; such as are the latin words , nihil , and in english , ignorance and burrenness . all which negative or privative words , cannot be said properly to belong to , or signifie no ideas : for then they would be perfectly insignificant sounds ; but they relate to positive ideas , and signifie their absence . § . . it may also lead us a little towards the original of all our notions and knowledge , if we remark , how great a dependence our words have on common sensible ideas ; and how those which are made use of , to stand for actions and notions quite removed from sense , have their original , and are transferred from obvious sensible ideas ; v. g. to imagine , apprehend , comprehend , adhere , conceive , instill , disgust , disturbance , tranquillity , &c. are all words taken from the operations of sensible things , and applied to certain modes of thinking . spirit , in its primary signification , is breath ; angel , a messenger : and i doubt not , but if we could trace them to their originals , we should find , in all languages , the names , which stand for things that fall not under our senses , to have had their first rise from sensible ideas . by which we may give some kind of guess , what kind of notions they were , and whence derived , which filled their minds , who were the first beginners of languages ; and how nature , even in the naming of things , unawares suggested to men the originals and principles of all their knowledge : whilst , to give names , that might make known to others any operations they felt in themselves , or any other ideas , that came not under their senses , they were fain to borrow words from ordinary known ideas of sensation , by that means to make others the more easily to conceive those operations they experimented in themselves , which made no outward sensible appearances ; and then when they had got known and agreed names , to signifie those internal operations of their own minds , they were sufficiently furnished to make known by words , all their other ideas ; since they could consist of nothing , but either of outward sensible perceptions , or of the inward operations of their minds about them ; we having , as has been proved , no ideas at all , but what originally come either from sensible objects without , or what we feel within our selves , from the inward workings of our own spirits , which we are conscious to our selves of within . § . . but to understand better the use and force of language , as subservient to instruction and knowledge , it will be convenient to consider , first , to what it is that names , in the use of language , are immediately applied . secondly , since all ( except proper ) names are general , and so stand not particularly for this or that single thing ; but for sorts and ranks of things , it will be necessary to consider , in the next place , what the sorts and kinds , or , if you rather like the latin names , what the species and genera of things are , wherein they consist , and how they come to be made . these being ( as they ought ) well looked into , we shall the better come to find the right use of words ; the natural advantages and defects of language ; and the remedies that ought to be used , to avoid the inconveniencies of obscurity or uncertainty in the signification of words : without which , it is impossible to discourse with any clearness , or order , concerning knowledge : which being conversant about propositions , and those most commonly universal ones , has greater connexion with words , than perhaps is suspected . these considerations therefore , shall be the matter of the following chapters . chap. ii. of the signification of words . § . . man , though he have great variety of thoughts , and such , from which others , as well as himself , might receive profit and delight ; yet they are all within his own breast , invisible , and hidden from others , nor can of themselves be made appear . the comfort therefore , and advantage of society , not being to be had without communication of thoughts , it was necessary , that man should find out some external sensible signs , whereby those invisible ideas , which possess his mind in so great variety , might be made known to others : for which purpose , nothing was so fit , either for plenty or quickness , as those articulate sounds , which with so much ease and variety , he found himself able to make . thus we may conceive how words , which were by nature so well adapted to that purpose , come to be made use of by men , as the signs of their ideas ; not by any natural connection , that there is between particular articulate sounds , and certain ideas , for then there would be but one language amongst all men ; but by a voluntary imposition , whereby such a word is made arbitrarily the mark of such an idea . the use then of words , is to be sensible marks of ideas ; and the ideas they stand for , are their proper and immediate signification . § . . the use men have of these marks , being either to record their own ideas for the assistence of their own memory ; or as it were , to bring them out , and lay them before the view of others . words in their primary and immediate signification , stand for nothing , but the ideas in the mind of him that uses them , how imperfectly soever , or carelesly those ideas are collected from the things , which they are supposed to represent . when a man speaks to another , it is , that he may be understood ; and the end of the speech is , that those sounds , as marks , may make known his ideas to the hearer . that then which words are the marks of , are the ideas of the speaker : nor can any one apply them , as marks immediately to any thing else , but the ideas that he himself hath : for this would be to make them signs of his own conception , and yet apply them to other ideas ; which would be to make them signs , and not signs of his ideas at the same time ; and so in effect , to have no signification at all . words being voluntary signs , they cannot be voluntary signs imposed by him on things he knows not . that would be to make them signs of nothing , sounds without signification . a man cannot make his words the signs either of qualities in things , or of conceptions in the mind of another , whereof he has none in his own . till he has some ideas of his own , he cannot suppose them to correspond with the conceptions of another man ; nor can he use any signs for them : for it would be the signs of he knows not what , which is in truth to be the sign of nothing . but when he represents to himself other men's ideas , by some of his own , if he consent to give them the same names , that other men do , 't is still to his own ideas ; to ideas that he has , and not to ideas that he has not . § . . this is so necessary in the use of language , that in this respect , the knowing , and the ignorant ; the learned , and unlearned , use the words they speak ( with any meaning ) all alike . they , in every man's mouth , stand for the ideas he has , and which he would express by them . a child having taken notice of nothing in the metal he hears called gold , but the bright shining yellow-colour , he applies the word gold only to his own idea of that colour , and nothing else ; and therefore calls the same colour in a peacock's tail , gold. another that hath better observed , adds to shining yellow , great weight : and then the sound gold , when he uses it , stands for a complex idea of a shining yellow , and very weighty substance . another adds to those qualities , fusibility : and then the word gold to him signifies , a body , bright , yellow , fu●ible , and very heavy . another adds malleability . each of these uses equally the word gold , when they have occasion to express the idea , they have apply'd it to . but it is evident , that each can apply it only to his own idea ; nor can he make it stand , as a sign of such a complex idea , as he has not . § . . but though words , as they are used by men , can properly and immediately signifie nothing but the ideas , that are in their minds ; yet they in their thoughts , give them a secret reference to two other things . first , they suppose their words to be marks of the ideas in the minds also of other men , with whom they communicate : for else they should talk in vain , and could not be understood , if the sounds they applied to one idea , were such , as by the hearer , were apply'd to another , which is to speak two languages . but in this , men stand not usually to examine , whether the idea they , and he they discourse with , be the same : but think it enough , that they use the word , as they imagine , in the common acceptation of that language ; in which case , they suppose that the idea , they make it a sign of , is precisely the same , to which the understanding men of that country apply that name . § . . secondly , because men would not be thought to talk barely of their own imaginations , but of things as really they are ; therefore they often suppose their words to stand also for the reality of things . but this relating more particularly to substances , and their names , as , perhaps , the former does to simple ideas and modes , we shall speak of these two different ways of applying words more at large , when we come to treat of the names of mixed modes , and substances , in particular : though give me leave here to say , that it is a perverting the use of words , and brings unavoidable obscurity and confusion into their signification , whenever we make them stand for any thing , but those ideas we have in our own minds . § . . concerning words also , this is farther to be considered . first , that they being immediately the signs of men's ideas ; and by that means , the instruments whereby men communicate their conceptions , and express to one another those thoughts and imaginations , they have within their own breasts , there comes by constant use , to be such a connexion between certain sounds , and the ideas they stand for , that the names heard , almost as readily excite certain ideas ; as if the objects themselves , which are apt to produce them did actually affect the senses . which is manifestly so in all obvious sensible qualities ; and in all substances , that frequently , and familiarly occurr to us . § . . secondly , that though the proper and immediate signification of words , are ideas in the mind of the speaker ; yet because by familiar use from our cradles , we come to learn certain articulate sounds very perfectly , and have them readily on our tongues , and memories , but yet are not always careful to examine , or settle their significations perfectly , it often happens , that men , even when they would apply themselves to an attentive consideration , do set their thoughts more on words than things . nay , because words are many of them learn'd , before the ideas are known for which they stand : therefore some , not only children , but men , speak several words , no otherwise than parrots do , only because they have learn'd them , and have been accustomed to those sounds . but so far as words are of use and signification , so far is there a constant connexion between the sound and the idea ; and a designation , that the one stand for the other : without which application of them , they are nothing , but so much insignificant noise . § . . words by long and familiar use , as has been said , come to excite in men certain ideas so constantly and readily , that they are apt to suppose a natural connexion between them . but that they signifie only men's peculiar ideas , and that by a perfectly arbitrary imposition , is evident , in that they often fail to excite in others ( even that use the same language ) the same ideas we take them to be the signs of : and every man has so inviolable a liberty , to make words stand for what ideas he pleases , that no one hath the power to make others have the same ideas in their minds , that he has , when they use the same words , that he does . and therefore the great augustus himself , in the possession of that power , which ruled the world , acknowledged he could not make a new latin word : which was as much as to say , that he could not arbitrarily appoint , what idea any sound should be a sign of , in the mouths and common language of his subjects . 't is true , common use , by a tacit consent , appropriates certain sounds to certain ideas in all languages ; which so far limits the signification of that sound , that unless a man applies it to the same idea , he cannot speak properly . and it is also true , that unless a man's words excite the same ideas in the hearer , which he makes them stand for in speaking , he cannot speak intelligibly . but whatever be the consequences of his use of any words , different either from the publick , or that person to whom he addresses them : this is certain , their signification in his use of them , is limited to his ideas , and they can be signs of nothing else . chap. iii. of general terms . § . . all things that exist , being particulars , it may , perhaps , be thought reasonable , that words , which ought to be conformed to things , should be so too , i mean in their signification : but yet we find the quite contrary . the far greatest part of words , that make all lauguages , are general terms : which has not been the effect of neglect , or chance , but of reason , and necessity . § . . first , it is impossible , that every particular thing should have a distinct peculiar name . for the signification and use of words , depending on that connection , which the mind makes between its ideas , and the sounds it uses , as signs of them , it is necessary in the application of names to things , that the mind should have distinct ideas of the things , and retain also the particular name that belongs to every one , with its peculiar appropriation to that idea . but it is beyond the power of humane capacity to frame and retain distinct ideas of all the particular things we meet with : every bird , and beast , men saw ; every tree , and plant that affected the senses , could not find a place in the most capacious understanding . if it be looked on , as an instance of a prodigious memory , that some generals have been able to call every soldier in their army , by his proper name : we may easily find a reason , why men have never attempted to give names to each sheep in their flock , or crow that flies over their heads ; much less to call every leaf of plants , or grain of sand that came in their way , by a peculiar name . § . . secondly , if it were possible , it would yet be useless , because it would not serve to the chief end of language . men would in vain heap up names of particular things , that would not serve them to communicate their thoughts . men learn names , and use them in talk with others , only that they may be understood : which is then only done , when by use or consent , the sound i make by the organs of speech , excites in another man's mind , who hears it , the idea i apply it to in mine , when i speak it . this cannot be done by names , apply'd to particular things , whereof i alone having the ideas in my mind , the names of them could not be significant , or intelligible to another , who was not acquainted with all those very particular things , which had fallen under my notice . § . . thirdly , but yet granting this also fecible ; ( which i think is not , ) yet a distinct name for every particular thing , would not be of any great use for the improvement of knowledge : which though founded in particular things , enlarges it self by general views ; to which , things reduced into sorts under general names , are properly subservient . these , with the names belonging to them , come within some compass , and do not multiply every moment , beyond what , either the mind can contain , or use requires . and therefore in these , men have for the most part stopp'd : but yet not so , as to hinder themselves from distinguishing particular things , by appropriated names , where convenience demands it : and therefore in their own species , which they have most to do with , and wherein they have often occasion to mention particular persons ; there they make use of proper names , and distinct individuals have distinct denominations . § . . besides persons , countries also , cities , rivers , mountains , and other the like distinctions of place , have usually found peculiar names , and that for the same reason ; they being such as men have often an occasion to mark particularly , and , as it were , set before others in their discourses with them . and i doubt not , but if we had reason to mention particular horses , as often as we have to mention particular men , we should have proper names for the one , as familiar as for the other ; and bucephalus would be a word as much in use , as alexander . and therefore we see that amongst jockeys , horses have their proper names to be known and distinguished by , as commonly as their servants : because amongst them , there is often occasion to mention this or that particular horse , when he is out of sight . § . . the next thing to be considered is , how general words come to be made . for since all things that exist , are only particulars , how come we by general terms , or where find we those general natures they are supposed to stand for ? words become general , by being made the signs of general ideas : and ideas become general , by separating from them the circumstances of time , or place , or any other ideas that may determine them to this or that particular existence . by this way of abstraction , they are made capable of representing more individuals than one ; each of which , having in it a conformity to that abstract idea , is ( as we call it ) of that sort . § . . but to deduce this a little more distinctly , it will not , perhaps , be amiss , to trace our notions , and names , from their beginning , and observe by what degrees we proceed , and by what steps we enlarge our ideas from our first infancy . there is nothing more evident , than that the ideas of the persons children converse with , ( to instance in them alone , ) are like the persons themselves , only particular . the ideas of the nurse , and the mother , are well framed in their minds ; and , like pictures of them there , represent only those individuals . the names they first give to them , are confined to these individuals ; and the names of nurse , and mamma , the child uses , determine themselves to those persons . afterwards , when time and a larger acquaintance , has made them observe , that there are a great many other things in the world , that in some common agreements of shape , and several other qualities , resemble their father and mother : and those persons they have been used to , they frame an idea , which they find those many particulars do partake in ; and to that they give , with others , the name man , for example . and thus they come to have a general name , and a general idea . wherein they make nothing new , but only leave out of the complex idea they had of pete● and iames , mary and iane , that which is peculiar to each , and retain only what is common to them all . § . . by the same way that they come by the general name and idea of man , they easily advance to more general names and notions . for observing , that several things that differ from their idea of man , and cannot therefore be comprehended under that name , have yet certain qualities , wherein they agree with man , by retaining only those qualities , and uniting them into one idea , they have again another and a more general idea ; to which having given a name , they make a term of a more comprehensive extension : which new idea , is made not by any new addition , but only , as before , by leaving out the shape , and some other properties signified by the name man , and retaining only a body , with life , sense , and spontaneous motion , comprehended under the name animal . § . . that this is the way whereby men first formed general ideas , and general names to them , i think , is so evident , that there needs no other proof of it , but the considering of a man's self , or others , and the ordinary proceedings of their minds in knowledge : and he that thinks general natures , or notions , are any thing else but such abstract and partial ideas of more complex ones , taken at first from particular existences , will , i fear , be at a loss where to find them . for let any one reflect , wherein does his idea of a man , differ from that of peter , and paul ; or his idea of an horse , from that of bucephalus , but in the leaving out something that is peculiar to each individual ; and retaining so much of those particular complex ideas , of several particular existences , as they are found to agree in . of the complex ideas , signified by the names man , and horse , leaving out but those particulars wherein they differ , and retaining only those wherein they agree , and of those , making a new distinct complex idea , and giving the name animal to it , one has a more general term , that comprehends , with man , several other creatures . leave out the idea of animal , sense , and spontaneous motion , and the remaining complex idea , made up of the remaining simple ones of body , life , and nourishment , becomes a more general one , under the more comprehensive term , vivens . and not to dwell longer upon this particular , so evident in it self , by the same way the mind proceeds to body , substance , and at last to being , thing , and such universal terms , which stand for any of our ideas whatsoever . to conclude , this whole mystery of genera and species , which make such a noise in the schools , and are , with justice , so little regarded out of them , is nothing else but abstract ideas , more or less comprehensive , with names annexed to them . in all which , this is constant and unvariable , that every more general term , stands for such an idea , as is but a part of any of those contained under it . § . . this may shew us the reason , why , in the defining of words , which is nothing but declaring their signification , we make use of the genus , or next general word that comprehends it . which is not out of necessity , but only to save the labour of enumerating the several simple ideas , which the next general word , or genus , stands for ; or , perhaps , sometimes the shame of not being able to do it . but though defining by genus and differentia , ( i crave leave to use these terms of art , though originally latin , since they most properly suit those notions they are applied to ; ) i say , though defining by the genus be the shortest way ; yet , i think , it may be doubted , whether it be the best . this i am sure , it is not the only , and so not absolutely necessary . for definition being nothing but making another understand by words , what idea the term defined● stands for , a definition is best made by enumerating those simple ideas that are combined in the signification of the term defined : and if instead of such an enumeration , men have accustomed themselves to use the next general term , it has not been out of necessity , or for greater clearness ; but for quickness and dispatch sake . for , i think , that to one who desired to know what idea the word man stood for ; if it should be said , that a man was a solid extended substance , having life , sense , spontaneous motion , and the faculty of reasoning , i doubt not but the meaning of the term man , would be as well understood ; and the idea it stands for , be at least as clearly made known , as when it is defined to be a rational animal ; which by the several definitions of animal , vivens , and corpus , resolves it self into those enumerated ideas . i have in explaining the term man , followed here the ordinary definition of the schools : which though , perhaps , not the most exact , yet serves well enough to my present purpose . and one may in this instance , see what gave occasion to that rule that a definition must consist of its genus , and differentia : and it suffices to shew us the little necessity there is of such a rule , or advantage in the strict observing of it . for definitions , as has been said , being only the explaining of one word , by several others so , that the meaning , or idea it stands for , may be certainly known , languages are not always so made , according to the rules of logick , that every term can have its signification , exactly and clearly expressed by two others . experience sufficiently satisfies us to the contrary ; or else those who have made this rule , have done ill , that they have given us so few definitions conformable to it . but of definitions , more in the next chapter . § . . to return to general words , it is plain , by what has been said , that general and vniversal , belong not to the real existence of things ; but are the inventions and creatures of the vnderstanding , made by it for its own use , and concern only signs , whether words , or ideas . words are general , as has been said , when used , for signs of general ideas ; and so are applicable indifferently to many particular things : and ideas are general , when they are set up , as the representatives of many particular things : but universality belongs not to things themselves , which are all of them particular in their existence , even those words , and ideas , which in their signification , are general . when therefore we quit particulars , the generals that rest , are only creatures of our own making , their general nature being nothing but the capacity they are put into by the understanding , of signifying or representing many particulars . for the signification they have , is nothing but a relation , that by the mind of man is added to them . § . . the next thing therefore to be considered is , what kind of signification it is , that general words have . for as it is evident , that they do not signifie barely one particular thing ; for then they would not be general terms , but proper names : so on the other side , ●is as evident , they do not signifie a plurality ; for man and men would then signifie the same ; and the distinction of numbers ( as grammarians call them ) would be superfluous and useless . that then which general words signifie , is a sort of things ; and that each of them does , by being a sign of an abstract idea in the mind , to which idea , as things existing are found to agree , so they come to be ranked under that name ; or , which is all one , be of that sort . whereby it is evident , that the essences of the sorts , or ( if the latin word pleases better ) species of things , are nothing else but these abstract ideas . for the having the essence of any species , being that which makes any thing to be of that species , and the conformity to the idea , to which the name is annexed , being that which gives a right to that name , the having the essence , and the having that conformity , must needs be the same thing : since to be of any species , and to have a right to the name of that species , is all one . as for example , to be a man , or of the species man , and to have a right to the name man , is the same thing . again , to be a man , or of the species man , and have the essence of a man , is the same thing . now since nothing can be a man , or have a right to the name man , but what has a conformity to the abstract idea the name man stands for ; nor any thing be a man , or have a right to be of the species man , but what has the essence of that species , it follows , that the abstract idea , for which the name stands , and the essence of the species , is one and the same . from whence it is easie to observe , that the essences of the sorts of things , and consequently the sorting of things , is the workmanship of the understanding , since it is the understanding that abstracts and makes those general ideas . § . . i would not here be thought to forget , much less to deny , that nature , in the production of things , makes several of them alike : there is nothing more obvious , especially in the races of animals , and all things propagated by seed . but yet , i think , we may say , the sorting of them under names , is the workmanship of the vnderstanding , taking occasion from the similitude it observes amongst them , to make abstract general ideas , and set them up in the mind , with names annexed to them , as patterns , or forms , ( for in that sense the word form has a very proper signification , ) to which , as particular things existing , are found to agree : so they come to be of that species , have that denomination , or are put into that classis . for when we say , this is a man , that a horse ; this iustice , that cruelty ; this a watch , that a iack ; what do we else but rank things under different specifick names , as agreeing to those abstract ideas , of which we have made those names the signs ? and what are the essences of those species , set out and marked by names , but these abstract ideas in the mind ; which are , as it were , the bonds between particular things that exist , and the names they are to be ranked under ? and when general names have any connexion with particular beings , these abstract ideas are the medium that unites them : so that the essences of species , as distinguished and denominated by us , neither are , nor can be any thing but those precise abstract ideas we have in our minds . and therefore the supposed real essences of substances , if different from our abstract ideas , cannot be the essences of the species we rank things into . for two species may be one , as rationally , as two different essences , be the essence of one species : and i demand , what are the alterations may , or may not be made in a horse , or lead , without making either of them to be of another species ? by determining the species of things , by our abstract ideas , this is easie to resolve : but if any one will regulate himself herein , by supposed real essences , he will , i suppose , be at a loss : and he will never be able to know when any thing precisely ceases to be of the species of an horse , or lead . § . . nor will any one wonder , that i say these essences , or abstract ideas , ( which are the measures of names , and the boundaries of species , ) are the workmanship of the vnderstanding , who considers , that at least the complex ones are often , in several men , different collections of simple ideas : and therefore that is covetousness to one man , which is not so to another . nay , even in substances , where their abstract ideas seem to be taken from the things themselves , they are not constantly the same ; no not in that species , which is most familiar to us , and with which we have the most intimate acquaintance : it having been more than once doubted , whether the foetus born of a woman , were a man , even so far , as that it hath been debated , whether it were , or were not to be nourished and baptized : which could not be , if the abstract idea , or essence , to which the name man belonged , were of nature's making ; and were not the uncertain and various collection of simple ideas , which the understanding puts together , and then abstracting it , affixed a name to it . so that in truth , every distinct abstract idea , is a distinct essence : and the names that stand for such distinct ideas , are the names of things essentially different . thus a circle is as essentially different from an oval , as a sheep from a goat : and rain is as essentially different from snow , as water from earth ; that abstract idea which is the essence of one , being impossible to be communicated to the other . and thus any two abstract ideas , that in any part vary one from another , with two distinct names annexed to them , constitute two distinct sorts , or , if you please , species , as essentially different , as any two the most remote , or opposite in the world. § . . but since the essences of things are thought , by some , ( and not without reason , ) to be wholly unknown ; it may not be amiss to consider the several significations of the word essence . first , essence may be taken for the very being of any thing , whereby it is , what it is . and thus the real internal , but generally in substances , unknown constitution of things , whereon their discoverable qualities depend , may be called their essence . this is the proper original signification of the word , as is evident from the formation of it ; essentia , in its primary notation signifying properly being . and in this sense it is still used , when we speak of the essence of particular things , without giving them any name . secondly , the learning and disputes of the schools , having been much busied about genus and species , the word essence has almost lost its primary signification ; and instead of the real constitution of things , has been almost wholly applied to the artificial constitution of genus and species . 't is true , there is ordinarily supposed a real constitution of the sorts of things ; and 't is past doubt , there must be some real constitution , on which any collection of simple ideas co-existing , must depend . but it being evident , that things are ranked under names into sorts of species , only as they agree to certain abstract ideas , to which we have annexed those names , the essence of each genus , or sort , comes to be nothing but that abstract idea , which the general , or sortal ( if i may have leave so to call it from sort , as i do general from genus , ) name stands for . and this we shall find to be that , which the word essence imports , in its most familiar use . these two sorts of essence , i suppose , may not unfitly be termed , the one the real , the other the nominal essence . § . . between the nominal essence , and the name , there is so near a connexion , that the name of any sort of things cannot be attributed to any particular being , but what has this essence , whereby it answers that abstract idea , whereof that name is the sign . § . . concerning the real essences of corporeal substances , ( to mention those only , ) there are , if i mistake not , two opinions . the one is of those , who using the word essence , for they know not what , suppose a certain number of those essences , according to which all natural things are made , and wherein they do exactly every one of them partake , and ●o become of this or that species . the other , and more rational opinion , is of those , who look on all natural things ●o have a real , but unknown constitution of their insensible parts , from which now those sensible qualities , which serve us to distinguish them one from another , according as we have occasion to rank them into sorts , under common denominations . the former of these opinions , which supposes these essences , as a certain number of forms or molds , wherein all natural things , that exist , are cast , and do equally partake , has , i imagine , very much perplexed the knowledge of natural things . the frequent productions of monsters , in all the species of animals , and of change●●●gs , and other strange ●ssues of humane birth , carry with them difficulties , not possible to consist with this hypothesis● since it is impossible , that two things , partaking exactly of the same real essence , should have different properties , as that two figures partaking in the same real essence of a circle , should have different properties . but were there no other ●eason against it , yet the supposition of essences , that cannot be known ; and yet the making them to be that , which distinguishes the species of things , is so wholly useless , and unserviceable to any part of our knowledge , that that alone were sufficient , to make us lay it by ; and content our selves with such essences of the sorts or species of things , as come within the reach of our knowledge : which , when seriously considered , will be found , as i have said , to be nothing else , but those abstract complex ideas , to which we have annexed distinct general names . § . . essences thus distinguished into nominal and real , we may observe , that in the species of simple ideas and modes , they are always the same : but in substances , always qu●te different . thus a figure including a space between three lines , is the real , as well as nominal essence of a triangle ; it being not only the abstract idea to which the general name is annexed , but the very essenti● , or being , of the thing it self , that foundation from which all its properties flow , and to which they are all inseparably annexed . but it is far otherwise concerning that parcel of matter , which makes the ring on my finger , wherein these two essences are apparently different . for it is the real constitution of its insensible parts , on which depend all those properties of colour , weight , fusibility , fixedness , &c. which are to be found in it . which constitution we know not ; and so having no particular idea of , have no name that is the sign of it . but yet it is its colour , weight , fusibility , and fixedness , &c. which makes it to be gold , or gives it a right to that name , which is therefore its nominal essence . since nothing can be call'd gold , but what has a conformity of qualities to that abstract complex idea , to which that name is annexed . but this distinction of essences , belonging particularly to substances , we shall , when we come to consider their names , have an occasion to treat of more fully . § . . that such abstract ideas , with names to them , as we have been speaking of , are essences , may farther appear by what we are told concerning essences , viz. that they are all ingenerable , and incorruptible . which cannot be true of the real constitution of things , which begin and perish with them . all things , that exist in nature , besides their author , are all liable to change ; especially those things we are acquainted with , and have ranked into bands , under distinct names or ensigns . thus that , which was grass to day , is to mor●ow the flesh of a sheep ; and within few days after , becomes part of a man : in all which , and the like changes , 't is evident , their real essence , that constitution whereon the properties of these several things depended , is destroy'd , and perishes with them . but essences being taken for ideas , established in the mind , with names annexed to them , they are supposed to remain steadily the same , whatever mutations the particular substances are liable to . for whatever becomes of alexander and bucephalus , the ideas to which man and horse are annexed , are supposed nevertheless to remain the same ; and so the essences of those species are preserved undestroy'd , whatever changes happen to any , or all of the individuals of those species . by this means the essence of a species rests safe and entire , without the existence of so much as one individual of that kind . for were there now no circle existing any where in the world , ( as , perhaps , that figure exists not any where exactly marked out , ) yet the idea annexed to that name would not cease to be what it is ; and to be as a pattern , to determine which of the particular figures we meet with , have , or have not a right to the name circle , and so by having that essence , were of that species . and though there neither were , nor had been in nature such a beast as an unicorn , nor such a fish as a mermaid ; yet supposing those names to stand for complex abstract ideas , that contained no inconsistency in them ; the essence of a mermaid is as intelligible , as that of a man ; and the idea of an unicorn , as certain , steady , and permanent , as that of an horse . from what has been said , it is evident , that the doctrine of the immutability of essences , proves them to be only abstract ideas ; and is founded on the relation , established between them , and certain sounds as signs of them ; and will always be true , as long as the same name can have the same signification . § . . to conclude , this is that , which in short i would say , ( viz. ) that all the great business of genera and species , and their essences , amounts to no more but this , that men making abstract ideas , and settling them in their minds , with names annexed to them , do thereby enable themselves to consider things , and discourse of them , as it were in bundles , for the easier and readier improvement , and communication of their knowledge , which would advance but slowly , were their words and thoughts confined only to particulars . chap. iv. of the names of simple ideas . § . . though all words , as i have shewed , signifie nothing immediately , but the ideas in the mind of the speaker ; yet upon a nearer survey , we shall find that the names of simple ideas , mixed modes , ( under which i comprise relations too , ) and natural substances , have each of them something peculiar , and different from the others . for example : § . . first , the names of simple ideas and substances , with the abstract ideas in the mind , which they immediately signifie , intimate also some real existence , from which was derived their original pattern . but the names of mixed modes , terminate in the idea that is in the mind , and lead not the thoughts any farther , as we shall see more at large in the following chapter . § . . secondly , the names of simple ideas and modes , signifie always the real , as well as nominal essence of their species . but the names of natural substances , signifie rarely , if ever , any thing but barely the nominal essences of those species , as we shall shew in the chapter , that treats of the names of substances in particular . § . . thirdly , the names of simple ideas are not capable of any definition ; the names of all complex ideas are . it has not , that i know , hitherto been taken notice of by any body , what words are , and what are not capable of being defined : the want whereof is ( as i am apt to think ) not seldom the occasion of great wrangling , and obscurity in men's discourses , whilst some demand definitions of terms , that cannot be defined ; and others think , they ought to rest satisfied , in an explication made by a more general word , and its restriction , ( or to speak in terms of art by a genus and difference , ) when even after that regular definition , those who hear it , have often no more a clear conception of the meaning of the word , than they had before . this at least , i think , that the shewing what words are , and what are not capable of definitions , and wherein consists a good definition , is not wholly besides our present purpose ; and perhaps , will afford so much light to the nature of these signs , and our ideas , as to deserve a more particular consideration . § . . i will not here trouble my self , to prove that all terms are not definable from that progress , in infinitum , which it will visibly lead us into , if we should allow , that all names could be defined . for if the terms of one definition , were still to be defined by another , where at last should we stop ? but i shall from the nature of our ideas , and the signification of our words shew , why some names can , and others cannot be defined , and which they are . § . . i think , it is agreed , that a definition is nothing else , but the shewing the meaning of one word by several other not synonymous terms . the meaning of words , being only the idea they are made to stand for by him that uses them ; the meaning of any term is then shewed , or the word is defined , when by other words , the idea it is annexed to , and made the sign of , in the mind of the speaker , is as it were represented , or set before the view of another ; and thus its signification ascertained : this is the only use and end of definitions ; and therefore the only measure of what is , or is not a good definition . § . . this being premised , i say , that the names of simple ideas , and those only , are incapable of being defined . the reason whereof is this , that the several terms of a definition , signifying several ideas , they can altogether by no means represent an idea , which hath no composition at all : and therefore a definition , which is properly nothing but the shewing the meaning of one word by several others , not signifying each the same thing , can in the names of simple ideas have no place . § . . the not observing this difference in our ideas , and their names , has produced that eminent trifling in the schools , which is so easie to be observed , in the definitions they give us of some few of these simple ideas . for as to the greatest part of them , even those masters of definitions , were fain to leave them untouch'd , meerly by the impossibility they found in it . what more exquisite iargon could the wit of man invent , than this definition , the act of a being in power ; as far forth as in power , which would puzzle any rational man , to whom it was not already known by its famous absurdity , to guess what word it could ever be supposed to be the explication of . if tully asking a dutchman what beweeginge was , should have received this explication in his own language , that it was actus entis in potentia quatenus in potentia ; i ask whether any one can imagine he could thereby have understood what the word beweeginge signified , or have guessed what idea a dutchman ordinarily had in his mind , and would signifie to another● when he used that sound . § . . nor have the modern philosophers , who have endeavoured to throw off the iargon of the schools , and speak intelligibly , much better succeeded in defining simple ideas , whether by explaining their causes , or any otherwise . the atomists , who define motion to be a passage from one place to another , what do they more than put one synonymous word for another ? for what is passage other than motion ? and if they were asked what passage was , how would they better define it than by motion ? for is it not at least as proper and significant , to say , passage is a motion from one place to another , as to say , motion is a passage , &c. this is to translate , and not to define , when we change two words of the same signification one for another ; which when one is better understood than the other , may serve to discover what idea the unknown stands for ; but is very far from a definition , unless we will say , every english word in the dictionary , is the definition of the latin word it answers , and that motion is a definition of motus . nor will the successive application of the parts of the superficies of one body , to those of another , which the cartesians give us , prove a much better definition of motion , when well examined . § . . the act of perspicuous , as far forth as perspicuous , is another peripatetick definition of a simple idea ; which though not more absurd than the former of motion , yet betrays its uselessness and insignificancy more plainly , because experience will easily convince any one , that it cannot make the meaning of the word light ( which it pretends to define ) at all understood by a blind man : but the definition of motion appears not at first sight so useless , because it scapes this way of trial. for this simple idea , entring by the touch as well as sight ; 't is impossible to shew an example of any one , who has no other way to get the idea of motion , but barely by the definition of that name . when the cartesians tell us , that light is a great number of little globules , striking briskly on the bottom of the eye , they speak a little more intelligibly than the schools : but yet these words never so well understood , would make the idea , the word light stands for , no more known to a man that understands it not before , than if one should tell him , that light was nothing but a company of little tennis-balls , which fairies all day long strook with rackets against some men's fore-heads , whilst they passed by others . for granting his explication of the thing to be true ; yet the idea of the cause of light , if we had it never so exact , would no more give us the idea of light it self , as it is such a particular perception in us , than the idea of the figure and motion of a sharp piece of steel , would give us the idea of that pain , which it is able to cause in us . for the cause of any sensation , and the sensation it self , in all the simple ideas of one sense , are two ideas ; and two ideas so different , and distant one from another , that no two can be more so . and therefore should des cartes's globules strike never so long on the reti●a of a man , who was blind by a guttâ serenâ , he would thereby never have any idea of light , or any thing approaching to it ; though he understood what little globules were , and what striking on another body was , never so well . § . . simple ideas , as has been shewed , are only to be got by those impressions objects themselves make on our minds , by the proper inlets appointed to each sort . if they are not received this way , all the words in the world , made use of to explain , or define any of their names , will never be able to produce in us the idea it stands for . for words being sounds , can produce in us no other simple ideas , than of those very sounds ; nor excite any in us , but by that voluntary connexion , which is known to be between them , and those simple ideas , which common use has made them signs of . he that thinks otherwise , let him try if any words can give him the taste of a pine-apple , and make him have the true idea of the relish of that celebrated delicious fruit. so far as he is told it has a resemblance with any tastes , whereof he has the ideas already in his memory , imprinted there by sensible objects not strangers to his palate ; so far may he approach that resemblance in his mind . but this is not giving us that idea by a definition , but exciting in us other simple ideas , by their known names ; which will be still very different from the true tastes of that fruit it self . in light and colours , and all other simple ideas , it is the same thing : for the signification of sounds , is not natural , but only imposed and arbitrary . and no definition of light , or redness , is more fitted , or able to produce either of those ideas in us , than the sound light , or red , by it self . for to hope to produce an idea of light , or colour , by a sound , however formed , is to expect that sounds should be visible , or colours audible ; and to make the ears do the office of all other senses . which is all one as to say , that we might taste , smell , and see , by the ears : a sort of philosophy worthy only of sanco panca , who had the faculty to see dulcinea by hearsay . and therefore he that has not before received into his mind , by the proper inlet , the simple idea which any word stands for , can never come to know the signification of that word , by any other words , or sounds , whatsoever put together , according to any rules of definition . the only way is , by applying to his senses the proper object ; and so producing that idea in him , for which he has learn'd the name already . a studious blind man , who had mightily beat his head about visible objects , and made use of the explication of his books and friends , to understand those names of light , and colours , which often came in his way ; brugg'd one day , that he now understood what scarlet signified . upon which his friend demanding , what scarlet was ? the blind man answered , it was like the sound of a trumpet . just such an understanding of the name of any other simple idea will he have , who hopes to get it only from a definition , or other words made use of to explain it . § . . the case is quite otherwise in complex ideas ; which consisting of several simple ones , it is in the power of words , s●anding for the several ideas that make that composition , to imprint complex ideas in the mind , which were never there before ; and so make their names be understood . in such collections of ideas , passing under one name , definitions , or the teaching the signification of one word , by several others , has place , and may make us understand the names of things , which never came within the reach of our senses ; and frame ideas su●table to those in other mens minds , when they use those names : provided that none of the terms of the definition stand for any such simple ideas , which he to whom the explication is made , has never yet had in his thoughts . thus the word statue may be explained to a blind man by other words , when picture cannot , his senses having given him the idea of figure , but not of colours , which therefore words cannot excite in him . this gain'd the prize to the painter , against the statuary ; each of which contending for the excellency of his art , and the statuary bragging , that his was to be preferred , because it reached farther , and even those who had lost their eyes , could yet perceive the excellency of it . the painter agreed to refer himself to the judgment of a blind man ; who being brought where there was a statue made by the one , and a picture drawn by the other ; he was first led to the statue , in which he traced , with his hands , all the lineaments of the face and body ; and with great admiration , applauded the skill of the workman : but being led to the picture , and having his hands laid upon it , was told , that now he touched the head , and then the forehead , eyes , nose , &c. as his hand moved over the parts of the picture on the cloth , without finding any the least distinction : whereupon he cried out , that certainly that must needs be a very admirable and divine piece of workmanship , which could represent to them all those parts , where he could neither feel nor perceive any thing . § . . he that should use the word rainbow , to one who knew all those colours , but yet had never seen that phaenomenon , would , by enumerating the figure , largeness , position , and order of the colours , so well define that word , that it might be perfectly understood . but yet that definition , how exact and perfect soever , would never make a blind man understand it ; because several of the simple ideas that make that complex one , being such as he never received by sensation and experience , no words are able to excite them in his mind . § . . simple ideas , as has been shewed , can only be got by experience , from those objects which are proper to produce in us those perceptions . when by this means we have our minds stored with them , and know the names for them , then we are in a condition to define , and by definition to understand the names of complex ideas that are made up of them . but when any term stands for a simple idea , that a man has never yet had in his mind , it is impossible , by any words , to make known its meaning to him : when any term stands for an idea a man is acquainted with , but is ignorant , that that term is the sign of it , there another name , of the the same idea which he has been accustomed to , may make him understand its meaning . but in no case whatsoever , is any name , of any simple idea , capable of a definition . fourthly , but though the names of simple ideas , have not the help of definition to determine their signification ; yet that hinders not but that they are generally less doubtful and uncertain , than those of mixed modes and substances . because they standing only for one simple perception , men , for the most part , easily and perfectly agree in their signification , and there is little room for mistake and wrangling about their meaning . he that knows once , that whiteness is the name of that colour he has observed in snow , or milk , will not be apt to misapply that word , as long as he retains that idea ; which when he has quite lost , he is not apt to mistake the meaning of it , but perceives he understands it not . there is neither a multiplicity of simple ideas to be put together , which makes the doubtfulness in the names of mixed modes ; nor a supposed , but an unknown real essence , with properties depending thereon , the precise number whereof , are also unknown , which makes the difficulty in the names of substances . but on the contrary , in simple ideas the whole signification of the name is known at once , and consists not of parts , whereof more or less being put in , the idea may be varied , and so the signification of its name , be obscure , or uncertain . § . . fifthly , this farther may be observed , concerning simple ideas , and their names , that they have but few ascents in linea praedicamentali , ( as they call it , ) from the lowest species , to the summum genus . the reason whereof is , that the lowest species being but one simple idea , nothing can be left out of it , that so the difference being taken away , it may agree with some other thing in one common to them both ; which having one name , is the genus of the other two : v. g. there is nothing can be le●t out of the idea of white and red , to make them agree in one common appearance , and so have one general name ; as rationality being left out of the complex idea of man , makes it agree with brute , in the more general idea and name of animal . and therefore when to avoid unpleasant enumerations , men would comprehend both white and red , and several other such simple ideas , under one general name , they have been fain to do it by a word , which denotes only the way they get into the mind . for when white , red , and yellow , are all comprehended under the genus or name colour , it signifies no more , but such ideas , as are produced in the mind only by the sight , and have entrance only through the eyes . and when they would frame yet a more general term , to comprehend both colours and sounds , and the like simple ideas , they do it by a word , that signifies all such as come into the mind only by one sense : and so the general term quality , in its ordinary acception , comprehends colours , sounds , tastes , smells , and tangible qualities , with distinction from extension , number , motion , pleasure , and pain , which make impressions on the mind , and introduce their ideas by more senses than one . § . . sixthly , the names of simple ideas , substances , and mixed modes , have also this difference ; that those of mixed modes stand for ideas perfectly arbitrary : those of substances , are not perfectly so ; but refer to a pattern , though with some latitude : and those of simple ideas are perfectly taken from the existence of things , and are not arbitrary at all . which what difference it makes in the significations of their names , we shall see in the following chapters . the names of simple modes , differ little from those of simple ideas . chap. v. of the names of mixed modes and relations . § . . the names of mixed modes being general , they stand , as has been shewn , for sorts or species of things , each of which has its peculiar essence . the essences of these species also , as has been shewed , are nothing but the abstract ideas in the mind , to which the name is annexed . thus far the names and essences of mixed modes , have nothing but what is common to them , with other ideas : but if we take a little nearer survey of them , we shall find , that they have something peculiar , which , perhaps , may deserve our attention . § . . the first particularity i shall observe in them is , that the abstract ideas , or , if you please , the essences of the several species of mixed modes are made by the vnderstanding , wherein they differ from those of simple ideas : in which sort , the mind has no power to make any one , but only receives such as are presented to it , by the real existence of things operating upon it . § . . in the next place , these essences of the species of mixed modes , are not only made by the mind , but made very arbitrarily , made without patterns , or reference to any real existence . wherein they differ from those of substances , which carry with them the supposition of some real being , from which they are taken , and to which they are conformable . but in its complex ideas of mixed modes , the mind takes a liberty not to follow the existence of things exactly . it unites and retains certain collections , as so many distinct specifick ideas , whilst others , that as often occur in nature , and are as plainly suggested by outward things , pass neglected without particular names or specifications . nor does the mind , in these of mixed modes , as in the complex ideas of substances , examine them by the real existence of things ; or verifie them by patterns , containing such peculiar compositions in nature . to know whether his idea of adultery , or incest , be right , will a man seek it any where amongst things existing ? or is it true , because any one has been witness to such an action ? no : but it suffices here , that men have put together such a collection into one complex idea , that makes the archetype , and specifick idea , whether ever any such action were committed in rerum natura , or no. § . . to understand this aright , we must consider wherein this making of these complex ideas consists ; and that it is not in the making any new idea , but putting together those which the mind had before . wherein the mind does these three things : first , it chuses a certain number . secondly , it gives them connexion , and makes them into one idea . thirdly , it ties them together by a name . if we examine how the mind proceeds in these , and what liberty it takes in them , we shall easily observe , how these essences of the species of mixed modes , are the workmanship of the mind ; and consequently , that the species themselves are of men's making . § . . no body can doubt , but that these ideas of mixed modes , are made by a voluntary collection of ideas put together in the mind , independent from any original patterns in nature , who will but reflect , that this sort of complex ideas may be made , abstracted , and have names given them , and so a species be constituted , before any one individual of that species ever existed . who can doubt , but the ideas of sacrilege , or adultery , might be framed in the mind of men , and have names given them ; and so these species of mixed modes be constituted , before either of them was ever committed ; and might be as well discoursed of , and reasoned about , and as certain truths discovered of them , whilst yet they had no being but in the understanding , as well as now that they have but too frequently a real existence ? whereby it is plain , how much the sorts of mixed modes are the creatures of the vnderstanding , where they have a being as subservient to all the ends of real truths and knowledge , as when they really exist : and we cannot doubt , but law-makers have often made laws about species of actions , which were only the creatures of their own understanding ; beings that had no other existence , but in their own minds . and , i think , no body can deny , but that the resurrection was a species of mixed modes in the mind , before it really existed . § . . to see how arbitrarily these essences of mixed modes are made by the mind , we need but take a view of almost any of them . a little looking into them , will satisfie us , that 't is the mind , that combines several scattered independent ideas , into one complex one ; and by the common name it gives them , makes them the essence of a certain species , without regulating it self by any connexion they have in nature . for what greater connexion in nature , has the idea of a man , than the idea of a sheep with killing , that this is made a particular species of action , signified by the word murder , and the other not ? or what union is there in nature , between the idea of the relation of a father , with killing , than that of a son , or neighbour ; that these are combined into one complex idea , and thereby made the essence of the distinct species parricide , whilst the others make no distinct species at all ? but though they have made killing a man's father , or mother , a distinct species from killing his son , or daughter ; yet in some other cases , son and daughter are taken in too , as well as father and mother ; and they are all equally comprehended in the same species , as in that of incest . thus the mind in mixed modes arbitrarily unites into complex ideas , such as it finds convenient ; whilst others that have altogether as much union in nature , are left loose , and never combined into one idea , because they have no need of one name . 't is evident then , that the mind , by its free choice , gives a connexion to a certain number of ideas ; which in nature have no more union with one another , than others that it leaves out : why else is the part of the weapon , the beginning of the wound is made with , taken notice of , to make the distinct species call'd stabbing , and the figure and matter of the weapon left out ? i do not say , this is done without reason , as we shall see more by and by : but this i say , that it is done by the free choice of the mind , pursuing its own ends ; and that therefore these species of mixed modes , are the workmanship of the understanding : and there is nothing more evident , than that for the most part , in the framing these ideas , the mind searches not its patterns in nature , nor refers the ideas it makes to the real existence of things ; but puts such together , as may best serve its own purposes , without tying it self to a precise intimation of any thing that really exists . § . . but though these complex ideas , or essences of mixed modes , depend on the mind , and are made by it with great liberty ; yet they are not made at random , and jumbled together without any reason at all . though these complex ideas be not always copied from nature , yet they are always suited to the end for which abstract ideas are made : and though they be combinations made of ideas , that are loose enough , and have as little union in themselves , as several other , to which the mind gives a connexion that combines them into one idea ; yet they are always made for the convenience of communication , which is the chief end of language . the use of language is , by short sounds to signifie with ease and dispatch general conceptions ; wherein not only abundance of particulars may be contained , but also a great variety of independent ideas , collected into one complex one . in the making therefore of the species of mixed modes , men have had regard only to such combinations , as they had occasion to mention one to another . those they have combined into distinct complex ideas , and given names to ; whilst others , that in nature have as near an union , are left loose and unregarded . for to go no farther than humane actions themselves , if they would make distinct abstract ideas , of all the varieties might be observed in them , the number must be infinite , and the memory confounded with the plenty , as well as overcharged to little purpose . it suffices , that men make and name so many complex ideas of these mixed modes , as they find they have occasion to have names for , in the ordinary occurrence of their affairs . if they join to the idea of killing , the idea of father , or mother , and so make a distinct species from killing a man's son , or neighbour , it is because of the distinct punishment , the one deserves different from the other , murther ; and therefore they find it necessary to mention it by a distinct name , which is the end of making that distinct combination . but though the ideas of mother and daughter , are so differently treated , in reference to the idea of killing , that the one is joined with it , to make a distinct abstract idea with a name , and so a distinct species , and the other not ; yet in respect of carnal knowledge , they are both taken in under incest ; and that still for the same convenience of expressing under one name , and reckoning of one species , such unclean mixtures , as have a peculiar turpitude beyond others ; and this to avoid circumlocutions , and tedious descriptions . § . . a moderate skill in different languages , will easily satisfie one of the truth of this , it being so obvious to observe great store of words in one language , which have not any that answer them in another . which plainly shews , that those of one country , by their customs and manner of life , have found occasion to make several complex ideas , and give names to them , which others never collected into specifick ideas . this could not have happened , if these species were the steady workmanship of nature ; and not collections made and abstracted by the mind , in order to naming , and for the convenience of communication . the terms of our law , which are not empty sounds , will hardly find words that answer them in the spanish , or italian , no scanty languages ; much less , i think , could any one translate them into the caribee , or westoe tongues : and the versura of the romans , or corban of the iews , have no words in other languages to answer them : the reason whereof is plain , from what has been said . nay , if we will look a little more nearly into this matter , and exactly compare different languages , we shall find , that though they have words , which in translations and dictionaries , are supposed to answer one another ; yet there is scarce one of ten , amongst the names of complex ideas , especially of mixed modes , that stands for the same precise idea , which the word does that in dictionaries it is rendred by . there are no ideas more common , and less compounded , than the measures of time , extension , and weight , and the latin names hora , pes , libra , are , without difficulty , rendred by the english names , hour , foot , and po●nd : but yet there is nothing more evident , than that the ideas a roman annexed to these latin names , were very far different from those which an english-man expresses by those english ones . and if either of these should make use of the measures , that those of the other language design'd by their names , he would be quite out in his account . these are too sensible proofs to be doubted ; and we shall find this much more so , in the names of more abstract and compounded ideas ; such as are the greatest part of those which make up moral discourses : whose names , when men come curiously to compare , with those they are translated into , in other languages , they will find very few of them exactly to correspond in the whole extent of their significations . § . . the reason why i take so particular notice of this , is , that we may not be mistaken about genera , and species , and essences , as if they were things regularly and constantly made by nature , and had a real existence in things ; when they appear , upon a more wary survey , to be nothing else but an artifice of the understanding , for the easier signifying such collections of ideas , as it should often have occasion to communicate by one general term ; under which , divers particulars , as far forth as they agreed to that abstract idea , might be comprehended . and if the doubtful signification of the word species , may make it sound harsh to some , that i say , that the species of mixed modes are made by the understanding ; yet , i think , it can by no body be denied , that 't is the mind makes those abstract complex ideas , to which specifick names are given . and if it be true , as it is , that the mind makes these patterns , for sorting and naming of things , i leave it to be considered , who makes the boundaries of the sort , or species ; since with me , species and sort have no other difference , than that of a latin and english idiom . § . . the near relation that there is between species , essences , and their general names , at least in mixed modes , will farther appear , when we consider , that it is the name that seems to preserve those essences , and give them their lasting duration . for the connexion between the loose parts of those complex ideas , being made by the mind , this union , which has no particular foundation in nature , would cease again , were there not something that did , as it were , hold it together , and keep the parts from scattering . though therefore it be the mind that makes the collection , 't is the name which is , as it were , the knot , that ties them fast together . what a vast variety of different ideas , does the word triumphus hold together , and deliver to us as one species ! had this name been never made , or quite lost , we might , no doubt , have had descriptions of what passed in that solemnity : but yet , i think , that which holds those different parts together , in the unity of one complex idea , is that very word annexed to it : without which , the several parts of that , would no more be thought to make one thing , than any other shew , which having never been made but once , had never been united into one complex idea , under one denomination . how much therefore , in mixed modes , the unity necessary to any essence , depends on the mind ; and how much the continuation and fixing of that unity , depends on the name in common use annexed to it , i leave to be considered by those who look upon essences and species , as real established things in nature . § . . suitable to this , we find , that men speaking of mixed modes , seldom imagine or take any other for species of them , but such as are set out by names : because they being of man's making only , in order to naming , no such species are taken notice of , or supposed to be , unless a name be joined to it , as the sign of man's having combined into one idea several loose ones ; and by that name , giving a lasting union to the parts , which would otherwise cease to have any , as soon as the mind laid by that abstract idea , and ceased actually to think on it . but when a name is once annexed to it , wherein the parts of that complex idea have a setled and permanent union ; then is the essence , as it were , established , and the species look'd on as compleat . for to what purpose should the memory charge it self with such compositions , unless it were by abstraction to make them general ? and to what purpose make them general , unless it were , that they might have general names , for the convenience of discourse , and communication ? thus we see , that killing a man with a sword , or a hatchet , are looked on as no distinct species of action : but if the point of the sword first enter the body , it passes for a distinct species , where it has a distinct name , as in england , in whose language it is called stabbing : but in another country , where it has not happened to be specified under a peculiar name , it passes not for a distinct species . but in the species of corporeal substances , though it be the mind that makes the nominal essence : yet since those ideas , which are combined in it , are supposed to have an union in nature , whether the mind joins them or no , therefore those are looked on as distinct species , without any operation of the mind , either abstracting , or giving a name to that complex idea . § . . conformable also to what has been said , concerning the essences of the species of mixed modes , that they are the creatures of the understanding , rather than the works of nature : conformable , i say , to this , we find that their names lead our thoughts to the mind , and no farther . when we speak of iustice , or gratitude , we frame to our selves no imagination of any thing existing , which we would conceive ; but our thoughts terminate in the abstract ideas of those vertues , and look not farther , as they do , when we speak of an horse , or iron , whose specifick ideas we consider not , as barely in the mind , but as in things themselves , which afford the original patterns of those ideas : but in mixed modes , at least the most considerable part of them , which are moral beings , we consider the original patterns , as being in the mind ; and to those we refer for the distinguishing of particular beings under names . and hence i think it is , that these essences of the species of mixed modes , are by a more particular name called notions ; as by a peculiar right , appertaining to the understanding . § . . this also shews us the reason , why the complex ideas of mixed modes , are commonly more compounded , and decompounded , than those of natural substances . because they being the workmanship of the understanding , pursuing only its own ends , and the conveniency of expressing in short , those ideas it would make known to another , does with great liberty unite often into one abstract idea , things that in their nature have no coherence ; and so under one term , bundle together a great variety of compounded , and decompounded ideas . thus the name of procession , what a great mixture of independent ideas of persons , habits , tapers , orders , motions , sounds , does it contain in that complex one , which the mind of man has arbitrarily put together , to express by that one name ? whereas the complex ideas of the sorts of substances , are usually made up of only a small number of simple ones ; and in the species of animals , those two , viz. shape and voice , commonly make the whole nominal essence . § . . another thing we may observe from what has been said , is , that the names of mixed modes always signifie ( when they have any distinct signification ) the real essences of their species . for these abstract ideas , being the workmanship of the mind , and not referred to the real existence of things , there is no supposition of any thing more signified by that name , but barely that complex idea the mind it self has formed , which is all it would have express'd by it ; and is that , on which all the properties of the species depend , and from which alone they all flow : and so in these , the real and nominal essence is the same ; which of what concernment it is to the certain knowledge of general truths , we shall see hereafter . § . . this also may shew us the reason , why for the most part the names of mixed modes are got , before the ideas they stand for are perfectly known . because there being no species of these ordinarily taken notice of , but what have names ; and those species , or rather their essences , being abstract complex ideas , made arbitrarily by the mind , it is convenient , if not necessary , to know the names , before one endeavour to frame these complex ideas : unless a man will fill his head with a company of abstract complex ideas , which others having no names for , he has nothing to do with , but to lay by , and forget again . i confess , that in the beginning of languages , it was necessary to have the idea , before one gave it the name : and so it is still , where making a new complex idea , one also by giving it a new name , makes a new word . but this concerns not languages made , which have generally pretty well provided for ideas , which men have frequent occasion to have , and communicate : and in such , i ask , whether it be not the ordinary method , that children learn the names of mixed modes , before they have their ideas ? what one of a thousand ever frames the abstract idea of glory or ambition , before he has heard the names of them . in simple ideas and substances , i confess it is otherwise ; which being such ideas , as have a real existence and union in nature , the ideas , or names , are gotten one before the other , as it happens . what has been said here of mixed modes , is with very little difference applicable also to relations ; which since every man himself may observe , i may spare my self the pains to enlarge on : especially , since what i have here said concerning words in this third book , will possibly be thought by some to be much more than what so slight a subject required . i allow , it might be brought into a narrower compass : but i was willing to stay my reader on an argument , that appears to me new , and a little out of the way , ( i am sure 't is one , i thought not of , when i began to write , ) that by searching it to the bottom , and turning it on every side , some part or other might meet with every one's thoughts , and give occasion to the most averse , or negligent , to reflect on a general miscarriage ; which , though of great consequence , is little taken notice of . when it is considered , what a pudder is made about essences , and how much all sorts of knowledge , discourse , and conversation , are pester'd , and disorder'd by the careless , and confused use and application of words , it will , perhaps , be thought worth while throughly to lay it open . and i shall be pardon'd , if i have dwelt long on an argument , which i think therefore needs to be inculcated ; because the faults , men are usually guilty of in this kind , are not only the greatest hinderances of true knowledge ; but are so well thought of , as to pass for it . men would often see what a small pittance of reason and truth , or possibly none at all , is mixed with those huffing opinions they are swell'd with ; if they would but look beyond fashionable sounds , and observe what ideas are , or are not comprehended under those words , with which they are so armed at all points , and with which they so confidently lay about them . i shall imagine i have done some service to truth , peace , and learning , if , by any enlargement on this subject , i can make men reflect on their own use of language ; and give them reason to suspect , that since it is frequent for others , it may also be possible for them , to have sometimes very good and approved words in their mouths , and writings , with very uncertain , little , or no signification . and therefore it is not unreasonable for them to be wary herein themselves , and not to be unwilling to have them examined by others . with this design therefore , i shall go on with what i have farther to say , concerning this matter . chap. vi. of the names of substances . § . . the common names of substances , as well as other general terms , stand for sorts : which is nothing else but the being made signs of such complex ideas , wherein several particular substances do , or might agree , by virtue of which , they are capable to be comprehended in one common conception , and be signified by one name . i say , do or might agree : for though there be but one sun existing in the world , yet the idea of it being abstracted , so as that more substances ( if there were several ) might each agree in it ; it is as much a sort , as if there were as many suns , as there are stars . they want not their reasons , who think there are , and that each fixed star , would answer the idea the name sun stands for , to one who were placed in a due distance . which , by the way , may shew us how much the sorts , or , if you please , genera and species of things ( for those latin terms signifie to me , no more than the english word sort ) depend on such collections of ideas , as men have made ; and not on the real nature of things : since 't is not impossible , but that in propriety of speech , that might be a sun to one , which is a star to another . § . . the measure and boundary of each sort , or species , whereby it is constituted that particular sort , and distinguished from others , is that we call its essence , which is nothing but that abstract idea , to which the name is annexed : so that every thing contained in that idea , is essential to that sort. this , though it be all the essence of natural substances , that we know , or by which we distinguish them into sorts ; yet i call it by a peculiar name , the nominal essence , to distinguish it from that real constitution of substances , upon which depends this nominal essence , and all the properties of that sort ; which therefore , as has been said , may be called the real essence : v. g. the nominal essence of gold , is that complex idea the word gold stands for , let it be , for instance , a body yellow , of a certain weight , malleable , fusible , and fixed . but the real essence , is the constitution of the insensible parts of that body , on which those qualities , and all the other properties of gold depend . how far these two are different , though they are both called essence , is obvious , at ●irst sight , to discover . § . . for though , perhaps , voluntary motion , with sense and reason , join'd to a body of a certain shape , be the complex idea , to which i , and others , annex the name man ; and so be the nominal essence of the species so called : yet no body will say , that that complex idea , is the real essence and source of all those operations , are to be found in any individual of that sort. the foundation of all those qualities , which are the ingredients of our complex idea , is something quite different : and had we such a knowledge , of that constitution of man , from which his faculties of moving , sensation , and reasoning , and other powers flow ; and on which his so regular shape depends , as 't is possible angels have , and 't is certain his maker has , we should have a quite other idea of his essence , than what now is contained in our definition of that species , be it what it will : and our idea of any individual man , would be as far different from what it now is , as is his , who knows all the springs and wheels , and other contrivances within , of the famous clock at strasburg , is from that which a gazing country-man has of it , who barely sees the motion of the hand , and hears the clock strike , and observes only some of the outward appearances . § . . how much essence , in the ordinary use of the word , relates to sorts , and that it is considered in particular beings , no farther than as they are ranked into sorts , appears from hence : that take but away the abstract ideas , by which we sort individuals , and rank them under common names , and then the thought of any thing essential to any of them , instantly vanishes : we have no notion of the one , without the other : which plainly shews their relation . 't is necessary for me to be as i am ; god and nature has made me so : but there is nothing i have , is essential to me . an accident , or disease , may very much alter my colour , or shape ; a fever , or fall , may take away my reason , or memory , or both ; and an apoplex leave neither sense , nor understanding , no nor life . other creatures of my shape , may be made with more , and better , or fewer , and worse faculties than i have : and others may have reason , and sense , in a shape and body very different from mine . none of these are essential to the one , or the other , or to any individual whatsoever , till the mind refers it to some sort or species of things ; and then presently , according to the abstract idea of that sort , something is found essential . let any one examine his own thoughts , and he will find , that as soon as he supposes or speaks of essential , the consideration of some species , or the complex idea , signified by some general name , comes into his mind : and 't is in reference to that , that this or that quality is said to be essential ; so that if it be asked , whether it be essential to me , or any other particular corporeal being to have reason ? i say no ; nor more than it is essential to this white thing i write on , to have words in it . but if that particular being , be to be counted of the sort man , and to have that name man given it , then reason is essential to it , supposing reason to be a part of the complex idea the name man stands for : as it is essential to this thing i write on , to contain words , if i will give it the name treatise , and rank it under that species . so that essential , and not essential , relate only to our abstract ideas , and the names annexed to them ; which amounts to no more but this , that whatever particular thing , has not in it those qualities , which are contained in the abstract idea , which any general term stands for , cannot be ranked under that species , nor be called by that name , since that abstract idea is the very essence of the species . § . . thus if the idea of body , with some people , be bare extension , or space , then solidity is not essential to body : if others make the idea , to which they give the name body , to be solidity and extension , then solidity is essential also to body . that therefore , and that alone is considered as essential , which makes a part of the complex idea the name of a sort stands for , without which , no particular thing can be reckoned of that sort , nor be entituled to that name . should there be found a parcel of matter , that had all the other qualities that are in iron , but wanted obedience to the loadstone ; and would neither be drawn by it , nor receive direction from it , would any one question , whether it wanted any thing essential ? it would be absurd to ask , whether a thing really existing , wanted any thing essential to it . or could it be demanded , whether this made an essential or specifick difference , or no ; since we have no other measure of essential , or specifick , but our abstract ideas ? and to talk of specifick differences in nature , without reference to general ideas and names , is to talk unintelligibly . for i would ask any one , what is sufficient to make an essential difference in nature , between any two particular beings , without any regard had to some abstract idea , which is looked upon as the essence and standard of a species ? all such patterns and standards , being quite laid aside , particular beings , considered barely in themselves , will be found to have all their qualities equally essential ; and every thing , in each individual , will be essential to it , or , which is more true , nothing at all . for though it may reasonably be asked , whether obeying the magnet , be essential to iron ? yet , i think , it is very improper and insignificant to ask , whether it be essential to that particular parcel of matter i cut my pen with , without considering it under the name iron , or as being of a certain species ? and if , as has been said , our abstract ideas , which have names annexed to them , are the boundaries of species , nothing can be essential but what is contained in those ideas . § . . 't is true , i have often mentioned a real essence , distinct in substances , from those abstract ideas of them , which i call their nominal essences . by this real essence , i mean , that real constitution of any thing , which is the foundation of all those properties , that are combined in , and are constantly found to co-exist with the nominal essence ; that particular constitution , which every thing has within it self , without any relation to any thing without it . but essence , even in this sense , relates to a sort , and supposes a species : for being that real constitution , on which the properties depend , it necessarily supposes a sort of things , properties belonging only to species , and not to individuals : v. g. supposing the nominal essence of gold , to be a body of such a peculiar colour and weight , with malleability and fusibility , the real essence is that constitution of the parts of matter , on which these qualities , and their union , depend ; and is also the foundation of its solubility in aq. regia , and other properties accompanying that complex idea . here are essences and properties , but all upon supposition of a sort , or general abstract idea , which is considered as immutable : but there is no individual parcel of matter , to which any of these qualities are so annexed , as to be essential to it , or inseparable from it . that which is essential , belongs to it as a condition , whereby it is of this or that sort : but take away the consideration of its being ranked under the name of some abstract idea , and there is nothing necessary to it , nothing inseparable from it . indeed , as to the real essences of substances , we only suppose their being , without precisely knowing what they are . but that which annexes them still to the species , is the nominal essence , of which they are the supposed foundation and cause . § . . the next thing to be considered is , by which of those essences it is , that substances are determined into sorts , or species ; and that 't is evident , is by the nominal essence . for 't is that alone , that the name , which is the mark of the sort , signifies . 't is impossible therefore , that any thing should determine the sorts of things , which we rank under general names , but that idea , which that name is design'd as a mark for ; which is that , as has been shewn , which we call the nominal essence . why do we say , this is an horse , and that a mule ; this is an animal , that an herb ? how comes any particular thing to be of this or that sort , but because it has that nominal essence ? or , which is all one , agrees to that abstract idea that name is annexed to ? and i desire any one but to reflect on his own thoughts , when he hears or speaks any of those , or other names of substances , to know what sort of essences they stand for . § . . and that the species of things to us , are nothing but the ranking them under distinct names , according to the complex ideas in us ; and not according to precise , distinct , real essences in them , is plain from hence ; that we find many of the individuals that are ranked into one sort , called by one common name , and so received as being of one species , have yet qualities depending on their real constitutions , as far different one from another , as from others , from which they are accounted to differ specifically . this , as it is easie to be observed by all , who have to do with natural bodies ; so chymists especially , are often , by sad experience , convinced of it , when they , sometimes in vain , seek for the same qualities in one parcel of sulphur , antimony , or vitriol , which they have found in others . for though they are bodies of the same species , having the same nominal essence , under the same name ; yet do they often , upon severe ways of examination , betray qualities , so different one from another , as to frustrate the expectation and labour of very wary chymists . but if things were distinguished into species , according to their real essences , it would be as impossible to find different properties in any two individual substances of the same species , as it is to find different properties in two circles , or two equilateral triangles . that is properly the essence to us , which determines every particular to this or that classis ; or , which is the same thing , to this or that general name : and what can that be else , but that abstract idea , to which that name is annexed ? and so has , in truth , a reference , not so much to the being of particular things , as to their general denominations . § . . nor indeed can we rank , and sort things , and consequently ( which is the end of sorting ) denominate them by their real essences , because we know them not . our faculties carry us no farther towards the knowledge and distinction of substances , than a collection of those sensible ideas , which we observe in them : which however made with the greatest diligence , and exactness we are capable of ; yet our complex idea is more remote from the true internal constitution , from which those qualities flow , than , as i said , a countryman's idea is , from the inward contrivance of that famous clock at strasburg , whereof he only sees the outward figure and motions . there is not so contemptible a plant , or animal , that does not confound the most inlarged understanding . though the familiar use of things about us , take off our wonder ; yet it cures not our ignorance . when we come to examine the stones , we tread on ; or the iron , we daily handle , we presently find , we know not their make ; and can give no reason , of the different qualities we find in them . 't is evident the internal constitution , whereon their properties depend , is unknown to us . for to go no farther than the grossest and most obvious we can imagine amongst them , what is that texture of parts ? that real essence , that makes lead , and antimony susible ; wood , and stones not ? what makes lead , and iron malleable ; antimony , and stones not ? and yet how infinitely these come short , of the fine contrivances , and unconceivable real essences of plants and animals , every one knows . the workmanship of the all-wise , and powerful god , in the great fabrick of the universe , and every part thereof , farther exceeds the capacity and comprehension of the most inquisitive and intelligent man ; than the best contrivance of the most ingenious man , doth the conceptions of the most ignorant of rational creatures . therefore we in vain pretend to range things into sorts , and dispose them into certain classes , under names , by their real essences , that are so far from our comprehensions . a blind man may as soon sort things by their colours , and he that has lost his smell , as well distinguish a lily and a rose by their odors , as by those internal constitutions he knows not . he that thinks he can distinguish sheep and goats by their real essences , that are unknown to him , may be pleased to try his skill in those species , called cassiwary , and querechinchio ; and by their internal real essences , determine the boundaries of those species , without knowing the complex idea of sensible qualities , that each of those names stands for , in the countries where those animals are to be found . § . . those therefore who have been taught , that the several species of substances had their distinct internal substantial forms ; and that it was those forms , which made the distinction of substances into their true species and genera , were led yet farther out of the way , by having their minds set upon fruitless enquiries after substantial forms , wholly unintelligible , and whereof we have scarce so much as any obscure , or confused conception in general . § . . that our ranking , and distinguishing natural substances into species consists in the nominal essences the mind makes , and not in the real essences to be found in the things themselves , is farther evident from our ideas of spirits . for the mind getting , only by reflecting on its own operations , those simple ideas which it attributes to spirits , it hath , or can have no other notion of spirit , but by attributing all those operations , it finds in it self , to a sort of beings , without consideration of matter . and even the most advanced notion we have of god , is but attributing the same simple ideas we have got from reflection , on what we find in our selves ; and which we conceive to have more perfection in them , than would be in their absence , attributing , i say , those simple ideas to him in an unlimited degree . thus having got from reflecting on our selves , the idea of existence , knowledge , power , and pleasure , each of which we find it better to have than to want ; and the more we have of each , the better , joining all these together , with infinity to each of them , we have the complex idea of an eternal , omniscient , omnipotent , infinitely wise , and happy being . and though we are told , that there are different species of angels ; yet we know not how to frame distinct specifick ideas of them ; not out of any conceit , that the existence of more species than one of spirits , is impossible : but because having no more simple ideas ( nor being able to frame more ) applicable to such being , but only those few , taken from our selves , and from the actions of our own minds in thinking , and being delighted , and moving several parts of our bodies ; we can no otherwise distinguish in our conceptions the several species of spirits , one from another , but by attributing those operations and powers , we find in our selves to them , in a higher or lower degree ; and so have neither distinct specifick ideas of spirits , except only of god , to whom we attribute both duration , and all those other ideas with infinity ; to the other spirits , with limitation , amongst which , we make no distinction : nor do we , between god and them in our ideas , put any difference by any number of simple ideas , which we have of one , and not of the other , but only that of infinity . all the particular ideas of existence , knowledge , will , power , and motion , &c. being ideas derived from the operations of our minds , we attribute all of them to all sorts of spirits , with the difference only of degrees , to the utmost we can imagine , even infinity , when we would frame , as well as we can , an idea of the first being ; who yet , 't is certain , is infinitely more remote in the real excellency of his nature , from the highest and perfectest of all created beings , much more from what our narrow understandings can conceive of him , than the greatest man , nay , purest seraphim , is from the most contemptible part of matter . § . . it is not impossible to conceive , nor repugnant to reason , that there may be many species of spirits , as much separated and diversified one from another by distinct properties , whereof we have no ideas , as the species of sensible things are distinguished one from another , by qualities , which we know , and observe in them . that there should be more species of intelligent creatures above us , than there are of sensible and material below us , is probable to me from hence ; that in all the visible corporeal world , we see no chasms , or gaps . all quite down from us , the descent is by easie steps , and a continued series of things , that in each remove , differ very little one from the other . there are fishes that have wings , and are not strangers to the airy region : and there are some birds , that are inhabitants of the water ; whose bloud is cold as fishes , and their flesh in taste so near akin , that the scrupulous are allow'd them on fish-days . there are animals so near of kin both to birds and beasts , that they are in the middle between both : amphibious animals link the terrestrial and aquatique together ; seales live at land and at sea , and porpoises have the warm bloud and entrails of an hog , not to mention what is confidently reported of mermaids , or sea-men . there are some brutes , that seem to have as much knowledge and reason , as some that are called men : and the animal and vegetable kingdoms , are so nearly join'd , that if you will take the lowest of one , and the highest of the other , there will scarce be perceived any great difference between them ; and so on till we come to the lowest and the most inorganical parts of matter , we shall find every-where , that the several species are linked together , and differ but in almost insensible degrees . and when we consider the infinite power and wisdom of the maker , we have reason to think , that it is suitable to the magnificent harmony of the universe , and the great design and infinite goodness of the architect , that the species of creatures should also , by gentle degrees , ascend upward from us towards his infinite perfection , as we see they gradually descend from us downwards : which if it be probable , we have reason then to be perswaded , that there are far more species of creatures above us , than there are beneath ; we being , in degrees of perfection , much more remote from the infinite being of god , than we are from the lowest state of being , and that which approaches nearest to nothing . and yet of all those distinct species , for the reasons above-said , we have no di - ideas . § . . but to return to the species of corporeal substances . if i should ask any one , whether ice and water were two distinct species of things , i doubt not but i should be answered in the affirmative : and it cannot be denied , but he that says they are two distinct species , is in the right . but if an english-man , bred in iamaica , who , perhaps , had never seen nor heard of ice , coming into england in the winter , find the water he put in his bason at night , in a great part frozen in the morning ; and not knowing any peculiar name it had , should call it harden'd water ; i ask , whether this would be a new species to him , different from water ? and , i think , it would be answered here , it would not to him be a new species , no more than congealed gelly , when it is cold , is a distinct species , from the same gelly fluid and warm ; or than liquid gold , in the fornace , is a distinct species from hard gold in the hands of a workman . and if this be so , 't is plain , that our distinct species , are nothing but distinct complex ideas , with distinct names annexed to them . 't is true , every substance that exists , has its peculiar constitution , whereon depend those sensible qualities , and powers , we observe in it : but the ranking of things into species , which is nothing but sorting them under several titles , is done by us , according to the ideas that we have of them : which though sufficient to distinguish them by names ; so that we may be able to discourse of them , when we have them not present before us : yet if we suppose it to be done by their real internal constitutions , and that things existing , are distinguished , by nature , into species by real essences , according as we distinguish them into species by names , we shall be liable to great mistakes . § . . to distinguish substantial beings into species , according to the usual supposition , that there are certain precise essences or forms of things , whereby all the individuals existing , are , by nature , distinguished into species , these things are necessary : § . . first , to be assured , that nature , in the production of things , always designs them to partake of certain regulated established essences , which are to be the models of all things to be produced . this , in that crude sense , it is usually proposed , would need some better explication , before it can fully be assented to . § . . secondly , it would be necessary to know , whether nature always attains that essence , it designs in the production of things . the irregular and monstrous births , that in divers sorts of animals have been observed , will always give us reason to doubt of one , or both of these . § . . thirdly , it ought to be determined , whether those we call monsters , be really a distinct species , according to the scholastick notion of the word species ; since it is certain , that every thing that exists , has its particular constitution : and yet we find , that some of these monstrous productions , have few or none of those qualities , which are supposed to result from , and accompany the essence of that species , from whence they derive their originals , and to which , by their descent , they seem to belong . § . . fourthly , the real essences of those things , which we distinguish into species , and as so distinguished , we name , ought to be known ; i. e. we ought to have ideas of them . but since we are ignorant in these four points , the supposed real essences of things , stand us not in stead , for the distinguishing substances into species . § . . fifthly , the only imaginable help in this case , would be , that having framed perfect complex ideas , of the properties of things , flowing from their different real essences , we should thereby distinguish them into species . but neither can this be done : for being ignorant of the real essence it self , it is impossible to know all those properties , that flow from it , and are so annexed to it , that any one of them being away , we may certainly conclude , that that essence is not there , and so the thing is not of that species . we can never know what are the precise number of properties , depending on the real essence of gold , any one of which failing , the real essence of gold , and consequently gold , would not be there , unless we knew the real essence of gold it self , and by that determined that species . by the word gold here , i must be understood to design a particular piece of matter ; v. g. the last guinea that was coin'd . for if it should stand here in its ordinary signification for that complex idea , which i , or any one else calls gold ; i. e. for the nominal essence of gold , it would be iargon : so hard is it , to shew the various meaning and imperfection of words , when we have nothing else but words to do it by . § . . by all which it is clear , that our distinguishing substances into species by names , is not at all founded on their real essences ; nor can we pretend to range , and determine them exactly into species , according to internal essential differences . § . . but since , as is aforesaid , we have need of general words , tho' we know not the real essences of things ; all we can do , is to collect such a number of simple ideas , as by examination , we find to be united together in things existing , and thereof to make one complex idea ; which though it be not the real essence of any substance that exists , is yet the specifick essence , to which our name belongs , and is convertible with it ; by which we may at least try the truth of these nominal essences . for example , there be that say , that the essence of body is extension : if it be so , we can never mistake , in putting the essence of any thing for the thing it self . let us then in discourse , put extension for body ; and when we would say , that body moves , let us say , that extension moves , and see how it will look : and he that should say , that one extension , by impulse moves another extension , would , by the bare expression , sufficiently shew the absurdity of such a notion . the essence of any thing , in respect of us , is the whole complex idea , comprehended and marked by that name ; and in substances , besides the several distinct simple ideas that make them up , the confused one of substance , or of an unknown support and cause of their union , is always a part : and therefore the essence of body is not bare extension , but an extended solid thing ; and so to say , an extended solid thing moves , or impels another , is all one , and as intelligible , as to say , body moves , or impels . likewise , to say , that a rational animal is capable of conversation , is all one , as to say , a man. but no one will say , that rationality is capable of conversation , because it makes not the whole essence , to which we give the name man. § . . there are creatures in the world , that have shapes like ours , but are hairy , and want language , and reason . there are naturals amongst us , that have perfectly our shape , but want reason , and some of them language too . there are creatures , as 't is said , ( sit fides penes authorem , but there appears no contradiction , that there should be such , ) that with language , and reason , and a shape in other things agreeing with ours , have hairy tails ; others where the males have no beards , and others where the females have . if it be asked , whether these be all men , or no , all of humane species ; 't is plain , the question refers only to the nominal essence : for those to whom the definition of the word man , or the complex idea , signified by that name , agrees , they are men , and the other not . but if the enquiry be made concerning the supposed real essence ; and whether the internal constitution and frame of these several creatures be specifically different , it is wholly impossible for us to answer , no part of that going into our specifick idea : only we have reason to think , that where the faculties , or outward frame so much differs , the internal constitution is not exactly the same : but what difference in the internal real constitution , makes a specifick difference , is in vain to enquire ; whilst our measures of species , be , as they are , only our abstract ideas , which we know ; and not that internal constitution , which makes no part of them . shall the difference of hair only on the skin , be a mark of a different internal specifick constitution between a changeling and a drill , when they agree in shape , and want of reason , and speech ? and shall not the want of reason and speech , be a sign to us of different real constitutions and species , between a changeling , and a reasonable man ? and so of the rest , if we pretend , that the distinction of species is fixedly established by the real frame , and secret constitutions of things . § . . nor let any one say , that the real species of animals , are distinguished by a power of propagation , by the mixture of male and female , and plants by seeds , for this would help us no farther , than in the distinction of the species of animals , and vegetables : what must we do for the rest ? nor is it sufficient in them : for if history lie not , women have conceived by drills , ; and what real species , by that measure , such a production will be in nature , will be a new question ; and we have reason to think this not impossible , since mules , and gimars , the one from the mixture of an horse , and an ass , the other from the mixture of a bull , and a mare , are so frequent in the world. i once saw a creature , that was the issue of a cat , and a rat , and had the plain marks of both about it ; wherein nature appear'd to have followed the pattern of neither sort alone , but to have jumbled them both together . § . . upon the whole matter , 't is evident , that 't is their own collections of sensible qualities , that men make the essences of their several sorts of substances ; and that their real internal structures , are not considered by the greatest part of men , in the sorting them ; much less any substantial forms were ever thought on by any , but those who have in this one part of the world , learned the language of the schools : and yet those ignorant men , who pretend not any insight into the real essences , nor trouble themselves about substantial forms , but are content with knowing things one from another , by their sensible qualities , are often better acquainted with their differences ; can more nicely distinguish them for their uses ; and better know what they may expect from each , than those learned quick-sighted men , who look so deep into them , and talk so confidently of something more hidden and essential . § . . but supposing that the real essences of substances were discoverable , by those , that would severely apply themselves to that enquiry ; yet we could not reasonably think , that the ranking of things under general names , was regulated by those internal real constitutions , or any thing else but their obvious appearances : since languages , in all countries , have been established long before sciences ; so that they have not been philosophers , or logicians , or such who have troubled themselves about forms and essences , that have made the general names , that are in use amongst the severel nations of men : but those , more or less comprehensive terms , have , for the most part , in all languages , received their birth and signification , from ignorant and illiterate people ; who sorted and denominated things , by those sensible qualities they found in them , thereby to signifie them , when absent to others , whether they had an occasion to mention a sort , or a particular thing . § . . since then it is evident , that we sort and name substances by their nominal , and not by their real essences , the next thing to be considered is , how , and by whom these essences come to be made . as to the latter , 't is evident they are made by the mind , and not by nature : for were they nature's workmanship , they could not be so various and different in several men , as 't is evident they are . for if we will examine it , we shall not find the nominal essence of any one species of substances , in all men the same ; no not of that , which of all others we are the most intimately acquainted with . it could not possibly be , that the abstract idea , to which the name man is given , should be different in several men , if it were of nature's making ; and that to one it should be animal rationale , and to another animal implume bipes latis unguibus . he that annexes the name man , to a complex idea , made up of sense and spontaneous motion , join'd to a body of such a shape , has thereby one essence of the species man : and he that , upon farther examination , adds rationality , has another essence of the species he calls man : by which means , the same individual will be a true man to the one , which is not so to the other . i think , there is scarce any one will allow this upright figure , so well known , to be the essential difference of the species man ; and yet how far men determine of the sorts of animals , rather by their shape , than descent , is very visible ; since it has been more than once debated , whether several humane foetus should be preserved , or received to baptism , or no , only because of the difference of their outward configuration , from the ordinary make of children , without knowing whether they were not as capable of reason , as infants cast in another mold : some whereof , though of an approved shape , are never capable of as much appearance of reason , all their lives , as is to be found in an ape , or an elephant ; and never give any signs of being acted by a rational soul. whereby it is evident , that the outward figure , which only was found wanting , and not the faculty of reason , which no body could know would be wanting in its due season , was made essential to the humane species . the learned divine and lawyer , must , on such occasions , renounce his sacred definition of animal rationale , and substitute some other essence of the humane species . § . . wherein then , would i gladly know , consists the precise and unmovable boundaries of that species ? 't is plain , if we examine , there is no such thing made by nature , and established by her amongst men. the real essence of that , or any other sort of substances , 't is evident we know not : and therefore are so undetermined in our nominal essences , which we make our selves , that if several men were to be asked , concerning some odly-shaped foetus , as soon as born , whether it were a man , or no ; 't is past doubt , one should meet with different answers : which could not happen , if the nominal essences , whereby we limit and distinguish the species of substances , were not made by man , with some liberty ; but were exactly copied from precise boundaries set by nature , whereby it distinguish'd all substances into certain species . who would undertake to resolve , what species that monster was of , which is mentioned by licetus , lib. . c. . with a man's head , and hog's body ? or those other , which to the bodies of men , had the heads of beasts , as dogs , horses , &c. if any of these creatures had lived , and could have spoke , it would have increased the difficulty . had the upper part , to the middle , been of humane shape , and all below swine ; had it been murther to destroy it ? or must the bishop have been consulted , whether it were man enough to be admitted to the font , or no ? as i have been told it happen'd in france some years since , in somewhat a like case . so uncertain are the boundaries of species of animals to us , who have no other measures , than the complex ideas of our own collecting : and so far are we from certainly knowing what a man is ; though , perhaps , it will be judged great ignorance , to make any doubt about it . and yet , i think , i may say , that the certain boundaries of that species , are so far from being determined , and the precise number of simple ideas , which make that nominal essence , so far from being setled , and perfectly known , that very material doubts may still arise about it : and i imagine , none of the definitions , of the word man , we yet have , nor descriptions of that sort of animal , so perfect and exact , as to satisfie a considerate inquisitive person ; much less to obtain a general consent , and to be that which men would everywhere stick by , in the decision of cases , and determining of life and death , baptism or no baptism , in productions that might happen . § . . but though these nominal essences of substances are made by the mind , they are not yet made so arbitrarily , as those of mixed modes . to the making of any nominal essence , it is necessary , first , that the ideas whereof it consists , have such an union , as to make but one idea , how compounded soever . secondly , that the particular ideas so united , be exactly the same , neither more nor less . for if two abstract complex ideas , differ either in number , or sorts , of their component parts , they make two different , and not one and the same essence . in the first of these , the mind , in making its complex ideas of substances , only follows nature ; and puts none together , which are not supposed to have an union in nature . no body joins the voice of a sheep , with the shape of an horse ; nor the colour of lead , with the weight and fixedness of gold , to be the complex ideas of any real substances ; unless he has a mind to fill his head with chim●ra's , and his discourse with unintelligible words . men , observing certain qualities always join'd and existing together , therein copied nature ; and of ideas so united , made their complex ones of substances . for though men may make what complex ideas they please , and give what names to them they will ; yet if they will be understood , when they speak of things really existing , they must , in some degree , conform their ideas , to the things they would speak of : or else mens language will be like that of babel ; and every man's words , being intelligible only to himself , would no longer serve to conversation , and the ordinary affairs of life , if the ideas they stand for , be not some way answering the common appearances , and agreement of substances , as they really exist . § . . secondly , though the mind of man , in making its complex ideas of substances , never puts any together , that do not really , or are not supposed to co-exist ; and so it truly borrows that union from nature : yet the number it combines , depends upon the various care , industry , or fansie of him that makes it . men generally content themselves with some few sensible obvious qualities ; and often , if not always , leave out others as material , and as firmly united , as those that they take . of sensible substances , there are two sorts ; one of organiz'd bodies , which are propagated by seeds ; and in these , the shape is that , which to us is the leading quality , and most characteristical part , that determines the species : and therefore in vegetables and animals , an extended solid substance of such , a certain figure usually serves the turn . for however some men seem to prize their definition of animal rationale , yet should there a creature be found , that had language and reason , but partaked not of the usual shape of a man , i believe it would hardly pass for a man , how much soever it were animal rationale . and if baalam's ass had , all his life , discoursed as rationally , as he did once with his master , i doubt yet , whether any one would have thought him worthy the name man , or allow'd him to be of the same species with himself . as in vegetables and animals 't is the shape , so in most other bodies , not propagated by seed , 't is the colour we most fix on , and are most led by . thus where we find the colour of gold , we are apt to imagine all the other qualities , comprehended in our complex idea , to be there also : and we commonly take these two obvious qualities , viz. shape and colour , for so presumptive ideas of several species , that in a good picture , we readily say , this is a lion , and that a rose ; this is a gold , and that a silver goblet , only by the different figures and colours , represented to the eye by the pencil . § . . but though this serves well enough for gross and confused conceptions , and unaccurate ways of talking and thinking ; yet men are far enough from having agreed on the precise number of simple ideas , or qualities , belonging to any sort of things , signified by its name . nor is it a wonder , since it requires much time , pains , and skill , strict enquiry , and long examination , to find out what , and how many those simple ideas are , which are constantly and inseparably united in nature , and are always to be found together in the same subject . most men , wanting either time , inclination , or industry enough for this , even to some tolerable degree , content themselves with some few obvious , and outward appearances of things , thereby readily to distinguish , and sort them for the common affairs of life : and so , without farther examination , give them names , or take up the names already in use . which though in common conversation , they pass well enough for the signs of some few obvious qualities co-existing , are yet far enough from comprehending , in a setled signification , a precise number of simple ideas ; much less all those , which are united in nature . he that shall consider , after so much stir , about genus and species , and such a deal of talk of specifick differences , how few words we have yet setled definitions of , may , with reason , imagine , that those forms , there hath been so much noise made about , are only chimaeras , which give us no light into the specifick natures of things● and he that shall consider , how far the names of substances are from having significations , wherein all who use them do agree , will have reason to conclude , that though the nominal essences of substances , are all supposed to be copied from nature● yet they are all , or most of them , very imperfect . since the composition of those complex ideas , are , in seveveral men , very different : and therefore , that these boundaries of species , are as men , and not as nature makes them , if at least there are in nature any such prefixed bounds . 't is true , that many particular substances are so made by nature , that they have agreement and likeness one with another , and so afford a fundation of being ranked into sorts . but the sorting of things by us , or the making of determinate species , being in order to naming and comprehending them under general terms , i cannot see how it can be properly said , that nature sets the boundaries of the species of things : or if it be so , our boundaries of species , are not exactly conformable to those in nature . for we , having need of general names for present use , stay not for a perfect discovery of all those qualities , which would best shew us their most material differences and agreements ; but we our selves divide them , by certain obvious appearances , into species , that we may the easier , under general names , communicate about them . for having no other knowledge of any substance , but of the simple ideas , that are united in it ; and observing several particular things , to agree with others , in several of those simple ideas , we make that collection our specifick idea , and give it a general name ; that in recording our own thoughts , and discourse with others , we may , in one short word , design all the individuals that agree in that complex idea , without enumerating the simple ideas , that make it up ; and so not waste our time and breath in tedious descriptions : which we see they are fain to do , who would discourse of any new sort of things , they have not yet a name for . § . . but however , these species of substances pass well enough in ordinary conversation , it is plain enough , that this complex idea , wherein they observe several individuals to agree , is , by different men , made very differently ; by some more , and others less accurately . in some , this complex idea contains a greater , and in others a smaller number of qualities ; and so is apparently such as the mind makes it . the yellow shining colour , makes gold to children ; others add weight , malleableness , and fusibility ; and others yet other qualities , they find joined with that yellow colour , as constantly as its weight or fusibility . for in all these , and the like qualities , one has as good a right to be put into the complex idea of that substance , wherein they are all join'd , as another . and therefore different men leaving out , or putting in several simple ideas , which others do not , according to their various examination , skill , or observation of that subject , have different essences of gold ; which must therefore be of their own , and not of nature's making . § . . if the number of simple ideas , that make the nominal essence of the lowest species , or first sorting of individuals , depend on the mind of man , variously collecting them , it is much more evident , that they do so , in the more comprehensive classes , which ; by the masters of logick , are called genera , which are complex ideas designedly imperfect ; out of which , are purposely left out several of those qualities , that are to be found in the things themselves . for as the mind , to make general ideas , comprehending several particulars , leaves out those of time , and place , and such other , that make them incommunicable to more than one individual , so to make other yet more general ideas , that may comprehend different sorts , it leaves out those qualities , that distinguish them , and puts into its new collection , only such ideas , as are common to several sorts . the same convenience that made men express several parcels of yellow matter coming from guiny , and peru , under one name , sets them also upon making of one name , that may comprehend both gold , and silver , and some other bodies of different sorts , which it does by the same way of leaving out those qualities , which are peculiar to each sort ; and retaining a complex idea , made up of those , that are common to each species : to which the name metal being annexed , there is a genus constituted ; the essence whereof being that abstract idea , containing only malleableness and fusibility , with certain degrees of weight and fixedness , wherein bodies of several kinds agree , leaves out the colour , and other qualities peculiar to gold , and silver , and the other sorts comprehended under the name metal . whereby it is plain , that men follow not exactly the patterns set them by nature , when they make their general ideas of substances ; since there is no body to be found , which has barely malleableness and fusibility in it , without other qualities as inseparable as those . but men , in making their general ideas , seeking more the convenience of language , and quick dispatch , by short and comprehensive signs , than the true and precise nature of things , as they exist , have , in the framing their abstract ideas , chiefly pursued that end , which was to be furnished with store of general , and variously comprehensive names . so that in this whole business of genera and species , the genus , or more comprehensive , is but a partial conception of what is in the species , and the species , but a partial idea of what is to be found in each individual . if therefore any one will think , that a man , and an horse , and an animal , and a plant , &c. are distinguished by real essences made by nature , he must think nature to be very liberal of these real essences , making one for body , another for an animal , and another for an horse ; and all these essences liberally bestowed upon bucephalus . but if we would rightly consider what is done , in all these genera and species , or sorts , we should find , that there is no new thing made , but only more or less comprehensive signs ; whereby we may be enabled to express , in a few syllables , great number of particular things , as they agree in more or less general conceptions , which we have framed to that purpose . in all which , we may observe , that the more general term , is always the name of a less complex idea ; and that each genus , is but a partial conception of the species comprehended under it . so that if these abstract general ideas , be thought to be complete , it can only be in respect of a certain established relation , between them and certain names , which are made use of to signifie them ; and not in respect of any thing existing , as made by nature . § . . this is adjusted to the true end of speech , which is to be the easiest and shortest way of communicating our notions . for thus he , that would make and discourse of things , as they agreed in the complex idea of extension and solidity , needed but use the word body , to denote all such . he that , to these , would join others , signified by the words life , sense , and spontaneous motion , needed but use the word animal , to signifie all which partaked of those ideas : and he that had made a complex idea of a body , with life , sense , and motion , with the faculty of reasoning , and a certain shape joined to it , needed but use the short monosyllable man , to express all particulars that corresponded to that complex idea . this is the proper business of genus and species : and this men do , without any consideration of real essences , or substantial forms , which come not within the reach of our knowledge , when we think of those things ; nor within the signification of our words , when we discourse with others . § . . were i to talk with any one , of a sort of birds , i lately saw in st. iames's park , about three or four foot high , with a covering of something between feathers and hair , of a dark brown colour , without wings , but in the place thereof , two or three little branches , coming down like sprigs of spanish broom ; long great legs , with feet only of three claws , and without a tail ; i must make this description of it , and so may make others understand me : but when i am told , that the name of it is cassuaris , i may then use that word to stand in discourse for all my complex idea mentioned in that description ; though by that word , which is now become a specifick name , i know no more of the real essence , or constitution of that sort of animals , than i did before ; and knew probably as much of the nature of that species of birds , before i learn'd the name , as many english-men do of swans , or herons , which are specifick names , very well known of sorts of birds common in england . § . . from what has been said , 't is evident , that men make sorts of things . for it being different essences alone , that make different species , 't is plain , that they who make those abstract ideas , which are the nominal essences , do thereby make the species , or sort. should there be a body found , having all the other qualities of gold , except malleableness , 't would , no doubt , be made a question , whether it were gold , or no ; whether it were of that species . this could be determined only by that abstract idea , to which every one annexed the name gold : so that it would be true gold to him , and belong to that species , who included not malleableness in his nominal essence , signified by the sound gold ; and on the other side , it would not be true gold , or of that species to him , who included malleableness in his specifick idea . and who , i pray , is it , that makes these divers species , even under one and the same name , but men that make two different abstract ideas , consisting not exactly of the same collection of qualities ? nor is it a mere supposition to imagine , that a body may exist , wherein the other obvious qualities of gold may be without malleableness ; since it is certain , that gold it self will be sometimes so eager , ( as artists call it , ) that it will as little endure the hammer , as glass it self . what we have said , of the putting in , or leaving out of malleableness out of the complex idea , the name gold is , by any one , annexed to , may be said of its peculiar weight , fixedness , and several other the like qualities : for whatever is left out , or put in , 't is still the complex idea , to which that name is annexed , that makes the species : and as any particular parcel of matter answers that idea , so the name of the sort belongs truly to it ; and it is of that species . and thus any thing is true gold , perfect metal . all which determination of the species , 't is plain , depends on the understanding of man , making this or that complex idea . § . . this then , in short , is the case : nature makes many particular things , which do agree , one with another , in many sensible qualities , and probably too , in their internal frame● and constitution : but ●tis not this real essence , that distinguishes them into species ; 't is men , who , taking occasion from the qualities they find united in them , and wherein they observe often , several individuals to agree , range them into sorts , in order to their naming , for the convenience of comprehensive signs ; under which particular , individuals , according to their conformity to this or that abstract idea , come to be ranked , as under ensigns : so that this is of the blew , that the red regiment ; this is a man , that a drill : and in this , i think , consists the whole business of genus and species . § . . i do not deny , but nature , in the constant production of particular beings , makes them not always new and various , but very much alike and of kin one to another : but i think it is nevertheless true , that the boundaries of the species , whereby men sort them , are made by men ; since the essences of the species , distinguished by different names , are , as has been proved , of man's making , and seldom adequate to the internal nature of the things they are taken from . so that we may truly say , such a manner of sorting of things , is the workmanship of men. § . . one thing , i doubt not , but will seem very strange in this doctrine ; which is , that , from what has been said , it will follow , that each abstract idea , with a name to it , makes a distinct species . but who can help it , if truth will have it so ? for so it must remain , till some body can shew us the species of things , limitted and distinguished by something else ; and let us see , that general terms signifie not our abstract ideas , but something different from them . i would fain know , why a shock , and a hound , are not as distinct species , as a spaniel , and an elephant . we have no other idea of the different essence of an elephant and a spaniel , than we have of the different essence of a shock and an hound ; all the essential difference , whereby we know and distinguish them one from another , consisting only in the different collection of simple ideas , to which we have given those different names . § . . how much the making of species and genera is in order to general names , and how much general names are necessary , if not to the being , yet at least to the completing of a species , and making it pass for such , will appear , besides what has been said , above , concerning ice and water , in a very familiar example . a silent , and a striking watch , are but one species , to those who have but one name for them : but he that has the name watch for one , and clock for the other , and distinct complex ideas , to which those names belong , to him they are different species . but it will be said , the inward contrivance and constitution , is different between these two , which the watch-maker has a clear idea of : and yet , 't is plain , they are but one species to him , when he has but one name for them . for what is sufficient in the inward contrivance , to make a new species ? there are some watches , that are made with four wheels , others with five : is this a specifick difference to the workman ? some have strings and physies , and others none ; some have the balance loose , and others regulated by a spiral spring , and others by hogs bristles : are any , or all of these , enough to make a specifick difference to the workman , that knows each of these , and several other different contrivances , in the internal constitutions of watches ? 't is certain , each of these hath a real difference from the rest ; but whether it be an essential , a specifick difference , or no , relates only to the complex idea , to which the name watch is given : as long as they all agree in the idea that belongs to that name , which has no species under it , they are not essentially nor specifically different . but if any one will make minuter divisions from differences , that he knows in the internal frame of watches ; and to such precise complex ideas , give names , that shall prevail : they will then be new species to them , who have those ideas , with names to them ; and can , by those differences , distinguish watches into these several sorts , and then watches will be a generical name . but yet they would be no distinct species to men ignorant of clock-work , and the inward contrivances of watches ; who had no other idea , but the outward shape and bulk , with the marking of the hours by the hand : for to them , all those other names would be but synonymous terms for the same idea , and signifie no more , nor no other thing but a watch. just thus , i think , it is in natural things . no body will doubt , that the wheels , or springs ( if i may so say ) within , are different in a rational man , and a changeling , no more than that there is a difference in the frame between a drill , and a changeling . but whether one , or both these differences be essential , or specifical , is only to be known to us , by their agreement , or disagreement with the complex idea that the name man stands for : for by that alone can it be determined , whether one , or both , or neither of those be a man , or no. § . . from what has been before said , we may see the reason , why , in the species of artificial things , there is generally less confusion and uncertainty , than in natural . because an artificial thing being a production of man , which the artificer design'd , and therefore well knows the idea of , the name of it is supposed to stand for no other idea , nor to import any other essence , than what is certainly to be known , and easie enough to be apprehended . for the idea , or essence , of the several sorts of artificial things , consisting , for the most part , in nothing but the determinate figure of sensible parts ; and sometimes motion depending thereon , which the artificer fashions in matter , such as he finds for his turn , it is not beyond the reach of our faculties to attain a certain idea thereof ; and so settle the signification of the names , whereby the species of artificial things are distinguished , with less doubt , obscurity , and equivocation , than we can in things natural , whose differences and operations depend upon contrivances , beyond the reach of our discoveries . § . . i must be excused here , if i think , artificial things are of distinct species , as well as natural : since i find they are as plain , and orderly ranked into sorts , and have distinct complex ideas , to which we give general names , as much distinct one from another , as natural substances . for why should we not think a watch , and pistol , as distinct species one from another , as a horse , and a dog , they being expressed in our minds by distinct ideas , and to others , by distinct appellations ? § . . this is farther to be observed concerning substances , that they alone of all our several sorts of ideas , have particular , or proper names , whereby one only particular thing is signified . because in simple ideas , modes , and relations , it seldom happens , that men have occasion to mention often this , or that particular , when it is absent . besides the greatest part of mixed modes , being actions , which perish in their birth , are not capable of a lasting duration , as substances , which are the actors ; and wherein the complex ideas , designed by that name , have a lasting union . § . . i must beg pardon of my reader , for having dwelt so long up● this subject , and perhaps , with some obscurity . but i desire , it may be considered , how difficult is is , to lead another by words into the thoughts of things , stripp'd of those specifical differences we give them : which things , if i name not , i say nothing ; and if i do name them , i thereby rank them into some sort , or other , and suggest to the mind the usual abstract idea of that species ; and so cross my purpose . for to talk of a man , and to lay by , at the same time , the ordinary signification of the name man , which is our complex idea , usually annexed to it ; and bid the reader consider man , as he is in himself , and whereby he is really distinguished from others , in his internal constitution , or real essence ; that is , by something , he knows not what , looks like trifling : and yet thus one must do , who would speak of the supposed real essences and species of things , as thought to be made by nature , if it be but only to make it understood , that there is no such thing signified by the general names , substances are call'd by . but because it is difficult by known familiar names to do this , give me leave to endeavour by an example , to make the different consideration , the mind has of specifick names and ideas , a little more clear ; and to shew how the complex ideas of modes , are referr'd sometimes to archetypes in the minds of other intelligent beings ; or which is the same , to the signification annexed by others , to their receive names ; and sometimes , to no archetypes at all . give me leave also to shew how the mind always refers its ideas of substances , either to the substances themselves , or to the signification of their names , as to their archetypes ; and also to make plain the nature of species , or sorting of things , as apprehended , and made use of by us ; and of the essences belonging to those species , which is , perhaps , of more moment , to discover the extent and certainty of our knowledge , than we at first imagine . § . . let us suppose adam in the state of a grown man , with a good understanding , but in a strange country , with all things new , and unknown about him ; and no other faculties , to attain the knowledge of them , but what one of this age has now . he observes lamech more melancholy than usual , and imagines it to be from a suspicion he has of his wife adah , whom he most ardently loved , that she had too much kindness for another man. adam discourses these his thoughts to eve , and desires her to take care that adah commit not folly : and in these discourses with eve , he makes use of these two new words , kinneah and niouph . in time , adam's mistake appears , for he finds lamech's trouble proceeded from having kill'd a man : but yet the two names , kinneah and niouph ; the one standing for suspicion in a husband , of his wive's disloyalty to him ; and the other , for the act of committing disloyalty . it is plain then , that here were two distinct complex ideas of mixed modes , with names to them , two distinct species of actions essentially different , i ask wherein consist the essences of these two distinct species of actions , and 't is plain , it consisted in a precise combination of simple ideas , different in one from the other . i ask , whether the complex idea in adam's mind , which he call'd kinneah , were adequate , or no ? and it is plain it was , for it being a combination of simple ideas , which he without regard to any archetype , without respect to any thing as a pattern , voluntarily put together , abstracted and gave the name kinneah to , to express in short to others , by that one sound , all the simple ideas contained and united in that complex one , it must necessarily follow , that it was an adequate idea . his own choice having made that combination , it had all in it he intended it should , and so could not but be perfect , could not but be adequate , it being referr'd to no other archetype , which it was supposed to represent . § . . these words , kinneah and niouph , by degrees gr●w into common use ; and then the case was somewhat altered . adam's children had the same faculties , and thereby the same power , that he had , to make what complex ideas of mixed modes they pleased in their own minds ; to abstract them ; and make what sounds they pleased , the signs of them : but the use of names , being to make our ideas within us known to others , that cannot be done , but when the same sign stands for the same idea in two , who would communicate their thoughts and discourse together . those therefore of adam's children , that found these two words , kinneah and niouph , in familiar use , could not take them for insignificant sounds : but must needs conclude , they stood for something , for certain ideas , abstract ideas , they being general names , which abstract ideas were the essences of the species , distinguished by those names . if therefore they would use these words , as names of species , already establish'd and agreed on , they were obliged to conform the ideas in their minds , signified by these names , to the ideas that they stood for in other men's minds , and to conform their ideas to them , as to their patterns and archetypes ; and then indeed their ideas of these complex modes , were liable to be inadequate , as being very apt ( especially those that consisted of combinations of many simple ideas ) not to be exactly conformable to the ideas in other men's minds , using the same names ; though for this , there be usually a remedy at hand , which is , to ask the meaning of any word we understand not , of him that uses it : it being as impossible , to know certainly , what the words jealousie and adultery ( which i think answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) stand for in another man's mind , with whom i would discourse about them ; as it was impossible , in the beginning of language , to know what kinneah and niouph stood for in another man's mind , without explication , they being voluntary signs in every one . § . . let us now also consider after the same manner , the names of substances , in their first application . one of adam's children , roving in the mountains , lights on a glittering substance , which pleases his eyes ; home he carries it to adam , who upon consideration of it , finds it to be hard , to have a bright yellow colour , and an exceeding great weight . these , perhaps , at first , are all the qualities , he takes notice of in it , and abstracting this complex idea , consisting of a substance , having that peculiar bright yellowness , and a weight very great in proportion to its bulk , he gives it the name zahab , to denominate , and mark all substances , that have these sensible qualities in them . 't is evident now , that in this case , adam acts quite differently from what he did before , in forming those ideas of mixed modes , to which he gave the name kinneah and niouph ; for there he put ideas together , only by his own imagination , not taken from the existence of any thing ; and to them he gave names to denominate all things , that should happen to agree to those his abstract ideas , without considering whether any such thing did exist , or no : the standard there was of his own making . but in the forming his idea of this new substance , he takes the quite contrary course , here he has a standard made by nature ; and therefore being to represent that to himself , by the idea he has of it , even when it is absent , he puts in no simple idea into his complex one , but what he has the perception of from the thing it self . he takes care that his idea be conformable to this archetype , and intends the name should stand for an idea so conformable . § . . this piece of matter , thus denominated zahab by adam , being quite different from any he had seen before , no body , i think , will deny to be a distinct species , and to have its peculiar essence ; and that the name zahab is the mark of the species , and a name belonging to all things partaking in that essence . but here it is plain , the essence adam signified , and made the name zahab stand for , was nothing but a body hard , shining , yellow , and very heavy . but the inquisitive mind of man , not content with the knowledge of these , as i may say , superficial qualities , puts adam upon farther examination of this matter . he therefore knocks , and beats it with flints , to see what was discoverable in the inside : he finds it yield to blows , but not easily separate into pieces : he finds it will bend without breaking . is not now ductility to be added to his former idea , and the essence of the species that name zahab stands for ? farther trials discover fusibility , and fixedness , are not they also , by the same reason , that any of the others were , to be put into the complex idea , signified by the name zahab ? if not , what reason will there be shewed more for the one than the other ? if these must , then all the other properties , which any farther trials shall discover in this matter , ought by the same reason to make a part of the ingredients of the complex idea , which the name zahab stands for ; and so be the essence of the species , marked by that name ; which properties , because they are endless , it is plain , that the idea made after this fashion by this archetype , will be always inadequate . § . . but this is not all , it would also follow , that the names of substances would not only have , ( as in truth they have ) but would also be supposed to have different significations , as used by different men , which would very much cumber the use of language . for if every distinct quality , that were discovered in any matter by any one , were supposed to make a necessary part of the complex idea , signified by the common name given it , it must follow , that men must suppose the same word to signifie different things in different men : since they cannot doubt , but different men may have discovered several qualities in substances of the same denomination , which others know nothing of . § . . to avoid this therefore , they have supposed a real essence , belonging to every species , from which these properties all flow , and would have their name of the species stand for that : but they not having any idea of that real essence in substances , and their words signifying nothing but the ideas they have , that which is done by this attempt , is only to put the name or sound , in the place and stead of the thing having that real essence , without knowing what that real essence is ; and this is that which men do , when they speak of species of things , as supposing them made by nature , and distinguished by real essences . § . . for let us consider , when we affirm , that all gold is fixed , either it means that fixedness is a part of the definition , part of the nominal essence the word gold stands for ; and so this affirmation , all gold is fixed , contains nothing but the signification of the term gold. or else it means , that fixedness not being a part of the definition of the word gold , is a property of that substance it self : in which case , it is plain , that the word gold stands in the place of a substance , having the real essence of a species of things , made by nature ; in which way of substitution , it has so confused and uncertain a signification , that though this proposition , gold is fixed , be in that sense an affirmation of something real ; yet 't is a truth will always fail us in its particular application , and so is of no real use nor certainty . for let it be never so true , that all god , i. e. all that has the real essence of gold , is fixed , what serves this for , whilst we know not in this sense , what is or is not gold ? for if we know not the real essence of gold , 't is impossible we should know what parcel of matter has that essence , and so whether it be true gold or no. § . . to conclude ; what liberty adam had at first to make any complex ideas of mixed modes , by no other pattern , but by his own thoughts , the same have all men ever since had . and the same necessity of conforming his ideas of substances to things without him , as to archetypes made by nature , that adam was under , if he would not wilfully impose upon himself , the same are all men ever since under too . the same liberty also , that adam had of affixing any new name to any idea ; the same has any one still , ( especially the beginners of languages , if we can imagine any such , ) but only with this difference , that in places , where men in society have already established a language amongst them , the signification of words are very warily and sparingly to be alter'd : because men being furnished already with names for their ideas , and common use having appropriated known names to certain ideas , an affected misapplication of them cannot but be very ridiculous . he that hath new notions , will , perhaps , venture sometimes on the coining new terms , to express them : men think it a boldness , and 't is uncertain , whether common use will ever make them pass for currant . but in communication with others , it is necessary , that we conform the ideas we make the vulgar words of any language stand for , to their known proper significations , ( which i have explain'd at large already , ) or else to make known that new signification , we apply them to . chap. vii . of particles . § . . besides words , which are names of ideas in the mind , there are a great many others that are made use of , to signifie the connexion that the mind gives to ideas , or propositions , one with another . the mind , in communicating with others , does not only need signs of the ideas it has then before it , but others also , to shew or intimate some particular action of its own , at that time , relating to those ideas . this it does several ways ; as , is , and is not , are the general marks of the mind , affirming or denying . but besides affirmation , or negation , without which , there is in words no truth or falshood , the mind does , in declaring its sentiments to others , connect , not only the parts of propositions , but whole sentences one to another , with their several relations and dependencies , to make a coherent discourse . § . . the words , whereby it signifies what connexion it gives to the several affirmations and negations , that it unites in one continued reasoning or narration , are generally call'd particles : and 't is in the right use of these , that more particularly consists the clearness and beauty of a good stile . to think well , it is not enough , that a man has ideas clear and distinct in his thoughts , nor that he observes the agreement , or disagreement of some of them ; but he must think in train , and observe the dependency of his thoughts and reasonings , one upon another : and to express well such methodical and rational thoughts , he must have words to shew what connexion , restriction , distinction , opposition , emphasis , &c. he gives to each respective part of his discourse . to mistake in any of these , is to puzzle , instead of informing his hearer : and therefore it is , that those words , which are not truly , by themselves , the names of any ideas , are of such constant and indispensible use in language , and do so much contribute to mens well expressing themselves . § . . this part of grammar has been , perhaps , as much neglected , as some others over-diligently cultivated . 't is easie for men to write , one after another , of cases and genders , moods and tenses , gerunds and supines : in these and the like , there has been great diligence used : and particles themselves , in some languages , have been , with great shew of exactness , ranked into their several orders . but though prepositions and conjunctions , &c. are names well known in grammar , and the particles contained under them , carefully ranked into their distinct subdivisions ; yet he who would shew the right use of particles , and what significancy and force they have , must take a little more pains , enter into his own thoughts , and observe nicely the several postures of his mind in discoursing . § . . neither is it enough , for the explaining of these words , to render them , as is usually in dictionaries , by words of another tongue which came nearest to their signification : for what is meant by them , is commonly as hard to be understood in one , as another language . they are all marks of some action , or intimation of the mind ; and therefore to understand them rightly , the several views , postures , stands , turns , limitations , and exceptions , and several other thoughts of the mind , for which we have either none , or very deficient names , are diligently to be studied . of these , there are a great variety , much exceeding the number of particles , that most languages have to express them by : and therefore it is not to be wondred , that most of these particles have divers , and sometimes almost opposite significations . in the hebrew tongue , there is a particle consisting but of one single letter , of which there are reckoned up , as i remember , seventy , i am sure above fifty several significations . § . . bvt is a particle , none more familiar in our language : and he that says it is a discretive conjunction , and that it answers sed in latin , or mais in french , thinks he has sufficiently explained it . but yet it seems to me to intimate several relations , the mind gives to the several propositions or parts of them , which it joins by this monosyllable , first , bvt to say no more : here it intimates a stop of the mind , in the course it was going , before it came to the end of it . secondly , i saw bvt two planets : here it shews , that the mind limits the sense to what is expressed , with a negation of all other . thirdly , you pray ; bvt it is not that god would bring you to the true religion , fourthly , bvt that he would confirm you in your own : the first of these bvts , intimates a supposition , in the mind , of something otherwise than it should be ; the latter shews , that the mind makes a direct opposition between that , and what goes before it . fifthly , all animals have sense ; bvt a dog is an animal : here it signifies little more , but that the latter proposition is joined to the former , as the minor of a syllogism . § . . to these , i doubt not , might be added a great many other significations of this particle , if it were my business to examine it in its full latitude , and consider it in all the places it is to be found : which if one should do , i doubt , whether in all those manners it is made use of , it would deserve the title of discretive , which grammarians give to it . but i intend not here a full explication of this sort of signs ; the instances i have given in this one , may give occasion to reflect upon their use and force in language , and lead us into the contemplation of several actions of our minds in discoursing , which it has found a way to intimate to others by these particles , some whereof constantly , and others in certain constructions , have the sense of a whole sentence contain'd in them . chap. viii . of abstract and concrete terms . § . . the ordinary words of language , and our common use of them , would have given us light into the nature of our ideas , if they had been but considered with attention the mind , as has been shewn , has a power to abstract its ideas , and so they become essences , general essences , whereby the sorts of things are distinguished : now each abstract idea being distinct , so that the one can never be the other , the mind will , by its intuitive knowledge , perceive their difference ; and therefore in propositions , no two whole ideas can ever be affirmed one of another . this we see in the common use of language , which permits not any two abstract words , or names of abstract ideas , to be affirmed one of another . for how near of kin soever they may seem to be , and how certain soever it is , that man is an animal , or rational , or white , yet every one , at first hearing , perceives the falshood of these propositions ; humanity is animality , or rationality , or whiteness : and this is as evident , as any of the most allow'd maxims . all our affirmations then are only in concrete , which is the affirming , not one abstract idea to be another , but one abstract idea be join'd to another ; which abstract ideas , in substances , may be of any sort ; in all the rest , are little else but of relations ; and in substances , the most frequent are of powers ; v. g. a man is white , signifies , that the thing that has the essence of a man , has also in it the essence of whiteness , which is nothing but a power to produce the idea of whiteness in one , whose eyes can discover ordinary objects ; or a man is rational , signifies , that the same thing that hath the essence of a man , hath also in it the essence of rationality , i. e. a power of reasoning . § . . this distinction of names , shews us also the difference of our ideas : for if we observe them , we shall find , that our simple ideas have all abstract , as well as concrete names : the one whereof is ( to speak the language of grammarians ) a substantive , the other an adjective ; as whiteness , white ; sweetness , sweet . the like also holds in our ideas of modes and relations ; as justice , just ; equality , equal ; only with this difference , that some of the concrete names of relations , amongst men chiefly , are substantives ; as paternitas , pater ; whereof it were easie to render a reason . but as to our ideas of substances , we have very few or no abstract names at all . for though the schools have introduced animalitas , humanitas , corporietas , and some others ; yet they hold no proportion with that infinite number of names of substances , to which they never were rediculous enough to attempt the coining of abstract ones : and those few that the schools forged , and put into the mouths of their scholars , could never yet get admittance into common use , or obtain the license of publick approbation . which seems to me at least to intimate the confession of all mankind , that they have no ideas of the real essences of substances , since they have not names for such ideas : which no doubt they would have had , had not their consciousness to themselves of their ignorance of them , kept them from so idle an attempt . and therefore though they had ideas enough to distinguish gold from a stone , and metal from wood ; yet they but timerously ventured on such terms , as aurietas and saxietas , metallietas and lignietas , or the like names , which should pretend to signifie the real essences of those substances , whereof they knew they had no idea . and indeed , it was only the doctrine of substantial forms , and the confidence of shameless pretenders to a knowledge that they had not , which first coined , and then introduced animalitas , and humanitas , and the like ; which yet went very little farther than their own schools , and could never get to be current amongst understanding men. indeed , humanitas was a word , familiar amongst the romans ; but in a far different sense , and stood not for the abstract essence of any substance ; but was the abstract name of a mode , and its concrete humanus , not homo . chap. ix . of the imperfection of words . § . . from what has been said in the foregoing chapters , it is easie to perceive , what imperfection there is in language , and how the very nature of words , makes it almost unavoidable , for many of them to be doubtful and uncertain in their significations . to examine the perfection , or imperfection of words , it is necessary , first , to consider their use and end : for as they are more or less fitted to attain that , so are they more or less perfect . we have , in the former part of this discourse , often , upon occasion , mentioned a double use of words : first , one for the recording of our own thoughts . secondly , the other for the communicating of our thoughts to others . § . . as to the first of these , for the recording our own thoughts , for the help of our own memories , whereby , as it were , we talk to our selves any words will serve the turn . for since sounds are voluntary and indifferent signs of any ideas , a man may use what words he please , to signifie his own ideas to himself : and there will be no imperfection in them , if he constantly use the same sign for the same idea : for then he connot fail of having his meaning understood , wherein consists the right use and perfection of language . § . . secondly , as to communication by words , that too has a double use : i. civil . ii. philosophical . first , by their civil vse , i mean such a communication of thoughts and ideas by words , as may serve for the upholding common conversation and commerce , about the ordinary affairs and conveniencies of civil life in the societies of men , one amongst another . secondly , by the philosophical vse of words , i mean such an use of them , as may serve to convey the precise notions of things , and to express , in general propositions , certain and undoubted truths , which the mind may rest upon , and be satisfied with , in its search after true knowledge . these two uses are very distinct ; and a great deal less exactness will serve in the one , than in the other , as we shall see in what follows . § . . the chief end of language in communication , being to be understood , words serve not well for that end , neither in civil , nor philosophical discourse , when any word does not excite in the hearer , the same idea which it stands for in the mind of the speaker . now since sounds have no natural connexion with our ideas , but have all their signification from the arbitrary imposition of men , the doubtfulness and uncertainty of their signification , which is the imperfection we here are speaking of , has its cause more in the ideas they stand for , than in any incapacity there is in one sound , more than in another , to signifie any idea : for in that regard , they are all equally perfect . that then which makes doubtfulness and uncertainty in the signification of some words more than others , is the difference of ideas they stand for . § . . words having naturally no signification , the ideas which each stands for , must be learned and retained , by those who would exchange thoughts , and hold intelligible discourse with others , in any language . but this is hardest to be done , where , first , the ideas they stand for , are very complex , and made up of a great number of ideas put together . secondly , where the ideas they stand for , have no certain connexion in nature ; and so no setled standard , any where in nature existing , to rectifie and adjust them by . thirdly , where the signification of the word is referred to a standard , which standard is not easie to be known . fourthly , where the signification of the word , and the real essence of the thing , are not exactly the same . these are difficulties that attend the signification of several words that are intelligible . those which are not intelligible at all , such as names standing for any simple ideas , which another has not organs or faculties to attain ; as the names of colours to a blind man , or sounds to a deaf man , need not here be mentioned . in all these cases , we shall find an imperfection in words ; which i shall more at large explain , in their particular application to our several sorts of ideas : for if we examine them , we shall find , that the names of mixed modes , are most liable to doubtfulness and imperfection , for the two first of these reasons ; and the names of substances chiefly , for the two latter . § . . first , the names of mixed modes , are many of them liable to great uncertainty and obscurity in their signification . i. because of that great composition , these complex ideas are often made up of . to make words serviceable to the end of communication is necessary , ( as has been said ) that they excite , in the hearer , exactly the same idea they stand for , in the mind of the speaker : without this , men fill one another's heads with noise and sounds ; but convey not thereby their thoughts , and lay not before one another their ideas , which is the end of discourse and language . but when a word stands for a very complex idea , that is compounded and decompounded , it is not easie for men to form and retain that idea so exactly , as to make the name in common use , stand for the same precise idea , without any the least variation . hence it comes to pass , that mens names , of very compound ideas , such as for the most part are moral words , have seldom , in two different men , the same precise signification ; since one man's complex idea seldom agrees with anothers , and often differs from his own , from that which he had yesterday , or will have to morrow . § . . ii. because the names of mixed modes , for the most part , want standards in nature , whereby men may rectifie and adjust their significations ; therefore they are very various and doubtful . they are assemblages of ideas put together at the pleasure of the mind , pursuing its own ends of discourse , and suited to its own notions ; whereby it designs not to copy any thing really existing , but to denominate and rank things , as they come to agree , with those archetypes or forms it has made . he that first brought the word sham , wheedle , or banter in use , put together , as he thought fit , those ideas he made it stand for : and as it is with any new names of modes , that are now brought into any language ; so was it with the old ones , when they were first made use of . names therefore , that stand for collections of ideas , which the mind makes at pleasure , must needs be of doubtful signification , when such collections are no-where to be found constantly united in nature , nor no patterns to be shewn whereby men may adjust them● what the word murther , or sacrilege , &c. signifie , can never be known from things themselves . there be many of the parts of those complex ideas , which are not visible in the action it self , the intention of the mind , or the relation of holy things , which make a part of murther , or sacrilege , have no necessary connexion with the outward and visible action of him that commits either : and the pulling the trigger of the gun , with which the murther is committed , and is all the action , that , perhaps , is visible , has no natural connexion with those other ideas , that make up the complex one , named murther ● they have their union and combination only from the understanding , ●hich unites them under one name : but uniting them without any rule , or pattern , it cannot be but that the signification of the name , that stands for such voluntary collections , should be often various in the minds of different men , who have scarce any standing rule to regulate themselves , and their notions of such arbitrary ideas by . § . . 't is true , common vse , that is the rule of propriety , may be supposed here to afford some aid , to settle the signification of language ; and it cannot be denied , but that in some measure it does . common use regulates the meaning of words pretty well for common conversation ; but no body having an authority to establish the precise signification of words , nor determine to what ideas any one shall annex them , common use is not sufficient to adjust them to philosophical discourses ; there being scarce any name , of any very complex idea , ( to say nothing of others , ) which , in common use , has not a great latitude , and which keeping within the bounds of propriety , may not be made the sign of far different ideas . besides , the rule and measure propriety of it self being no where established , it is often matter of dispute , whether this or that way of using a word , be propriety of speech , or no● from all which , it is evident , that the names of such kind of very complex ideas , are naturally liable to this imperfection , to be of doubtful and uncertain signification ; and even in men , that have a mind to understand one another , do not always stand for the same idea in speaker and hearer . though the names glory and gratitude be the same in every man's mouth , through a whole country , yet the complex collective idea , which every one thinks on , or intends by that name , is apparently very different by men using the same language . § . . the way also wherein the names of mixed modes are ordinarily learned , does not a little contribute to the doubtfulness of their signification . for if we will observe how children learn languages , we shall find , that to make them understand what the names , of simple ideas , or substances , stand for , people ordinarily shew them the thing , whereof they would have them have the idea ; and then repeat to them the name that stands for it , as white , sweet , milk , sugar , cat , dog. but as for mixed modes , especially the most material of them moral words , the sounds are usually learn'd first , and then to know what complex ideas they stand for , they are either beholden to the explication of others , or ( which happens for the most part ) are lest to their own observation and industry ; which being little laid out in the search of the true and precise meaning of names , these moral words are , in most mens mouths , little more than bare sounds ; or when they have any , 't is for the most part but a very obscure and confused signification . and even those themselves , who have with more attention setled their notions , do yet hardly avoid the inconvenience , to have them stand for complex ideas , different from those which other , even intelligent and studious men , make them the signs of . where shall one find any , either controversial debate , or familiar discourse , concerning honour , faith , grace , religion , church , &c. wherein it is not easie to observe the different notions men have of them ; which is nothing but this , that they are not agreed in the signification of those words , have not the same complex ideas they make them stand for : and so all the contests that follow thereupon , are only about the meaning of a sound . and hence we see , that in the interpretation of laws , whether divine , or humane , there is no end ; comments beget comments , and explications make new matter for explications : and of limitting , distinguishing , varying the signification of these moral words , there is no end . these ideas of mens making , are , by men still having the same power , multiplied in infinitum . many a man , who was pretty well satisfied of the meaning of a text of scripture , or clause in the code , at first reading , has , by consulting commentators , quite lost the sense of it , and , by those elucidations , given rise or increase to his doubts , and drawn obscurity upon the place . i say not this , that i think commentaries needless ; but to shew how uncertain the names of mixed modes naturally are , even in the mouths of th●se , who had both the intention and the faculty of speaking , as clearly as language , was capable to express their thoughts . § . . what obscurity this has unavoidably brought upon the writings of men , who have lived in remote ages , and different countries , it will be needless to take notice . since the numerous volumes of learned men , employing their thoughts that way , are proofs more than enough , to shew what attention , study , sagacity , and reasoning is required , to find out the true meaning of ancient authors . but there being no writings we have any great concernment to be very sollicitous about the meaning of , but those that contain either truths we are required to believe , or laws we are to obey , and draw inconveniencies on us , when we mistake or transgress , we may be less anxious about the sense of other authors ; who writing but their own opinions , we are under no greater necessity to know them , than they to know ours . our good or evil depending not on their decrees , we may safely be ignorant of their notions : and therefore in the reading of them , if they do not use their words with a due clearness and perspicuity , we may lay them aside , and without any injury done them , resolve thus with our selves , si non vis intelligi , debes negligi . § . . if the signification of the names of mixed modes are uncertain , because there be no real standards existing in nature , to which those ideas are referred , and by which they may be adjusted , the names of substances are of a doubtful signification , for a contrary reason , viz. because the ideas they stand for , are supposed conformable to the reality of things , and are referred to standards made by nature . in our ideas of substances , we have not the liberty as in mixed modes , to frame what combinations we think fit , to be the characteristical notes , to rank and denominate things by . in these we must follow nature , suit our complex ideas to real existences , and regulate the signification of their names , by the things themselves , if we will have our names to be the signs of them , and stand for them . here , 't is true , we have patterns to follow ; but patterns , that will make the signification of their names very uncertain : for names must be of a very unsteady and various meaning , if the ideas they stand for , be referred to standards without us , that either cannot be known at all , or can be known but imperfectly and uncertainly . § . . the names of substances have , as has been shewed , a double reference in their ordinary use . first , sometimes they are made to stand for , and so their signification is supposed to agree to , the real constitution of things , from which all their properties flow , and in which they all centre . but this real constitution , or ( as it is apt to be called ) essence , being utterly unknown to us , any sound that is put to stand for it , must be very uncertain in its application ; and it will be impossible to know what things are , or ought to be called an horse , or antimony , when those words are put for real essences , that we have no idea of at all . and therefore in this supposition , the names of substances being referred to standards that cannot be known , their significations can never be adjusted and established by those standards . § . . secondly , the simple ideas that are found to co-exist in substances , being that which their names immediately signifie , these , as united in the several sorts of things , are the proper standards to which their names are referred , and by which their significations may best be rectified . but neither will these archetypes so well serve to this purpose , as to leave these names without very various and uncertain significations ; because these simple ideas that co-exist , and are united in the same subject , being very numerous , and having all an equal right to go into the complex specifick idea , which the specifick name is to stand for , men , though they purpose to themselves the very same subject to consider , yet frame very different ideas about it ; and so the name they use for it , unavoidably comes to have , in several men , very different significations . the simple qualities , which make up the complex ideas , being most of them powers , in relation to changes they are apt to make in , or receive from other bodies , are almost infinite . he that shall but observe , what a great variety of alterations any one of the baser metals is apt to receive , from the different application only of fire ; and how much a greater number of changes any of them will receive in the hands of a chymist , by the application of other bodies , will not think it strange , that i count the properties of any sort of bodies not easie to be collected , and completely known by the ways of enquiry , which our faculties are capable of . they being therefore at least so many , that no man can know the precise and definite number , they are differently discovered by different men , according to their various skill , attention , and ways of handling ; who therefore cannot chuse but have different ideas of the same substance , and therefore make the signification of its common name very various and uncertain . for the complex ideas of substances , being made up of such simple ones as are supposed to co-exist in nature , every one has a right to put into his complex idea , those qualities he has found to be united together . for though in the substance gold , one satisfies himself with colour and weight , yet another thinks solubility in aq. regia , as necessary to be join'd with that colour in his idea of gold , as any one does its fusibility ; solubility in aq . regia , being a quality as constantly join'd with its colour and weight , as fusibility , or any other ; others put in its ductility or fixedness , &c. as they have been taught by tradition , or experience . who of all these , has established the right signification of the word gold ? or who shall be the judge to determine ? each has his standard in nature , which he appeals to , and with reason thinks he has the same right to put into his complex idea , signified by the word gold , those qualities , which upon trial he has found united ; as another , who has not so well examined , has to leave them out ; or a third , who has made other trials , has to put in others . for the union in nature of these qualities , being the true ground of their union , in one complex idea , who can say one of them has more reason to be put in , or left out than another ? from whence it will always unavoidably follow , that the complex ideas of substances , in men using the same name for them , will be very various ; and so the significations of those names , very uncertain . § . . besides , there is scarce any particular thing existing , which in some of its simple ideas , does not communicate with a greater , and in others with a less number of particular beings : who shall determine in this case , which are those that are to make up the precise collection , which is to be signified by the specifick name ; or can with any just authority prescribe which obvious or common qualities are to be left out ; or which more secret , or more particular , are to be put into the signification of the name of any substance ? all which together , seldom or never fail to produce that various and doubtful signification in the names of substances , which causes such uncertainty , disputes , or mistakes , when we come to a philosophical use of them . § . . 't is true , as to civil and common conversation , the general names of substances , regulated in their ordinary signification by some obvious qualities , ( as by the shape and figure in things of known seminal propagation , and in other substances , for the most part by colour , join'd with some other sensible qualities , ) do well enough , to design the things they would be understood to speak of . and so men usually conceive well enough the substances meant by the word gold , or apple , to distinguish the one from the other . but in philosophical enquiries and debates , where general truths are to be established , and consequences drawn from positions laid down , there the precise signification of the names of substances will be found , not only not to be well established , but also very hard to be so . for example , he that shall make malleability , or a certain degree of fixedness , a part of his complex idea of gold , may make propositions concerning gold , and draw consequences from them , that will truly and clearly follow from gold , taken in such a signification : but yet such as another man can never be forced to admit , nor be convinced of their truth , who makes not malleableness , or the same degree of fixedness , part of that complex idea , that the name gold , in his use of it , stands for . § . . this is a natural , and almost unavoidable imperfection in almost all the names of substances , in all languages whatsoever , which men will easily find , when once passing from confused or loose notions , they come to more strict and close enquiries . for then they will be convinced , how doubtful and obscure those words are in their signification , which in ordinary use appeared very clear and determined . i was once in a meeting of very learned and ingenious physicians , where by chance there arose a question , whether any liquor passed through the filaments of the nerves ; the debate having been managed a good while , by variety of arguments on both sides , i ( who had been used to suspect , that the greatest part of disputes were more about the signification of words , than a real difference in the conception of things ) desired , that before they went any farther on in this dispute , they would first examine , and establish amongst them , what the word liquor signified . they at first were a little surprized at the proposal ; and had they been persons less ingenious , they might , perhaps , have taken it for a very frivolous , or extravagant one : since there was no one there , that thought not himself to understand very perfectly , what the word liquor stood for ; which , i think too , none of the most perplexed names of substances . however , they were pleased to comply with my motion , and upon examination found , that the signification of that word , was not so settled and certain , as they had all imagined ; but that each of them made it a sign of a different complex idea . this made them perceive , that the main of their dispute was about the signification of that term ; and that they differed very little in their opinions , concerning some fluid and subtile matter , passing through the conduits of the nerves ; though it was not so easie to agree , whether it was to be called liquor , or no ; a thing which when each considered , he thought it not worth the contending about . § . . how much this is the case of the greatest part of disputes , that men are engaged so hotly in , i shall , perhaps , have an occasion in another place to take notice . let us only here consider a little more exactly the fore-mentioned instance of the word gold , and we shall see how hard it is precisely to determine its signification . almost all agree , that it should signifie a body of a certain yellow shining colour ; which being the idea to which children have annexed that name , the shining yellow part of a peacock's tail , is properly to them gold. others finding fusibility join'd with that yellow colour in gold , think the other which contain'd nothing but the idea of body with that colour not truly to represent gold , but to be an imperfect idea of that sort of substance : and therefore the word gold , as referr'd to that sort of substances , does of right signifie a body of that yellow colour , which by the fire will be reduced to fusion , and not to ashes . another by the same reason adds , the weight , which being a quality , as straitly join'd with that colour , as its fusibility , he thinks has the same reason to be join'd in its idea , and to be signified by its name : and therefore the other made up of body , of such a colour and fusibility , to be imperfect ; and so on of all the rest : wherein no one can shew a reason , why some of the inseparable qualities , that are always united in nature , should be put into the nominal essence , and others left out : or why the word gold , signifying that sort of body the ring on his finger is made of , should determine that sort , rather by its colour , weight , and fusibility ; than by its colour , weight , and solubility in aq . regia : since the dissolving it by that liquor , is as inseparable from it , as the fusion by fire ; and they are both of them nothing , but the relation that substance has to two other bodies , which have a power to operate differently upon it . for by what right is it , that fusibility comes to be a part of the essence , signified by the word gold , and solubility but a property of it ? or why is its colour part of the essence , and its malleableness but a property ? that which i mean , is this , that these being all but properties , depending on its real constitution ; and nothing but powers , either active or passive , in reference to other bodies , no one has authority to determine the signification of the word gold , ( as referr'd to such a body existing in nature , ) more to one collection of ideas to be found in that body , than to another● whereby the signification of that name must unavoidably be very uncertain . since , as has been said , several people observe properties in the same substance ; and , i think , i may say no body all . and therefore we have but very imperfect descriptions of things , and words have very uncertain significations . § . . by what has been before said , it is easie to observe , that the names of simple ideas are , of all others the least liable to mistakes . first , because the ideas they stand for , are much easier got , and more clearly retain'd , than those of more complex ones , and therefore they are not liable to the uncertainty or inconvenience of those very compounded mixed modes ; and secondly , because they are never referr'd to any other essence , but barely that perception they immediately signifie : which reference is , that which renders the signification of the names of substances naturally so perplexed , and gives occasion to so many disputes . men that do not perversly use their words , or on purpose set themselves to cavil , seldom mistake in any language , they are acquainted with , the use and signification of the names of simple ideas , white and sweet , yellow and bitter , carry a very obvious meaning with them , which every one precisely comprehends , or easily perceives he is ignorant of , and seeks to be informed . but what precise collection of simple ideas , modesty or frugality stand for in another's use , is not so certainly known : and however we are apt to think , we well enough know , what is meant by gold or iron ; yet the precise complex idea , others make them the signs of , is not so certain : and i believe it is very seldom , that in speaker and hearer , they stand for exactly the same collection : which must needs produce mistakes and disputes , when they are made use of in discourses , wherein men have to do with universal propositions , and would settle in their minds universal truths , and consider the consequences that follow from them . § . . by the same rule , the names of simple modes are next to simple ideas , those that are least liable to doubt or vncertainty , especially those of figure and number , of which men have so clear and distinct ideas , and amongst them , those that are least compounded , and least removed from simple ones . who ever , that had a mind to understand them , mistook the ordinary meaning of seven , or a triangle ? § . . mixed modes also , that are made up but of a few and obvious simple ideas , have usually names of no very doubtful signification . but the names of mixed modes , which comprehend a great number of simple ideas , are commonly of a very doubtful , and undetermined signification , as has been shewed . the names of substances being annexed to ideas , that are neither the real essences , nor exact representations of the patterns they are referred to , are liable yet to greater imperfection and uncertainty , especially when we come to a philosophical use of them . § . . the great disorder that happens in our names of substances , proceeding for the most part from our want of knowledge , and inability to penetrate into their real constitutions , it may probably be wondered , why i charge this as an imperfection , rather upon our words than understandings . this exception , has so much appearance of justice , that i think my self obliged , to give a reason why i have followed this method . i must confess then , that when i first began this discourse of the understanding , and a good while after , i had not the least thought , that any consideration of words was at all necessary to it . but when having passed over the original and composition of our ideas , i began to examine the extent and certainty of our knowledge , i found it had so near a connexion with words , that unless their force and manner of signification were first well observed , there could be very little said clearly and pertinently concerning knowledge : which being conversant about truth , had constantly to do with propositions : and though it terminated in things , yet it was for the most part so much by the intervention of words , that they seem'd scarce separable from our general knowledge . at least they interpose themselves so much between our understandings , and the truth , it would contemplate and apprehend , that like the medium through which visible objects pass , their obscurity and disorder does not seldom cast a mist before our eyes , and impose upon our understandings . if we consider , in the fallacies men put upon themselves as well as others , and the mistakes in mens disputes and notions , how great a part is owing to words , and their uncertain or mistaken significations , we shall have reason to think this no small obstacle in the way to knowledge ; which , i conclude we are the more careful to be warned of , because it has been so far from being taken notice of as an inconvenience , that the arts of improving it , have been made the business of mens study ; and attained the reputation of learning and subtilty , as we shall see in the following chapter . but i am apt to imagine , that were the imperfections of language , as the instrument of knowledge , more throughly weighed , a great many of the controversies , that make such a noise in the world , would of themselves cease ; and the way to knowledge , and , perhaps , peace too , lie a great deal opener than it does . § . . sure i am , that the signification of words , in all languages , depending very much on the thoughts , notions , and ideas of him that uses them , must unavoidably be of great uncertainty , to men of the same language and country . this is so evident in the greek authors , that he that shall peruse their writings , will find , in almost every one of them , a distinct language , though the same words . but when to this natural difficulty in every country , there shall be added different countries , and remote ages , wherein the speakers and writers had very different notions , tempers , customs , ornaments , and figures of speech , &c. every one of which , influenced the signification of their words then , though to us now , they are lost and unknown , it would become us to be charitable one to another in our interpretations or misunderstandings of those ancient writings , which though of great concernment to us to be understood , are liable to the unavoidable difficulties of speech , which ( if we except the names of simple ideas , and some very obvious things ) is not capable , without a constant defining the terms , of conveying the sense and intention of the speaker , without any manner of doubt and uncertainty , to the hearer . and in discourses of religion , law , and morality , as they are matters of the highest concernment , so there will be the greatest difficulty . § . . the volumes of interpreters , and commentators on the old and new testament , are but too manifest proofs of this . though every thing said in the text be infallibly true , yet the reader may be , nay , cannot chuse but be very fallible in the understanding of it . nor is it to be wondred , that the will of god , when cloathed in words , should be liable to that doubt and uncertainty , which unavoidably attends that sort of conveyance , when even his son , whilst cloathed in flesh , was subject to all the frailties and inconveniencies of humane nature , sin excepted . and we ought to magnifie his goodness , that he hath spread before all the world , such legible characters of his works and providence , and given all mankind so sufficient a light of reason , that they to whom this written word never came , could not ( when-ever they set themselves to search ) either doubt of the being of a god , or of the obedience due to him. since then the precepts of natural religion are plain , and very intelligible to all mankind , and seldom come to be controverted ; and other revealed truths , which are conveyed to us by books and languages , are liable to the common and natural obscurities and difficulties incident to words , methinks it would become us to be more careful and diligent in observing the former , and less magisterial , positive , and imperious , in imposing our own sense and interpretations of the latter . chap. x. of the abuse of words . § . . besides the imperfection that is naturally in language , and the obscurity and confusion that is so hard to be avoided in the use of words , there are several wilful faults and neglects , which men are guilty of , in th●● way of communication , whereby they render these signs less clear and distinct in their signification , than naturally they need to be . § . . first , in this kind , the first and most palpable abuse is , the using of words , without clear and distinct ideas ; or , which is worse , signs without any thing signified . of these there are two sorts : i. one may observe , in all languages , certain words , that if they be examined , will be found , in their first original , and their appropriated use , not to stand for any clear and distinct ideas . these , for the most part , the several sects of philosophy and religion have introduced . for their authors , or promoters , either affecting something singular , and out of the way of common apprehensions , or to support some strange opinions , or cover some weakness of their hypothesis , seldom fail to coin new words , and such as , when they come to be examined , may justly be called insignificant terms . for having either had no determinable collection of ideas annexed to them , when they were first invented ; or at least such as , if well examined , will be found inconsistent , 't is no wonder if afterwards , in the vulgar use of the same party , they remain empty sounds , with little or no signification , amongst those who think it enough to have them often in their mouths , as the distinguishing characters of their church , or school , without much troubling their heads to examine , what are the precise ideas they stand for . i shall not need here to heap up instances , every one's reading and conversation will sufficiently furnish him : or if he wants to be better stored , the great mint-masters of these kind of terms , i mean the schoolmen and metaphysicians , ( under which , i think , the disputing natural and moral philosophers of these latter ages , may be comprehended , ) have wherewithal abundantly to content him . § . . ii. others there be , who extend this abuse yet farther , who take so little care● to lay by words , which in their primary notation have scarce any clear and distinct ideas they are annexed to , that by an unpardonable negligence , they familiarly use words , which the propriety of language has affixed to very important ideas , they use them , i say , without any distinct meaning at all . wisdom , glory , grace , &c. are words frequent enough in every man's mouth ; but if a great many of those who use them , should be asked , what they mean by them ? they would be at a stand , and not know what to answer : a plain proof , that though they have learned those sounds , and have them ready at their tongues ends , yet there are no clear and distinct ideas laid up in their minds , which are to be expressed to others by them . § . . men , having been accustomed from their cradles to learn words , which are easily got and retained , before they knew , or had framed the complex ideas , to which they were annexed , or which were to be found in the things they were thought to stand for , they usually continue to do so all their lives , and without taking the pains necessary to settle in their minds clear and distinct ideas , they use their words for such unsteady and confused notions as they have , contenting themselves with the same words other people use ; as if their very sound , necessarily carried with it constantly the same meaning . this though men make a shift with , in their ordinary occurrences of li●e , where they find it necessary to be understood , and there●ore they make signs till they are so : yet this insignificancy in their words , when they come to reason , concerning either their tenents or interest , manifestly fills their discourse with abundance of empty unintelligible noise and jargon , especially in moral matters , where the words , for the most part , standing ●or arbitrary and numerous collections of ideas , not regularly and permanently united in nature , their bare sounds are often only thought on , or at least very obscure and uncertain notions annexed to them● men take the words they find in use amongst their neighbours ; and that they may not seem ignorant what they stand for , use them confidently , without much troubling their heads about a certain fixed meaning : whereby , besides the ease of it , they obtain this advantage , that as in such discourses they seldom are in the right , so they are as seldom to be convinced , that they are in the wrong ; it being all one to go about to draw those men out of their mistakes , who have no setled notions , as to dispossess a vagrant of his habitation , who has no setled abode : this i guess to be so ; and every one may observe in himself and others , whether it be , or no. § . . secondly , another great abuse of words is , inconstancy in the use of them . it is hard to find a discourse written of any subject , especially of controversie , wherein one shall not observe , if he read with attention , the same words ( and those commonly the most material in the discourse , and upon which the argument turns ) used sometimes for one collection of simple ideas , and sometimes for another , which is a perfect abuse of language . words being intended for signs of my ideas , to make them known to others , not by any natural signification , but by a voluntary imposition , 't is plain cheat and abuse , when i make them stand sometimes for one thing , and sometimes for another ; the wilful doing whereof , can be imputed to nothing but great folly , or greater dishonesty . and a man , in his accompts with another , may , with as much fairness , make the characters of numbers stand sometimes for one , and sometimes for another collection of unites : v. g. this character , stands sometimes for three , sometimes for four , and sometimes for eight ; as in his discourse , or reasoning , make the same words stand for different collections of simple ideas . if men should do so in their reckonings , i wonder who would have to do with them ? one who should speak thus , in the affairs and business in the world , and call sometimes seven , sometimes nine , as best served his advantage , would presently have clapp'd upon him one of the two names men constantly are disgusted with ; and yet in arguings , and learned contests , the same sort of proceeding passes commonly for wit and learning : but yet , to me , it appears a greater dishonesty , than the misplacing of counters , in the casting up a debt , and the cheat the greater , by how much truth is of greater concernment and value , than money . § . . thirdly , another abuse of language is , an affected obscurity , by either applying old words , to new and unusual significations ; or introducing new and ambiguous terms , without defining either ; or else putting them so together , as may confound their ordinary meaning . though the peripatetick philosophy has been most eminent in this way , yet other sects have not been wholly clear of it . there is scarce any of them , that are not cumbred with some difficulties , ( such is the imperfection of humane knowledge , ) which they have been fain to cover with obscurity of terms , and to confound the signification of words , which , like a mist before peoples eyes , might hinder their weak parts from being discovered . that body and extension , in common use , stand for two distinct ideas , is plain to any one that will but reflect a little : for were their signification precisely the same , it would be as proper , and as intelligible to say , the body of an extension , as the extension of a body ; and yet there are those who find it necessary to confound their signification . to this abuse , and the mischiefs of confounding the signification of words , logick , and the liberal sciences , as they have been handled in the schools , have given reputation ; and the admired art of disputing , hath added much to the natural imperfection of languages , whilst it has been made use of , and fitted to perplex the signification of words , more than to discover the knowledge and truth of things : and he that will look into that sort of learned writings , will find the words there much more obscure , uncertain , and undetermined in their meaning , than they are in ordinary conversation . § . . this is unavoidably to be so , where mens parts and learning , are estimated by their skill in disputing . and if reputation and reward shall attend these conquests , which depend mostly on the fineness and niceties of words , 't is no wonder if the wit of man so employ'd , should perplex , involve , and subtilize the signification of sounds , so as never to want something to say , in opposing or defending any question ; the victory being adjusted not to him who had truth on his side , but the last word in the dispute . § . . this , though a very useless skill , and that which i think the direct opposite to the ways of knowledge , hath yet passed hitherto under the laudable and esteemed names of subtility and acuteness , and has had the applause of the schools , and encouragement of one part of the learned men of the world ; and no wonder , since the philosophers of old , ( the disputing and wrangling philosophers i mean , such as lucian wittily , and with reason taxes , ) and the schoolmen since , aiming at glory and esteem , for their great and universal knowledge , easier a great deal to be pretended to , than really acquired , found this a good expedient to cover their ignorance , with a curious and unexplicable web of perplexed words , and procure to themselves the admiration of others , by unintelligible terms ; the apter to produce wonder , because they could not be understood : whilst it appears in all history , that these profound doctors , were no wiser , nor more useful , than their neighbours ; and brought but small advantage to humane life , or the societies , wherein they lived● unless the coining of new words , where they produced no new things to apply them to , or the perplexing or obscuring the signification of old ones● and so bringing all things into question and dispute , were a thing profitable to the life of man , or worthy commendation and reward . § . . for , notwithstanding these learned disputants , these all knowing doctors , it was to the unscholastick statesman , that the governments of the world owed their peace , defence , and liberties ; and from the illiterate and contemned mechanick , ( a name of disgrace , ) that they received the improvemnts of useful arts. nevertheless , this artificial ignorance , and learned gibberish , prevailed mightily in these last ages , by the interest and artifice of those , who found no easier way to that pitch of authority and dominion they have attained , than by amusing the men of business , and ignorant , with hard words , or employing the ingenious and idle in intricate disputes , about unintelligible terms , and holding them perpetually entangled in that endless labyrinth . besides , there is no such way to gain admittance , or give defence to strange and absurd doctrines , as to guard them round about with legions of obscure , doubtful , and undefined words . which yet make these retreats , more like the dens of robbers , or holes of foxes , than the fortresses of fair warriours : which if it be hard to get them out of , it is not for the strength that is in them , but the briars and thorns , and the obscurity of the thickets they are beset with . for untruth being unacceptable to the mind of man , there is no other defence left for absurdity , but obscurity . § . . thus learned ignorance , and this art of keeping , even inquisitive men , from true knowledge , hath been propagated in the world , and hath much perplexed , whilst it pretended to inform the understanding . for we see , that other well-meaning and wise men , whose education and parts had not attained that accuteness , could intelligibly express themselves to one another ; and in its plain use , make a benefit of language . but though unlearned men well enough understood the words white and black , &c. and had constant notions of the ideas signified by those words ; yet there were philosophers found , who had learning and subtilty enough to prove , that snow was black ; ( i. e. to prove , that white was black ; ) whereby they had the advantage to destroy the instruments and means of discourse , conversation , instruction , and society ; whilst with great art and subtility , they did no more but perplex and confound the signification of words , and thereby render language less useful , than the real defects of it had made it , a gift , which the illiterate had not attained to . § . . these learned men did equally instruct mens understandings , and profit their lives , as he who should alter the signification of known characters , and , by a subtile device of learning , far surpassing the capacity of the illiterate , dull , and vulgar , should , in his writing , shew , that he could put a. for b. and d. for e. &c. to the no small admiration and benefit of his reader ; it being as sensless to put black , which is a word agreed on to stand for one sensible idea , to put it , i say , for another , or the contrary idea , i. e. to call snow black , as to put this mark a. which is a character agreed on to stand for one modification of sound , made by a certain motion of the organs of speech , for b. which is agreed on to stand for another modification of sound , made by another certain motion of the organs of speech . § . . nor hath this mischief stopped in logical niceties , or curious empty speculations ; it hath invaded the great concernments of humane life and society ; obscured and perplexed the material truths of law and divinity ; brought confusion , disorder , and uncertainty into the affairs of mankind ; and if not destroyed , yet in great measure rendred useless , those two great rules , religion and justice . what have the greatest part of the comments and disputes , upon the laws of god and man served for , but to make the meaning more doubtful , and perplex the sense ? what have been the effect of those multiplied curious distinctions , and accute niceties , but obscurity and uncertainty , leaving the words more unintelligible , and the reader more at a loss ? how else comes it to pass , that princes , speaking or writing to their servants , in their ordinary commands , are easily understood ; speaking to their people , in their laws , are not so ? and , as i remarked before , doth it not often happen , that a man of an ordinary capacity , very well understands a text , or a law , that he reads , till he consults an expositor , or goes to council ; who by that time he hath done explaining them , makes the words signifie either nothing at all , or what he pleases . § . . whether any by interests of these professions have occasioned this , i will not here examine ; but i leave it to be considered , whether it would not be well for mankind , whose concernment it is to know things as they are , and to do what they ought ; and not to spend their lives in talking about them , or tossing words to and fro : whether it would not be well , i say , that the use of words were made plain , and direct ; and that language , which was given us for the improvement of knowledge , and bond of society , should not be employ'd to darken truth , and unsettle peoples rights ; to raise mists , and render unintelligible both morality and religion ? or that at least , if this will happen , it should not be thought learning or knowledge to do so ? § . . fourthly , another great abuse of words is , the taking them for things . this , though it , in some degree , concerns all names in general ; yet more particularly affects those of substances : and to this abuse , these men are most subject , who confine their thoughts to any one system , and give themselves up into a firm belief of the perfection of any received hypothesis ; whereby they come to be persuaded , that the terms of that sect , are so suited to the nature of things , that they perfectly correspond with their real existence . who is there , that has been bred up in the peripatetick philosophy , who does not think the ten names , under which are ranked the ten predicaments , to be exactly conformable to the nature of things ? who is there , of that school , that is not persuaded , that substantial forms , vegetative souls , abhorrence of a vacuum , intentional species , &c. are something real ? these words men have learned from their very entrance upon knowledge , and have found their masters and systems lay great stress upon them ; and therefore they cannot quit the opinion , that they are conformable to nature , and are the representations of something that really exists . the platonists have their soul of the world , and the epicureans their endeavour towards motion , in their atoms , when at rest . there is scarce any sect in philosophy has not a distinct set of terms , that others understand not . but yet this gibberish , which in the weakness of humane understanding , serves so well to palliate mens ignorance , and cover their errours , comes by familiar use amongst those of the same tribe , to seem the most important part of language , and of all others the terms the most significant : and should aërial and aetherial vehicles come once , by the prevalency of that doctrine , to be generally received any where , no doubt those terms would make impressions on mens minds , so as to establish them in the persuasion of the reality of such things , as much as that peripatetick forms have heretofore done . § . . how much names taken for things , are apt to mislead the vnderstanding , the attentive reading of philosophical writers would abundantly discover ; and that , perhaps , in words little suspected of any such misuse . i shall instance in one only , and that a very familiar one . how many intricate disputes have there been about matter , as if there were some such thing really in nature , distinct from body , as 't is evident , the word matter stands for an idea distinct from the idea of body . for if the ideas these two terms stood for , were precisely the same , they might indifferently in all places be put one for the other : but we see , that tho' it be proper to say , there is one matter of all bodies , one cannot say , there is one body of all matters . we familiarly say , one body is bigger than another , but it sounds harsh ( and i think is never used ) to say , one matter is bigger than another . whence comes this then ? viz. from hence , that though matter and body be not really distinct ; but where-ever there is one , there is the other : yet matter and body , stand for two different conceptions , whereof the one is incomplete , and but a part of the other . for body stands for a solid extended figured substance , whereof matter is but a partial , and more confused conception , it seeming to me to be used for the substance and solidity of body , without taking in its extension and figure : and therefore it is that speaking of matter , we speak of it always as one , because in truth , it expresly contains nothing but the idea of a solid substance , which is every where the same , every where uniform : and therefore we no more conceive , or speak of different matters in the world , than we do of different solidities ; though we both conceive , and speak of different bodies , because extension and figure are capable of variation . but since solidity cannot exist without extension , and figure , the taking matter to be the name of something really existing under that precision , has no doubt produced those obscure and unintelligible discourses and disputes , which have filled the heads and books of philosophers concerning materia prima ; which imperfection or abuse , how far it may concern a great many other general terms , i leave to be considered . this , i think , i may at least say , that we should have a great many fewer disputes in the world , if words were taken for what they are , the signs of our ideas only , and not for things themselves . for when we argue about matter , or any the like term , we truly argue only about the idea we express by that sound , whether that precise idea agree to any thing really existing in nature , or no. and if men would tell , what ideas they make their words stand for , there could not be half that obscurity or wrangling , in the search or support of truth , that there is . § . . but whatever inconvenience follows from this mistake of words , this , i am sure , that by constant and familiar use , they charm men into notions far remote from the truth of things . 't would be a hard matter , to persuade any one , that the words which his father or school-master , the parson of the parish , or such a revend doctor used , signified nothing that really existed in nature : which , perhaps , is none of the least causes , that men are so hardly drawn to quit their mistakes , even in opinions purely philosophical , and where they have no other interest but truth . for the words , they have a long time been used to , remaining firm in their minds , 't is no wonder , that the wrong notions annexed to them , should not be removed . § . . fifthly , another abuse of words , is the setting them in the place of things , which they do or can by no means signifie . we may observe , that in the general names of substances , whereof the nominal essences are only known to us , when we put them into propositions , and affirm or deny any thing about them , we do most commonly tacitly suppose , or intend , they should stand for the real essence of a certain sort of substances . for when a man says gold is malleable , he means , and would insinuate something more than this , that what i call gold is malleable , ( though truly it amounts to no more , ) but would have this understood , viz. that gold ; i. e. what has the real essence of gold is malleable , which amounts to thus much , that malleableness depends on , and is inseparable from the real essence of gold. but a man , not knowing wherein that real essence consists , the connexion in his mind of malleableness , is not truly with an essence he knows not , but only with the sound gold he puts for it . thus when we say , that animal rationale is , and animal implume bibes latis unguibus is not a good definition of a man ; 't is plain , we suppose the name man in this case to stand for the real essence of a species , and would signifie , that a rational animal better described that real essence , than a two-leg'd animal with broad nails , and without feathers . for else , why might not plato as properly make the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or man , stand for his complex idea , made up of the ideas of a body , distinguished from others , by a certain shape and other outward appearances , as aristotle , make the complex idea , to which he gave the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or man , of body , and the faculty of reasoning join'd together , unless the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or man , were supposed to stand for something else , than what it signifies , and the idea a man professes he would express by it ? § . . 't is true , the names of substances would be much more useful , and propositions made in them much more certain , were the real essences of substances , the ideas in our minds , which those words signified . and 't is for want of those real essences , that our words convey so little knowledge or certainty in our discourses about them : and therefore the mind , to remove that imperfection as much as it can , makes them , by a secret supposition , to stand for a thing , having that real essence , as if thereby it made some nearer approaches to it . for though the word man or gold , signifie nothing truly but a complex idea of properties , united together in one sort of substances : yet there is scarce any body in the use of these words , but often supposes each of those names to stand for a thing having the real essence , on which those properties depend ; which is so far from diminishing the imperfection of our words , that by a plain abuse , it adds to it : when we would make them stand for something , which not being in our complex idea , the name we use , can no ways be the sign of . § . . this shews us the reason , why in mixed modes any of the ideas that make the composition of the complex one , being left out , or changed , it is allowed to be another thing , i. e. to be of another species , as is plain in chance-medly , man-slaughter , murther , parricide , &c. the reason whereof is , because the complex idea signified by that name , is the real , as well as nominal essence ; and there is no secret reference of that name to any other essence , but that . but in substances , it is not so . for though in that called gold , one puts into his complex idea , what another leaves out ; and vice versâ : yet men do not usually think , that therefore the species is changed : because they secretly in their minds refer that name , and suppose it annexed to a real immutable essence of a thing existing , on which those properties depend . he that adds to his complex idea of gold , that of fixedness , or solubility in aq . regia , which he put not in it before , is not thought to have changed the species ; but only to have a more perfect idea , by adding another , which is always in rerum natura , joined with those other , of which his former complex idea consisted . but this reference of the name , to a thing whereof we have not the idea , is so far from helping at all , that it only serves the more to involve us in difficulties . for by this tacit reference to the real essence of that species of bodies , the word gold ( which by standing for a more or less perfect collection of simple ideas , serves to design that sort of body well enough in civil discourse ) comes to have no signification at all , being put for somewhat whereof we have no idea at all ; and so can signifie nothing at all , when the body it self is away . for however it may be thought all one ; yet , if well considered , it will be found a quite different thing , to argue about gold in name , and about a parcel of the body it self , v. g. a piece of leaf-gold laid before us ; though in discourse , we are fain to substitute the name for the thing . § . . that which , i think , very much disposes men to substitute their names for the real essences of species , is the supposition before mentioned , that nature works regularly in the production of things , and sets the boundaries to each of those species , by giving exactly the same real internal constitution to each individual , which we rank under one general name . whereas any one who observes their different qualities , can hardly doubt that many of the individuals , called by the same name , are in their internal constitution , as different one from another , as several of those which are ranked under different specifick names . this supposition , however that the same precise internal constitution goes always with the same specifick name , makes men forward to take those names for the representatives of those real essences , though indeed they signifie nothing but the complex ideas they have in their minds , when they use them . so that , if i may so say , signifying one thing , and being supposed for , or put in the place of another , they cannot but , in such a kind of use , cause a great deal of uncertainty in men's discourses ; especially in those who have throughly imbibed the doctrine of substantial forms , whereby they firmly imagine the several species of things to be determined and distinguished . § . . but however preposterous and absurd it be , to make our names stand for ideas we have not , or ( which is all one ) essences that we know not , it being in effect , to make our words the signs of nothing ; yet t is evident to any one , whoever so little reflects on the use men make of their words , that there is nothing more familiar . when a man asks , whether this or that thing he sees , let it be a drill , or a monstrous foetus , be a man , or no ; 't is evident , the question is not , whether that particular thing agree to his complex idea , expressed by the name man : but whether it has in it the real essence of a species of things , which he supposes his name man to stand for . in which way of using the names of substances , there are these false suppositions contained . first , that there are certain precise essences , according to which nature makes all particular things , and by which they are distinguished into species . that every thing has a real constitution , whereby it is what it is , and on which its sensible qualities depend , is past doubt : but i think it has been proved , that this makes not the distinction of species , as we rank them ; nor the boundaries of their names . secondly , this tacitly also insinuates , as if we had ideas of these proposed essences . for to what purpose else is it , to enquire whether this or that thing have the real essence of the species man , if we did not suppose that there were such a specifick essence known ? which yet is utterly false : and therefore such application of names , as would make them stand for ideas we have not , must needs cause great disorder in discourses and reasonings about them , and be a great inconvenience in our communication by words . § . . sixthly , there remains yet another more general , though , perhaps , less observed abuse of words ; and that is , that men having by a long and familiar use annexed to them certain ideas , they are apt to imagine so near and necessary a connexion between the names and the signification they use in them , that they forwardly suppose one cannot but understand what their meaning is : and therefore one ought to acquiesce in the words delivered , as if it were past doubt , that in the use of those common received sounds , the speaker and hearer had necessarily the same precise ideas . whence presuming , that when they have in discourse used any term , they have thereby , as it were , set before others the very thing they talk of . and so likewise taking the words of others , as naturally standing for just what they themselves have been accustomed to apply them to , they never trouble themselves to explain their own , or understand clearly others meaning . from whence commonly proceeds noise , and wrangling , without improvement or information ; whilst men take words to be the constant regular marks of agreed notions , which in truth , are no more but the voluntary and unsteady signs of their own ideas . and yet men think it strange , if in discourse , or ( where it is often absolutely necessary ) in dispute , one sometimes asks the meaning of their terms : though the arguings , one may every day observe in conversation , make it evident , that there are few names of complex ideas , which any two men use for the same just precise collection . 't is hard to name a word , which will not be a clear instance of this . life is a term , none more familiar . any one almost would take it for an affront , to be asked what he meant by it . and yet if it comes in question , whether a plant , that lies ready formed in the seed , have life ; whether the embrio in an egg before incubation , or a man in a swound without sense or motion , be alive or no , it is easie to perceive , that a c●ear distinct settled idea does not always accompany the use of so known a word , as that of life is . some gross and confused conceptions men indeed ordinarily have , to which they apply the common words of their language , and that serves them well enough in their ordinary discourses and affairs : but this is not sufficient for philosophical enquiries . knowledge and reasoning require precise determinate ideas . and though men will not not be so importunately dull , as not to understand what others say , without demanding an explication of their terms ; nor so troublesomely critical , as to correct others in the use of the words they receive from them ; yet where truth and knowledge are concerned in the case , i know not what fault it can be to desire the explication of words , whose sense seems dubious : or why a man should be ashamed to own his ignorance , in what sense another man uses his words , since he has no other way of certainly knowing it , but by being informed . this abuse of taking words upon trust , has no where spread so far , nor with so ill effects , as amongst men of letters . the multiplication and obstinacy of disputes , which has so laid waste the intellectual world , is owing to nothing more , than to this ill use of words . for though it be generally believed , that there is great diversity of opinions in the volumes and variety of controversies , the world is distracted with ; yet the most i can find , that the contending learned men of different parties do , in their arguings one with another , is , that they speak different languages . for i am apt to imagine , that when any of them quitting terms , think upon things , and know what they think , they think all the same . though perhaps , what they would have , be different . § . . to conclude this consideration of the imperfection , and abuse o● language ; the ends of language in our discourse with others , being chiefly these three : first , to make known one man's thoughts or ideas to another . secondly , to do it with as much ease and quickness , as is possible ; and thirdly , thereby to convey the knowledge of things . language is either abused , or deficient , when it fails in any of these three . first , words fail in the first of these ends , and lay not open one man's ideas to anothers view . first , when men have names in their mouths without any clear and distinct ideas in their minds , whereof they are the signs● or secondly , when they apply the common received names of any language to ideas , to which the common use of that language does not apply them ; or thirdly , when they apply them very unsteadily , making them stand now for one , and by and by for another idea . § . . secondly , men fail of conveying their thoughts , with all the quickness and ease that may be , when they have complex ideas , without having distinct names for them . this is sometimes the fault of the language it self , which has not in it a sound yet apply'd to such a signification : and sometimes the fault of the man , who has not yet learn'd the name for the idea he would shew another . § . . thirdly , there is no knowledge of things conveyed by men's words , when their ideas agree not to the reality of things . though it be a defect , that has its original in our ideas , which are not so conformable to the nature of things , as attention , study , and application might make them ; yet it fails not to extend it self to our words too , when we use them as signs of real beings , which yet never had any reality or existence . § . first , he that hath words of any language , without distinct ideas in his mind , to which he applies them , does , so far as he uses them in discourse , only make a noise without any sense or signification ; and how learned soever he may seem by the use of hard words , or learned terms , is not much more advanced thereby in knowledge , than he would be in learning , who had nothing in his study , but the bare titles of books , without possessing the contents of them . for all such words , however put into discourse , according to the right construction of grammatical rules , or the harmony of well turned periods , do yet amount to nothing but bare sounds , and nothing else . § . . secondly , he that has complex ideas , without particular names for them , would be in no better a case than a book-seller , who had in his ware-house volumes that lay there unbound , and without titles ; which he could therefore make known to others , only by shewing the loose sheets , and communicate them only by tale. this man is hindred in his discourse , for want of words to communicate his complex ideas , which he is therefore forced to make known by an enumeration of the simple ones that compose them ; and so is sain often to use twenty words , to express what another man signifies in one . § . . thirdly , he that uses not constantly the same sign for the same idea , but uses the same words sometimes in one , and sometimes in another signification , ought to pass in the schools and conversation , for as fair a man , as he does in the market and exchange , who sells several things under the same name . § . . fourthly , he that applies the words of any language to ideas , different from those , to which the common use of that country applies them , however his own understanding may be filled with truth and light , will not by such words be able to convey one jot of it to others , without defining . for however , the sounds are such as are familiarly known , and easily enter the ears of those who are accustomed to them ; yet standing for other ideas than they usually make them the signs of , they cannot make known his thoughts who uses them . § . . fifthly , he that hath ideas of substances , which never existed , nor have any correspondence with the real nature of things , to which he gives setled and defined names , may fill his discourse , and , perhaps , another man's head , with the fantastical imaginations of his own brain , but will be very far from advancing thereby one jot , in real and true knowledge . § . . he that hath names without ideas , wants meaning in his words , and speaks only empty sounds . he that hath complex ideas without names for them , wants liberty and dispatch in his expressions , and is necessitated to use periphrases . he that uses his words loosly and unsteadily , will either be not minded , or not understood . he that applies his names to ideas , different from their common use , wants propriety in his language , and speaks gibberish : and he that hath ideas of substances , disagreeing with the real existence of things , so far wants the materials of true knowledge in his understanding , and hath , instead thereof , chimaeras . § . . in our notions , concerning substances , we are liable to all the former inconveniencies ; v. g. . he that uses the word tarantula , without having any imagination or idea of what it stands for , pronounces a good word ; but so long means nothing at all by it . . he that , in a new-discovered country , shall see several sorts of animals and vegetables , unknown to him before , may have as true ideas of them , as of a horse , or a stag ; but can speak of them only by a description till he shall either take the name the natives call them by , or give them one himself . . he that uses the word body sometimes for pure extension , and sometimes for extension and solidity together , will talk very ●allaciously . . he that gives the name horse , to that idea which common usage calls mule , talks improperly , and will not be understood . . he that thinks the name centaur stands for some real being , imposes on himself , and mistakes words for things . § . . in modes and relations generally , we are liable only to the four first of these inconveniencies , ( viz. ) . i may have in my memory the names of modes , as gratitude , or charity , and yet not have any precise ideas annexed in my thoughts to those names . . i may have ideas , and not know the names that belong to them ; v. g. i may have the idea of a man's drinking till his colour and humour be altered , till his tongue trips , and his eyes look red , and his feet fail him ; and yet not know , that it is to be called drunkenness . . i may have the ideas of vertues , or vices , and names also , but apply them amiss : v. g. when i apply the name frugality , to that idea which others call and signifie by this sound , covetousness . . i may use any of those names with inconstancy . . but in modes and relations , i cannot have ideas disagreeing to the existence of things : for modes being complex ideas , made by the mind at pleasure ; and relation being but my way of considering , or comparing two things together , and so also an idea o● my own making , these ideas can scarce be sound to disagree with any thing existing ; since they are not in the mind , as the copies of things regularly made by nature , nor as properties inseparably slowing from the internal constitution or essence of any substance ; but , as it were , patterns lodg'd in my memory , with names annexed to them , to denominate actions and relations by , as they come to exist . but the mistake is commonly in my giving a wrong name to my conceptions ; and so using words in a different sense from other people , i am not understood , but am thought to have wrong ideas of them , when i give wrong names to them . only if i put in my ideas of mixed modes or relations , any inconsistent ideas together , i fill my head also with chimaeras ; since such ideas , if well examined , cannot so much as exist in the mind , much less any real being , be ever denominated from them . § . . since wit and fancy finds easier entertainment in the world , than dry truth and real knowledge , figurative speeches , and allusion in language , will hardly be admitted , as an imperfection or abuse of it . i confess , in discourses , where we seek rather pleasure and delight , than information and improvement , such ornaments as are borrowed from them , can scarce pass for faults . but yet , if we would speak of things as they are , we must allow , that all the art of rhetorick , besides order and clearness , all the artificial and figurative application of words eloquence hath invented , are for nothing else , but to insinuate wrong ideas , move the passions , and thereby mislead the judgment ; and so indeed are perfect cheat : and therefore however laudable or allowable oratory may render them in harangues and popular addresses , they are certainly , in all discourses that pretend to inform and instruct , wholly to be avoided ; and where truth and knowledge are concerned , cannot but be thought a great fault , either of the language or person that makes use of them . what , and how various they are , i shall not trouble my self to take notice ; the books of rhetorick which abound in the world , will inform those who want to be informed : only i cannot but observe , how little the preservation and improvement of truth and knowledge , is the care and concern of mankind ; since the arts of fallacy are endow'd and preferred ; and 't is plain how much men love to deceive , and be deceived , since the great art of deceit and errour , rhetorick i mean , has its established professors , is publickly taught , and has always been had in great reputation . and , i doubt not , but it will be thought great boldness , if not brutality in me , to have said thus much against it . eloquence , like the fair sex , has too prevailing beauties in it , to suffer it self ever to be spoken against : and 't is in vain to find fault with those arts of deceiving , wherein men find pleasure to be deceived . chap. xi . of the remedies of the foregoing imperfections and abuses . § . . the natural and improved imperfections of language , we have seen above at large ; and speech being the great bond that holds society together , and the common conduit , whereby the improvements of knowledge are conveyed from one man , and one generation to another , it would well deserve our most serious thoughts , to consider what remedies are to be found for these inconveniences above-mentioned . § . . i am not so vain to think , that any one can pretend to attempt the perfect reforming the languages of the world , no not so much as that of his own country , without rendring himself ridiculous . to require that men should use their words , all in the same sense , and for clear , distinct , and uniform ideas , would be to think , that all men should have the same notions , and should talk of nothing but what they have clear and distinct ideas of ; which is not to be expected by any one , who hath not vanity enough to imagine he can prevail with men , to be very knowing , or very silent . and he must be little skill'd in the world , who thinks that a voluble tongue , shall accompany only a good understanding ; or that mens talking much or little , shall hold proportion only to their knowledge . § . . but though the market and exchange must be lest to their own ways of talking , and gossippings , not robb'd of their ancient privilege ; though the schools , and men of argument would , perhaps , take it amiss to have any thing offered to abate the length , or lessen the number of their disputes ; yet , methinks those who pretend seriously to search after , or maintain truth , should think themselves obliged to study how they might deliver themselves without obscurity , doubtfulness , or equivocation , to which mens words are naturally liable , if care be not taken . § . . for he that shall well consider the errours and obscurity , the mistakes and confusion , that is spread in the world by an ill use of words , will find some reason to doubt , whether language , as it has been employ'd , has contributed more to the improvement or hindrance of knowledge amongst mankind . how many are there , that when they would think on things , fix their thoughts only on words , especially when they would apply their minds to moral matters ? and who then can wonder , if the result of such contemplations and reasonings , about little more than sounds , whilst the ideas they annexed to them , are very confused , or very unsteady , or perhaps none at all ; who can wonder , i say , that such thoughts and reasonings , end in nothing but obscurity and mistake , without any clear judgment or knowledge ? § . . this inconvenience , in an ill use of words , men suffer in their own private meditations : but much more manifest are the disorders which follow from it , in conversation , discourse , and arguings with others . for language being the great conduit , whereby men convey their discoveries , reasonings , and knowledge , from one to another , he that makes an ill use of it , though he does not corrupt the fountains of knowledge , which are in things themselves ; yet he does , as much as in him lies , break or stop the pipes , whereby it is distributed to the publick use and advantage of mankind . he that uses words , without any clear and steady meaning , what does he but lead himself and others into errours ? and he that designedly does it , ought to be looked on as an enemy to truth and knowledge . and yet , who can wonder , that all the sciences and parts of knowledge , have been so over-charged with obscure and equivocal terms , and insignificant and doubtful expressions , capable to make the most attentive or quick-sighted , very little , or not at all the more knowing or orthodox ; since subtilty , in those who make profession to te●ch or defend truth , hath passed so much for a vertue : a vertue , indeed , which consisting , for the most part , in nothing but the fallacious and illusory use of obscure or deceitful terms , is only fit to make men more conceited in their ignorance , and obstinate in their errours . § . . let us look into the books of controversies of any kind , there we shall see , that the effect of obscure , unsteady , or equivocal terms , is nothing but noise and wrangling about sounds , without convincing or bettering a man's understanding . for if the idea be not agreed on , betwixt the speaker and hearer , for which the words stand , the argument is not about things , but names . as often as such a word , whose signification is not ascertained betwixt them , comes in use , their understandings have no other object wherein they agree , but barely the sound , the things that they think on at that time , as expressed by that word , being quite different . § . . whether a bat be a bird , or no , is not a question , whether a bat be another thing than indeed it is , or have other qualities than indeed it has , for that would be extremely absurd to doubt of : but the question is , . either between those that acknowledged themselves to have but imperfect ideas of one or both of those sorts of things , for which these names are supposed to stand ; and then it is a real enquiry , concerning the nature of a bird , or a bat , to make their yet imperfect ideas of it more complete , by examining , whether all the simple ideas , to which combined together , they both give the name bird , be all to be found in a bat : but this is a question only of enquirers , ( not disputers , ) who neither affirm , nor deny , but examine : or , . it is a question between disputants ; whereof the one affirms , and the other denies , that a bat is a bird : and then the question is barely about the signification of one , or both these words ; in that they not having both the same complex ideas , to which they give these two names , one holds , and t'other denies , that these two names may be affirmed one of another . were they agreed in the signification of these two names , it were impossible they should dispute about them : for they would presently and clearly see , ( were that adjusted between them , ) whether all the simple ideas , of the more general name bird , were found in the complex idea of a bat , or no ; and so there could be no doubt , whether a bat were a bird , or no. and here i desire it may be considered , and carefully examined , whether the greatest part of the disputes in the world , are not meerly verbal , and about the signification of words ; and that if the terms they are made in , were defined , and reduced in their signification ( as they must be , where they signifie any thing ) to the simple ideas they stand for , those disputes would not end of themselves , and immediately vanish . i leave it then to be considered , what the learning of disputation is , and how well they are imploy'd for the advantage of themselves , or others , whose business is only the vain ostentation of sounds ; i. e. those who spend their lives in disputes and controversies . when i shall see any of those combatants , strip all his terms of ambiguity and obscurity , ( which every one may do , in the words he uses himself , as far as he has clear and distinct notions to which he applies them , ) i shall think him a champion for knowledge , truth , and peace , and not the slave of vain-glory , ambition , or a party . § . . to remedy the defects of speech before-mentioned , to some degree , and to prevent the inconveniencies that follow from them , i imagine , the observation of these following rules may be of use , till some body better able shall judge it worth his while , to think more maturely on this matter , and oblige the world with his thoughts on it . first , a man should take care to use no word without a signification , no name without an idea for which he makes it stand . this rule will not seem altogether needless , to any one who shall take the pains to recollect how often he has met with such words ; as instinct , sympathy , and antipathy , &c. in the discourse of others , so made use of , as he might easily conclude , that those that used them , had no ideas in their minds to which they applied them ; but spoke them only as sounds , which usually served instead of reasons , on the like occasions . not but that these words , and the like , have and may be used , in very proper significations● but there being no natural connexions between any words , and any ideas , these , and any other , may be learn'd by rote , and pronounced or writ by men , who have no ideas in their minds , to which they have annexed them , and for which they make them stand ; which is necessary they should , if men should speak intelligibly , even to themselves alone . § . . secondly , 't is not enough a man uses his words , as signs of some ideas ; those ideas he annexes them to , must be clear and distinct : which in complex ideas , is the knowing the particular ones that make that composition , of which , if any one be again complex , 't is the knowing also the precise collection , that is united in each , and so till we come to simple ones . this is very necessary in names of modes , and especially moral words ; which having no setled objects in nature , from whence , their ideas are taken , as from their originals , are apt to be very confused . iustice is a word in every man's mouth , but most commonly with a very undetermined loose signification : which will always be so , unless a man has in his mind a distinct comprehension of the component parts that complex idea consists of ; and if it be decompounded , must be able to resolve it still on , till he at last comes to the simple ideas that make it up : and unless this be done , a man makes an ill use of the word , let it be iustice , for example , or any other . i do not say , a man needs stand to recollect , and make this analysis at large , every time the word iustice comes in his way : but this , at least , is necessary , that he have so examined the signification of that name , and setled the idea of all its parts in his mind , that he can do it when he pleases . if one , who makes his complex idea of iustice , to be such a treatment of the person or goods of another , as is according to law , hath not a clear and distinct idea what law is , which makes a part of his complex idea of justice , 't is plain , his idea of justice it self , will be confused and imperfect . this exactness will , perhaps , be judged very troublesome ; and therefore most men will think , they may be excused from setling the complex ideas of mixed modes so precisely in their minds . but yet i must say , till this be done , it must not be wondred , they have a great deal of obscurity and confusion in their own minds , and a great deal of wrangling in their discourses with others . § . . in substances , something more is required , than the distinct ideas their names stand for , they must also be conformable to things , as they exist : but of this , i shall have occasion to speak more at large by and by . this exactness is absolutely necessary in enquiries , after philosophical knowledge and controversies about truth . and though it would be well too , if it extended it self to common conversation , and the ordinary affairs of life ; yet i think , that is scarce to be expected . vulgar notions suit vulgar discourses ; and both , though confused enough , yet serve pretty well the market , and the wake . merchants and lovers , cooks and taylors , have words wherewithal to dispatch their ordinary affairs ; and so , i think , might philosophers and disputants too , if they had a mind to understand , and to be clearly understood . § . . thirdly . 't is not enough that men have ideas , clear and distinct ideas , for which they make these signs stand : but they must also take care to apply their words , as near as may be , to such ideas as common use has annexed them to . for words , especially of languages already framed , being no man 's private possession , but the common measure of commerce and communication , 't is not for any one , at pleasure , to change the stamp they are current in ; nor alter the ideas they are affixed to ; or at least when there is a necessity to do so , he is bound to give notice of it . men's intentions in speaking are , or at least should be , to be understood , which cannot be without the frequent explanations , demands , and other the like incommodious interruptions , where men do not follow common use. propriety of speech , is that which gives our thoughts entrance into other men's minds , with the greatest ease and advantage ; and therefore deserves some part of our care and study , especially in the names of moral words , whose proper use is to be learn'd from those , who in their writings and discourses , appear to have had the clearest notions , and apply'd to them their terms , with the best choice and clearness . this way of using a man's words , according to the propriety of the language , though it have not always the good fortune to be understood : yet most commonly leaves the blame of it on him , who is so unskilful in the language he speaks , as not to understand it , when made use of , as it ought to be . § . . fourthly . but because common use has not so visibly annexed any signification to words , as to make men know always certainly what they precisely stand for : and because men in the improvement of their knowledge , come to have ideas different from the vulgar , and ordinary received ones , for which they must either make new words , ( which men seldom venture to do , for fear of being thought guilty of affectation , or novelty , ) or else must use old ones , in a new signification . therefore after the observation of the foregoing rules , it is sometimes necessary , for the ascertaining the signification of words , to declare their meaning ; where either common use , has left it uncertain and loose ; ( as it has in most names of very complex ideas ; ) or where a man uses them , in a sens● any way peculiar to himself ; or where the term being very material in the discourse , and that upon which it chie●ly turns , is liable to any doubtfulness , or mistake . § . . as the ideas , men's words stand for , are of different sorts ; so the way of making known the ideas , they stand for , when there is occasion , is also different . for though defining be thought the proper way , to make known the proper signification of words ; yet there be some words , that will not be defined , as there be others , whose precise meaning cannot be made known , but by definition : and , perhaps , a third , which partake somewhat of both the other , as we shall see in the names of simple ideas , modes , and substances . § . . first , when a man makes use of the name of any simple idea , which he perceives is not understood , or is in danger to be mistaken , he is obliged by the laws of ingenuity , and the end of speech , to declare its meaning , and make known what idea he makes it stand for . this as has been shewed , cannot be done by definition ; and therefore , when a synonymous word fails to do it , there is but one of these ways le●t . first , sometimes the naming the subject , wherein that simple idea is to be found , will make its name be understood by those , who are acquainted with that subject , and know it by that name . so to make a country-man understand what feuillemorte colour signifies , it may suffice to tell him , 't is the colour of wither'd leaves falling in autumn . secondly , but the only sure way of making known the signification of the name of any simple idea , is by presenting to his senses that subject , which may produce it in his mind , and make him actually have the idea that word stands for . § . . secondly , mixed modes , especially those belonging to morality , being most of them such combinations of ideas , as the mind puts together of its own choice ; and whereof they are not always standing patterns to be found existing , the signification of their names cannot be made known , as those of simple ideas , by any shewing ; but in recompence thereof , may be perfectly and exactly defined . for they being combinations of several ideas , that the mind of man has arbitrarily put together , without reference to any archetypes , men may , if they please , exactly know the ideas , that go to each composition , and so both use these words , in a certain and undoubted signification , and perfectly declare when there is occasion , what they stand for . this , if well considered , would lay great blame on those , who make not their discourses about moral things very clear and distinct . for since the precise signification of the names of mixed modes , or which is all one , the real essence of each species , is to be known , they being not of nature's , but man's making , it is a great negligence and perversness , to discourse of moral things with uncertainty and obscurity , which is much more pardonable , in treating of natural substances , where doubtful terms are hardly to be avoided , for a quite contrary reason , as we shall see by and by . § . . upon this ground it is , that i am bold to think , that morality is capable of demonstration , as well as methematicks : since the precise real essence of the things moral words stand for , may be perfectly known ; and so the congruity , or incongruity of the things themselves , be certainly discovered , in which consists perfect knowledge . nor let any one object , that the names of substances are often to be made use of in morality , as well as those of modes , from which will arise obscurity . for as to substances , when concerned in moral discourses , their divers natures are not so much enquir'd into , as supposed ; v. g. when we say that man is subject to law : we mean nothing by man , but a corporeal rational creature : what the real essence , or other qualities of that creature are in this case , is no way considered : and therefore , whether a child or changeling , be a man in a physical sense , may amongst the naturalists be as disputable as it will , it concerns not at all the moral man , as i may call him , which is this immoveable unchangeable idea , a corporeal rational being . for were there a monkey , or any other creature to be found , that had the use of reason , to such a degree , as to be able to understand general signs , and to deduce consequences about general ideas , he would no doubt be subject to law , and , in that sense , be a man , how much soever he differ'd in shape from others of that name . the names of substances , if they be used in them , as they should , can no more disturb moral , than they do mathematical discourses : where , if the mathematicians speak of a cube or globe of gold , or any other body , he has his clear setled idea , which varies not , though it may , by mistake , be apply'd to a particular body , to which it belongs not . § . . this , i have here mentioned by the bye , to shew of what consequence it is for men , in their names of mixed modes , and consequently , in all their moral discourses , to define their words when there is occasion : since thereby moral knowledge may be brought , to so great clearness and certainty . and it must be great want of ingenuity , ( to say no worse of it , ) to refuse to do it : since a definition is the only way , whereby the precise meaning of moral words can be known ; and yet a way , whereby their meaning may be known certainly , and without leaving any room for any contest about it . and therefore the negligence or perverseness of mankind , cannot be excused , if their discourses in morality be not much more clear , than those in natural philosophy : since they are about ideas in the mind , which are none of them false , nor disproportionate ; they having no external beings for archetypes which they are referred to , and must correspond with . it is far easier for men to frame in their minds an idea , which shall be the standard to which they will give the name iustice ; with which pattern so made , all actions that agree , shall pass under that denomination , than having seen aristides to frame an idea , that shall in all things be exactly like him , who is as he is , let men make what notion , or idea , they please of him . for the one , they need but know the ideas they frame within themselves : for the other , they must enquire into the whole nature , and abstruse hidden constitution , and qualities of a thing existing without them . § . . another reason that makes the defining of mixed modes so necessary , especially of moral words , is what i mentioned a little before ; and that is , that it is the only way whereby the signification of the most of them can be known with certainty . for the ideas they stand for , being for the most part such , whose component parts no-where exist together , but scattered and mingled with others , it is the mind alone that collects them , and gives them the union of one idea : and it is only by words , enumerating the several simple ideas which the mind has united , that we can make known to others , what their names stand for ; and not by any application to the senses , as we can do in sensible simple ideas , and also to some degree in substances . § . . thirdly , for the explaining the signification of the names of substances as they stand for the ideas we have of their distinct species , both the fore-mentioned ways , viz. of shewing and defining , are requisite , in many cases , to be made use of . for there being ordinarily in each sort some leading qualities , to which we suppose the other , which makes up our complex idea of that species , annexed , we give the name to some quality , or idea , which is the most observable , and we take to be the most distinguishing idea of that species . these leading , or characteristical ( as i may so call them ) ideas , in the sorts of animals and vegetables , is ( as has been before remarked ) mostly figure , and in inanimate bodies colour , and in some both together . now , § . . these leading sensible qualities are those , which make the chief ingredients of our specifick ideas , and consequently the best definitions of our specifick names , as attributed to sorts of substances coming under our knowledge . for though the sound man , in its own nature , be as apt to signifie a complex idea , made up of animality and rationality , united in the same subject , as to signifie any other combination ; yet used as a mark to stand for a sort of creatures we count of our own kind , perhaps , the outward shape is as necessary to be taken into our complex idea , signified by the word man , as any other we find in it . and therefore why plato's animal implume bipes latis unguibus , should not be as good a definition of the name man , standing for that sort of creatures , will not be easie to shew : for 't is the shape , as the leading quality , that seems more to determine that species , than a faculty of reasoning , which appears not at first , and in some never . and if this be not allow'd to be so , i do not know how they can be excused from murther , who kill monstrous births , ( as we call them , ) because of an unordinary shape , without knowing whether they have a rational soul , or no ; which can be no more discerned in a well-formed , than ill-shaped infant , as soon as born . and who is it has informed us , that a rational soul can inhabit no tenement , unless it has just such a sort of frontispiece , or can join it self to , and inform no sort of body , but one that is just of such an outward structure . § . . now these leading qualities , are best made known by shewing , and can hardly be made known otherwise . for the shape of an horse , or cassuary , will be but rudely and imperfectly imprinted on the mind by words , the sight of the animals doth it a thousand times better : and the idea of the particular colour of gold , is not to be got by any description of it , but only by the frequent exercise of the eyes about it ; as is evident in those who are used to this metal , who will frequently distinguish true from counterfeit , pure from adulterate , by the sight , where others ( who have as good eyes , but yet , by use , have not got the precise nice idea of that peculiar yellow ) shall not perceive any difference . the like may be said of those other simple ideas , peculiar in their kind to any substance ; for which precise ideas , there are no peculiar names . the particular ringing sound there is in gold , distinct from the sound of other bodies , has no particular name annexed to it , no more than the particular yellow that belongs to that metal . § . . but because many of the simple ideas that make up our specifick ideas of substances , are powers , which lie not obvious to our senses in the things as they ordinarily appear ; therefore , in the signification of our names of substances , some part of the signification will be better made known , by enumerating those simple ideas , than in shewing the substance it self . for he that , to the yellow shining colour of gold got by sight , shall , from my enumerating them , have the ideas of great ductility , fusibility , fixedness , and solubility , in aq. regia , will have a perfecter idea of gold , than he can have by seeing a piece of gold , and thereby imprinting in his mind only its obvious qualities . but if the formal constitution of this shining , heavy , ductil thing ( from whence all these its properties flow ) lay open to our senses , as the formal constitution , or essence of a triangle does , the signification of the word gold , might as easily be ascertained , as that of triangle . § . . hence we may take notice , how much the foundation of all our knowledge of corporeal things , lies in our senses . for how spirits , separate from bodies , ( whose knowledge and ideas of these things , is certainly much more perfect than ours , ) know them , we have no notion , no idea at all : the whole extent of our knowledge , or imagination , reaches not beyond our own ideas , limited to our ways of perception . though yet it be not to be doubted , that spirits of a higher rank than those immersed in flesh , may have as clear ideas of the radical constitution of substances , as we have of a triangle , and so perceive how all their properties and operations flow from thence : but the manner how they come by that knowledge , exceeds our conceptions . § . . but though definitions will serve to explain the names of substances , as they stand for our ideas ; yet they leave them not without great imperfection , as they stand for things . for our names of substances being not put barely for our ideas , but being made use of ultimately to represent things , and so are put in their place , their signification must agree with the truth of things , as well as with mens ideas : and therefore in substances , we are not always to rest in the ordinary complex idea , commonly received as the signification of that word , but to go a little farther , and enquire into the nature and properties of the things themselves , and thereby perfect , as much as we can , our ideas of their distinct species ; or else learn them from such as are used to that sort of things , and are experienced in them . for since 't is intended their names should stand for such collections of simple ideas , as do really exist in things themselves , as well as for the complex idea in other mens minds , which in their ordinary acceptation they stand for : therefore to define their names right , natural history is to be enquired into ; and their properties are , with care and examination , to be found out . for it is not enough for the avoiding inconveniences in discourses and arguings about natural bodies , and substantial things , to have learned , from the propriety of the language , the common but confused , or very imperfect idea , to which each word is applied , and to keep them to that idea in our use of them : but we must , by acquainting our selves with the history of that sort of things , rectifie and setle our complex idea , belonging to each specifick name ; and in discourse with others , ( if we find them mistake us , ) we ought to tell what the complex idea is , that we make such a name stand for . this is the more necessary to be done , by all those who search after knowledge , and philosophical verity , in that children , being taught words whilst they have but imperfect notions of things , apply them at random , and without much thinking or framing clear distinct ideas ; which custom , ( it being easie , and serving well enough for the ordinary affairs of life and conversation , ) they are apt to continue , when they are men : and so begin at the wrong end , learning words first , and perfectly , but make the notions , to which they apply those words afterwards , very overtly . by this means it comes to pass , that men speaking the proper language of their country , i. e. according to grammar-rules of that language , do yet speak very improperly of things themselves ; and by their arguing one with another , make but small progress in the discoveries of useful truths , and the knowledge of things , as they are to be found in themselves , and not in our imaginations ; and it matters not much , for the improvement of our knowledge , how they are call'd . § . . it were therefore to be wished , that men , versed in physical enquiries , and acquainted with the several sorts of natural bodies , would set down those simple ideas , wherein they observe the individuals of each sort constantly to agree . this would remedy a great deal of that confusion , which comes from several persons , applying the same name to a collection of a smaller , or greater number of sensible qualities , proportionably as they have been more or less acquainted with , or accurate in examining the qualities of any sort of things , which come under one denomination . but a dictionary of this sort , containing , as it were , a natural history , requires too many hands , as well as too much time , cost , pains , and sagacity , ever to be hoped for ; and till that be done , we must content our selves with such definitions of the names of substances , as explain the sense men use them in . and 't would be well , where there is occasion , if they would afford us so much . this yet is not usually done ; but men talk to one another , and dispute in words , whose meaning is not agreed between them , out of a mistake , that the signification of common words , are certainly established , and the precise ideas , they stand for , perfectly known ; and that it is a shame to be ignorant of them . both which suppositions are false ; no names of complex ideas having so setled determined significations , that they are constantly used for the same precise ideas . nor is it a shame for a man not to have a certain knowledge of any thing , but by the necessary ways of attaining it ; and so it is no discredit not to know what precise idea any sound stands for , in another man's mind , without he declare it to me by some other way , than barely using that sound ; there being no other way , without such a declaration , certainly to know it . indeed , the necessity of communication by language , brings men to an agreement in the signification of common words , within some tolerable latitude , that may serve for ordinary conversation ; and so a man cannot be supposed wholly ignorant of the ideas which are annexed to words , by common use , in a language familiar to him . but common use , being but a very uncertain rule , which reduces it self at last to the ideas of particular men , proves often but a very variable standard . but though such a dictionary , as i have above mentioned , will require too much time , cost , and pains , to be hoped for in this age ; yet , methinks , it is not unreasonable to propose , that words standing for things which are known , and distinguished by their outward shapes , should be expressed by little draughts and prints made of them . a vocabulary made after this fashion , would , perhaps , with more ease , and in less time , teach the true signification of many terms , especially in languages of remote countries or ages , and setle truer ideas in mens minds , of several things , whereof we read the names in ancient authors , than all the large and laborious comments of learned criticks . naturalists , that treat of plants and animals , have found the benefit of this way : and he that has had occasion to consult them , will have reason to confess , that he has a clearer idea of apium , or ibex , from a little print of that herb , or beast , than he could have from a long definition of the names of either of them . and so , no doubt , he would have of strigil and sistrum , if instead of a curry-comb , and cymbal , which are the english names dictionaries render them by , he could see stamp'd in the margin , small pictures of these instruments , as they were in use amongst the ancients . toga , tunica , pallium , are words easily translated by gown , coat , and cloak ; but we have thereby no more true ideas of the fashion of those habits amongst the romans , than we have of the faces of the taylors who made them . such things as these , which the eye distinguishes by their shapes , would be best let into the mind by draughts made of them , and more determine the signification of such words , than any other words set for them , or made use of to define them . but this only by the bye . § . . fifthly , if men will not be at the pains to declare the meaning of their words , and definitions of their terms , are not to be had ; yet this is the least that can be expected , that in all discourses , wherein one man pretends to instruct or convince another , he should use the same word constantly in the same sense , if this were done , ( which no body can refuse without great disingenuity , ) many of the books extant , might be spared ; many of the controversies in dispute would be at an end ; several of those great volumes , swollen with ambiguous words , now used in one sense , and by and by in another , would shrink into a very narrow compass , and many of the philosophers , ( to mention no others , ) as well as poets works , might be contained in a nut-shell . § . . but after all , words are so scanty in respect of that infinite variety is in mens thoughts , that men , wanting terms to suit their precise notions , will , notwithstanding their utmost caution , be forced often to use the same word , in somewhat different senses : and though in the continuation of a discourse , or the pursuit of an argument , there be hardly room to digress into a particular definition , as often as a man varies the signification of any term ; yet the import of the discourse will , for the most part , if there be no designed fallacy , sufficiently lead candid and intelligent readers , into the true meaning of it : but where that is not sufficient to guide the reader , there it concerns the writer to explain his meaning , and shew in what sense he there uses that term. book iv. chap. i. of knowledge in general . § . . since the mind , in all its thoughts and reasonings , hath no other immediate object but its own ideas , which it alone does or can contemplate , it is evident , that our knowledge is only conversant about them . § . . knowledge then seems to me to be nothing but the perception of the connexion and agreement , or disagreement and repugnancy of any of our ideas . in this alone it consists . where this perception is , there is knowledge ; and where it is not , there , though we may fansie , guess , or believe , yet we always come short of knowledge . for when we know that white is not black , what do we else but perceive , that these two ideas do not agree ? when we possess our selves with the utmost security of the demonstration , that the three angles of a triangle are equal to two right ones , what do we more but perceive , that equality to two right ones , does necessarily agree to , and is inseparable from the three angles of a triangle ? § . . but to understand a little more distinctly , wherein this agreement of disagreement consists , i think we may reduce it all to these four sorts : . identity , or diversity . . relation . . co-existence , or necessary connexion . . real existence . § . . first , as to the first sort of agreement or disagreement , viz. identiy , or diversity . 't is the first act of the mind , when it has any sentiments , or ideas at all , to perceive its ideas , and so far as it perceives them , to know each what it is , and thereby also to perceive their difference , and that one is not another . this is so absolutely necessary , that without it there could be no knowledge , no reasoning , no imagination , no distinct thoughts at all . by this the mind clearly and infallibly perceives each idea to agree with it self , and to be what it is ; and all distinct ideas to disagree , i. e. the one not to be the other : and this it does without any pains , labour , or deduction ; but at first view , by its natural power of perception and distinction . and though men of art have reduced this into those general rules , what is , is ; and it is impossible for the same thing to be , and not to be , for ready application in all cases , wherein there may be occasion to reflect on it ; yet it is certain , that the first exercise of this faculty , is about particular ideas . a man infallibly knows , as soon as ever he has them in his mind , that the ideas he calls white and round , are the very ideas they are , and that they are not other ideas which he calls red or square . nor can any maxim or proposition in the world make him know it clearer or surer than he did before , or without any such general rule . this then is the first agreement , or disagreement , which the mind perceives in its ideas ; which it always perceives at first sight : and if there ever happen any doubt about it , 't will always be found to be about the names , and not the ideas themselves , whose identity and diversity will always be perceived , as soon and as clearly , as the ideas themselves are , nor can it possibly be otherwise . § . . secondly , the next sort of agreement , or disagreement , the mind perceives in any of its ideas , may , i think , be called relative , and is nothing but the perception of the relation between any two ideas , of what kind soever , whether substances , modes , or any other . for since all distinct ideas must eternally be known not to be the same , and so be universally and constantly denied one of another , there could be no room for any positive knowledge at all , if we could not perceive any relation between our ideas , and find out the agreement or disagreement , they have one with another , in several ways the mind takes of comparing them . § . . thirdly , the third sort of agreement , or disagreement , to be found in our ideas , which the perception of the mind is employ'd about , is co-existence , or non-co-existence in the same subject ; and this belongs particularly to substances . thus when we pronounce concerning gold , that it is fixed , our knowledge of this truth amounts to no more but this , that fixedness , or a power to remain in the fire unconsumed , is an idea , that always accompanies , and is join'd with that particular sort of yellowness , weight , fusibility , malleableness , and solubility in aq. regia , which make our complex idea , signified by the word gold. § . . fourthly , the fourth and last sort is , that of actual real existence agreeing to any idea . within these four sorts of agreement or disagreement , is , i suppose contained all the knowledge we have , or are capable of : for all the enquiries that we can make , concerning any of our ideas , all that we know , or can affirm concerning any of them , is , that it is , or is not , the same with some other ; that it does , or does not always co-exist with some other idea in the same subject ; that it has this or that relation to some other idea ; or that it has a real existence without the mind . thus blue is not yellow , is of identity . two triangles upon equal basis , between two parallels , are equal , is of relation . iron is susceptible of magnetical impressions , is of co-existence . god is , is of real existence . though identity and co-existence are truly nothing but relations , yet they are so peculiar ways of agreement , or disagreement of our ideas , that they deserve well to be considered as distinct heads , and not under relation in general ; since they are so different grounds of affirmation and negation , as will easily appear to any one , who will but reflect on what is said in several places of this essay . i should now proceed to examine the several degrees of our knowledge , but that it is necessary first , to consider the different acceptations of the word knowledge . § . . there are several ways wherein the mind is possessed of truth , each of which is called knowledge . . there is actual knowledge , which is the present view the mind has of the agreement , or disagreement of any of its ideas , or of the relation they have one to another . . a man is said to know any proposition , which having been once laid before his thoughts , he evidently perceived the agreement , or disagreement of the ideas whereof it consists ; and so lodg'd it in his memory , that whenever that proposition comes again to be reflected on , he , without doubt or hesitation , embraces the right side ; assents to , and is certain of the truth of it . this , i think , one may call habitual knowledge : and thus a man may be said to know all those truths , which are lodg'd in , his memory , by a foregoing clear and full perception , whereof the mind is assured past doubt , as often as it has occasion to reflect on them . for our finite understandings being able to think , clearly and distinctly , but on one thing at once , if men had no knowledge of any more than what they actually thought on , they would all be very ignorant : and he that knew most , would know but one truth , that being all he was able to think on at one time . § . . of habitual knowledge , there are also , vulgarly speaking , two degrees : first , the one is of such truths laid up in the memory , as whenever they occur to the mind , it actually perceives the relation is between those ideas . and this is in all those truths , whereof we have an intuitive knowledge , where the ideas themselves , by an immediate view , discover their agreement , or disagreement one with another . secondly , the other is of such truths , whereof the mind having been convinced , it retains the memory of the conviction , without the proofs . thus a man that remembers certainly , that he once perceived the demonstration , that the three angles of a triangle are equal to two right ones , is commonly allow'd to know it , because he cannot doubt of the truth of it . but yet having forgot the demonstration , strictly speaking , he rather believes his memory , than knows the thing ; or rather it is something between opinion and knowledge , a sort of assurance that exceeds bare belief , which relies on the testimony of another , and yet comes short of perfect knowledge . for knowledge consisting in a clear perception of the relation of any two ideas , either by an immediate juxta-position , as in intuitive knowledge ; or by the intervention of other ideas , which do immediately discover their relation one to another , as in demonstration , the mind cannot , in strictness , be said to have so much as an habitual knowledge , where it has not an habitual view of the proofs ; where it has not such a memory of the demonstration , that it can , when that proposition is again recall'd to the mind , perceive the connexion of those ideas , by the intervention of such other ideas , whose immediate connexion , or relation one to another , shew the relation of the extremes . and hence it is , that demonstrative knowledge , is much more imperfect than intuitive , as we shall see in the following chapter . chap. ii. of the degrees of our knowledge . § . . all our knowledge consisting , as i have said , in the view the mind has of its own ideas , which is the utmost light and greatest certainty , we with our faculties , and in our way of knowledge are capable of , it may not be amiss , to consider a little the degrees of its evidence . the different clearness of our knowledge seems to me to lie in the different way of perception , the mind has of the agreement , or disagreement of any of its ideas . for if we will reflect on our own ways of thinking , we shall find , that sometimes the mind perceives the agreement or disagreement of two ideas immediately by themselves , without the intervention of any other : and this , i think , we may call intuitive knowledge . for in this , the mind is at no pains of proving or examining , but perceives the truth , as the eye doth light , only by being directed toward it . thus the mind perceives , that white is not black , that a circle is not a triangle , that three are more than two , and equal to one and two. such kind of truths , the mind perceives at the first sight of the ideas together , by bare intuition , without the intervention of any other idea ; and this kind of knowledge is the clearest , and most certain , that humane frailty is capable of . this part of knowledge is irresistible , and like the bright sun-shine , forces it self immediately to be perceived , as soon as ever the mind turns its view that way ; and leaves no room for hesitation , doubt , or examination , but the mind is presently filled with the clear light of it . 't is on this intuition , that depends all the certainty and evidence of all our knowledge , which certainty every one finds to be so great , that he cannot imagine , and therefore not require a greater : for a man cannot conceive himself capable of a greater certainty , than to know that any idea in his mind is such , as he perceives it to be ; and that two ideas , wherein he perceives a difference , are different , and not precisely the same . he that demands a greater certainty than this , demands he knows not what ; and shews only that he has a mind to be a sceptick , without being able to be so . certainty depends so wholly on this intuition , that in the next degree of knowledge , which i call demonstrative , this intuition is necessary in all the connexions of the intermediate ideas , without which we cannot attain knowledge and certainty . § . . the next degree of knowledge is , where the mind perceives the agreement or disagreement of any ideas , but not immediately . though where-ever the mind perceives the agreement or disagreement of any of its ideas , there be certain knowledge : yet it does not always happen , that the mind sees that agreement or disagreement , which there is between them , even where it is discoverable ; and in that case , remains in ignorance , or at most , gets no farther than a probable conjecture . the reason why the mind cannot always perceive presently the agreement or disagreement of two ideas is , because those ideas , concerning whose agreement or disagreement the enquiry is made , cannot by the mind be so put together , as to shew it . in this case then , when the mind cannot so bring it's ideas together , as by their immediate comparison , and as it were juxta-position , or application one to another , to perceive their agreement or disagreement , it is fain , by the intervention of other ideas ( one or more , as it happens ) to discover the agreement or disagreement , which it searches ; and this is that which we call reasoning . thus the mind being willing to know the agreement or disagreement in bigness , between the three angles of a triangle , and two right ones , cannot by an immediate view and comparing them , do it : because the three angles of a triangle cannot be brought at once , and be compared with any other one , or two angles ; and so of this the mind has no immediate , no intuitive knowledge . in this case the mind is fain to find out some other angles , to which the three angles of a triangle have an equality ; and finding those equal to two right ones , comes to know their equality to two right ones . § . . those intervening ideas , which serve to shew the agreement of any two others , are called proofs ; and where the agreement or disagreement is by this means plainly and clearly perceived , it is called demonstration , it being shewn to the understanding , and the mind made see that it is so . a quickness in the mind to find out these intermediate ideas , ( that shall discover the agreement or disagreement of any other , ) and to apply them right , is , i suppose , that which is called sagacity . § . . this knowledge by intervening proofs , though it be certain , yet the evidence of it is not altogether so clear and bright , nor the assent so ready , as in intuitive knowledge . for though in demonstration , the mind does at last perceive the agreement or disagreement of the ideas it considers ; yet 't is not without pains and attention : there must be more than one transient view to find it . a steddy application and pursuit , is required to this discovery : and there must be a progression by steps and degrees , before the mind can in this way arrive at certainty , and come to perceive the agreement or repugnancy between two ideas that need proofs , and the use of reason to shew it . § . . another difference between intuitive and demonstrative knowledge , is , that though in the latter all doubt be removed , when by the intervention of the intermediate ideas , the agreement or disagreement is perceived ; yet before the demonstration there was a doubt , which in intuitive knowledge cannot happen to the mind that has its faculty of perception left to a degree capable of distinct ideas , no more than it can be a doubt to the eye , ( that can distinctly see white and black , ) whether this ink , and this paper be all of a colour . if there be sight in the eyes , it will at first glimpse , without hesitation , perceive the words printed on this paper , different from the colour of the paper : and so if the mind have the faculty of distinct perception , it will perceive the agreement or disagreement of those ideas that produce intuitive knowledge . if the eyes have lost the faculty of seeing , or the mind of perceiving , we in vain enquire after the quickness of sight in one , or clearness of perception in the other . § . . 't is true the perception , produced by demonstration , is also very clear ; but yet it is often with a great abatement of that evident lustre and full assurance that always accompany that which i call intuitive ; like a face reflected by several mirrors one to another , where as long as it retains the similitude and agreement with the object , it produces a knowledge ; but 't is still every reflection , with a lessening of that perfect clearness and distinctness , which is in the first ; till in many removes it has a great mixture of dimness , and is not at first sight so knowable , especially to weak eyes . thus it is with knowledge , made out by a long train of proofs . § . . now , in every step reason makes in demonstrative knowledge , there is an intuitive knowledge of that agreement or disagreement it seeks with the next intermediate idea , which it uses as a proof : for if it were not so , that yet would need a proof . since without the perception of such agreement or disagreement , there is no knowledge produced : if it be perceived by it self , it is intuitive knowledge : if it cannot be perceived by it self , there is need of some intervening idea , as a common measure to shew their agreement or disagreement , by which it is plain , that every step in reasoning , that produces knowledge , has intuitive certainty ; which when the mind perceives , there is no more required , but to remember it to make the agreement or disagreement of the ideas , concerning which we enquire visible and certain . so that to make any thing a demonstration , it is necessary to perceive the immediate agreement of the intervening ideas , whereby the agreement or disagreement of the two ideas under examination ( where the one is always the first , and the other the last in the account ) is found . this intuitive perception of the agreement or disagreement of the intermediate ideas , in each step and progression of the demonstration , must also be carried exactly in the mind , and a man must be sure that no part is left out ; which because in long deductions , and the use of many proofs , the memory does not always so readily and exactly retain : therefore it comes to pass , that this is more imperfect than intuitive knowledge , and men embrace often falshoods for demonstrations . § . . the necessity of this intuitive knowledge , in each step of scientifical or demonstrative reasoning , gave occasion , i imagine , to that mistaken axiom , that all reasoning was ex praecognitis & praeconcessis ; which how far it is a mistake , i shall have occasion to shew more at large , where i come to consider propositions , and particularly those propositions , which are called maxims ; and to shew that 't is by a mistake , that they are supposed to be the foundations of all our knowledge and reasonings . § . . it is not only mathematicks , or the ideas alone of number , extension , and figure , that are capable of demonstration , no more than it is these ideas alone , and their modes , that are capable of intuition : for whatever ideas we have , wherein the mind can perceive the immediate agreement or disagreement that is between them , there the mind is capable of intuitive knowledge ; and where it can perceive the agreement or disagreement of any two ideas , by an intuitive perception of the agreement or disagreement they have with any intermediate ideas , there the mind is capable of demonstration , which is not limited to ideas of extension , or figure , or number , or their modes . § . . the reason why it has been generally sought for , and supposed to be only in those , i imagine , has been not only the general usefulness of those sciences : but because , in comparing their equality or excess , the modes of numbers have every the least difference very clear and perceivable : and though in extension , every the least excess is not so perceptible ; yet the mind has found out ways , to examine and discover demonstratively the just equality of two angles , or extensions , or figures , and both these , i. e. numbers and figures , can be set down , by visible and lasting marks . § . . but in other simple ideas , whose modes and differences are made , and counted by degrees , and not quantity , we have not so nice and accurate a distinction of their differences , as to perceive , or find ways to measure their just equality , or the least differences . for those other simple ideas , being appearances or sensations , produced in us by the size , figure , number , and motion of minute corpuscles singly insensible , their different degrees also depend upon the variation of some , or all of those causes ; which since it cannot be observed by us in particles of matter , whereof each is too subtile to be perceived , it is impossible for us to have any exact measures of the different degrees of these simple ideas . for supposing the sensation or idea we name whiteness , be produced in us by a certain number of globules , which having a verticity about their own centres , strike upon the retina of the eye , with a certain degree of rotation , as well as progressive swiftness ; it will hence easily follow , that the more the superficial parts of any body are so ordered , as to reflect the greater number of globules of light , and to give them that proper rotation , which is fit to produce this sensation of white in us , the more white will that body appear , that , from an equal space sends to the retina the greater number of such corpuscles , with that peculiar sort of motion . i do not say , that the nature of light consists in very small round globules , nor of whiteness , in such a texture of parts as gives a certain rotation to these globules , when it reflects them ; for i am not now treating physically of light , or colours : but this , i think , i may say , that i cannot ( and i would be glad any one would make intelligible that he did ) conceive how bodies without us , can any ways affect our senses , but by the immediate contact of the sensible bodies themselves , as in tasting and feeling , or the impulse of some insensible particles coming from them , as in seeing , hearing , and smelling ; by the different impulse of which parts , caused by their different size , figure , and motion , the variety of sensations is produced in us . § . . whether then they be globules , or no ; or whether they have a verticity about their own centres , that produce the idea of whiteness in us , this is certain , that the more particles of light are reflected from a body , fitted to give them that peculiar motion , which produces the sensation of whiteness in us ; and possibly too , the quicker the peculiar motion is , the whiter does the body appear , from which the greater number are reflected , as is evident in the same piece of paper put in the sun-beams , in the shade , and in a dark hole ; in each of which , it will produce in us the idea of whiteness in far different degrees . § . . not knowing therefore what number of particles , nor what motion of them is fit to produce any precise degree of whiteness , we cannot demonstrate the certain equality of any two degrees of whiteness , because we have no certain standard to measure them by , nor means to distinguish every the least real difference , the only help we have being from our senses , which in this point fail us . but where the difference is so great , as to produce in the mind clearly distinct ideas , whose differences can be perfectly retained , there these ideas of colours , as we see in different kinds , as blue and red , are as capable of demonstration , as ideas of number and extension . what i have here said of whiteness and colours , i think , holds true in all secundaries qualities and their modes . § . . these two , ( viz. ) intuition and demonstration , are the degrees of our knowledge ; whatever comes short of one of these , with what assurance soever embraced , is but faith , or opinion , but not knowledge , at least in all general truths . there is , indeed , another perception of the mind , employ'd about the particular existence of finite beings without us ; which going beyond bare probability , and yet not reaching perfectly to either of the fore-going degrees of certainty , passes under the name of knowledge . there can be nothing more certain , than that the idea we receive from an external object is in our minds ; this is intuitive knowledge . but whether there be any thing more than barely that idea in our minds , whether we can thence certainly infer the existence of any thing without us , which corresponds to that idea , is that whereof some men think there may be a question made , because men may have such ideas in their minds , when no such thing exists , no such object affects their senses . but yet here , i think , we are provided with an evidence , that puts us past doubting : for i ask any one , whether he be not invincibly conscious to himself of a different perception , when he looks on the sun by day , and thinks on it by night ; when he actually tastes wormwood , or smells a rose , or only thinks on that savour , or odour ? we as plainly find the difference there is between any idea revived in our minds by our own memory , and actually coming into our minds by our senses , as we do between any two distinct ideas . if any one say , a dream may do the same thing , and all these ideas may be produced in us , without any external objects , he may please to dream , that i make him this answer , . that 't is no great matter , whether i remove his scruple , or no : where all is but dream , reasoning and arguments are of no use , truth and knowledge nothing . . that i believe he will allow a very manifest difference between dreaming of being in a fire , and being actually in it . but yet if he be resolved to appear so sceptical , as to maintain , that what i call being actually in the fire , is nothing but a dream ; and that we cannot thereby certainly know , that any such thing as fire actually exists without us ; i answer , that we certainly finding , that pleasure or pain follows upon the application of certain objects to us , whose existence we perceive , or dream that we perceive , by our senses ; this certainty is as great as our happiness , or misery ; beyond which , we have no concernment to know , or to be . so that , i think , we may add to the two former sorts of knowledge , this also , of the existence of particular external objects , by that perception and consciousness we have of the actual entrance of ideas from them , and allow these three degrees of knowledge , viz. intuitive , demonstrative , and sensitive : in each of which , there are different degrees and ways of evidence and certainty . § . . but since our knowledge is founded on , and employ'd about only our ideas , will it not follow from thence , that it is conformable to our ideas ; and that where our ideas are clear and distinct , or obscure and confused , our knowledge will be so too ? to which i answer , no : for our knowledge consisting in the perception of the agreement , or disagreement of any two ideas , its clearness or obscurity , consists in the clearness or obscurity of that perception , and not in the clearness or obscurity of the ideas themselves : v. g. a man that has as clear ideas of the angles of a triangle , and of equality to two right ones , as any mathematician in the world , may yet have but a very obscure perception of their agreement , and so have but a very obscure knowledg of it . but obscure and confused ideas , can never produce any clear or distinct knowledge ; because as far as any ideas are confused , or obscure , so far the mind can never perceive clearly , whether they agree , or disagree . chap. iii. of the extent of humane knowledge . § . . knowledge , as has been said , lying in the perception of the agreement , or disagreement , of any of our ideas , it follows from hence , that , first , we can have knowledge no farther than we have ideas . § . . secondly , that we can have no knowledge farther , than we can have perception of that agreement , or disagreement : which perception being , . either by intuition , or the immediate comparing any two ideas ; or , . by reason , examining the agreement , or disagreement of two ideas , by the intervention of some others : or , . by sensation , perceiving the existence of particular things . hence it also follows , § . . thirdly , that we cannot have an intuitive knowledge , that shall extend it self to all our ideas , and all that we would know about them ; because we cannot examine and perceive all the relations they have one to another , by juxta-position , or an immediate comparison one with another . thus having the ideas of an obtuse , and an acute angled triangle , both drawn from equal bases , and between parallels , i can by intuitive knowledge , perceive the one not to be the other ; but cannot that way know , whether they be equal , or no ; because their agreement , or disagreement in equality , can never be perceived by an immediate comparing them : the difference of figure makes their parts uncapable of an exact immediate application ; and therefore there is need of some intervening quantities to measure them by , which is demonstration , or rational knowledge . § . fourthly , it follows also , from what is above observed , that our rational knowledge , cannot reach to the whole extent of our ideas . because between two different ideas we would examine , we cannot always find such mediums , as we can connect one to another with an intuitive knowledge , in all the parts of the deduction ; and where-ever that fails , we come short of knowledge and demonstration . § . . fifthly , sensitive knowledge reaching no farther than the existence of things actually present to our senses , is yet much narrower than either of the former . § . . from all which it is evident , that the extent of our knowledge comes not only short of the reality of things , but even of the extent of our own ideas . though our knowledge be limited to our ideas , and cannot exceed them either in extent , or perfection ; and though these be very narrow bounds , in respect of the extent of all-being , and far short of what we may justly imagine to be in some , even created understandings , not tied down to the dull and narrow information , is to be received from some few , and not very acute ways of perception , such as are our senses ; yet it would be well with us , if our knowledge were but as large as our ideas , and there were not many doubts and enquiries concerning the ideas we have , whereof we are not , nor i believe ever shall be in this world , resolved . nevertheless , i do not yet question , but that humane knowledge , under the present circumstances of our beings and constitutions , may be carried much farther than it hitherto has been , if men would sincerely , and with freedom of mind , employ all that industry and labour of thought , in improving the means of discovering truth , which they do for the colouring or support of falshood , to maintain a system , interest , or party , they are once engaged in . but yet after all , i think i may , without injury to humane perfection , be confident , that our knowledge would never reach to all we might desire to know concerning those ideas we have ; nor be able to surmount all the difficulties , and resolve all the questions might arise concerning any of them . we have the ideas of a square , a circle , and equality ; and yet , perhaps , shall never be able to find a circle equal to a square , and certainly know that it is so . we have the ideas of matter and thinking , but possibly shall never be able to know , whether matter thinks , or no ; it being impossible for us , by the contemplation of our own ideas , without revelation , to discover , whether omnipotency has given to matter fitly disposed , a power to perceive and think , or else joined and fixed to matter so disposed , a thinking immaterial substance : it being equally easie , in respect of our notions , to conceive , that god can , if he pleases , superadd to our idea of matter a faculty of thinking , as that he should superadd to it another substance , with a faculty of thinking ; since we know not wherein thinking consists , nor to what sort of substances the almighty has been pleased to give that power , which cannot be in any created being , but meerly by the good pleasure and bounty of the creator . for what assurance of knowledge can any one have , that certain thoughts , such as , v. g. pleasure and pain , should not be in body it self , after a certain manner modified and moved , as well as that it should be in an immaterial substance , upon the motion of the parts of body : motion , according to the utmost reach of our ideas , being able to produce nothing but motion , so that when we allow it to produce pleasure or pain , or the idea of a colour , or sound , we are fain to quit our reason , go beyond our own ideas , and attribute it wholly to the good pleasure of our maker . for since we must allow he has annexed effects to motion , which we can no way conceive motion able to produce , what reason have we to conclude , that he could not order them as well to be produced in a subject we cannot conceive capable of them , as well as in a subject we cannot conceive the motion of matter can any way operate upon ? i say not this , that i would any way lessen the belief of the soul's immateriality : i am not here speaking of probability , but knowledge ; and i think not only , that it becomes the modesty of philosophy , not to pronounce magisterially , where we want that evidence that can produce knowledge ; but also , that it is of use to us , to discern how far our knowledge does reach ; for the state we are at present in , not being that of vision , we must , in many things , content our selves with faith and probability : and in the present question , about the immateriality of the soul , if our faculties cannot arrive at demonstrative certainty , we need not think it strange . all the great ends of morality and religion , are well enough secured , without philosophical proofs of the soul's immateriality ; since it is evident , that he who made us at first begin to subsist here , sensible intelligent beings , and for several years continued us in such a state , can and will restore us to the like state of sensibility in another world , and make us capable there to receive the retribution he has designed to men , according to their doings in this life . but to return to the argument in hand , our knowledge , i say , is not only limited to the paucity and imperfections of the ideas we have , and which we employ it about , but even comes short of that too : but how far it reaches , let us now enquire . § . . the affirmations or negations we make concerning the ideas we have , may , as i have before intimated in general , be reduced to these four sorts , viz. identity , co-existence , relation , and real existence . i shall examine how far our knowledge extends in each of these : § . . first , as to identity and diversity in this way , of the agreement , or disagreement of our ideas , our intuitive knowledge is as far extended as our ideas themselves : and there can be no idea in the mind , which it does not presently , by an intuitive knowledge , perceive to be what it is , and to be different from any other . § . . secondly , as to the second sort , which is the agreement , or disagreement of our ideas in co-existence , in this our knowledge is very short , though in this consists the greatest and most material part of our knowledge concerning substances . for our ideas of the species of substances , being , as i have shewed , nothing but certain collections of simple ideas united in one subject , and so co-existing together : v. g. our idea of flame , is a body hot , luminous , and moving upward ; of gold , a body heavy to a certain degree , yellow , malleable , and susible : for these , or some such complex ideas as these in mens minds , do these two names of different substances , flame and gold , stand for . when we would know any thing farther concerning these , or any other sort of substances , what do we enquire but what other qualities , or powers , these substances have , or have not ; which is nothing else but to know , whether simple ideas do , or do not co-exist with those that make up that complex idea . § . . this , how weighty and considerable a part soever of humane science , is yet very narrow , and scarce any at all . the reason whereof is , that the simple ideas whereof our complex ideas of substances are made up , are , for the most part , such as carry with them , in their own nature , no visible necessary connexion , or inconsistency with any other simple ideas , whose co-existence with them , we would inform our selves about . § . . the ideas that our complex ones of substances , are made up of , and about which our knowledge , concerning substances , is most employ'd , are those of their secondary qualities ; which depending all ( as has been shewed ) upon the primary qualities of their minute and insensible parts ; or if not upon them , upon something yet more remote from our comprehension 't is impossible we should know , which have a necessary union or inconsistency one with another : for not knowing the root they spring from , not knowing what size , figure , and texture of parts they are , on which depend , and from which result those qualities which make our complex idea of gold , 't is impossible we should know what other qualities result from the same constitution of the insensible parts of gold ; and so consequently must always co-exist with that complex idea we have of it , or else are inconsistent with it . § . . besides this ignorance of the primary qualities of the insensible parts of bodies , on which depend all their secundary qualities , there is yet another and more incurable part of ignorance , which sets us more remote from a certain knowledge of the co-existence , or inco-existence ( if i may so say ) of different ideas in the same subject ; and that is , that there is no discoverable connexion between any secundary quality , and those primary qualities that it depends on . § . . that the size , figure , and motion of one body , should cause a change in the size , figure , and motion of another body , is not beyond our conception ; the separation of the parts of one body , upon the intrusion of another ; and the change from rest to motion upon impulse ; these , and the like , seem to us to have some connexion one with another . and if we knew these primary qualities of bodies , we might have reason to hope , we might be able to know a great deal more of these operations of them one upon another : but our minds not being able to discover any connexion betwixt these primary qualities of bodies , and the sensations that are produced in us by them , we can never be able to establish certain and undoubted rules , of the consequence or co-existence of any secundary qulities , though we could discover the size , figure , or motion of those insible parts , which immediately produce them . we are so far from knowing what figure , size , or motion of parts produce a yellow colour , a sweet taste , or a sharp sound , that we can by no means conceive how any size , figure , or motion of any particles , can possibly produce in us the idea of any colour , taste , or sound whatsoever , there is no conceivable connexion betwixt the one and the other . § . . in vain therefore shall we endeavour to discover by our ideas , ( the only true way of certain and universal knowledge , ) what other ideas are to be found constantly joined with that of our complex idea of any substance ; since we neither know the real constitution of the minute parts , on which their qualities do depend ; nor , did we know them , could we discover any necessary connexion between them , and any of the secundary qualities ; which is necessary to be done , before we can certainly know their necessary co-existence . so that let our complex idea of any species of substances , be what it will , we can hardly , from the simple ideas contained in it , certainly determine the necessary co-existence of any other quality whatsoever . our knowledge in all these enquiries , reaches very little farther than our experience . indeed , some few of the primary qualities have a necessary dependence , and visible connexion one with another , as figure necessarily supposes extension , receiving or communicating motion by impulse , supposes solidity . but though these , and perhaps some others of our ideas have ; yet there are some few of them , that have a visible connexion one with another , that we can by intuition or demonstration , discover the co-existence of very few of the qualities are to be found united in substances ; and we are left only to the assistence of our senses , to make known to us what qualities they contain . for all the qualities that are co-existent in any subject , without this dependence and evident connexion of their ideas one with another , we cannot know certainly to co-exist any farther , than experience , by our senses , informs us . thus though we see the yellow colour , and upon trial find the weight , malleableness , fusibility , and fixedness , that are united in a piece of gold ; yet because no one of these ideas has any evident dependence , or necessary connexion with the other , we cannot certainly know , that where any four of these are , the fifth will be there also , how highly probable soever it may be : because the highest probability , amounts not to certainty ; without which , there can be no true knowledge . for this co-existence can be no farther known , than it is perceived ; and it cannot be perceived , but either in particular subjects , by the observation of our senses , or in general , by the necessary connexion of the ideas themselves . § . . as to incompatibility or repugnancy to co-existence , we may know , that any subject can have of each sort of primary qualities , but one particular at once , v. g. each particular extension , figure , number of parts , motion , excludes all other of each kind . the like also is certain of all sensible ideas peculiar to each sense ; for whatever of each kind is present in any subject , excludes all other of that sort ; v. g. no one subject can have two smells , or two colours , at the same time . to this , perhaps , will be said , has not an opall , or the infusion of lignum nepbriticum , two colours at the same time ? to which , i answer , that these bodies , to eyes differently placed , may at the same time afford different colours : but i take liberty also to say , that to eyes differently placed , 't is different parts of the object , that reflect the particles of light : and therefore 't is not the same part of the object , and so not the very same subject , which at the same time appears both yellow and azure . for 't is as impossible , that the very same particle of any body , should at the same time differently modifie , or reflect the rays of light , as that it should have two different figures and textures at the same time . § . . but as to the powers of substances to change the sensible qualities of other bodies , which make a great part of our enquiries about them , and is no inconsiderable branch of our knowledge ; i doubt , as to these , whether our knowledge reaches much farther than our experience ; or whether we can come to the discovery of most of these powers , and be certain that they are in any subject by the connexion with any of those ideas , which to us make its essence . because the active and passive powers of bodies , and their ways of operating , consisting in a texture and motion of parts , which we cannot by any means come to discover : 't is but in very few cases , we can be able to perceive their dependence on , or repugnance to any of those ideas , which make our complex one of that sort of things . i have here instanced in the corpuscularian hypothesis , as that which is thought to go farthest in an intelligible explication of the qualities of bodies ; and i fear the weakness of humane understanding is scarce able to substitute another , which will afford us a fuller and clearer discovery of the necessary connexion , and co-existence , of the powers , which are to be observed united in several sorts of them . this at least is certain , that which ever hypothesis be clearest and truest , ( for of that it is not my business to determine , ) our knowledge concerning corporeal substances , will be very little advanced by any of them , till we are made see what qualities and powers of bodies have a necessary connexion or repugnancy one with another ; which in the present state of philosophy , i think , we know but to a very small degree ; and , i doubt , whether with those faculties we have , we shall ever be able to carry our general knowledge ( i say not particular experience ) in this part much farther . § . . if we are at this loss in respect of the powers , and operations of bodies , i think it is easie to conclude , we are much more in the dark in reference to spirits , whereof we naturally have no ideas , but what we draw from that of our own ; by reflecting on the operations of our own souls within us , as far as they can come within our observation . but how inconsiderable a rank the spirits that inhabit our bodies hold amongst those various , and possibly innumerable , kinds of nobler beings ; and how far short they come of the endowments and perfections of cherubims , and seraphims , and infinite sorts of spirits above us , we have in another place made some reflection upon . § . . as to the third sort of our knowledge , viz. the agreement or disagreement of any of our ideas in any other relation : this , as it is the largest field of our knowledge , so it is hard to determine how far it may extend : because the advances that are to be made in this part of knowledge , depending on our sagacity , in finding intermediate ideas , that may shew the relations and habitudes of ideas , whose co-existence is not considered , 't is an hard matter to tell , when we are at an end of such discoveries ; and when reason has all the helps it is capable of , for the finding of proofs , and examining the agreement or disagreement of remote ideas . they that are ignorant of algebra cannot imagine the wonders in this kind are to be done by it ; and what farther improvements and helps , advantageous to other parts of knowledge , the sagacious mind of man may yet find out , 't is not easie to determine . this at least i believe , that the ideas of quantity are not those alone that are capable of demonstration and knowledge ; and that other , and perhaps more useful parts of contemplation , would afford us certainty , if vices , passions , and domineering interests did not oppose , or menace such endeavours . the idea of a supreme being , infinite in power and wisdom , whose workmanship we are , and on whom we depend ; and the idea of our selves , as understanding , rational creatures , being such as are clear in us , would , i suppose , if duly considered , and pursued , afford such foundations of our duty and rules of action , as might place morality amongst the sciences capable of demonstration ; wherein i doubt not , but from principles , as incontestable as those of the mathematicks , by necessary consequences , the measures of right and wrong might be made out , to any one that will apply himself with the same indifferency and attention to the one , as he does to the other of these sciences . the relation of other modes may certainly be perceived , as well as those of number and extension ; and i cannot see why they should not also be capable of demonstration , if due methods were thought on to examine , or pursue their agreement or disagreement . where there is no propriety , there is no injustice , is a proposition as certain as any demonstration in euclid : for the idea of property , being a right to any thing ; and the idea to which the name injustice is given , being the invasion or violation of that right ; it is evident , that these ideas being thus established , and these names annexed to them , i can as certainly know this proposition to be true , as that a triangle has three angles equal to two right ones . again , no government allows absolute liberty , the idea of government being the establishment of society upon certain rules or laws , which require conformity to them ; and the idea of absolute liberty , being for any one to do whatever he pleases ; i am as capable of being certain of the truth of this proposition , as of any in mathematicks . § . . that which in this respect has given the advantage to the ideas of quantity , and made them thought more capable of certainty and demonstration , is , first , that they can be set down , and represented by sensible marks , which have a greater and nearer correspondence with them than any words or sounds whatsoever . diagrams drawn on paper are copies of the ideas in the mind , and not liable to the uncertainty that words carry in their signification . an angle , circle , or square , drawn in lines , lies open to the view , and cannot be mistaken : it remains unchangeably , and may at leisure be considered , and examined , and the demonstration be revised , and all the parts of it may be gone over more than once , without any danger of the least change in the ideas . this cannot be thus done in moral ideas , we have no sensible marks that resemble them , whereby we can set them down ; we have nothing but words to express them by ; which though , when written , they remain the same , yet the ideas they stand for , may change in the same man ; and 't is very seldom , that they are not different in different persons . secondly , another thing that makes the greater difficulty in ethicks , is , that moral ideas are commonly more complex than those of the figures ordinarily considered in mathematicks : from whence these two inconveniences follow : first , that their names are of more uncertain signification , the precise collection of simple ideas they stand for not being so easily agreed on , and so the sign that is used for them in communication , always , and in thinking , often , does not always carry with it the same idea . upon which the same disorder , confusion , and error follows , as would if a man , going to demonstrate something of an heptagon , should in the diagram he took to do it , leave out one of the angles , and by oversight make the figure with one angle less than the name ordinarily imported , or he intended it should , when at first he thought of his demonstration . this often happens , and is hardly avoidable in very complex moral ideas , where the same name being retained , one angle , i. e. one simple idea is left out or put in , in the complex one , ( still called by the same name , ) more at one time than another . secondly , from the complexedness of these moral ideas there follows another inconvenience , ( viz. ) that the mind cannot easily retain those precise combinations , so exactly and perfectly , as is necessary in the examination of the habitudes and correspondencies , agreements or disagreements , of several of them one with another ; especially where it is to be judged of by long deductions , and the intervention of several other complex ideas , to shew the agreement , or disagreement of two remote ones . the great help against this , which mathematicians find in diagrams and figures , which remain unalterable in their draughts , is very apparent , and the memory would often have great difficulty otherwise to retain them so exactly , whilst the mind went over the parts of them , step by step , to examine their several correspondencies : and though in casting up a long summ , either in addition , multiplication , or division , every part be only a progression of the mind , taking a view of its own ideas , and considering their agreement or disagreement , and the resolution of the question be nothing but the result of the whole , made up of such paticulars , whereof the mind has a clear perception ; yet without setting down the several parts by marks , whose precise significations are known , and by marks , that last and remain in view , when the memory had let them go ; it would be almost impossible to carry so many different ideas in mind , without confounding , or letting slip some parts of the reckoning , and thereby making all our reasonings about it useless . in which case , the cyphers or marks help not the mind at all to perceive the agreement of any two , or more numbers , their equalities or proportions . that the mind has only by intuition of its own ideas of the numbers themselves . but the numerical characters are helps to the memory , to record and retain the several ideas about which the demonstration is made , whereby a man may know how far his intuitive knowledge , in surveying several of the particulars , has proceeded ; that so he may without confusion go on to what is yet unknown ; and , at last , have in one view before him the result of all his perceptions and reasonings . § . one part of these disadvantages , in moral ideas , which has made them be thought not capable of demonstration , may in a good measure be remedied by definitions , setting down that collection of simple ideas , which every term shall stand for ; and then using the terms stedily and constantly for that precise collection . and what methods algebra , or something of that kind , may hereafter suggest , to remove the other difficulties , is not easie to foretell . confident i am , that if men would in the same method , and with the same indifferency search after moral as they do mathematical truths , they would find them to have a stronger connexion one with another , and a more necessary consequence from our clear and distinct ideas , and to come nearer perfect demonstration , than is commonly imagined . but much of this is not to be expected , whilst the desire of esteem , riches , or power , makes men espouse the well endowed opinions in fashion , and then seek arguments , either to make good their beauty , or varnish over , and cover their deformity : nothing being so beautiful to the eye , as truth is to the mind ; nothing so deformed and irreconcileable to the understanding , as a lye. for though many a man can with satisfaction enough own a no very handsome wife in his bosom ; yet who is bold enough openly to avow that he has espoused a falshood , and received into his breast so ugly a thing as a lye ? whilst the parties of men , i say , cram their tenents down all men's throats , whom they can get into their power , without permitting them to examine their truth or falshood ; and will not let truth have fair play in the world , nor men the liberty to search after it ; what improvements can be expected of this kind ? what greater light can be hoped for in the moral sciences ? the subject part of mankind , in most places , might , instead thereof , with egyptian bondage expect egyptian darkness , were not the candle of the lord set up by himself in men's minds , which it is impossible for the breath or power of man wholly to extinguish . § . . as to the fourth sort of our knowledge , viz. of the real , actual existence of things without us , we have an intuitive knowledge of our own existence ; a demonstrative knowledge of the existence of a god ; of the existence of any thing else , we have no other but a sensitive knowledge , which extends not beyond the objects present to our senses . § . . our knowledge being so narrow , as i have shew'd , it will , perhaps , give us some light into the present state of our minds , if we look a little into the dark side , and take a view of our ignorance ; which being infinitely larger than our knowledge , may serve much to the quieting of disputes , and improvement of useful knowledge ; if discovering how far we have clear and distinct ideas , we confine our thoughts within the contemplation of those things that are within the reach of our understandings , and lanch not out into that abyss of darkness , ( where we have not eyes to see , nor faculties to perceive any thing , ) out of a presumption that nothing is beyond our comprehension . but to be satisfied of the folly of such a conceit , we need not go far . he that knows any thing , knows this in the first place , that he need not seek long for instances of his ignorance . the meanest , and most obvious things that come in our way , have dark sides , that the quickest sight cannot penetrate into . the clearest , and most enlarged understandings of thinking men , find themselves puzled , and at a loss , in every particle of matter : which we shall the less wonder at , when we consider the causes of our ignorance ; which from what has been said , i suppose , will be found to be chiefly these three : first , want of ideas . secondly , want of a discoverable connexion between the ideas we have . thirdly , want of tracing , and examining our ideas . § . . first , there are some things , and those not a few , that we are ignorant of for want of ideas . first , all the simple ideas we have are confined ( as i have shewn ) to the observation of our senses , and the operations of our own minds , that we are conscious of in our selves . but how much these few and narrow ●nlets are disproportionate to the vast whole extent of all beings , will not be hard to persuade those , who are not so foolish , as to think their span the measure of all things . what other simple ideas 't is possible the creatures in other parts of the universe may have , by the assistence of senses and faculties , more or perfecter than we have , or different from ours , 't is not for us to determine . but to say , or think there are no such , because we conceive nothing of them , is no better an argument , than if a blind man should be positive in it , that there was no such thing as sight and colours , because he had no manner of idea of any such thing , nor could by any means frame to himself any notions about seeing . the ignorance , and darkness that is in us , no more hinders nor confines the knowledge that is in others , than the blindness of a mole is an argument against the quick sightedness of an eagle . he that will consider the infinite power , wisdom , and goodness of the creator of all things , will find reason to think it was not all laid out upon so inconsiderable , mean , and impotent a creature , as he will find man to be ; who in all probability , is one of the lowest of all intellectual beings . what faculties therefore other species of creatures have to penetrate into the nature , and inmost constitutions of things ; what ideas they may receive of them , far different from ours , we know not . this we know , and certainly find , that we want several other views of them , besides those we have , to make discoveries of them more perfect . and we may be convinced that the ideas we can attain to by our faculties , are very disproportionate to things themselves , when a positive clear distinct one of substance it self , which is the foundation of all the rest , is concealed from us . but want of ideas of this kind , being a part , as well as cause of our ignorance , cannot be described . only this , i think , i may confidently say of it , that the intellectual and sensible world , are in this perfectly alike ; that that part which we see of either of them holds no proportion with what we see not ; and whatsoever we can reach with our eyes , or our thoughts of either of them , is but a point , almost nothing , in comparison of the rest . § . . secondly , another great cause of ignorance , is the want of ideas we are capable of . as the want of ideas , which our faculties are not able to give us , shuts us wholly from those views of things , which 't is reasonable to think , other perfecter beings than we have , of which we know nothing ; so the want of ideas , i now speak of , keeps us in ignorance of things , we conceive capable of being known to us . bulk , figure , and motion , we have ideas of . but though we are not without ideas of these primary qualities of bodies in general ; yet not knowing what is the particular bulk , figure , and motion , of the greatest part of the bodies of the universe , we are ignorant of the several powers , efficacies , and ways of operation , whereby the effects we daily see , are produced . these are hid from us in some things , by being too remote ; and in others , by being too minute . when we consider the vast distance of the known and visible parts of the world , and the reasons we have to think , that what lies within our ken , is but a small part of the immense universe , we shall then discover an huge abyss of ignorance . what are the particular fabricks of the great masses of matter , which make up the whole stupendious frame of corporeal beings ; how far they are extended ; what is their motion , and how continued , or communicated ; and what influence they have one upon another , are contemplations , that at first glimpse our thoughts lose themselves in . if we narrow our contemplation , and confine our thoughts to this little canton , i mean this system of our sun , and the grosser masses of matter , that visibly move about it , what several sorts of vegetables , animals , and intellectual corporeal beings , infinitely different from those of our little spot of earth , may probably be in the other planets ; to the knowledge of which , even of their outward figures and parts , we can no way attain , whilst we are confined to this earth , there being no natural means , either by sensation or reflection , to convey their certain ideas into our minds . they are out of the reach of those inlets of all our knowledge ; and what sorts of furniture and inhabitants those mansions contain in them , we cannot so much as guess , much less have clear , and distinct ideas of them . § . . if a great , nay for the greatest , part of the several ranks of bodies in the universe , scape our notice by their remoteness , there are others that are no less concealed from us by their minuteness . these insensible corpuscles , being the active parts of matter , and the great instruments of nature , on which depend not only all their secondary qualities , but also most of their natural operations ; our want of precise distinct ideas of their primary qualities , keeps us in an uncureable ignorance of what we desire to know about them . i doubt not but if we could discover the figure , size , connexion , and motion of the minute constituent parts of any two bodies , we should know without trial several of their operations one upon another , as we do now the properties of a square , or a triangle ; and we should be able to tell before hand , that rubarb would purge , hemlock kill , and opium make a man sleep ; as well as a watch-maker does that a little piece of paper , laid on the ballance , will keep the watch from going till it be removed ; or that some small part of it , being rubb'd by a file , the machin would quite lose its motion , and the watch go no more . did we know the mechanical affections of the particles of rubarb , hemlock , opium , and a man , as a watch-maker does those of a watch , whereby it performs all its operations ; and of a file , which by rubbing on them will alter the figure of any of the wheels ; the dissolving of silver in aqua fortis , and gold in aq . regia , and not vice versa , would be then , perhaps , no more difficult to know , than it is to a smith to understand why the turning of one key will open a lock , and not the turning of another . but whilst we are destitute of senses , acute enough to discover the minute particles of bodies , and to give us ideas of their mechanical affections , we must be content to be ignorant of their properties and ways of operation ; nor can we be assured about them any farther , than some few trials we make , are able to reach . but whether they will succeed again another time , we cannot be certain . this hinders our certain knowledge of universal truths , concerning natural bodies . and our reason carries us herein very little beyond particular matter of fact. § . . and therefore i am apt to doubt that , how far soever humane industry may advance useful and experimental philosophy in physical things , scientifical will still be out of our reach ; because we want perfect and adequate ideas of those very bodies , which are nearest to us , and most under our command . those which we have ranked into classes under names , and we think our selves best acquainted with , we have but very imperfect , and incompleat ideas of . distinct ideas of the several sorts of bodies , that fall under the examination of our senses , perhaps , we may have ; but adequate ideas , i suspect , we have not of any one amongst them . and though the former of these will serve us for common use and discourse ; yet whilst we want the latter , we are not capable of scientifical knowledge ; nor shall ever be able to discover general , instructive truths concerning them . certainty and demonstration , are things we must not , in these matters , pretend to . by the colour , figure , taste , and smell , and other sensible qualities , we have as clear , and distinct ideas of sage and hemlock , as we have of a circle and a triangle : but having no ideas of the particular primary qualities of the minute parts of either of these plants , nor of other bodies we would apply them to , we cannot tell what effects they will produce ; nor when we see those effects , can we so much as guess , much less know , their manner of production . thus having no ideas of the particular mechanical affections of the minute parts of bodies , that are within our view and reach , we are ignorant of their constitutions , powers , and operations ; and of bodies more remote , we are ignorant of their very outward shapes and beings . § . . this , at first sight , will shew us how disproportionate our knowledge is to the whole extent even of material beings ; to which , if we add the consideration of that infinite number of spirits that may be , and probably are , which are yet more remote from our knowledge , whereof we have no cognizance , nor can frame to our selves any distinct ideas of their several ranks and sorts , we shall find this cause of ignorance conceal from us , in an impenetrable obscurity , almost the whole intellectual world ; a greater , certainly , and more beautiful world than the material . for , bating some very few , and those , if i may so call them , superficial ideas , which spirit , we , by reflection , get of our own and of the father of all spirits , the eternal , independent author of them and us , and all things , we have no certain information , so much as of their existence , but by revelation . angels of all sorts are naturally beyond our discovery . and all those intelligences , whereof 't is likely there are more orders than of corporeal substances , are things whereof our natural faculties give us no certain account at all . that there are minds , and thinking beings , in other men as well as himself , every man has a reason , from their words and actions , to be satisfied . but between us and the great god , we can have no certain knowledge of the existence of any spirits , but by revelation ; much less have we distinct ideas of their different natures , conditions , states , powers , and several constitutions , wherein they agree or differ from one another , and from us . and therefore in what concerns their different species and properties , we are under an absolute ignorance . § . . secondly , what a small part of the substantial beings that are in the universe , the want of ideas leave open to our knowledge , we have seen . in the next place , another cause of ignorance , of no less moment , is the want of a discoverable connexion between those ideas we have . for where-ever we want that , we are utterly uncapable of universal and certain knowledge ; and are , as in the former case , left only to observation and experiment ; which how narrow and confined it is , how far from general knowledge , we need not be told . i shall give some few instances of this cause of our ignorance , and so leave it . 't is evident that the bulk , figure , and motion of several bodies about us , produce in us several sensations as of colours , sounds , tastes , or smells , pleasure and pain , &c. those mechanical affections of bodies , having no affinity at all with these ideas they produce in us , there being no conceivable connexion between any impulse of any sort of body , and any perception of a colour , or smell , we find in our minds , we can have no distinct knowledge of such operations beyond our experience ; and can reason no otherwise about them , than as the effects or appointment of an infinitely wise agent , which perfectly surpass our comprehensions . as the ideas of sensible , secundary qualities we have in our minds , can , by us , be no way deduced from bodily causes , nor any correspondence or connexion be found between them and those primary qualities which ( experience shews us ) produce them in us ; so , on the other side , the opetions of our minds upon our bodies , is as unconceivable . how any thought should produce a motion in body is as remote from the nature of our ideas , as how any body should produce any thought in the mind . that it is so , if experience did not convince us , the considerations of the things themselves would never be able , in the least , to discover to us . these , and the like , though they have a constant and regular connexion , in the ordinary course of things ; yet that connexion being not discoverable in the ideas themselves , which appearing to have no necessary dependence one on another , we can attribute their connexion to nothing else but the arbitrary determination of that all-wise agent , who has made them to be , and to operate as they do , in a way utterly above our weak understanding to conceive . § . . in some of our ideas there are certain relations , habitudes , and connexions , so visibly included in the nature of the ideas themselves , that we cannot conceive them separable from them , by any power whatsoever . and in these only , we are capable of certain and universal knowledge . thus the idea of a right-lined triangle necessarily carries with it an equality of its angles to two right ones . nor can we conceive this relation , this connexion of these two ideas , to be possibly mutable , or depend on any arbitrary power , which of choice made it thus , or could make it otherwise . but the coherence and continuity of the parts of matter , the production of sensation in us of colours and sounds , &c. by impulse and motion ; nay , the original rules and communication of motion , being such wherein we can discover no natural connexion with any ideas we have , we cannot but ascribe them to the arbitrary will and good pleasure of the wise architect . i need not , i think , here mention the resurrection of our bodies , the future state of this globe of earth , and such other things , which are by every one acknowledged to depend wholly on the determination of a free agent . the things that , as far as our observation reaches , we constantly find to proceed regularly , we may conclude , do act by a law set them ; but yet a law that we know not ; whereby , though causes work steddily and effects constantly flow from them , yet their connexions and dependencies being not discoverable in our ideas , we can have but an experimental knowledge of them . from all which , 't is easie to perceive what a darkness we are involved in , how little 't is of being , and the things that are , that we are capable to know . and therefore we shall do no injury to our knowledge , when we modestly think with our selves , that we are so far from being able to comprehend the whole nature of the universe , and all the things contained in it , that we are not capable of a philosophical knowledge of the bodies that are about us , and make a part of us : concerning their secundary qualities , powers , and operations , we can have no universal certainty . several effects come every day within the notice of our senses , of which we have so far sensitive knowledge ; but the causes , manner , and certainty of their production , for the two foregoing reasons , we must be content to be ignorant of . in these we can go no farther than particular experience informs us of matter of fact , and by analogy to guess what effects the like bodies are , upon other tryals , like to produce . but as to a perfect science of natural bodies , ( not to mention spiritual beings , ) we are , i think , so far from being capable of any such thing , that i conclude it lost labour to seek after it . § . . thirdly , where we have adequate ideas , and where there is a certain and discoverable connexion between them , yet we are often ignorant , for want of tracing those ideas we have , or may have , and finding out those intermediate ideas , which may shew us what habitude of agreement or disagreement they have one with another . and thus many are ignorant of mathematical truths , not out of any imperfection of their faculties , or uncertainty in the things themselves ; but for want of application in acqu●ring , examining , and by due ways comparing those ideas . that which has most contributed to hinder the due tracing of our ideas , and finding out their relations , and agreements or disagreements one with another , has been , i suppose , the ill use of words . it is impossible that men should ever truly seek , or certainly discover the agreement or disagreement of ideas themselves , whilst their thoughts flutter about , or stick only in sounds of doubtful and uncertain significations mathematicians abstracting their thoughts from names , and accustoming themselves to set before their minds the ideas themselves , that they would consider , and not sounds instead of them , have avoided thereby a great part of that perplexity , puddering , and confusion , which has so much hindred mens progress in other parts of knowledge ; who sticking in words of undetermined and uncertain signification , were unable to distinguish true from false , certain from probable , consistent from inconsistent , in their own opinions : whereby the increase brought into the stock of real knowledge has been very little , in proportion to the schools , disputes , and writings , the world has been fill'd with ; whilst men , being lost in the great wood of words , knew not whereabout they were , how far their discoveries were advanced , or what was wanting in their own , or the general stock of knowledge . had men , in their discoveries of the material , done , as they have in those of the intellectual world , involved all in the obscurity of uncertain and doubtful terms and ways of talking , volumes writ of navigation and voyages , theories and stories of zones and tydes multiplied and disputed ; nay , ships built , and fleets set out , would never have taught us the way beyond the line ; and the antipodes would be still as much unknown , as when it was declared heresie to hold there were any . but having spoken sufficiently of words , and the ill or careless use , that is commonly made of them , i shall not say any thing more of it here . § . . hitherto we have examined the extent of our knowledge , in respect of the several sorts of beings that are . there is another extent of it , in respect of vniversality ; which will also deserve to be considered : and in this regard , our knowledge follows the nature of our ideas . if the ideas are abstract , whose agreement or disagreement we perceive , our knowledge is universal . for what is known of such general ideas , will be true of every particular thing , in whom that essence , i. e. that abstract idea is to be found ; and what is once known of such ideas , will be perpetually , and for ever true . so that as to all general knowledge , we must search and find it only in our own minds , and 't is only the examining of our own ideas , that furnisheth us with that . truths belonging to essences of things , ( that is , to abstract ideas ) are eternal , and are to be found out by the contemplation only of those essences ; as the existence of things is to be known only from experience . but having more to of this in the chapters , where i shall speak of general and real knowledge , this may here suffice as to the universality of our knowledge in general . chap. iv. of the reality of our knowledge . § . . i doubt not but my reader , by this time , may be apt to think , that i have been all this while only building a castle in the air ; and be ready to say to me , to what purpose all this stir ? knowledge , say you , is only the perception of the agreement or disagreement of our own ideas ; but who knows what those ideas may be ? is there any thing so extravagant , as the imaginations of men's brains ? where is the head that has no chimeras in it ? or if there be a sober and a wise man , what difference will there be , by your rules , between his knowledge , and that of the most extravagant fancy in the world ? they both have their ideas , and perceive their agreement and disagreement one with another . if there be any difference between them , the advantage will be on the warm-headed man's side , as having the more ideas , and the more lively . and so , by your rules , he will be the more knowing . if it be true , that all knowledge lies only in the perception of the agreement or disagreement of our own ideas , the visions of an enthusiast , and the reasonings of a sober man , will be equally certain . 't is no matter how things are : so a man observe but the agreement of his own imaginations , and talk conformably ; it is all truth , all certainty . such castles in the air , will be as strong holds of truth , as the demonstrations of euclid . that an harpy is not a centaur , is by this way as certain knowledge , and as much a truth , as that a square is not a circle . but of what use is all this fine knowledge of men's own imaginations , to a man that enquires after the reality of things ? it matters not what men's fancies are , 't is the knowledge of things that is only to be prized : 't is this alone gives a value to our reasonings , and preference to one man's knowledge over another's , that it is of things as they really are , and not of dreams and fancies . § . . to which i answer , that if our knowledge of our ideas terminate in them , and reach no farther , where there is something farther intended , our most serious thoughts would be of little more use , than the resveries of a crazie brain ; and the truths built thereon of no more weight , than the discourses of a man , who sees things clearly in a dream , and with great assurance utters them . but , i hope , before i have done , to make it evident , that this way of certainty , by the knowledge of our own ideas , goes a little farther than bare imagination ; and , i believe , it will appear , that all the certainty of general truths a man has , lies in nothing else . § . . 't is evident , the mind knows not things immediately , but only by the intervention of the ideas it has of them . our knowledge therefore is real , only so far as there is a conformity between our ideas and the reality of things . but what shall be here the criterion ? how shall the mind , when it perceives nothing but its own ideas , know that they agree with things themselves ? this , though it seem not to want difficulty , yet , i think , there be two sorts of ideas that , we may be assured , agree with things . § . . first , the first are simple ideas , which since the mind , as has been shewed , can by no means make to it self , must necessarily be the product of things operating on the mind in a natural way , and producing therein those perceptions , which by the wisdom and will of our maker , they are ordained and adapted to . from whence it follows , that simple ideas are not fictions of our fancies , but the natural and regular productions of things without us , really operating upon us ; and so carry with them all the conformity our state requires , which is to represent things under those appearances they are fitted to produce in us ; whereby we may distinguish the substances they are in , and apply them to our uses . thus the idea of whiteness , or bitterness , as it is in the mind , exactly answering that power which is in any body to produce it there , has all the real conformity it can , or ought to have , with things without us . and this conformity between our simple ideas , and the existence of things , is sufficient for real knowledge . § . . secondly , all our complex ideas , except those of substances , being archetypes of the mind 's own making , not intended to be the copies of any thing , nor referred to the existence of any thing , as to their originals , cannot want any conformity necessary to real knowledge . for that which is not designed to represent any thing but it self , can never be capable of a wrong representation , nor mislead us from the true apprehension of any thing , by its dislikeness to it ; and such , excepting those of substances , are all our complex ideas ; which , as i have shewed in another place , are combinations of ideas , which the mind , by its free choice , puts together , without considering any connexion they have in nature . and hence it is , that in all these sorts the ideas themselves are considered as the archetypes , and things no otherwise regarded , but as they are conformable to them . so that we cannot but be infallibly certain , that all the knowledge we attain concerning these ideas is real , and reaches things themselves : because in all our thoughts , reasonings , and discourses of this kind , we intend things no farther than as they are conformable to our ideas ; so that in these , we cannot miss of a certain undoubted reality . § . . i doubt not but it will be easily granted , that the knowledge we may have of mathematical truths , is not only certain , but real knowledge ; not idle chimeras of men's brains : and yet if we will consider , we shall find , that it is only of our own ideas . the mathematician considers the truth and properties belonging to a rectangle , or circle , only as they are in idea in his own mind ; for 't is possible he never found either of them existing mathematically , i. e. precisely true , in his life : but yet the knowledge he has of any truths or properties belonging to a circle , or any other mathematical figure , are nevertheless true and certain , even of real things existing : because real things are no farther concerned , nor intended to be meant by any such propositions , than as things really agree to those archetypes in his mind . is it true of the idea of a triangle , that its three angles are equal to two right ones ? it is true also of a triangle , where-ever it really exists . what ever other figure exists , that is not exactly answerable to that idea of a triangle in his mind , is not at all concerned in that proposition . and therefore he is certain all his knowledge concerning such ideas , is real knowledge : because intending things no farther than they agree with those his ideas , he is sure what he knows concerning those figures , when they have barely an ideal existence in his mind , will hold true of them also , when they have a real existence in matter ; his consideration being barely of those figures , which are the same where-ever or however they exist . § . . and hence it follows , that moral knowledge is as capable of real certainty , as mathematicks . for certainty being but the perception of the agreement , or disagreement of our ideas ; and demonstration nothing but the perception of such agreement , by the intervention of other ideas , or mediums , our moral ideas , as well as mathematical , being archetypes themselves , and so adequate , and compleat ideas , all the agreement , or disagreement we shall find in them , will produce real knowledge , as well as in mathematical figures . § . . that which is requisite to make our knowledge certain , is the clearness of our ideas ; and that which is required to make it re●l , is , that they answer their archetypes . nor let it be wondred , that i place the certainty of our knowledge in the consideration of our ideas , with so little care and regard ( as it may seem ) to the real existence of things : since most of those discourses , which take up the thoughts , and engage the disputes of those who pretend to make it their business to enquire after truth and certainty , will , i presume , upon examination be found to be general propositions , and notions in which existence is not at all concerned . all the discourses of the mathematicians about the squaring of a circle , conick sections , or any other part of mathematicks , concern not the existence of any of those figures ; but their demonstrations which depend on their ideas are the same , whether there be any square or circle existing in the world , or no. in the same manner , the truth and certainty of moral discourses abstracts from the lives of men , and the existence of those vertues in the world , whereof they treat : nor is tully's offices less true , because there is no body in the world that exactly practices his rules , and lives up to that pattern of a vertuous man , which he has given us , and which existed no where when he writ but in idea . if it be true in speculation , i. e. in idea , that murther deserves death , it will also be true in reality of any action that exists comformable to that idea of murther . as for other actions , the truth of that proposition concerns them not . and thus it is of all other species of things , which have no other essences but those ideas which are in the minds of men. § . . but it will here be said , that if moral knowledge be placed in the contemplation of our own moral ideas , and those , as other modes , be of our own making , what strange notions will there be of iustice and temperance ? what confusion of vertues and vices , if every one may make what ideas of them he pleases ? no confusion nor disorder in the things themselves , nor the reasonings about them ; no more than ( in mathematicks ) there would be a disturbance in the demonstration , or a change in the properties of figures , and their relations one to another , if a man should make a triangle with four corners , or a trapezium with four right angles : that is , in plain english , change the names of the figures , and call that by one name , which mathematicians call'd ordinarily by another . for let a man make to himself the idea of a figure with three angles , whereof one is a right one , and call it , if he please , equilaterum or trapezium , or any thing else , the properties of , and demonstrations about that idea , will be the same , as if he call'd it a rectangular-triangle . i confess , the change of the name , by the impropriety of speech , will at first disturb him , who knows not what idea it stands for ; but as soon as the figure is drawn , the consequences and demonstration are plain and clear . and just the same is it in moral knowledge , let a man have the idea of taking from others , without their consent , what their honest industry has possessed them of , and call this iustice , if he please . he that takes the name here without the idea put to it , will be mistaken , by joining another idea of his own to that name : but strip the idea of that name , or take it such as it is in the speaker's mind , and the same things will agree to it , as if you call'd it injustice . indeed , wrong names in moral discourses , breed usually more disorder , because they are not so easily rectified , as in mathematicks , where the figure once drawn and seen , makes the name useless , and of no force : for what need of a sign , when the thing signified is present and in view ? but in moral names , that cannot be so easily and shorty done , because of the many decompositions that go to the making up the complex ideas of those modes . but yet for all this the miscalling of any of those ideas , contrary to the usual signification of the words of that language , hinders not ● but we may have certain and demonstrative knowledge of their several agreements and disagreements , if we will carefully , as in mathematicks , keep to the same precise ideas , and trace them in their several relations one to another , without being led away by their names . if we but separate the idea under consideration , from the sign that stands for it , our knowledge goes equally on in the discovery of real truth and certainty , whatever sounds we make use of . § . . one thing more we are to take notice of , that where god , or any other law-maker , hath defined any moral names , there they have made the essence of that species to which that name belongs ; and there it is not safe to apply or use them otherwise : but in other cases 't is bare impropriety of speech to apply them contrary to the common usage of the country . but yet even this too disturbs not the certainty of that knowledge , which is still to be had by a due contemplation and comparing of those even nick-nam'd ideas . § . . thirdly , there is another sort of complex ideas , which being referred to archetypes without us , may differ from them , and so our knowledge about them , may come short of being real ; and these are our ideas of substances : which consisting of a collection of simple ideas , supposed taken from the works of nature , may yet vary from them , by having more or different ideas united in them , than are to be found united in the things themselves : from whence it comes to pass , ●hat they may , and often do fail of being exactly conformable to things themselves . § . . i say then , that to have ideas of substances , which , by being conformable to things , may afford us real knowledge , it is not enough , as in modes , to put together such ideas as have no inconsistency , though they did never before so exist . v. g. the ideas of sacrilege or perjury , &c. were as real and true ideas before , as after the existence of any such fact . but our ideas of substances being supposed copies , and referred to archetypes without us , must still be taken from something that does or has existed ; they must not consist of ideas put together at the pleasure of our thoughts , without any real pattern they were taken from , though we can perceive no inconsistence in such a combination . the reason whereof is , because we knowing not what real constitution it is of substances , whereon our simple ideas depend , and which really is the cause of the strict union of some of them one with another , and the exclusion of others ; there are very few of them that we can be sure are or are not inconsistent in nature , any farther than experience and sensible observation reaches . herein therefore is founded the reality of our knowledge concerning substances , that all our complex ideas of them must be such , and such only as are made up of such simple ones , as have been discovered to co-exist in nature . and our ideas being thus true , though not , perhaps , very exact copies , are yet the subjects of real ( as far as we have any ) knowledge of them ; which ( as has been already shewed ) will not be found to reach very far : but so far as it does , it will still be real knowledge . whatever ideas we have , the agreement we find they have with others , will still be knowledge . if those ideas be abstract , it will be general knowledge . but to make it real concerning substances , the ideas must be taken from the real existence of things ; whatever simple ideas have been found to co-exist in any substance , these we may with confidence join together again , and so make abstract ideas of substances . for whatever have once had an union in nature , may be united again . § . . this , if we rightly consider , and confine not our thoughts and abstract ideas to names , as if there were , or could be no other sorts of things , than what known names had already determined , and as it were set out , we should think of things with greater freedom and less confusion , than perhaps we do . 't would possibly be thought a bold paradox , if not a very dangerous falshood , if i should say , that some changelings , who have lived forty years together , without any appearance of reason , are something between a man and a beast : which prejudice is founded upon nothing else but a false supposition , that these two names , man and beast , stand for distinct species so set out by real essences , that there can come no other species between them : whereas if we will abstract from those names , and the supposition of such specifick essences made by nature , wherein all things of the same denominations did exactly and equally partake ; if we would not fansie , that there were a certain number of these essences , wherein all things , as in molds , were cast and formed , we should find that the idea of the shape , motion , and life of a man without reason , is as much as distinct idea , and makes as much a distinct sort of things from man and beast , as the idea of the shape of an ass with reason , would be different from either that of man or beast , and be a species of an animal between , or distinct from both . § . . here every body will be ready to ask , if changelings may be supposed something between man and beast ; 'pray what are they ? i answer , changelings ; which is as good a word to signifie something different from the signification of man or beast , as the names man and beast are to have significations different one from the other . this , well considered , would resolve this matter , and shew my meaning without any more ado . but i am not so unacquainted with the zeal of some men , which enables them to spin consequences , and to see religion threatned whenever any one ventures to quit their forms of speaking , as not to foresee what names such a proposition as this is like to be charged with : and without doubt it will be asked , if changelings are something between man and beast , what will become of them in the other world ? to which i answer , . it concerns me not to know or enquire . to their own master they stand or fall : it will make their state neither better nor worse , whether we determine any thing of it , or no : they are in the hands of a faithful creator and a bountiful father , who disposes not of his creatures according to our narrow thoughts or opinions , nor distinguishes them according to names and species of our contrivance . and we that know so little of this present world we are in , may , i think , content our selves without being peremptory , in defining the different state creatures shall come into , when they go off this stage . it may suffice us , that he hath made known to all those , who are capable of instruction , discourse , and reasoning , that they shall come to an account , and receive according to what they have done in this body . § . . but , secondly , i answer , the force of these men's question , ( viz. will you deprive changelings of a future state ? ) is founded on one of two suppositions , which are both false . the first is , that all things that have the outward shape and appearance of a man , must necessarily be designed to an immortal future being , after this life . or , secondly , that whatever is of humane birth , must be so . take away these imaginations , and such questions will be groundless and ridiculous . i desire then those who think there is no more but an accidental difference between themselves and changelings , the essence in both being exactly the same , to consider , whether they can imagine immortality annexed to any outward shape of the body ; the very proposing it , is , i suppose , enough to make them disown it . no one yet , that ever i heard of , how much soever immersed in matter , allow'd that excellency to any figure of the gross sensible outward parts , as to affirm eternal life due to it , or necessary consequence of it ; or that any mass of matter should , after its dissolution here , be again restored hereafter to an everlasting state of sense , perception , and knowledge , only because it was molded into this or that figure , and had such a particular frame of its visible parts . such an opinion as this , placing immortality in a certain superficial figure , turns out of doors all consideration of soul or spirit ; and upon whose account alone , some corporeal beings have hitherto been concluded immortal , and others not . this is to attribute more to the outside , than inside of things ; to place the excellency of a man , more in the external shape of his body , than internal perfections of his soul ; which is but little better than to annex the great and inestimable advantage of immortality and life everlasting , which he has above other material beings : to annex it , i say , to the cut of his beard , or the fashion of his coat ; for this or that outward make of our bodies , no more carries with it the hopes of an eternal duration , than the fashion of a man's suit gives him reasonable grounds to imagine it will never wear out , or that it will make him immortal . 't will perhaps be said , that no body thinks that the shape makes any thing immortal , but 't is the shape is the sign of a rational soul within which is immortal . i wonder who made it the sign of any such thing ; for barely saying it , will not make it so . it would require some proofs to persuade one of it . no figure that i know speaks any such language . for it may as rationally be concluded , that the dead body of a man , wherein there is to be found no more appearance or action of life , than there is in a statue , has yet nevertheless a living soul in it , because of its shape ; as that there is a rational soul in a changeling , because he has the outside of a rational creature ; when his actions carry far less marks of reason with them , in the whole course of his life , than what are to be found in many a beast . § . . but 't is the issue of rational parents , and must therefore be concluded to have a rational soul. i know not by what logick you must conclude so . i am sure this is a conclusion , that men no-where allow of : for if they did , they would not make bold , as every-where they do , to destroy ill-formed and mis-shaped productions . ay , but these are monsters . let them be so ; what will your drivling , unintelligent , intractable changeling be ? shall a defect in the body make a monster ; a defect in the mind , ( the far more noble , and , in the common phrase , the far more essential part , not ? shall the want of a nose , or a neck , make a monster , and put such issue out of the rank of men ; the want of reason and understanding , ) not ? this is to bring all back again to what was exploded just now : this is to place all in the shape , and to take the measure of a man only by his out-side . to shew that according to the ordinary way of reasoning in this matter , people do lay the whole stress on the figure , and resolve the whole essence of the species of man , ( as they make it , ) into the outward shape , how unreasonable soever it be , and how much soever they disown it , we need but trace their thoughts and practice a little farther , and then it will plainly appear . the well-shaped changeling is a man , has a rational soul , though it appear not ; this is past doubt , say you . make the ears a little longer , and more pointed , and the nose a little flatter than ordinary , and then you begin to boggle : make the face yet narrower , flatter , and longer , and then you begin to doubt : add still more and more of the likeness of a brute to it , and let the head be perfectly that of some other animal , then presently 't is a monster ; and 't is demonstration with you , that it hath no rational soul , and must be destroy'd . where now ( i ask ) shall be the just measure , which the utmost bounds of that shape , which carries with it a rational soul ? for since there has been humane foetus's produced , half beast , and half man ; and others three part one , and one part t'other : and so it is possible they may be in all the variety of approaches to one shape or the other , and may have several degrees of mixture of the likeness of a man , or a brute . i would gladly know what are those precise lineaments , which according to this hypothesis , are , or are not capable of a rational soul to be joined to them ? what sort of outside is the certain sign , that there is , or is not such an inhabitant within ? for till that be done , we talk at random of man ; and shall always , i fear , do so , as long as we give our selves up to certain sounds , and the imaginations of setled and fixed species in nature , we know not what . but after all , i desire it may be considered , that those who think they have answered the difficulty , by telling us , that a mis-shaped foetus is a monster , run into the same fault they are arguing against , by constituting a species between man and beast : for what else , i pray , is their monster in the case , ( if the word monster signifie any thing at all , ) but something neither man nor beast , but partaking somewhat of either ; and just so is the changeling before mentioned . so necessary is it to quit the common notion of species and essences , if we will truly look into the nature of things , and examine them , by what our faculties can discover in them as they exist , and not by groundless fancies have been taken up about them . § . . i have mentioned this here , because i think we cannot be too cautious , that words and species , in the ordinary notions we have been used to of them , impose not on us : for i am apt to think , therein lies one great obstacle to our clear and distinct knowledge , especially in reference to substances ; and from thence has rose a great part of the difficulties about truth and certainty . would we accustom our selves to separate our contemplations and reasonings from words , we might , in a great measure , remedy this inconvenience within our own thoughts ; but yet it would still disturb us in our discourse with others , as long as we retained the opinion , that species and their essences were any thing else but our abstract ideas , ( such as they are , ) with names annexed to them , to be the signs of them . § . . where ever we perceive the agreement or disagreement of any of our ideas , there is certain knowledge ; and where ever we are sure those ideas agree with the reality of things , there is certain real knowledge . of which agreement of our ideas with the reality of things , having here given the marks , i think i have shewn wherein it is that certainty , real certainty , consists ; which whatever it was to others , was , i confess , to me heretofore , one of those desiderata which i found great want of . chap. v. of truth in general . § . . vvhat is truth , was an enquiry many ages since ; and it being that which all mankind either do , or pretend to search after , it cannot but be worth our while carefully to examine wherein it consists ; and so acquaint our selves with the nature of it , as to observe how the mind distinguishes it from falshood . § . . truth then seems to me , in the proper import of the word , to signifie nothing but the joining or separating of signs , as the things signified by them , do agree or disagree one with another ; which way of joining or separating of signs , we call proposition . so that truth properly belongs only to propositions : whereof there are two sorts , viz. mental and verbal ; as there are two sorts of signs commonly made use of , viz. ideas and words . § . . to form a clear notion of truth , it is very necessary to consider truth of thought , and truth of words , distinctly one from another : but yet it is very difficult to treat of them asunder . because it is unavoidable , in treating of mental propositions , to make use of words ; and then the instances given of mental propositions , cease immediately to be barely mental , and become verbal . for a mental proposition being nothing but a bare consideration of the ideas , as they are in our minds stripp'd of names , they lose the nature of purely mental propositions , as soon as they are put into words . § . . and that which makes it yet harder to treat of mental and verbal propositions separately , is , that most men , if not all , in their thinking and reasonings within themselves , make use of words instead of ideas ; at least when the subject of their meditation contains in it complex ideas . which is a great evidence of the imperfection and uncertainty of our ideas of that kind , and may , if attentively made use of , serve for a mark to shew us , what are those things , we have clear and perfect established ideas of , and what not . for if we will curiously observe the way our mind takes in thinking and reasoning , we shall find , i suppose , that when we make any propositions within our own thoughts , about white or black , sweet or bitter , a triangle or a circle , we can , and often do frame in our minds the ideas themselves , without reflecting on the names : but when we would consider , or make propositions about the more complex ideas , as of a man , vitriol , fortitude , glory , we usually put the name for the idea , because the ideas these names stand for , being for the most part imperfect , confused , and undetermined , we reflect on the names themselves , because they are more clear , certain , and distinct , and readier occurr to our thoughts , than the pure ideas , and so we make use of these words instead of the ideas themselves , even when we would meditate and reason within our selves , and make tacit mental propositions . in substances , as has been already noted , this is occasioned by the imperfection of our ideas , we making the name stand for the real essence , of which we have no idea at all . in modes , it is occasioned by the great number of simple ideas , that go to the making them up . for many of them being very much compounded , the name occurrs much easier , than the complex idea it self , which requires time and attention to be recollected , and exactly represented to the mind , even in those men , who have formerly been at the pains to do it ; and is utterly impossible to be done by those , who though they have ready , in their memory , the greatest part of the common words of their language , yet perhaps never troubled themselves in all their lives , to consider what precise ideas the most of them stood for : some confused or obscure notions have served their turns ; and many who talk very much of religion and conscience , of church and faith , of power and right , of obstructions and humours , melancholy and choler , would , perhaps , have little left in their thoughts and meditations , if one should desire them to think only of the things themselves , and lay by those words , with which they so often confound others , and not seldom themselves also . § . . but to return to the consideration of truth . we must , i say , observe two sorts of propositions , that we are capable of making . first , mental , wherein the ideas in our understandings are without the use of words put together , or separated by the mind , perceiving , or judging of their agreement , or disagreement . secondly , verbal propositions , which are words the signs of our ideas put together or separated in affirmative or negative sentences . by which way of affirming or denying , these signs , made by sounds , are as it were , put together or separated one from another . so that proposition consists in joining , or separating signs ; and truth consists in the putting together , or separating these signs , according as the things they stand for agree or disagree . § . . every one's experience will satisfie him , that the mind , either by perceiving or supposing the agreement or disagreement of any of its ideas , does tacitly within it self put them into a kind of proposition affirmative or negative , which i have endeavoured to express by the terms putting together and separating . but this action of the mind , which is so familiar to every thinking and reasoning man , is easier to be conceived by reflecting on what passes in us , when we reason , judge , or suppose , than to be explained by words . when a man has in his mind the idea of two lines , viz. the side and diagonal of a square , whereof the diagonal is an inch long , he may have the idea also of the division of that line , into a certain number of equal parts ; v. g. into five , ten , an hundred , a thousand , or any other number , and may have the idea of that inch-line , being divisible or not divisible , into such equal parts , as a certain number of them will be equal to the side-line . now whenever he perceives , believes , or supposes such a kind of divisibility to agree or disagree to his idea of that line , he , as it were , joins or separates those two ideas , viz. the idea of that line , and the idea of that kind of divisibility , and so makes a mental proposition , which is true or false , according as such a kind of divisibility , a divisibility into such aliquot parts , does really agree to that line , or no : and when ideas are so put together , or separated in the mind , as they or the things they stand for do agree , or not , that is , as i may call it , mental truth . but truth of words is something more , and that is the affirming or denying of words one of another , as the ideas they stand for agree or disagree : and this again is is twofold , either purely verbal , and trifling , which i shall speak of , chap. . or real and instructive ; which is the object of that real knowledge , which we have spoken of already . § . . but here again will be apt to occurr the same doubt about truth , that did about knowledge : and it will be objected , that if truth be nothing but the joining or separating of words in propositions , as the ideas they stand for agree or disagree in men's mind , the knowledge of truth is not so valuable a thing , as it is taken to be ; nor worth the pains and time men imploy in the search of it : since by this account , it amounts to no more than the conformity of words , to the chimaeras of men's brains . who knows not what odd notions many men's heads are fill'd with , and what strange ideas all men's brains are capable of ? but if we rest here , we know the truth of nothing by this rule , but of the visionary world in our own imaginations ; nor have other truth , but what as much concerns harpies and centaurs , as men and horses . for those , and the like , may be ideas in our heads , and have their agreement and disagreement there , as well as the ideas of real beings , and so have as true propositions made about them . and 't will be altogether as true a proposition , to say all centaurs are animals , as that all men are animals ; and the certainty of one , as great as the other . for in both the propositions , the words are put together according to the agreement of the ideas in our minds : and the agreement of the idea of animal , with that of centaur , is as clear and visible to the mind , as the agreement of the idea of animal , with that of man ; and so these two propositions are equally true , equally certain . but of what use is all such truth to us ? § . . though what has been said in the fore-going chapter , to distinguish real from imaginary knowledge , might suffice here , in answer to this doubt , to distinguish real truth from chimerical , or ( if you please , ) barely nominal , they depending both on the same foundation ; yet it may not be amiss here again to consider , that though our words signifie nothing but our ideas , yet being designed by them to signifie things , the truth they contain , when put into propositions , will be only verbal , when they stand for ideas in the mind , that have not an agreement with the reality of things . and therefore truth , as well as knowledge , may well come under the distinction of verbal and real ; that being only verbal truth wherein terms are joined , according to the agreement or disagreement of the ideas they stand for , without regarding whether our ideas are such as really have , or are capable of having an exstence in nature . but then it is they contain real truth , when these signs are joined as our ideas agree , and when our ideas are such , as we know are capable of having an existence in nature ; which in substances we cannot know , but by knowing that such have existed . § . . truth is the marking down in words , the agreement or disagreement of ideas as it is . falshood is the marking down in words , the agreement or disagreement of ideas otherwise than it is . and so far as these ideas , thus marked by sounds , agree to their archetypes , so far only is the truth real . the knowledge of this truth , consists in knowing what ideas the words stand for , and the perception of the agreement or disagreement of those ideas , according as it is marked by these words . § . . but because words are looked on as the great conduits of truth and knowledge , and that in conveying and receiving of truth , and commonly in reasoning about it , we make use of words and propositions , i shall more at large enquire , wherein the certainty of real truths , contained in propositions , consists , and where it is to be had ; and endeavour to shew in what sort of universal propositions we are capable of being certain of their real truth , or falshood . i shall begin with general propositions , as those which most employ our thoughts , and exercise our contemplation . general truths are most looked after by the mind , as those that most enlarge our knowledge ; and by their comprehensiveness , satisfying us at once of many particulars , enlarge our view , and shorten our way to knowledge . § . . besides truth taken in the strict sense before-mentioned , there are other sorts of truths ; as , . moral truth , which is speaking things according to the persuasion of our own minds , though the proposition we speak agree not to the reality of things . . metaphysical truth , which is nothing but the real existence of things , conformable to the ideas to which we have annexed their names . this , though it seems to consist in the very beings of things , yet when considered a little nearly , will appear to include a tacit proposition , whereby the mind joins that particular thing , to the idea it had before setled with a name to it . but these considerations of truth , either having been before taken notice of , or not being much to our present purpose , it may suffice here only to have mentioned them . chap. vi. of universal propositions , their truth and certainty . § . . though the examining and judging of ideas by themselves , their names being quite laid aside , be the best and surest way to clear and distinct knowledge : yet through the prevailing custom of using sounds for ideas , i think it is very seldom practised ; and every one may observe how common it is for names to be made use of , instead of the ideas themselves , even when men think and reason within their own breasts ; especially if the ideas be very complex , and made up of a great collection of simple ones . this makes the consideration of words and propositions , so necessary a part of the treatise of knowledge , that 't is very hard to speak intelligibly of the one , without explaining the other . § . . all the knowledge we have , being only of particular or general truths , 't is evident , that whatever may be done in the former of these , the latter , which is that which with reason is most sought after , can never be well made known , and is very seldom apprehended , but as conceived and expressed in words . it is not therefore out of our way , in the examination of our knowledge , to enquire into the truth and certainty of universal propositions . § . . but that we may not be mis-led in this case , by that which is the danger every-where , i mean by the doubtfulness of terms , 't is fit to observe , that certainty is twofold ; certainty of truth , and certainty of knowledge . certainty of truth is , when words are so put together in propositions , as exactly to express agreement or disagreement of the ideas they stand for , as really it is : certainty of knowledge , is to perceive the agreement or disagreement of ideas , as expressed in any proposition . this we usually call knowing , or being certain of the truth of any proposition . § . . now because we cannot be certain of the truth of any general proposition , unless we know the precise bounds and extent of the species its terms stand for , it is necessary we should know the essence of each species , which is that which constitutes and bounds it . this , in all simple ideas and modes , is not hard to do : for in these , the real and nominal essence being the same ; or , which is all one , the abstract idea , the general term stands for , being the sole essence and boundary , that is or can be supposed , of the species , there can be no doubt how far the species extends , or what things are comprehended under each term ; which , 't is evident , are all that have an exact conformity with the idea it stands for , and no other . but in substances , where a real essence , distinct from the nominal , is supposed to constitute , determine , and bound the species , there the extent of the general word is very uncertain : because not knowing this real essence , we cannot know what is , or is not of that species , and consequently what may , or may not with certainty be affirmed of it . and thus speaking of a man , or gold , or any other species of natural substances , as supposed made by nature , and partaking of that real essence , which is supposed to constitute that species , we cannot be certain of the truth of any affirmation or negation made of it . for man , or gold , taken in this sense , and used for species of things , constituted by real essences , different from the complex idea in the mind of the speaker , stand for we know not what ; and the extent of these species , with such boundaries , are so unknown and undetermined , that it is impossible , with any certainty , to affirm , that all men are rational , or that all gold is yellow . but where the nominal essence is kept to , as the boundary of each species , and men extend the application of any general term no farther than to the particular things , in which the complex idea it stands for , is to be found , there they are in no danger to mistake the bounds of each species , or be in doubt , on this account , whether any proposition be true , or no. i have chose to explain this uncertainty of propositions in this scholastick way , and have made use of the terms of essences and species , on purpose to shew the absurdity and inconvenience there is to think of them , as of any other sort of realities , than barely abstract ideas with names to them . to suppose , that the species of things are any thing but the sorting of them under general names , according as they agree to several abstract ideas , of which we make those names the signs , is to confound truth , and introduce uncertainty into all general propositions , that can be made about them . though therefore these things might , to people not possessed with scholastick learning , be perhaps treated of , in a better and clearer way ; yet those wrong notions of essences and species , having got root in most peoples minds , who have received any tincture from the learning , which has prevailed in this part of the world , are to be discovered and removed , to make way for that use of words , which should convey certainty with it . § . . the names of substances then , whe●ever made to stand for species , which are supposed to be constituted by real essences , which we know not , are not capable to convey certainty to the vnderstanding , of the truth of general propositions made up of such terms , we cannot be sure . § . . on the other side , the names of substances , when made use of , as they should be , for the ideas men have in their minds , though they carry a clear and determinate signification with them , will not yet serve us to make many universal proposition , of whose truth we can be certain . not because in this use of them we are uncertain what things are signified by them , but because the complex ideas they stand for , are such combinations of simple ones , as carry not with them any discoverable connexion or repugnancy , but with a very few other ideas . § . . the complex ideas , that our names of substances properly stand for , are collections of such qualities , as have been observed to co-exist : but what other qualities necessarily co-exist with such combinations , we cannot certainly know , unless we can discover their natural dependence ; which in their primary qualities , we can go but a very little way in ; and in all their secundary qualities , we can discover no connexion at all , for the reasons mentioned , chap. . viz. . because we know not the real constitutions of substances , on which each secundary quality particularly depends . . did we know that , it would serve us only for experimental ( not universal ) knowledge ; and reach with certainty no farther , than that bare instance : because our understandings can discover no conceivable connexion between any secundary quality , and any modification whatsoever , of any of the primary ones . and therefore there are very few general propositions to be made concerning substances , which can carry with them undoubted certainty . § . . all gold is fixed , is a proposition whose truth we cannot be certain of , how universally soever it be believed . for if , according to the useless imagination of the schools , any one supposes the term gold to stand for a species of things set out by nature , by a real essence belonging to it , 't is evident he knows not what particular substances are of that species ; and so cannot , with certainty , affirm any thing universally of gold. but if he make gold stand for a species , determined by its nominal essence , let the nominal essence , for example , be the complex idea of a body of a certain yellow colour , malleable , susible , and heavier than any other known ; in this proper use of the word gold , there is no difficulty to know what is , or is not gold : but yet no other quality can with certainty be universally affirmed or denied of gold , but what hath a discoverable connexion , or inconsistency with that nominal essence . fixedness , for example , having no necessary connexion , that we can discover , with the colour , weight , or any other simple idea of our complex one , or with the whole combination together ; it is impossible that we should certainly know the truth of this proposition , that all gold is fixed . § . . as there is no discoverable connexion between fixedness , and the colour , weight , and other simple ideas of that nominal essence of gold ● so if we make our complex idea of gold , a body yellow , fusible , ductile , weighty , and fixed , we shall be at the same uncertainty concerning solubility in aq. regia ; and for the same reason : since we can never , from consideration of the ideas themselves , with certainty affirm or deny , of a body whose complex idea is made up of yellow , very weighty , ductile , fusible , and fixed , that it is soluble in aq. regia : and so on of the rest of its qualities . i would gladly meet with one general affirmation , concerning any quality of gold , that any one can certainly know is true . it will , no doubt , be presently objected , is not this an universal certain proposition , all gold is malleable● to which i answer , it is a very certain proposition , if malleableness be a part of the complex idea the word gold stands for . but then here is nothing affirmed of gold , but that that sound stands for an idea in which malleableness is contained : and such a sort of truth and certainty as this , it is to say a centaur is four-footed . but if malleableness make not a part of the specifick essence the name gold stands for , 't is plain , all gold is malleable , is not a certain proposition : because let the complex idea of gold , be made up of whichsoever of its other qualities you please , malleableness will not appear to depend on that complex idea , nor follow from any simple one contained in it . the connexion that malleableness has ( if it has any ) with those other qualities , being only by the intervention of the real constitution of its insensible parts , which , since we know not , 't is impossible we should perceive that connexion , unless we could discover that which ties them together . § . . the more , indeed , of these co-existing qualities we unite into one complex idea , under one name , the more precise and determinate we make the signification of that word : but yet never make it more capable of universal certainty , in respect of other qualities , not contained in our complex idea ; since we perceive not their connexion , or dependence one on another , being ignorant both of that real constitution in which they are all founded ; and also how they flow from it . for the chief part of our knowledge concerning substances , is not as in other things , barely of the relation of two ideas that may exist separately ; but of the necessary connexion and co-existence of several distinct ideas in the same subject , or of their repugnancy so to co-exist . could we begin at the other end , and discover what it was wherein that colour consisted , what made a body lighter or heavier , what texture of parts made it malleable , fusible , and fixed , and fit to be dissolved in this sort of liquor , and not in another ; if ( i say ) we had such an idea as this of bodies , and could perceive wherein all sensible qualities originally consist , and how they are produced ; we might frame such abstract ideas of them , as would furnish us with matter of more general knowledge , and enable us to make universal propositions , that should carry general truth and certainty with them . but whilst our complex ideas of the sorts of substances , are so remote from that internal real constitution , on which their sensible qualities depend , and are made up of nothing but an imperfect collection of those apparent qualities our senses can discover , there can be very few general propositions concerning substances , of whose real truth we can be certainly assured ; since there are but few simple ideas , of whose connexion and necessary co-existence , we can have certain and undoubted knowledge . i imagine , amongst all the secundary qualities of substances , and the powers relating to them , there cannot any two be named , whose necessary co-existence , or repugnance to co-exist , can certainly be known , unless in those of the same sense , which necessarily exclude one another , as i have elsewhere shewed . no one , i think , by the colour that is in any body , can certainly know what smell , taste , sound , or tangible qualities it has , nor what alterations it is capable to make , or receive , on , or from other bodies : the same may be said of the sound , or taste , &c. our specifick names of substances , signifying any collections of such ideas , 't is not to be wondred , that we can , with them , make very few general propositions of undoubted real certainty : but yet so far as any complex idea , of any sort of substances , contains in it any simple idea , whose necessary co-existence with any other may be discovered , so far universal propositions may with certainty be made concerning it : v. g. could any one discover a necessary connexion between malleableness , and the colour or weight of gold , or any other part of the complex idea signified by that name , he might make a certain universal proposition concerning gold in this respect ; and the real truth of this proposition , that all gold is malleable , would be as certain as of this , the three angles of all right-lined triangles , are equal to two right ones . § . . had we such ideas of substances , as to know what real constitutions produce those sensible qualities we find in them , and how those qualities flowed from thence , we could , by the specifick ideas of their real essences in our own minds , more certainly find out their properties , and discover what qualities they had , or had not , than we can now by our senses : and to know the properties of gold , it would be no more necessary , that gold should exist , and that we should make experiments upon it , than it is necessary for the knowing the properties of a triangle , that a triangle should exist in any matter , the idea in our minds would serve for the one , as well as the other . but we are so far from being admitted into the secrets of nature , that we scarce so much as ever approach the first entrance towards them . for we are wont to consider the substances we meet with , each of them , as an entire thing by it self , having all its qualities in it self , and independent of other things ; overlooking , for the most part , the operations of those invisible fluids , they are encompassed with ; and upon whose motions and operations depend the greatest part of those qualities which are taken notice of in them , and are made by us the inherent marks of distinction , whereby we know and denominate them . put a piece of gold any where by it self , let no other body encompass it , it will immediately lose all its colour and weight , and perhaps malleableness too ; which , for ought i know , would be changed into a perfect friability . water , in which to us fluidity is an essential quality , left to it self , would cease to be fluid . but if inanimate bodies owe so much of their present state to other bodies without them , that they would not be what they appear to us , were those bodies that environ them removed , it is yet more so in vegetables , which are nourished , grow , and produce leaves , flowers , and seeds , in a constant succession . and if we look a little nearer into the state of animals , we shall find , that their dependence , as to life , motion , and the most considerable qualities to be observed in them , is so wholly on extrinsical causes and qualities of other bodies , that make no part of them , that they cannot subsist a moment without them : though yet those bodies on which they depend , are little taken notice of , and make no part of the complex ideas , we frame of those animals . take the air but a minute from the greatest part of living creatures , and they presently lose sense , life , and motion . this the necessity of breathing has forced into our knowledge : but how many other extrinsical , and possibly very remote bodies , do the springs of those admirable machines depend on , which are not vulgarly observed , or so much as thought on ; and how many are there , which the severest enquiry can never discover ? the inhabitants of this spot of the universe , though removed so many millions of miles from the sun , yet depend so much on the duly tempered motion of particles coming from , or agitated by it , that were this earth removed , but a small part of that distance , out of its present situation , and placed a little farther or nearer that source of heat , 't is more than probable , that the greatest part of the animals in it , would immediately perish : since we find them so often destroy'd by an excess or defect of the sun's warmth , which an accidental position , in some parts of this our little globe , exposes them to . the qualities observed in a load-stone , must needs have their source far beyond the confines of that body : and the ravage made often on several sorts of animals , by invisible causes , the certain death ( as we are told ) of some of them , by barely passing the line , or , as 't is certain of others , by being removed into a neighbouring-country , evidently shew , that the concurrence and operation of several bodies , with which they are seldom thought to have any thing to do , is absolutely necessary to make them be what they appear to us , and to preserve those qualities we know , and distinguish them by . we are then quite out of the way , when we think , that things contain within themselves the qualities , that appear to us in them : and we in vain search for that constitution within the body of a fly , or an elephant , upon which depend those qualities and powers we observe in them ; for which , perhaps , to understand them aright , we ought to look not only beyond this our earth and atmosphere , but even beyond the sun , or remotest star our eyes have yet discovered : for how much the being and operation of particular substances in this our globe , depend on causes utterly beyond our view , is impossible for us to determine . we see and perceive some of the motions and grosser operations of things here about us ; but whence the streams come that keep all these curious machines in motion and repair , how conveyed and modified , is beyond our notice and apprehension ; and the great parts and wheels , as i may so say , of this stupendious structure of the universe , may , for ought we know , have such a connexion and dependence in their influences and operations one upon another , that , perhaps , things in this our mansion , would put on quite another face , and cease to be what they are , if some one of the stars , or great bodies incomprehensibly remote from us , should cease to be , or move as it does . this is certain , things , however absolute and entire they seem in themselves , are but retainers to other parts of nature , for that which they are most taken notice of by us : their observable qualities , actions , and powers , are owing to something without them ; and there is not so complete and perfect a part , that we know , of nature , which does not owe the being it has , and the excellencies of it , to its neighbours ; and we must look a great deal farther than the surface of any body , to comprehend perfectly those qualities that are in it . § . . if this be so , it is not to be wondred , that we have very imperfect ideas of substances ; and that the real essences , on which depend their properties and operations , are unknown to us . we cannot discover so much as the size , figure , and texture of their minute and active parts , which is really in them ; much less the different motions and impulses made in and upon them by bodies from without , and the effects of them , upon which depend , and by which is formed the greatest and most remarkable part of those qualities we observe in them , and of which our complex ideas of them are made up . this consideration alone may set us at rest , as to all hopes of our having the ideas of their real essences ; which , whilst we want the nominal essences we make use of instead of them , will be able to furnish us but very sparingly with any general knowledge , or universal propositions capable of real certainty . § . . we are not therefore to wonder , if certainty be to be found in very few general propositions made concerning substances : our knowledge of their qualities and properties go very seldom farther than our senses reach and inform us . possibly inquisitive and observing men may , by strength of iudgment , penetrate farther , and on probabilities taken from wary observation , and hints well laid together , often guess right at what experience has not yet discovered to them . but this is but guessing still ; it amounts only to opinion , and has not that certainty which is requisite to knowledge : for all general knowledge lies only in our own thoughts , and consists barely in the contemplation of our own abstract ideas . wherever we perceive any agreement or disagreement amongst them , there we have general knowledge ; and by putting the names of those ideas together accordingly in propositions , can with certainty pronounce general truths . but because the abstract ideas of substances , for which their specifick names stand , whenever they have any distinct and determinate signification , have a discoverable connexion or inconsistency with a very few other ideas , the certainty of universal propositions concerning substances , is very narrow and scanty in that part , which is our principal enquiry concerning them : and there is scarce any of the names of substances , let the idea it is applied to be what it will , of which we can generally , and with certainty pronounce , that it has or has not this or that other quality belonging to it , and constantly co-existing or inconsistent with that idea , where-ever it is to be found . § . . before we can have any tolerable knowledge of this kind , we must first know what changes the primary qualities of one body , do regularly produce in the primary qualities of another , and how . secondly , we must know what primary qualities of any body , produce certain sensations or ideas in us ; which , in truth , to know all the effects of matter , under its divers modifications of bulk , figure , cohesion of parts , motion , and rest ; which is , i think , every body will allow , is utterly impossible to be known by us , without revelation : nor if it were revealed to us , what sort of figure , bulk , and motion of corpuscles , would produce in us the sensation of a yellow colour , and what sort of figure , bulk , and texture of parts in the superficies of any body , were fit to give such corpuscles their due motion to produce that colour , would that be enough to make universal propositions with certainty , concerning the several sorts of them , unless we had faculties acute enough to perceive the bulk , figure , texture , and motion of bodies in those minute parts by which they operate on our senses , and so could by those frame our abstract ideas of them . i have mentioned here only corporeal substances , whose operations seem to lie more level to our understandings : for as to the operations of spirits , both their thinking and moving of bodies , we at first sight find our selves at a loss ; though perhaps , when we have applied our thoughts a little nearer to the consideration of bodies , and their operations , and examined how far our notions , even in these , reach with any clearness , beyond sensible matter of fact , we shall be bound to confess , that even in these too , our discoveries amount to very little beyond perfect ignorance and incapacity . § . . this is evident , the abstract complex ideas of substances , for which their general names stand , not comprehending their real constitutions , can afford us but very little universal certainty ; they not being that on which those qualities we observe in them , and would inform our selves about , do depend , or with which they have any certain connexion . v. g. let the idea to which we give the name man , be , as it commonly is , a body of the ordinary shape , with sense , voluntary motion , and reason join'd to it . this being the abstract idea , and consequently the essence of our species man , we can make but very few general certain propositions concerning man , standing for such an idea . because not knowing the real constitution on which sensation , power of motion , and reasoning , with that peculiar shape , depend , and whereby they are united together in the same subject , there are very few other qualities , with which we can perceive them to have a necessary connexion : and therefore we cannot with certainty affirm , that all men sleep by intervals ; that no man can be nourished by wood or stones ; that all men will be poisoned by hemlock : because these ideas have no connexion nor repugnancy with this our nominal essence of man , with this abstract idea that name stands for . we must in these and the like appeal to trial in particular subjects , which can reach but a little way . we must content our selves with probability in the rest : but can have no general certainty , whilst our specifick idea of man , contains not that real constitution , which is the root , wherein all his inseparable qualities are united , and from whence they flow ; whilst our idea , the word man stands for , is only an imperfect collection of some sensible qualities and powers in him , there is no discernible connexion or repugnance between our specifick idea , and the operation of either the parts of hemlock or stones , upon his constitution . there are animals that safely eat hemlock , and others that are nourished by wood and stones : but as long as we want ideas of those real constitutions of animals , whereon these , and the like qualities and powers depend , we must not hope to reach certainty in universal propositions concerning them . those few ideas only , which have a discernible connexion with our nominal essence , or any part of it , can afford us such propositions . but these are so few , and of so little moment , that we may justly look on our certain general knowledge of substances , as almost none at all . § . . to conclude , general propositions , of what kind soever , are then only capable of certainty , when the terms used in them , stand for such ideas , whose agreement or disagreement , as there expressed , is capable to be discovered by us . and we are then certain of their truth or falshood , when we perceive the ideas they stand for , to agree or not agree , according as they are affirmed or denied one of another . whence we may take notice , that general certainty is never to be found but in our ideas . whenever we go to seek it elsewhere in experiments , or observations without us , our knowledge goes not beyond particulars . 't is the contemplation of our own abstract ideas , that alone is able to afford us general knowledge . chap. vii . of maxims . § . . there are a sort of propositions , which under the name of maxims and axioms , have passed for principles of science : and because they are self-evident , have been supposed innate , without that any body ( that i know ) ever went about to shew the reason and foundation of their clearness or cogency . it may however be worth while , to enquire into the reason of their evidence , and see whether it be peculiar to them alone ; and also examine how far they influence and govern our other knowledge . § . . knowledge , as has been shewn , consists in the perception of the agreement or disagreement of ideas : now where that agreement or disagreement is perceived immediately by it self , without the intervention or help of any other , there our knowledge is self-evident . this will appear to be so to any one , who will but consider any of these propositions , which , without any proof , he assents to at first sight : for in all these he will find , that the reason of his assent , is from that agreement or disagreement the mind , by an immediate comparing them , finds in those ideas answering the affirmation or negation in the proposition . § . . this being so , in the next place let us consider , whether this self-evident be peculiar only to these propositions , which are received for maxims , and have the dignity of axioms allowed them ; and here 't is plain , that several other truths , not allow'd to be axioms , partake equally with them in this self-evidence . this we shall see , if we go over these several sorts of agreement or disagreement of ideas , which i have above mentioned , viz. identity , relation , co-existence , and real existence ; which will discover to us , that not only those few propositions , which have had the credit of maxims , are self-evident , but a great many , even almost an infinite number of other propositions are such . § . . for , first , the immediate perception of the agreement or disagreement of identity , being founded in the mind 's having distinct ideas , this affords us as many self-evident propositions , as we have distinct ideas . every one that has any knowledge at all , has , as the foundation of it , various and distinct ideas : and it is the first act of the mind , ( without which , it can never be capable of any knowledge , ) to know every one of its ideas by it self , and distinguish it from others . this is that which every one finds in himself , that the ideas he has knows ; he knows also when any one is in his understanding , and what it is : and when more than one are there , he knows them distinctly and unconfusedly one from another : which always being so , ( it being impossible but that he should perceive what he perceives , ) he can never be in doubt when any idea is in his mind , that it is there , and is that idea it is ; and that two distinct ideas , when they are in his mind , are there , and are not one and the same idea . so that all such affirmations , and negations , are made without any possibility of doubt , uncertainty , or hesitation , and must necessarily be assented to , as soon as understood ; that is , as soon as we have , in our minds , the ideas clear and distinct , which the terms in the proposition stand for . it is not therefore alone to these two general propositions , whatsoever is , is ; and , it is impossible for the same thing to be , and not to be , that this self-evidence belongs by any peculiar right . the perception of being , or not being , belongs no more no these vague ideas , signified by the terms whatsoever , and thing , than it does to any other ideas . the mind , without the help of any proof , perceives as clearly , and knows as certainly , that the idea of white , is the idea of white , and not the idea of blue ; and that the idea of white , when it is in the mind , is there , and is not absent ; and so a triangle , motion , a man , or any other ideas whatsoever . so that in respect of identity , our intuitive knowledge reaches as far as our ideas : and so we are capable of making as many self-evident propositions , as we have names for distinct ideas . and i appeal to ever one 's own mind , whether this proposition , a circle is a circle , be not as self-evident a proposition , as that consisting of more general terms , whatsoever is , is : and again , whether this proposition , blue is not red , be not a proposition that the mind can no more doubt of , as soon as it understands the words , than it does of that axiom , it is impossible for the same thing to be , and not to be ? and so of all the like . § . . secondly , as to co-existence , or such a necessary connexion between two ideas , that in the subject where one of them is supposed , there the other must necessarily be also : of such agreement , or disagreement as this , the mind has an immediate perception but in very few of them . and therefore in this sort , we have but very little intuitive knowledge : nor are there to be found very many propositions that are self-evident , though some there are ; v. g. the idea of filling of a place equal to the contents of its superficies , being annexed to our idea of body , i think it is a self-evident proposition , that two bodies cannot be in the same place . § . . thirdly , as to the relations of modes , mathematicians have framed many axioms concerning that one relation of equality . as equals taken from equals , the remainder will be equals ; which , with the rest of that kind , however they are received for maxims by the mathematicians , and are unquestionable truths ; yet , i think , that any one who considers them , will not find , that they have a clearer self-evidence than these , that one and one , are equal to two ; that if you take from the five fingers of one hand two , and from the five fingers of the other hand two , the remaining number will be equal . these , and a thousand other such propositions , may be found in numbers , which , at very first hearing , force the assent , and carry with them an equal , if not greater clearness , than those mathematical axioms . § . . fourthly , as to real existence , since that has no connexion with any other of our ideas , but that of our selves , and of a first being , we have in that , concerning the real existence of all other beings , not so much as demonstrative , much less a self-evident knowledge : and therefore concerning those there are no maxims , § . . in the next place let us consider , what influence those received maxims have , upon the other parts of our knowledge . the rules established in the schools , that all reasonings are ex praecognitis , & prac incessis , seem to lay the foundation of all other knowledge , in these maxims , and to suppose them to be praecognita ; whereby , i think , is meant these two things : first , that these axioms , are those truths that are first known to the mind ; and , secondly , that upon them , the other parts of our knowledge depend . § . . first , that they are not the truths first known to the mind , is evident to experience . who perceives not , that a child certainly knows , that a stranger is not its mother ; that its sucking-bottle is not the rod , long before he knows , that 't is impossible for the same thing to be , and not to be● and how many truths are there about numbers , which it is obvious to observe , that the mind is perfectly acquainted with , and ully convinced of , before it ever thought on these general maxims , to which mathematicians , in their arguings , do sometimes refer them ? whereof the reason is very plain : for that which makes the mind assent to such propositions , being nothing else but the perception it has of the agreement , or disagreement of its ideas , according as it finds them affirmed or denied one of another , in words it understands ; and every idea being known to be what it is , and every two distinct ideas not to be same , it must necessarily follow , that such self-evident truths , must be first known , which consist of ideas that are first in the mind : and the ideas first in the mind , 't is evident , are those of particuliar things , from whence , by slow degrees , the understanding proceeds to some few general ones ; which being taken from the ordinary and familiar objects of sense , are setled in the mind , with general names to them . thus particular ideas are first received and distinguished , and so knowledge got about them : and next to them , the less general , or specifick , which are next to particular . for abstract ideas are not so obvious or easie to children , or the yet unexercised mind , as particular ones . if they seem so to grown men , 't is only because by constant and familiar use they are made so : for when we necely reflect upon them , we shall find , that general ideas are fictions and contrivances of the mind , that carry difficulty with them , and do not so easily offer themselves , as we are apt to imagine . for example , does it not require some pains and skill to form the general idea of a triangle , ( which is yet none of the most abstract , comprehensive , and difficult , ) for it must be neither oblique , nor rectangle , neither equilateral , equicrural , nor scalenon ; but all and none of these at once . in effect , it is something imperfect , that cannot exist ; an idea wherein some parts of several different and inconsistent ideas are put together . 't is true , the mind in this imperfect state , has need of such ideas , and makes all the haste to them it can , for the conveniency of communication , and enlargement of knowledge ; to both which , it is naturally very much enclined . but yet one has reason to suspect such ideas are marks of our imperfection ; at least , this is enough to shew , that the most abstract and general ideas , are not those that the mind is first and most easily acquainted with , nor such as its earliest knowledge is conversant about . § . . secondly , from what has been said , it plainly follows , that these magnified maxims , are not the principles and foundations of all our other knowledge . for if there be a great many other truths , which have as much self-evidence as they , and a great many that we know before them , it is impossible they should be the principles , from which we deduce all other truths . is it impossible to know that one and two are equal to three , but by virtue of this , or some such axiom , viz. the whole is equal to all its parts taken together ? many a one knows that one and two are equal to three , without having heard , or thought on that , or any other axiom , by which it might be proved ; and knows it as certainly as any other man knows , that the whole is equal to all its parts , or any other maxim , and all from the same reason of self-evidence ; the equality of those ideas , being as visible and certain to him without that , or any other axiom , as with it , it needing no proof to make it perceived . nor after the knowledge , that the whole is equal to all its parts , does he know that one and two are equal to three , better , or more certainly than he did before . for if there be any odds in those ideas , the whole and parts are more obscure , or at least more difficult to be setled in the mind , than those of one , two , and three . and indeed , i think , i may ask these men , who will needs have all knowledge besides those general principles themselves , to depend on general , innate , and self-evident principles , what principle is requisite to prove , that one and one are two , that two and two are four , that three times two are six ? which being known without any proof , do evince , that either all knowledge does not depend on certain praecognita or general maxims , called principles ; or else that these are principles : and if these are to be counted principles , a great part of numeration will be so . to which if we add all the self-evident propositions , may be made about all our distinct ideas , principles will be almost infinite , at least innumerable , which men arrive to the knowledge of , at different ages ; and a great many of these innate principles , they never come to know all their lives . but whether they come in view of the mind , earlier or later , this is true of them , that they are all known by their native evidence , are wholly independent , receive no light , nor are capable of any proof one from another ; much less the more particular , from the more general ; or the more simple , from the more compounded : the more simple , and less abstract , being the most familiar , and the easier and earlier apprehended . but whichever be the clearest ideas , the evidence and certainty of all such propositions is in this , that a man sees the same idea to be the same idea , and infallibly perceives two different ideas to be different ideas . for when a man has in his understanding , the ideas of one and of two , the idea of yellow and the idea of blue , he cannot but certainly know , that the idea of one is the idea of one , and not the idea of two ; and that the idea of yellow is the idea of yellow , and not the idea of blue . for a man cannot confound the ideas in his mind , which he has distinct : that would be to have them confused and distinct at the same time , which is a contradiction : and to have none distinct , is to have no use of our faculties , to have no knowledge at all . and therefore what idea soever is affirmed of it self ; or whatsoever two entire distinct ideas are denied one of another , the mind cannot but assent to such a proposition , as infallibly true , as soon as it understands the terms , without hesititation or need of proof , or regarding those made in more general terms , and called maxims . § . . what shall we then say , are these general maxims of no use ? yes , they are of great vse in disputes , to stop the mouths of wranglers ; but not of much use to the discovery of unknown truths , or to help the mind forwards , in its search after knowledge . for whoever began to build his knowledge on this general proposition , what is , is : or it is impossible for the same thing to be , and not to be ; and from either of these , as from a principle of science , deduced a system of useful knowledge ? wrong opinions , often involving contradictions , one of these maxims , as a touch-stone , may serve well to shew whither they lead : but yet , however fit , to lay open the absurdity or mistake of a man's reasoning or opinion , they are of very little use for enlightning the understanding : and it will not be found , that the mind receives much help from them in its progress in knowledge ; which would be neither less , nor less certain , were these two general propositions never thought on . 't is true , as i have said , they sometimes serve in argumentation to stop a wrangler's mouth , by shewing the absurdity of his opinion . but it is one thing , to shew a man that he is in an error ; and another , to put him in possession of truth : and i would fain know what truths these propositions are able to teach ; and by their influence make us know , which we did not know before , or could not know without them . let us reason from them , as well as we can , they are only about identical predications , and influence , if any at all , none but such . each particular proposition concerning identity or diversity , is as clearly and certainly known in it self , if attended to , as either of these general ones : and there is nothing more certain , than that by these maxims alone we cannot evidence to our selves the truth of any one thing really existing . as to other less general maxims , many of them are no more than bare verbal propositions , and teach us nothing but the respect and import of names one to another . the whole is equal to all its parts , what real truth i beseech you does it teach us ? what more is contained in that maxim , than what the signification of the word totum , or the whole , does of it self import ? and he that knows that the word whole , stands for what is made up of all its parts , knows very little less , than that the whole is equal to all its parts . and upon the same ground , i think that this proposition , a hill is higher than a valley , and several the like , may also pass for maxims . but yet mathematicians do not without reason place this , and some other such , amongst their maxims , that their scholars , having in the entrance perfectly acquainted their thoughts with these propositions , made in such general terms , may have them ready to apply to all particular cases : not that if they be equally weighed , they are more clear and evident than the particular instances they are brought to confirm ; but that being more familiar to the mind , the very naming them is enough to satisfie the understanding . but this , i say , is more from our custom of using them , than the different evidence of the things . but before custom has setled methods of thinking and reasoning in our minds , i am apt to imagine it is quite otherwise : and that the child , when a part of his apple is taken away , knows it better in that particular instance , than by that general proposition , the whole is equal to all its parts ; and that if one of these have need to be confirmed to him by the other , the general has more need to be let into his mind by the particular , than the particular by the general . for in particulars , our knowledge begins , and so spreads it self , by degrees , to generals . though afterwards , the mind takes the quite contrary course , and having drawn its knowledge into as general propositions as it can , makes those familiar to its thoughts , and accustoms it self to have recourse to them , as to the standards of truth and falshood : by which familiar use of them , as rules to measure the truth of other propositions , it comes in time to be thought , that more particular propositions have their truth and evidence from their conformity to these more general ones , which in discourse and argumentation , are so frequently urged , and constantly admitted . and this i think to be the reason why amongst so many self-evident propositions , the most general only have had the title of maxims . § . . one thing farther , i think , it may not be amiss to observe concerning these general maxims , that they are so far from improving or establishing our minds in true knowledge , that if our notions be wrong , loose , or unsteady , and we resign up our thoughts rather to the sound of words , than to setled , clear , distinct ideas of things : i say , these general maxims , will serve to confirm us in mistakes ; and in such a way of use of words , which is most common , will serve to prove contradictions : v. g. he that , with cartes , shall frame in his mind an idea of what he calls body , to be nothing but extension , may easily demonstrate , that there is no vacuum ; i. e. no space void of body , by this maxim , what is , is . for the idea to which he annexes the name body , being bare extension , his knowledge , that space cannot be without body , is certain . for he knows his own idea of extension clearly and distinctly , and knows that it is what it is , and not another idea , though it be called by these three names , extension , body , space ; which three words standing for one and the same idea , may , no doubt , with the same evidence and certainty , be affirmed one of another , as each of it self : and it is as certain , that whilst i use them all to stand for one and the same idea , this predication is as true and identical in its signification , that space is body , as this predication is true and identical , that body is body , both in signification and sound . § . . but if another shall come and make to himself another idea different from cartes , of the thing , which yet , with cartes , he calls by the same name body , and make his idea , which he expresses by the word body , to consist of extension and solidity together , he will as easily demonstrate , that there may be a vacuum , or space , without a body , as cartes demonstrated the contrary , because the idea to which he gives the name space , being bare extension , and the idea to which he gives the name body , being the complex idea of extension and resistibility , or solidity together ; these two ideas are not exactly one and the same , but in the understanding as distinct as the ideas of one and two , white and black , or as of corporeity and humanity , if i may use those barbarous terms : and therefore the predication of them in our minds , or in words standing for them is not identical , but the negation of them one of another , as certain and evident , as that it is impossible for the same thing to be , and not to be . § . . but yet though both these propositions ( as you see ) may be equally demonstrated , viz. that there may be a vacuum , and that there cannot be a vacuum , by these two certain principles , ( viz. ) what is , is ; and the same thing cannot be , and not be ; yet neither of these principles will serve to prove to us that any , or what bodies do exist ; for that we are le●t to our senses to discover to us as far as they can : those universal and self-evident principles , being only our constant , clear , and distinct knowledge of our own ideas more general or comprehensive , can assure us of nothing that passes without the mind , their certainty is founded only upon the knowledge we have of each idea by its self , and of its distinction from others ; about which , we cannot be mistaken whilst they are in our minds , though we may , and often are mistaken , when we retain the names without the ideas ; or use them confusedly , sometimes for one , and sometimes for another idea . in which cases , the sorce of these axioms reaching only to the sound , and not the signfication of the words , serves only to lead us into confusion , mistake , and errour . § . . but let them be of what use they will in verbal propositions , they cannot discover or prove to us the least knowledge of the nature of substances , as they are found and exist without us , any farther than grounded on experience . and though the consequence of these two propositions , called principles , be very clear , and their use not very dangerous , or hurtful , in the probation of such things , wherein there is no need at all of them for proof , but such as are clear by themselves without them , viz. where our ideas are clear and distinct , and known by the names that stand for them ; yet when these principles , viz. what is , is ; and , it is impossible for the same thing to be , and not to be , are made use of in the probation of propositions , wherein are words standing for complex ideas ; v. g man , horse , gold , vertue ; there they are of infinite danger , and most commonly make men receive and retain falshood for manifest truth , and uncertainty for demonstration ; upon which follows errour , obstinacy , and all the mischiefs that can happen from wrong reasoning . the reason whereof is not , that these principles are less true in such propositions , consisting of words standing for complex ideas , than in those of simple ideas . but because men mistake generally , thinking such propositions to be about the reality of things , and not the bare signification of words , when indeed they are , for the most part , nothing else , as is clear in the demonstration of vacuum , where the word body , sometimes stands for one idea , and sometimes for another : but shall be yet made more manifest . § . . as for instance : let man be that , concerning which you would by these first principles demonstrate any thing , and we shall see , that so far as demonstration is by these principles , it is only verbal , and gives us no certain universal true proposition , or knowledge of any being existing without us . first , a child having framed the idea of a man , it is probable , that his idea is just like that picture , which the painter makes of the visible appearances joined together ; and such a complexion of ideas together in his understanding , makes up the single complex idea which he calls man , whereof white or flesh-colour in england being one , the child can demonstrate to you , that a negro is not a man , because white-colour was one of the constant simple ideas of the complex idea he calls man : and therefore he can demonstrate by the principle , it is impossible for the same thing to be , and not to be , that a negro is not a man ; the foundation of his certainty being not that universal proposition , which , perhaps , he never heard nor thought of , but the clear distinct perception he hath of his own simple ideas of black and white , which he cannot be persuaded to take , nor can ever mistake , one for another , whether he knows that maxim , or no : and to this child , or any one who hath such an idea which he calls man , can you never demonstrate that a man hath a soul , because his idea of man includes no such notion or idea in it ? and therefore to him , the principle of what is , is , proves not this matter ; but it depends upon collection and observation , by which he is to make his complex idea called man. § . . secondly , another that hath gone farther in framing and collecting the idea he calls man , and to the outward shape adds laughter , and rational discourse , may demonstrate , that infants and changelings are no men , by this maxim , it is impossible for the same thing to be , and not to be : and i have discoursed with very rational men , who have actually denied that they are men. § . . thirdly , perhaps , another makes us the complex idea which he calls man , only out of the ideas of body in general , and the powers of language and reason , and leaves out the shape wholly : this man is able to demonstrate , that a man may have no hands , but be quadrupes , neither of those being included in his idea of man ; and in whatever body or shape he found speech and reason join'd , that was a man : because having a clear knowledge of such a complex idea , it is certain , that what is , is . § . . so that , if rightly considered , i think we may say , that where our ideas are clear and distinct , and the names agreed on , that shall stand for each clear and distinct idea , there is little need , or no use at all of these maxims , to prove the agreement , or disagreement of any of them . he that cannot discern the truth or falshood of such propositions , without the help of these , and the like maxims , will not be helped by these maxims to do it : since he cannot be supposed to know the truth of these maxims themselves without proof , if he cannot know the truth of others without proof , which are as self-evident as these . and upon the very same grounds , intuitive knowledge neither requires nor admits any proof , one part of it more than another : he that will suppose it , does take away the foundation of all knowledge , and certainty : and he that needs any proof to make him certain , and give his assent to this proposition , that two is equal to two , will also have need of a proof to make him admit , that what is , is . he that needs a probation to convince him , that two is not three , that white is not black , that a triangle is not a circle , &c. or any other two clear distinct ideas are not one and the same , will need also a demonstration to convince him , that it is impossible for the same thing to be , and not to be . § . . and as these maxims are of little use , where we have clear and distinct ideas , so they are , as i have shewed , of dangerous use , where our ideas are not clear and distinct ; and where we use words that are not annexed to clear and distinct ideas , but to such as are of a loose and wandering signification , sometimes standing for one , and sometimes for another idea ; from which follows mistake and errour , which these maxims ( brought as proofs to establish propositions , wherein the terms stand for confused or uncertain ideas ) do by their authority confirm and rivet . chap. viii . of trifling propositions . § . . whether the maxims treated of in the fore-going chapter , be of that use to real knowledge , as is generally supposed , i leave to be considered . this , i think , may confidently be affirmed , that there are universal propositions ; that though they be certainly true , yet they add no light to our understandings , bring no increase to our knowledge . such are , § . . first , all purely identical propositions . these obviously , and at first blush , appear to contain no instruction in them . for when we affirm the same term of it self , whether it be barely verbal , or whether it contains any clear and real idea , it shews us nothing , but what we must certainly know before , whether such a proposition be either made by , or proposed to us . indeed , that most general one , what is , is , may serve sometimes to shew a man the absurdity he is guilty of , when by circumlocution , or equivocal terms , he would , in particular instances , deny the same thing of it self ; because no body will so openly bid defiance to common sense , as to affirm visible and direct contradictions in plain words : or if he does , a man is excused if he break off any farther discourse with him . but yet , i think , i may say , that neither that received maxim , nor any other identical proposition , teaches us any thing : and though in such kind of propositions , this great and magnified maxim , boasted to be the foundation of demonstration , may be , and often is made use of to confirm them , yet all it proves , amounts to no more than this , that the same word may with great certainty be affirmed of it self , without any doubt of the truth of any such proposition ; and let me add also , without any real knowledge . § . . for at this rate , any very ignorant person , who can but make a proposition , and knows what he means when he says ay , or no , may make a million of propositions , of whose truth he may be infallibly certain , and yet not know one thing in the world thereby ; v. g. what is a soul , is a soul● or a soul , is a soul ; a spirit , is a spirit ; a fetiche , is a fetiche , &c. these all being equivalent to this proposition , viz. what is , is , i. e. what hath existence , hath existence ; or who hath a soul , hath a soul. what is this more than trifling with words ? it is but like a monkey shifting his oyster from one hand to the other ; and had he had but words , might , no doubt , have said , oyster in right hand is subject , and oyster in left hand is predicate : and so might have made a self-evident proposition of oyster , i. e. oyster is oyster ; and yet , with all this , not have been one whit the wiser , or more knowing : and that way of handling the matter , would much at one have satisfied the monkey's hunger , or a man's understanding ; and they would have improved in knowledge and bulk together . § . . secondly , another sort of trifling propositions is , when a part of the complex idea is predicated of the name of the whole ; a part of the definition of the word defined . such are all propositions wherein the genus is predicated of the species , or more comprehensive of less comprehensive terms● for what information , what knowledge carries this preposition in it , viz. lead is a metal , to a man , who knows the complex idea the name lead stands for . all the simple ideas that go to the complex one , signified by the term metal , being nothing but what he before comprehended and signified by the name lead . indeed , to a man that knows the signification of the word metal , and not of the word lead , it is a shorter way to explain the signification of the word lead , by saying it is a metal , which at once expresses several of its simple ideas , than to enumerate them one by one , telling him it is a body very heavy , fusible , and malleable . § . alike trifling it is , to predicate any other part of the definition of the term defined , or to affirm any one of the simple ideas of a complex one , of the name of the whole complex idea ; as all gold is fusible : for fusibility being one of the simple ideas that goes to the making up the complex one the sound gold stands for , what can it be but playing with sounds , by affirming that of the name gold , which is comprehended in its received signification . 't would be thought little better than ridiculous , to affirm gravely as a truth of moment , that gold is yellow ; and i see not how it is any jot more material , to say , it is fusible , unless that quality be left out of the complex idea , of which the sound gold is the mark in ordinary speech . what instruction can it carry with it , to tell one that , which he hath been told already , or he is supposed to know before : for i am supposed to know the signification of the word another uses to me , or else he is to tell me . and if i know that the name gold stands for this complex idea of body , yellow , heavy , fusible , malleable , 't will not much instruct me to put it solemnly afterwards in a proposition , and gravely say , all gold is fusible . such propositions can only serve to shew the disingenuity of one , who will go from the definition of his own terms , by re-minding him sometimes of it ; but carry no knowledge with them , but of the signification of words , however certain they be . § . . every man is an animal , or living body , is as certain a proposition as can be ; but no more conducing to the knowledge of things , than to say a palfry is an ambling horse , or a neighing ambling animal , both being only about the signification of words , and make me know but this ; that body , sense , and motion , or power of sensation and moving , are three of those simple ideas that i always comprehend and signifie by the word man ; and where they are not to be found together , the name man belongs not to that thing : and so of the other , that body , sense , and motion , and a certain way of going , with a certain kind of voice , are some of those simple ideas which i always comprehend , and signifie by the word palfry ; and when they are not to be found together , the name palfry belongs not to that thing . 't is just the same , and to the same purpose , when any term standing for any one or more of the simple ideas , that altogether make up that complex idea which is called a man , is affirmed of the term man : v. g. suppose a roman , signified by the word homo : all these distinct ideas united in one subject , corporeitas , sensibilitas , potentia se movendi , rationalitas , risibilitas , he might , no doubt , with great certainty , universally affirm one more , or all of these together of the word homo , but did no more than say , that the word homo , in his country , comprehended in its signification , all these ideas . much like a romance knight , who by the word palfry , signified these ideas ; body of a certain figure , four-legg'd , with sense , motion , ambling , neighing , white , used to have a woman on his back , might , with the same certainty , universally affirm also any or all of these of the word palfry , but did thereby teach no more , but that the word palfry , in his , or romance-language , stood for all these , and was not to be applied to any thing , where any of the●e was wanting . but he that shall tell me , that in whatever thing sense , motion , reason , and laughter , were united , that thing had actually a notion of god , or would be cast into a sleep by opium , made indeed an instructive proposition : because neither having the notion of god , nor being cast into sleep by opium , being contained in the idea signified by the word man , we are by such propositions taught something more than barely what the word man stands for : and therefore the knowledge contained in it , is more than verbal § . . before a man makes any proposition , he is supposed to understand the terms he uses in it , or else he talks like a parrot , only making a noise by imitation , and framing certain sounds he has learnt of others ; but not , as a rational creature , using them for signs of ideas he has in his mind . the hearer also is supposed to understand the terms as the speaker uses them , or else he talks jargon , and makes an untelligible noise . and therefore he tri●les with words , who makes such a proposition , which when it is made , contains no more than one of the terms does , and which a man was supposed to know before : v. g. a triangle hath three sides , or saffron is yellow . and this is no farther tolerable , than where a man goes to explain his terms , to one who is supposed or declares himself not to understand him : and then it teaches only the signification of that word , and the use of that sign . § . . we can know then the truth of two sorts of propositions , with perfect certainty ; the one is , of those trifling propositions , which have a certainty in them , but 't is but a verbal certainty , but not instructive . and , secondly , we can know the truth , and so may be certain in propositions , which affirm something of another , which is a necessary consequence of its precise complex idea , but not contained in it . as that the external angle of all triangles , is bigger than either of the opposite internal angles ; which relation of the cutward angle , to either of the opposite internal angles , making no part of the complex idea , signified by the name triangle , this is a real truth , and conveys with it instructive real knowledge . § . . we having no knowledge of what combinations there be of simple ideas existing together in substances , but by our senses , we cannot make any universal certain propositions concerning them , any farther than our nominal essences lead us : which being to a very few and inconsiderable truths , in respect of those which depend on their real constitutions , the general propositions that are made about substances , if they are certain , are for the most part but trifling ; and if they are instructive , are uncertain , and such as we can have no knowledge of their real truth , how much soever constant observation and analogy may assist our judgments in guessing . hence it comes to pass , that one may often meet with very clear and coherent discourses , that amount yet to nothing . for 't is plain , that names of substantial beings , as well as others , having constant and setled significations affixed to them , may , with great truth , be joined negatively and affirmatively in propositions , as their definitions make them fit to be so joined ; and propositions consisting of such terms● may , with the same clearness , be deduced one from another , as those that convey the most real truths ; and all this , without any knowledge of the nature or reality of things existing without us . by this method , one may make demonstrations and undoubted propositions in words , and yet thereby advance not one jot in the knowledge of the truth of things ; v. g. he that having learnt these following words , with their ordinary acceptations annexed to them ; v. g. substance , man , animal , form , soul , vegetative , sensitive , rational , may make several undoubted propositions about the soul , without knowing at all what the soul really is ; and of this sort , a man may find an infinite number of propositions , reasonings , and conclusions , in books of metaphysicks , school-divinity , and some sort of natural philosophy ; and after all , know as little of god , spirits , or bodies , as he did before he set out . § . . he that hath liberty to define , i. e. determine the signification of his names of substances , ( as certainly every ones does in effect , who makes them stand for his own ideas , ) and makes their significations at a venture , taking them from his own or other men's fansies , and not from an examination and enquiry into the nature of things themselves , may , with little trouble , demonstrate them one of another ; wherein , however things agree , or disagree , in their own nature , he need mind nothing but his own notions , with the names he hath bestowed upon them : but thereby no more increases his own knowledge , than he does his riches , who taking a bag of counters , calls one in a certain place a pound , another in another place , a shilling , and a third in a third place , a penny ; and so proceeding , may undoubtedly reckon right , and cast up a great summ , according to his counters so placed , and standing for more or less as he pleases , without being one jot the richer , or without even knowing how much a pound , shilling , or penny is , but only that one is contained in the other twenty times , and contains the other twelve ; which a man may also do in the signification of words , by making them in respect of one another , more , or less , or equally comprehensive . § . . though yet concerning most words used in discourses , especially argumentative and controversial , there is this more to be complained of , which is the worst sort of trifling , and which sets us yet farther from the certainty of knowledge we hope to attain by them , or find in them , viz. that most writers are so far from instructing us in the nature and knowledge of things , that they use their words loosly and uncertainly , and do not , by using them constantly and steddily in the same signification , make plain and clear deductions of words one from another , and make their discourses coherent and clear , ( how little soever it were instructive , ) which were not difficult to do , did they not find it convenient to shelter their ignorance or obstinacy , under the obscurity and perplexedness of their terms ; to which , perhaps , inadvertency , and ill custom does in many men much contribute . § . . to conclude , barely verbal propositions may be known by these following marks : first , all propositions , wherein two abstract terms are affirmed one of another , are barely about the signification of sounds . for since no abstract idea can be the same with any other but its self , when its abstract name is affirmed of any other term , it can signifie no more but this , that it may , or ought to be called by that name ; or that these two names signifie the same idea . thus should any one say , that parsimony is frugality , that gratitude is justice ; that this or that action is , or ●s not temperance : however specious these and the like propositions may at first sight seem , yet when we come to press them , and examine nicely what they contain , we shall find , that it all amounts to nothing , but the signfication of those terms . § . . secondly , all propositions , wherein a part of the complex idea , which any term stands for , is predicated of that term , are only verbal , v. g. to say , that gold is a metal , or heavy . and thus all propositions , wherein more comprehensive words , called genera , are affirmed of subordinate , or less comprehensive , called species , or individuals , are barely verbal . when by these two rules , we have examined the propositions , that make up the discourses we ordinarily meet with , both in and out of books , we shall , perhaps , find that a greater part of them , than is usually suspected , are purely about the signification of words , and contain nothing in them , but the use and application of these signs . this , i think , i may lay down for an infallible rule , that where-ever the distinct idea any words stand for , is not known and considered , and something not contained in that idea , is not affirmed , or denied of it , there our thoughts stick wholly in sounds , and are able to attain no real truth or falshoood . this , perhaps , if well heeded , might save us a great deal of useless amusement and dispute ; and very much shorten our trouble , and wandring in the search of real and true knowledge . chap. ix . of our knowledge of existence . § . . hitherto we have only considered the essences of things , which being only abstract ideas , and thereby removed in our thoughts from particular existence , ( that being the proper operation of the mind , in abstraction , to consider an idea under no other existence , but what it has in the understanding , ) gives us no knowledge of real existence at all . where by the way we take notice , that universal propositions , of whose truth or falshood we can have certain knowledge , concern not existence ; and farther , that all particular affirmations or negations , that would not be certain if they were made general , are only concerning existence ; they declaring only the accidental union or separation of ideas in things existing , which in their abstract natures , have no known necessary union or repugnancy . § . . but leaving the nature of propositions , and different ways of predication to be considered more at large in another place , let us proceed now to enquire concerning our knowledge of the existence of things , and how we come by it . i say then , that we have the knowledge of our own existence by intuition ; of the existence of god by demonstration● and of other things by sensation . § . . as for our own existence , we perceive it so plainly , and so certainly , that it neither needs , nor is capable of any proof . for nothing can be more evident to us , than our own existence . i think , i reason , i feel pleasure and pain ; can any of these be more evident to me , than my own existence ? if i doubt of all other things , that very doubt makes me perceive my own existence , and will not suffer me to doubt of that . for if i know i feel pain , it is evident , i have as certain a perception of my own existence , as of the existence of the pain i feel : or if i know i doubt , i have as certain a perception of the existence of the thing doubting , as of that thought , which i call doubt . experience then convinces us , that we have an intuitive knowledge of our own existence , and an internal infallible perception that we are . in every act of sensation , reasoning or thinking , we are conscious to our selves of our own being ; and in this matter , come not short of the highest degree of certainty . chap. x. of our knowledge of the existence of a god. § . . though god has given us no innate ideas of himself ; though he has stamped no original characters in our minds , wherein we may read his being : yet having furnished us with those faculties , our minds are endowed with , he hath not left himself without witness : since we have sense , perception , and reason , and cannot want a clear proof of him , as long as we carry our selves about us . nor can we justly complain of our ignorance in this great point , since he has so plentifully provided us with the means to discover , and know him , so far as is necessary to the end of our being , and the great concernment of our happiness . but though this be the most obvious truth that reason discovers ; and though its evidence be ( if i mistake not ) equal to mathematical certainty : yet it requires thought and attention ; and the mind must apply its self to a regular deduction of it from some unquestionable parts of our knowledge , or else we shall be as uncertain , and ignorant of this , as of other propositions , which are in themselves capable of clear demonstration . to shew therefore , that we are capable of knowing , certainly knowing that there is a god , and how we come by it , i think we need look no farther than our selves , and that undoubted knowledge we have of our own existence . § . . i think it is beyond question , that man has a clear perception of his own being ; he knows certainly , that he exists , and that he is something . he that can doubt , whether he be any thing , or no , i speak not to , no more than i would argue with pure nothing ; or endeavour to convince non-entity , that it were something . if any one pretend to be so sceptical , as to deny his own existence , ( for really to doubt of it , is manifes●ly impossible , ) let him for me enjoy his beloved happiness of being nothing , until hunger , or some other pain convince him of the contrary . this then , i think , i may take for a truth , which every ones certain knowledge assures him of , beyond the liberty of doubting , viz. that he is something that actually exists . § . . in the next place , man knows by an intuitive certainty , that bare nothing can no more produce any real being , than it can be equal to two right angles . if a man knows not that non-entity , or the absence of all being cannot be equal to two right angles , it is impossible he should know any demonstration in euclid . if therefore we know there is some real being , and that non-entity cannot produce any real being , it is an evident demonstration , that from eternity there has been something . since what was not from eternity , had a beginning ; and what had a beginning , must be produced by something else . § . . next , it is evident , that what had its being and beginning from another , must also have all that which is in , and belongs to its being from another too . all the powers it has , must be owing to , and received from the same source . this eternal source then of all being must also be the source and original of all power ; and so this eternal being must be also the most powerful . § . . again , a man finds in himself perception , and knowledge . we have then got one step farther ; and we are certain now , that there is not only some being , but some knowing intelligent being in the world. there was a time then , when there was no knowing being , and when knowledge began to be ; or else , there has been also a knowing being from eternity . if it be said , there was a time when no being had any knowledge , when that eternal being was void of all understanding . i reply , that then it was impossible there should ever have been any knowledge . it being as impossible , that things wholly void of knowledge , and operating blindly , and without any perception , should produce a knowing being , as it is impossile , that a triangle should make it self three angles bigger than two right ones . for it is as repugnant to the idea of sensless matter , that it should put into it self sense , perception , and knowledge , as it is repugnant to the idea of a triangle , that it should put into it self greater angles than two right ones . § . . thus from the consideration of our selves , and what we infallibly find in our own constitutions , our reason leads us to the knowledge of this certain and evident truth , that there is an eternal , most powerful , and most knowing being ; which whether any one will please to call god , it matters not . the thing is evident , and from this idea duly considered , will easily be deduced all those other attributes , we ought to ascribe to this eternal being . from what has been said , it is plain to me , we have a more certain knowledge of the existence of a god , than of any thing our senses have not immediately discovered to us . nay , i presume i may say , that we more certanly know that there is a god , than that there is any thing else without us when i say we know , i mean there is such a knowledge within our reach , which we cannot miss , if we will but apply our minds to that , as we do to several other enquiries . § . . how far the ideas of a most perfect being , which a man may frame in his mind , does , or does not prove the existence of a god , i will not here examine . for in the different make of men's tempers , and application of their thoughts , some arguments prevail more on one , and some on another , for the confirmation of the same truth . but yet , i think , this i may say , that it is an ill way of establishing this truth , and silencing atheists , to lay the whole stress of so important a point , as this , upon that sole foundation : and take some men's having that idea of god in their minds , ( for 't is evident , some men have none , and some worse than none , and the most very different , ) for the only proof of a deity ; and out of an over fondness of that darling invention , cashier , or at least endeavour to invalidate all other arguments , and forbid us to hearken to those proofs , as being weak , or fallacious , which our own existence , and the sensible parts of the universe , offer so clearly , and cogently to our thoughts , that i deem it impossible for a considering man to withstand them . for i judge it as certain and clear a truth , as can any where be delivered , that the invisible things of god , are clearly seen from the creation of the world , being understood by the things that are made , even his eternal power , and god-head . though our own being furnishes us , as i have shewn , with an evident , and incontestable proof of a deity . and i beleive no body can avoid the cogency of it , who will but as carefully attend to it , as to any other demonstration of so many parts : yet this being so fundamental a truth , and of that consequence , that all religion and genuine morality depend thereon , i doubt not but i shall be forgiven by my reader , if i go over some parts of this argument again , and enlarge a little more upon them . § . . there is no truth more evident , than that something must be from eternity . i never yet heard of any one so unreasonable , or that could suppose so manifest a contradiction , as a time , wherein there was perfectly nothing . this being of all absurdities the greatest , to imagine that pure nothing , the perfect negation and absence of all beings , should ever produce any real existence . it being then unavoidable for all rational creatures , to conclude , that something has existed from eternity . let us next see what kind of thing that must be . § . . there are but two sorts of beings in the world , that man knows or conceives . first , such as are purely material , without sense , perception , or thought , as the clippings of our beards , and paring of our nails . secondly , sensible , thinking , perceiving beings , such as we find our selves to be , which if you please , we will hereafter call cogitative and incogitative beings ; which to our present purpose , if for nothing else , are , perhaps , better terms , than material and immaterial . § . . if then there must be something eternal , let us see what sort of being it must be . and to that , it is very obvious to reason , that it must necessarily be a cogitative being . for it is as impossible to conceive , that ever bare incogitative matter should produce a thinking intelligent being , as that nothing should of it self produce matter . let us suppose any part of matter eternal , great or small , we shall find it , in it self , able to produce nothing . for example ; let us suppose the matter of the next peble , we meet with , eternal , closely united , and the parts firmly at rest together , if there were no other being in the world , must it not eternally remain so , a dead inactive lump ? is it possible to conceive it can add motion to it self , being purely matter , or produce any thing ? matter then , by its own strength , cannot produce in it self so much as motion : the motion it has , must also be from eternity , or else be produced , and added to matter by some other being more powerful than matter ; matter , as is evident , having no● power to produce motion in it self . but let us suppose motion eternal too ; yet matter , incogitative matter and motion , whatever changes it might produce of figure and bulk , could never produce thought : knowledge will still be as far beyond the power of motion and matter to produce , as matter is beyond the power of nothing to produce . and i appeal to every one 's own thoughts , whether he cannot as easily conceive matter produced by nothing , as thought to be produced by pure matter , when before there was no such thing as thought , or an intelligent being existing . divide matter into as minute parts as you will , ( which we are apt to imagine a sort of spiritualizing , or making a thinking thing of it , ) vary the figure and motion of it , as much as you please , a globe , cube , cone , prism , cylinder , &c. whos 's diametres are but th part of a gry (α) will operate no otherwise upon other bodies of proportionable bulk , than those of an inch or foot diametre ; and you may as rationally expect to produce sense , thought , and knowledge , by putting together in a certain figure and motion gross particles of matter , as by those that are the very minutest , that do any where exist . they knock , impell , and resist one another , just as the greater do , and that is all they can do . so that if we will suppose nothing first , or eternal , matter can never begin to be : if we suppose bare matter , without motion , eternal , motion can never begin to be : if we suppose only matter and motion first , or eternal , thought can never begin to be . whatsoever therefore is eternal , must be a cogitative being , a spirit : whatsoever is first of all things , must necessarily contain in it , and actually have , at least , all the perfections that can ever after exist : nor can it ever give to another any perfection that it hath not , either actually in it self , or at least in a higher degree . § . . if therefore it be evident , that something necessarily must exist from eternity , 't is also as evident , that that something must necessarily be a cogitative being : for it is as impossible , that incogitative matter should produce a cogitative being , as that nothing , or the negation of all being , should produce a positive being , or matter . § . . though this discovery of the necessary existence of an eternal mind , do sufficiently lead us into the knowledge of a god ; since it will hence follow , that all other knowing beings that have a beginning , must depend on him , and have no other ways of knowledge , or extent of power , than what he gives them : and therefore if he made those , he made also the less-excellent pieces of this universe , all inanimate beings , whereby his omniscience , power , and providence , will be established , and all his other attributes necessarily follow : yet to clear up this a little farther , we will see what doubts can be raised against it . § . . first , perhaps it will be said , that though it be as clear as demonstration can make it , that there must be an eternal being , and that being must also be knowing : yet i● does not follow , but that thinking being may also be material . let it be so ; it equally still follows , that there is a god. for if there be an eternal , omniscient , omnipotent being , it is certain , that there is a god , whether you imagine that being to be material , or no. but herein , i suppose , lies the danger and deceit of that supposition : there being no way to avoid the demonstration , that there is an eternal knowing being , men , devoted to matter , would willingly have it granted , that this knowing being is material ; and then letting slide out of their minds , or the discourse , the demonstration whereby an eternal knowing being was proved necessarily to exist , would argue all to be matter , and so deny a god , that is , an eternal cogitative being : whereby they are so far from establishing , that they destroy their own hypothesis . for if there can be , in their opinion , eternal matter , without an eternal cogitative being , they manifestly separate matter and thinking , and suppose no necessary connexion of the one with the other , and so establish the necessity of an eternal spirit , but not of matter ; since it has been proved already , that an eternal cogitative being , is unavoidably to be granted . now if thinking and matter may be separated , the eternal existence of matter , will not follow from the eternal existence of a cogitative being , and they suppose it to no purpose . § . . but now let us see how they can satisfie themselves , or others , that this eternal thinking being is material . first , i would ask them , whether they imagine , that all matter , every particle of matter , thinks ? this , i suppose , they will scarce say ; since then there would be as many eternal thinking beings , as there are particles of matter , and so an infinity of gods. and yet if they will not allow matter as matter ; that is , every particle of matter to be as well cogitative , as extended , they will have as hard a task to make out to their own reason , cogitative being out of incogitative particles , as an extended being , out of unextended parts , if i may so speak . § . . secondly , if all matter do not think , i next ask , whether it be only one atom that does so ? this has as many absurdities as the other ; for then this atom of matter , must be alone eternal , or not . if this alone be eternal , then this alone , by its powerful thought , or will , made all the rest of matter . and so we have the creation of matter by a powerful thought , which is that the materialists stick at . for if they suppose one single thinking atom , to have produced all the rest of matter , they cannot ascribe that pre-eminency to it upon any other account , than that of its thinking , the only supposed difference . but allow it to be by some other way , which is above our conception , it must be still creation ; and these men must give up their great maxim , ex nihilo nil fit . if it be said , that all the rest of matter is equally eternal , as that thinking atom , it will be to say any thing at pleasure , though never so absurd : for to suppose all matter eternal , and yet one small particle in knowledge and power infinitely above all the rest , is without any the least appearance of reason to frame any hypothesis : every particle of matter , as matter , is capable of all the same figures and motions of any other ; and i challenge any one in his thoughts , to add any thing else to one above another . § . . thirdly , if then neither one peculiar atom alone , can be this eternal thinking being ; nor all matter , as matter ; i. e. every particle of matter can be it , it only remains , that it is some certain system of matter duly put together , that is this thinking eternal being . this is that which , i imagine , is that notion which men are aptest to have of god , who would have him a material being , as most readily suggested to them , by the ordinary conceit they have of themselves , and other men , which they take to be material thinking beings . but this imagination , however more natural , is no less absurd than the other : for to suppose the eternal thinking being , to be nothing else but a composition of particles of matter , each whereof is incogitative , is to ascribe all the wisdom and knowledge of that eternal being , only to the juxta-position of parts ; than which , nothing can be more absurd . for unthinking particles of matter , however put together , can have nothing thereby added to them , but a new relation of position , which 't is impossible should give thought and knowledge to them . § . . but farther , this corporeal system either has all its parts at rest , or it is a certain motion of the parts wherein its thinking consists . if it be perfectly at rest , it is but one lump , and so can have no privileges above one atom . if it be the motion of its parts , on which its thinking depends , all the thoughts there must be unavoidably accidental , and limitted ; since all the particles that by motion cause thought , being each of them in it self without any thought , cannot regulate its own motions , much less be regulated by the thought of the whole ; since that thought is not the cause of motion , ( for then it must be antecedent to it , and so without it , ) but the consequence of it , whereby freedom , power , choice , and all rational and wise thinking or acting , will be quite taken away : so that such a thinking being , will be no better nor wiser , than pure blind matter ; since to resolve all into the accidental unguided motions of blind matter , or into thought depending on unguided motions of blind matter , is the same thing ; not to mention the narrowness of such thoughts and knowledge , that must depend on the motion of such parts . but there needs no enumeration of any more absurdities and impossibilities in this hypothesis , ( however full of them it be , ) than that before-mentioned ; since let this thinking system be all , or a part of the matter of the universe , it is impossible that any one particle , should either know its own , or the motion of any other particle , or the whole know the motion of every particular ; and so regulate its own thoughts or motions , or indeed have any thought resulting from such motion . § . . others would have matter to be eternal , notwithstanding that they allow an eternal , cogitative , immaterial being . this , tho' it take not away the being of a god , yet since it denies one and the first great piece of his workmanship , the creation , let us consider it a little . matter must be allow'd eternal : why ? because you cannot conceive how it can be made out of nothing , why do you not also think your self eternal ? you will answer , perhaps , because about twenty or forty years since , you began to be . but if i ask you , what that you is , which began to be , you can scarce tell me . the matter whereof you are made , began not then to be : for if it did , then it is not eternal : but it began to be put together in such a fashion and frame , as makes up your body ; but yet that frame of particles , is not you , it makes not that thinking thing you are ; ( for i have now to do with one , who allows an eternal , immaterial , thinking being , but would have unthinking matter eternal too ; ) therefore when did that thinking thing begin to be ? if it did never begin to be , then have you always been a thinking thing from eternity ; the absurdity whereof i need not confute , till i meet with one who is so void of understanding , as to own it . if therefore you can allow a thinking thing , to be made out of nothing , ( as all things that are not eternal must be , ) why also can you not allow it possible , for a material being to be made out of nothing , by an equal power , but that you have the experience of the one in view , and not of the other ? though , when well considered , creation of one , as well as t'other , requires an equal power : and we have no more reason to boggle at the effect of that power in one , than in the other ; because the manner of it in both , is equally beyond our comprehension . for the creation , or beginning of any one thing out of nothing , being once admitted , the creation of every thing else , but the creator himself , may , with the same ease , be supposed . § . . but you will say , is it not impossible to admit of the making any thing out of nothing , since we cannot possibly conceive it ? i answer , no : . because it is not reasonable to deny the power of an infinite being , because we cannot comprehend its operations . we do not deny other effects upon this ground , because we cannot possibly conceive their production , we cannot conceive how thought ( or any thing but motion in body ) can move body : and yet that is not a reason sufficient to make us deny it possible , against the constant experience we have of it in our selves , in all our voluntary motions which are produced in us , only by the free thoughts of our own minds ; and are not , nor cannot be the effects of the impulse or determination of the motion of blind matter , in or upon our bodies ; for then it could not be in our power or choice to alter it . for example : my right hand writes , whilst my left hand is still : what causes rest in one , and motion in the other ? nothing but my will , a thought of my mind ; my thought only changing , the right hand rests and the left hand moves . this is matter of fact , which cannot be denied : explain this , and make it intelligible , and then the next step will be to understand creation . in the mean time , 't is an overvaluing our selves , to reduce all to the narrow measure of our capacities ; and to conclude , all things impossible to be done , whose manner of doing exceeds our comprehension . this is to make our comprehension infinite , or god finite , when what he can do , is limitted to what we can conceive of it . if you do not understand the operations of your own finite mind , that thinking thing within you , do not deem it strange , that you cannot comprehend the operations of that eternal infinite mind , who made and governs all things , and whom the heaven of heavens cannot contain . chap. xi . of our knowledge of the existence of other things . § . . the knowledge of our own being , we have by intuition . the existence of a god , reason clearly makes known to us , as has been shewn . the knowledge of the existence of any other thing , we can have only by sensation : for there being no necessary connexion of real existence , with any idea a man hath in his memory , nor of any other existence but that of god , with the existence of any particular man ; no particular man can know the existence of any other being , but only when by actual operating upon him , it makes it self perceived by him . for the having the idea of any thing in our mind , no more proves the existence of that thing , than the picture of a man evidences his being in the world , or the visions of a dream make thereby a true history . § . . 't is therefore the actual receiving of ideas from without , that gives us notice of the existence of other things , and makes us know , that something doth exist at that time without us , which causes that idea in us , though perhaps we neither know nor consider how it does it : for it takes not from the certainty of our senses , and the ideas we receive by them , that we know not the manner wherein they are produced : v. g. whilst i write this , i have , by the paper affecting my eyes , that idea produced in my mind ; which whatever object causes , i call white ; by which i know , that that quality or accident ( i. e. whose appearance before my eyes , always causes that idea ) doth really exist , and hath a being without me . and of this , the greatest assurance i can possibly have , and to which my faculties , can attain , is the testimony of my eyes , which are the proper and sole judges of this thing , and whose testimony i have reason to rely on , as so certain , that i can no more doubt , whilst i write this , that i see white and black , and that something really exists , that causes that sensation in me , than that i write or move my hand ; which is a certainty as great , as humane nature is capable of , concerning the existence of any thing , but a man's self alone , and of god. § . . the notice we have by our senses , of the existing of things without us , though it be not altogether so certain , as our intuitive knowledge , or the deductions of our reason , employ'd about the clear abstract ideas of our own minds ; yet it is an assurance that deserves the name of knowledge , if we persuade our selves , that our faculties act and inform us right , concerning the existence of those objests that affect them , it cannot pass for an ill-grounded confidence . for i think no body can , in earnest , be so sceptical , as to be uncertain of the existence of those things he sees and feels . at least , he that can doubt so far , ( whatever he may have with his own thoughts ) will never have any controversies with me ; since he can never be sure i say any thing contrary to his opinion . as to my self , i think god has given me assurance enough of th●●●istence of things without me : since by their different application , i ●an produce in my self both pleasure and pain , which is one great concernment of my present state . this is certain , the confidence that our faculties do not herein deceive us , is the greatest assurance we are capable of , concerning the existence of material beings . for we cannot act any thing , but by our faculties ; nor talk of knowledge it self , but by the help of those faculties which are fitted to apprehend even what knowledge is . but besides the assurance our senses themselves give us , that they do not err in the information they give us , of the existence of things without us , when they are affected by them , we are farther confirmed in this assurance , by other concurrent reasons . § . first , 't is plain , those perceptions are produced in us , by exteriour causes affecting our senses : because those that want the organs of any sense , never can have the ideas belonging to that sense produced in their minds . this is too evident to be doubted : and therefore we cannot but be assured , that they come in by the organs of that sense , and no other way . the organs themselves , 't is plain , do not produce them : for then the eyes of a man in the dark , would produce colours , and his nose smell roses in the winter : but we see no body gets the relish of a pine-apple , till he goes to the indies where it is , and tastes it . § . . secondly , because sometimes i find , that i cannot avoid the having those ideas produced in my mind . for though when my eyes are shut , or windows fast , i can at pleasure re-call to my mind the ideas of light , or the sun , which former experience had lodg'd in my memory ; so i can at pleasure lay by that idea , and take into my view that of the smell of a rose , or taste of sugar . but if i turn my eyes at noon towards the sun , i cannot avoid the ideas , which the light , or sun , then produces in me . so that there is a manifest difference , between the ideas laid up in my memory ; ( over which , if they were there only , i should have constantly the same power to dispose of them , and lay them by at pleasure ) and those which force themselves upon me , and i cannot avoid having . and therefore it must needs be some exteriour cause , and the brisk acting of some objects without me , whose efficacy i cannot resist , that produces those ideas in my mind , whether i will , or no. besides , there is no body who doth not perceive the difference in himself , between contemplating the sun , as he hath the idea of it in his memory . and actually looking upon it : of which two , his perception is so distinct , that sew of his ideas are more distinguishable one from another . and therefore he hath certain knowledge , that they are not both memory , or the actions of his mind , and fancies only within him ; but that actual seeing hath a cause without . § . . thirdly , add to this , that many of those ideas are produced in us with pain , which afterwards we remember without the least offence . thus the pain of heat or cold , when the idea of it is revived in our minds , gives us no disturbance ; which , when felt , was very troublesome , and is again , when actually repeated● which is occasioned by the disorder the external object causes in our bodies , when applied to it : and we remember the pain of hunger , thirst , or the head-ach , without any pain at all ; which would either never disturb us , or else constantly do it , as often as we thought of it , were there nothing more but ideas floating in our minds , and appearances entertaining our fancies , without the real existence of things affecting us from abroad . and though mathematical demonstrations depend not upon sense , yet the examining them by diagrams , gives great credit to the evidence of our sight , and seems to give it a certainty approaching to that to the demonstration it self . for it would be very strange , that a man should allow it for an undeniable truth , that two angles of a figure , which he measures by lines and angles of a diagram , should be bigger one than the other ; and yet doubt of the existence of those lines and angles , which by looking on , he makes use of to measure that by . § . . fourthly , our senses , in many cases , bear witness to the truth of each other's report , concerning the existence of sensible things without us . he that sees a fire , may , if he doubt whether it be any thing more than a bare fancy , feel it too ; and be convinced , by putting his hand in it . which certainly could never be put into such exquisite pain , by a bare idea or phantom , unless that the pain be a fancy too : which yet he cannot , when the burn is well , by raising the idea of it , bring upon himself again . thus i see , whilst i write this , i can change the appearance of the paper ; and by designing the letters , tell before-hand what new idea it shall exhibit the very next moment , barely by my drawing the pen over it : which will neither appear ( let me fansie as much as i will ) if my hand stand still ; or though i move my pen , if my eyes be shut : nor when those characters are once made on the paper , can i chuse afterwards but see them as they are ; that is , have the ideas of such letters as i have made . whence it is manifest , that they are not barely the sport and play of my own imagination , when i find , that the characters that were made at the pleasure of my own thoughts , do not obey them ; nor yet cease to be , whenever i shall fansie it , but continue to affect my senses constantly and regularly , according to the figures i made them . to which if we will add , that the sight of those shall , from another man , draw such sounds , as i before-hand design they shall stand for , there will be little reason left to doubt , that those words , i write , do really exist without me , when they cause a long series of regular sounds to affect my ears , which could not be the effect of my imagination , nor could my memory retain them in that order . § . . but yet if after all this , any one will be so sceptical as to distrust his senses , and to affirm , that all we see and hear , feel and taste , think and do , during our whole being , is but the series and deluding appearances of a long dream , whereof there is no reality ; and therefore will question the existence of all things , or our knowledge of any thing : i must desire him to consider , that if all be a dream , then he doth but dream that he makes the question ; and so it is not much matter that a man should answer . but yet , if he please , he may dream that i make this answer , that the certainty of things existing in rerum naturâ , when we have the testimony of our senses for it , is not only as great as our frame can attain to , but as our condition needs . for our faculties being suited not to the full extent of being , nor to a perfect , clear , comprehensive knowledge of things , free from all doubt and scruple ; but to the preservation of us in , whom they are ; and accommodated to the use of life : they serve to our purpose well enough , if they will but give us certain notice of those things , which are convenient or inconvenient to us . for he that sees a candle burning , and hath experimented the force of its flame , by putting his finger in it , will little doubt , that this is something existing without him , which does him harm , and puts him to great pain ; which is assurance enough , when no man requires greater certainty to govern his actions by , than what is as certain as his actions themselves . and if our dreamer pleases to try whether the glowing heat of a glass fornace , be barely a wandring imagination in a drowsie man's f●ncy , by putting his hand into it , he may perhaps be wakened into a certainty greater than he could wish , that it is something more than bare imagination● so that this evidence is as great as we can desire , being as certain to us , as our pleasure or pain ; i. e. happiness or misery ; beyond which , we have no concernment , either of knowing or being . such an assurance of the existence of things without us , is sufficient to direct us in the attaining the good , and avoiding the evil which is caused by them , which is the important concernment we have of being made acquainted with them . § . . in fine then , when our senses do actually convey into our understandings any idea , we are well assured that there doth something at that time really exist without us , which doth affect our senses , and by them give notice of its self to our apprehensive faculties , and actually produce that idea which we then perceive ; and we cannot so far distrust their testimony , as to doubt that such collections of simple ideas , as we have observed by our senses to be united together , do really exist together . but this knowledge extends as far as the present testimony of our senses , employ'd about particular objects that do then affect them , and no farther . for if i saw such a collection of simple ideas , as is wont to be called man , existing together one minute since , and am now alone , i cannot be sure that the same man exists now , since there is no necessary connexion of his existence a minute since , with his existence now : by a thousand ways he may cease to be , since i had the testimony of my sen●es for his existence . and if i cannot be sure , that the man i saw last to day , is now in being , i can be less sure that he is so , who hath been longer removed from my senses , and i have not seen since yesterday , or since the last year , and much less can i be certain of the existence of men that i never saw . and therefore though it be highly probable , that millions of men do now exist , yet whilst i am alone writing of this , i have no unquestionable knowledge of it ; though the great likelihood of it puts me past doubt , and it be reasonable for me to do several things upon the confidence that there are men ( and men also of my acquaintance , with whom i have to do ) now in the world : but this is but probability , not knowledge . § . . whereby yet we may observe , how foolish and vain a thing it is , for a man of narrow knowledge , who having reason given him to judge of the different evidence and probability of things , and to be sway'd accordingly ; how vain , i say , it is to expect demonstration and certainty in things not capable of it ; and refuse assent to very rational propositions , and act contrary to very plain and clear truths , because they cannot be made out so evident , as to surmount every the least ( i will not say reason , but ) pretence of doubting . he that in ordinary affairs of life , would admit of nothing but direct plain demonstration , would be sure of nothing in this world , but perishing quickly . the wholesomness of his meat or drink , would be scarce capable of certainty enough to give him reason to venture on it : and i would fain know what 't is he could do upon such grounds as were capable of no doubt , no objections . § . . as when our senses are actually employ'd about any object , we do know that it does exist ; so by our memory we may be assured , that heretofore things that affected our senses , have existed . and thus we have knowledge of the past existence of several things , whereof our senses having informed us , our memories still retain the ideas ; and of this , we are past all doubt , so long as we remember well . but this knowledge also reaches no farther than our senses have formerly assured us . thus seeing water at this instant , 't is an unquestionable truth to me that water doth exist : and remembring that i saw it yesterday , it will also be always true ; and as long as my memory retains it , always an undoubted proposition to me , that water did exist th . iuly , . as it will also be equally true , that a certain number of very fine colours did exist , which at the same time i saw upon a bubble of that water : but being now quite out of the sight both of the water and bubles too , it is no more certainly known to me that the water doth exist , than that the bubbles or colours therein ; it being no more necessary that water should exist to day , because it existed yesterday , than that the colours or bubbles exist to day , because they existed yesterday , though it be exceedingly much more probable , because water hath been observed to continue long in existence , but bubbles , and the colours on them quickly cease to be . § . . what ideas we have of spirits , and how we come by them , i have already shewn : but though we have those ideas in our minds , and know we have them there , the having the ideas of spirits , does not make us know that any such things do exist without us , or that there are any finite spirits , or any other spiritual beings , but the eternal god. we have ground from revelation , and several other reasons , to believe with assurance , that there are such creatures ; but our senses not being able to discover them , we want the means of knowing their particular existences . for we can no more know that there are finite spirits really existing , by the idea we have of such beings in our minds , than by the ideas any one has of fairies , or centaurs , he can come to know , that things answering those ideas , do really exist . and therefore concerning the existence of finite spirits , as well as several other things , we must content our selves with the evidence of faith , but universal certain propositions concerning this matter , are beyond our reach . for however true it may be , v. g. that all the intelligent spirits that god ever created , do still exist ; yet it can never make a part of our certain knowledge . these , and the like propositions , we may assent to , as highly probable , but are not , i fear , in this s●ate , capable of knowing . we are not then to put others upon demonstrating , nor our selves upon search of universal certainty in all those matters , wherein we are not capable of any other knowledge , but what our senses give us in this or that particular . § . . by which it appears , that there are two sorts of propositions ; one concerning the existence of any thing answerable to such an idea : as having the idea of an elephant , phoenix , motion , or an angel , in my mind , the first and natural enquiry is , whether such a thing does any where exist ? and this knowledge is only of particulars . no existence of any thing without us , but only of god , can certainly be known farther than our senses inform us . there is another fort of propositions , wherein is expressed the agreement , or disagreement of our abstract ideas , and their dependence one on another ; and such propositions may be universal and certain : so having the idea of god and my self , of fear and obedience , i cannot but be sure that god is to be feared and obeyed by me : and this proposition will be certain , concerning man in general , if i have made an abstract idea of such a species , whereof i am one particular . but yet this proposition , how certain soever , that men ought to fear and obey , god proves not to me the existence of men in the world , but will be true of all such creatures , whenever they do exist : which certainty of such general propositions , depends on the agreement or disagreement is to be discovered in those abstract ideas . § . . in the former case , our knowledge is the consequence of the existence of things producing ideas in our minds by our senses● in the latter , knowledge is the consequence of the ideas that are in our minds whatsoever they are , and produce general certain propositions , many whereof are called aeter●ae veritates ; and are indeed so , not from being written in the minds of all men , or that they were before the world : but wheresoever we can suppose such a creature as man is endowed with such faculties , and thereby furnished with such ideas as we have , we must conclude he must needs , when he applies his thoughts to the consideration of his ideas , know the truth of certain propositions that will arise from the agreement , or disagreement , he will perceive amongst them . for names being supposed to stand perpetually for the same ideas ; and the same ideas having immutably the same habitudes one to another , propositions , concerning any abstract ideas that are on●e true , must needs be eternal verities . chap. xii . of the improvement of our knowledge . § . . it having been the common received opinion amongst men of letters , that maxims were the foundations of all knowledge ; and that the sciences were each of them built upon certain praecognita , from whence the understanding was to take its rise , and by which it was to conduct it self , in its enquiries into the matters belonging to that science , the beaten road of the schools , has been to lay down in the beginning , one or more general propositions , as foundations whereon to build the knowledge was to be had of that subject . these doctrines thus laid down for foundations of any science , were called principles , as the beginnings from which we must set out , and look no farther backwards in our enquiries , but take these for certain and unquestionable truths , and established principles . § . . that which gave occasion to this way of proceeding in other sciences , was ( as i suppose ) the good success it seemed to have in mathematicks , wherein men , being observed to attain a great certainty of knowledge , these sciences came by pre-eminence to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , learning , or things learn'd , throughly learn'd , as having of all other the greatest certainty , clearness , and evidence in them . § . . but if any one will consider , he will ( i guess ) find , that the great advancement and certainty of real knowledge men arrived to in these sciences , was not owing to the influence of their principles , nor derived from any peculiar advantage they received from two or three general maxims laid down in the beginning ; but from the clear , distinct , compleat ideas their thoughts were employ'd about , and the relation of equality and excess so clear between some of them , that they had an intuitive knowledge , and by that a way to discover it in others , and this without the help of those maxims . for i ask , is it not possible for a young lad to know , that his whole body is bigger than his little finger , but by virtue of this axiom , that the whole is bigger than a part ; nor be assured of it , till he has learned that maxim ? or cannot a country-wench know , that having received a shilling from one that owes her three , and a shilling also from another that owes her three , that the remaining debts in each of their hands are equal ; cannot she know this , i say , without she fetch the certainty of it from this maxim , that if you take equals from equals , the remainder will be equals ; a maxim which possibly the never heard or thought of ? i desire any one to consider which is known first and clearest by most people ; the particular instance , or the general rule ; and which it is that gives life and birth to the other . these general rules are but the comparing our more general and abstract ideas , which are the workmanship of the mind , made , and names given to them for the easier dispatch in its reasonings , and drawing into comprehensive terms , and short rules , its various and multiplied observations : but knowledge began in the mind , and was founded on particulars ; though afterwards , perhaps , no notice be taken thereof ; it being natural for the mind ( forward still to enlarge its knowledge ) most attentively to lay up those general notions , and make the proper use of them , which is to disburthen the memory of the cumbersome load of particulars . § . . but be it in the mathematicks as it will , whether it be clearer , that taking an inch from a black line of two inches , and an inch from a red line of two inches , the remaining parts of the two lines will be equal , or that if you take equals from equals , the remainder will be equals : which , i say , of these two is the clearer and first known , i leave to any one to determine , it not being material to my present occasion . that which i have here to do , is to enquire , whether if it be the readiest way to knowledge● to begin with general maxims , and build upon them , it be yet a safe way to take the principles , which are laid down in any other science , as unquestionable truths ; and so receive them without examination , and adhere to them , without suffering them to be doubted of , because mathematicians have been so happy , or so fair , to use none but self-evident and undeniable . if this be so , i know not what may not pass for truth in morality , what may not be introduced and improved in natural philosophy . let that principle of some of the old philosophers , that all is matter , and that there is nothing else , be received for certain and indubitable , and it will be easie to be seen by the writings of some that have revived it again in our days , what consequences it will lead us into . let any one , with polemo , take the world ; or , with the stoicks , the aether , or the sun ; or , with aneximenes , the air , to be god ; and what a divinity , religion , and worship must we needs have ! nothing can be so dangerous , as principles thus taken up without questioning or examination ; especially if they be such as concern morality , which influence men's lives , and give a biass to all their actions . who might not justly expect another kind of life in aristippus , who placed happiness in bodily pleasure ; and in antisthenes , who made vertue sufficient to felicity ? and he who , with plato , shall place beatitude in the knowledge of god , will have his thoughts raised to other contemplations , than those who look not beyond this spot of earth , and those perishing things are to be had in it . he that , with archelaus , shall lay it down as a principle , that right and wrong , honest and dishonest , are defined only by laws , and not by nature , will have other measures of moral rectitude and pravity , than those who take it for granted , that we are under obligations antecedent to all humane constitutions . § . . if therefore those that pass for principles , are not certain , ( which we must have some way to know , that we may be able to distinguish them from those that are doubtful , ) but are only made so to us by our blind assent we are liable to be misled by them ; and instead of being guided into truth , we shall , by principles , be only confirmed in mistake and errour . § . . but since the knowledge of the certainty of principles , as well as of all other truths , depends only upon the perception we have of the agreement , or disagreement of our ideas , the way to improve our knowledge , is not , i am sure , blindly , and with an implicit faith to receive and swallow principles ; but is , i think , to get and fix in our minds clear , distinct , and compleat ideas , as far as they are to be had , and annex to them proper and constant names . and thus , perhaps , without any other principles , but barely considering those perfect ideas , and by comparing them one with another , finding their agreement , and disagreement , and their several relations and habitudes ; we shall get more true and clear knowledge , by the conduct of this one rule , than by taking up principles , and thereby putting our minds into the disposal of others . § . . we must therefore , if we will proceed as reason advises , adapt our methods of enquiry to the nature of the ideas we examine , and the truth we search after . general and certain truths , are only founded in the habitudes and relations of abstract ideas . a sagacious and methodical application of our thoughts , for the finding out these relations , is the only way to discover all that can be put , with truth and certainty concerning them , into general propositions . by what steps we are to proceed , is to be learned in the schools of the mathematicians , who from very plain and easie beginnings , by gentle degrees , and a continued chain of reasonings , proceed to the discovery and demonstration of truths , that appear at first sight beyond humane capacity . the art of finding proofs , and the ideas that demonstratively shew the equality or inequality of unapplicable quantities , is , i confess , of great help to them : but whether something like this , in respect of other ideas , as well as those of magnitude , may not in time be found out , i will not determine . this , i think , i may say , that if other ideas , that are the real as well as nominal essences of their species , were pursued in the way familiar to mathematicians , they would carry our thoughts farther , and with greater evidence and clearness , than possibly we are apt to imagine . § . . this gave me the confidence to advance that conjecture , which i suggest , chap. . viz. that morality is capable of demonstration , as well as mathematicks . for the ideas that ethicks are conversant about , being all real essences , and such as i imagine have a discoverable connexion and agreement one with another ; so far as we can find their habitudes and relations , so far we shall be possessed of certain , real , and general truths : and i doubt not , but if a right method were taken , a great part of morality might be made out with that clearness , that could leave , to a considering man , no more reason to doubt , than he could have to doubt of the truth of propositions in mathematicks which have been demonstrated to him . § . . in our search after the knowledge of substances , our want of ideas , that are suitable to such a way of proceeding , obliges us to a quite different method . we advance not here , as in the other , where our abstract ideas are real , as well as nominal essences , by contemplating our ideas , and considering their relations and correspondencies , that helps us very little , for the reasons that in another place we have at large shewed . by which , i think , it is evident , that substances afford matter of very little general knowledge ; and the bare contemplation of their abstract ideas , will carry us but a very little way in the search of truth and certainty . what then are we to do for the improvement of our knowledge in substantial beings ? here we are to take a quite contrary course , the want of ideas of their real essences sends us from our own thoughts , from contemplating , and drawing consequences from our own ideas , to the things themselves as they exist : experience must teach me what reason cannot : and by trying , 't is alone that i can certainly know what other qualities co-exist with those of my complex idea , v. g. whether that yellow , heavy , fusible body , i call gold , be malleable , or no ; which experience ( which way ever it prove in that particular body i examine ) makes me not certain , that it is so , in all or any other yellow , heavy , fusible body , but that which i have tried . because it is no consequence one way or t' other from my complex idea , the necessity or inconsistence of malleability , hath no visible connection with the combination of that colour , weight , and fusibility in any body . what i have said here of the nominal essence of gold , supposed to consist of a body of such a determinate colour , weight , and fusibility , will hold true , if malleableness , fixedness , and solubility in aqua regia be added to it , our reasonings from these ideas will carry us but a little way in the certain discovery of the other properties in those masses of matter , wherein all these are to be found . because the other properties of such bodies , depending not on these , but on that unknown real essence , on which these also depend , we cannot by them discover the rest ; we can go no farther than the simple ideas of our nominal essence will carry us , which is very little beyond themselves ; and so afford us but very sparingly any certain , universal , and useful truths . for upon trial , having found that particular piece ( and all others of that colour , weight , and fusibility , that i ever tried ) malleable , that also makes now , perhaps , a part of my complex idea , part of my nominal essence of gold ; whereby though i make my complex idea , to which i affix the name gold , to consist to more simple ideas than before : yet still , it not containing the real . essence of any species of bodies , it helps me not certainly to know ( i say to know , perhaps , it may to conjecture ) the other remaining properties of that body , farther than they have a visible connection , with some or all of the simple ideas , that make up my nominal essence . for example , i cannot be certain from this complex idea , whether gold be fixed , or no : because as before , there is no necessary connection , or inconsistence to be discovered betwixt a complex idea of a body , yellow , heavy , fusible , malleable , betwixt these , i say , and fixedness , so that i may certainly know , that in whatsoever body those are found , there fixedness is sure to be : here again for assurance , i must apply my self to experience , as far as that reaches , i may have certain knowledge , but no farther . § . . i deny not , but a man accustomed to rational and regular experiments , shall be able to see farther into the nature of bodies , and guess righter at their yet unknown properties , than one that is a stranger to them : but yet , as i have said , this is but judgment and opinion , not knowledge and certainty . this way of attaining , and improving our knowledge in substances , only by experience and history , to which the weakness of our faculties in this state of mediocrity we are in , in this world , makes me suspect , that natural philosophy is not capable of being made a science . we are able , i imagine , to reach very little general knowledge concerning the species of bodies , and their several properties , experiments and historical observations , we may have , from which we may draw advantages of ease and health , and thereby increase our stock of conveniences for this life ; but beyond this , our talents reach not , our faculties cannot attain . § . . from whence it is obvious to conclude , that since our faculties are not fitted to penetrate into the internal fabrick and real essences of bodies ; but yet plainly discover to us the being of a god , and the knowledge of our selves , enough to lead us into a full and clear discovery of our duty , and great concernment , it will become us , as rational creatures , to employ our faculties about what they are most adopted to , and follow the direction of nature , where it seems to point us out the way . for 't is rational to conclude , that our proper imployment lies in those enquiries , and in that sort of knowledge , which is most suited to our natural capacities , and carries in it our greatest interest , i. e. the condition of our eternal estate : and therefore it is , i think , that morality is the proper science , and business of mankind in general , ( who are both concerned , and fitted to search out their summum bonum , ) as several arts conversant about several parts of nature , are the lot and private talent of particular men , for the common convenience of humane life , and their own particular subsistence in this world. of what consequence the discovery of one natural body , and its properties may be to humane life , the whole great continent of america is a convincing instance ; whose ignorance in useful arts , and want of the greatest part of the conveniencies of life , in a country that abounded with all sorts of natural plenty , i think , may be attributed to their ignorance , of what was to be found in a very ordinary despicable stone , i mean the mineral of iron . and whatever we think of our parts or improvements in this part of the world , where knowledge and plenty seem to vie each with other ; yet to any one that will seriously reflect on it , i suppose , it will appear past doubt , that were the use of iron lost among us , we should in a few ages be unavoidably reduced to the wants and ignorance of the ancient savage americans , whose natural endowments and provisions , come no way short of those of the most flourishing and polite notions . so that he who first made known the use of that one contemptible mineral , may be truly styled the father of arts , and author of plenty . § . . i would not therefore be thought to dis-esteem , or dissuade the study of nature . i readily agree the contemplation of his works gives us occasion to admire , revere , and glorifie their author : and if rightly directed , may be of greater benefit to mankind , than the monuments of exemplary charity , that have at so great charge been raised , by the founders of hospitals and alms-houses . he that first invented printing ; discovered the use of the compass ; or made publick the virtue and right use of kin kina ; did more for the propagation of knowledge , for the acquisition of conveniencies of life ; and saved more from the grave , than those who built colleges , work-houses , and hospitals . all that i would say , is , that we should not be too forwardly possessed with the opinion , or expectation of knowledge , where it is not to be had ; or by ways , that will not attain it : that we should not take doubtful systems , for compleat sciences ; nor unintelligible notions , for scientifical demonstrations . in the knowledge of bodies , we must be content to glean what we can from particular experiments , since we cannot from a discovery of their real essences , grasp at a time whole sheaves ; and in bundles , comprehend the nature and properties of whole species together . where our enquiry is concerning co-existence , or repugnancy to co-exist ; which by contemplation of our ideas , we cannot discover , there experience observation , and natural history , must give us by our senses , and by retail , an insight into corporeal substances . the knowledge of bodies we must get by our senses , warily employed in taking notice of their qualities , and operations on one another ; and what we hope to know of separated spirits in this world , we must , i think , expect only from revelation . he that shall consider , how little general maxims , precarious principles , and hypotheses laid down at pleasure , have promoted true knowledge , or helped to satisfie the enquiries of rational men after real improvements . how little , i say , the setting out at the end , has for many ages together advanced men's progress towards the knowledge of natural philosophy , will think , we have reason to thank those men , who in this latter age have taken another course , and have trod out to us , though not an easier way to learned ignorance , yet a surer way to profitable knowledge . § . . not that we may not , to explain any phoenomena of nature , make use of any probable hypothesis whatsoever : hypotheses , if they are well made , are at least great helps to the memory , and often direct us to new discoveries . but my meaning is , that we should not take up any one too hastily , ( which the mind , that would always penetrate into the causes of things , and have principles to rest on , is very apt to do , ) till we have very well examined particulars , and made several experiments , in that thing we would explain by our hypothesis , and see whether it will agree to them all ; whether our principles will carry us quite through , and not be as inconsistent with one phaenomenon of nature , as they seem to accommodate , and explain another . and at least , that we take care , that the name of principles deceive us not , nor impose on us , by making us receive that for an unquestionable truth , which is really , at best , but a very doubtful conjecture , such as are most ( i had almost said all ) of the hypotheses in natural philosophy . § . . but whether natural philosophy be capable of certainty , or no , the ways to enlarge our knowledge , as far as we are capable , seem to me , in short , to be these two : first , the first is to get , and settle in our minds , as far as we can , clear , distinct , and constant ideas of those things we would consider and know . for it being evident , that our knowledge cannot exceed our ideas , where they are either imperfect , or obscure , we cannot expect to have certain , and perfect knowledge . secondly , the other is the art of finding out those intermediate ideas , which may shew us the agreement , or repugnancy of other ideas , which cannot be immediately compared . § . . that these two ( and not the relying on maxims , and drawing consequences from some general propositions ) are the right method of improving our knowledge in other ideas of modes , the consideration of mathematical knowledge will easily inform us . where first we shall find , that he that has not a perfect , and clear idea of those angles , or figures of which he desires to know any thing , is utterly thereby uncapable of any knowledge about them . suppose but a man , not to have a perfect exact idea of a right angle , a scalenum , or trapezium ; and there is nothing more clear , that he will in vain seek any demonstration about them . and farther it is evident , that it was not the influence of those maxims , which are taken for principles in mathematicks , that hath led the masters of that science into those wonderful discoveries they have made . let a man of good parts know all the maxims generally made use of in mathematicks never so perfectly , and contemplate their extent and and consequences , as much as he pleases , he will by their assistence , i suppose , scarce ever come to know that the square of the hypotieneuson in a right angled triangle , is equal to the squares of the two other sides . the knowledge , that the whole is equal to all its parts , and if you take equal from equal , the remainder will be equal , &c. helped him not , i presume , to this demonstration : and a man may , i think , pore long enough on those axioms , without ever seeing one jot the more of mathematical truths . they have been discovered by the thoughts otherways applied : the mind had other objects , other views before it , far different from those maxims , when it first got the knowledge of such kind of truths in mathematicks , which men well enough acquainted with those received axioms , but ignorant of their method , who first made these demonstrations , can never sufficiently admire . and who knows what methods may hereafter be found out to enlarge our knowledge in other things , as well as that of algebra in mathematicks , which so readily finds out ideas of quantities to measure others by , whose equality or proportion we could otherwise very hardly , or , perhaps , never come to know ? chap. xiii . some farther considerations concerning our knowledge . § . . ovr knowledge , as in other things , so in this , has a great conformity with our sight , that it is neither wholly necessary , nor wholly voluntary . if our knowledge were altogether necessary , all men's knowledge would not only be alike , but every man would know all that is knowable ; and if it were wholly voluntary , some men so little regard or value it , that they would have extreme little , or none at all . men that have senses , cannot chuse but receive some ideas by them ; and if they have memory , they cannot but retain some of them ; and if they have any distinguishing faculty , cannot but perceive the agreement , or disagreement of some of them one with another : as he that has eyes , if he will open them by day , cannot but see some objects , and perceive a difference in them . but though a man with his eyes open in the light , cannot but see : yet there be certain objects , which he may chuse whether he will turn his eyes to ; there may be in his reach a book containing pictures , and discourses , capable to delight , or instruct him , which yet he may never have the will to open , never take the pains to look into . § . . there is also another thing in a man's power , and that is , though he turn his eyes sometimes towards an object , yet he may chuse whether he will intently survey it , and with an accurate search , endeavour to observe all that is visible in it . but yet what he does see , he cannot see otherwise than he does : it depends not on his will to see that black , which appears yellow ; nor to persuade himself , that what actually scalds him , feels cold : the earth will not appear painted with flowers , nor the fields covered with verdure , whenever he has a mind to it ; in the cold winter , he cannot help seeing it white and hoary , if he will look abroad . just thus is it with our understanding , all that is voluntary in our knowledge , is the employing , or with-holding any of our faculties from this or that sort of objects , and a more , or less accurate survey of them : but they being employed , our will hath no power to determine the knowledge of the mind one way or other ; that is done only by the objects themselves , as far as they are clearly discovered . and therefore , as far as men's senses are conversant about external objects , the mind cannot but receive those ideas , which are presented by them , and be informed of the existence of things without : and so far as men's thoughts converse with their own clear and distinct ideas , they cannot but , in some measure , observe the agreement , and disagreement that is to be found amongst some of them , which is so far knowledge : and if they have names for those ideas , they have thus considered , they must needs be assured of the truth of those propositions , which express that agreement , or disagreement they perceive in them , and be undoubtedly convinced of those truths . for what a man sees , he cannot but see ; and what he perceives , he cannot but know that he perceives . § . . thus he that has got the ideas of numbers , and hath taken the pains to compare one , two , and three , to six , cannot chuse but know that they are equal : he that hath got the idea of a triangle , and found the ways to measure its angles , and their magnitudes , is as certain that its three angles are equal to two right ones , as that it is impossible for the same to be , and not to be . he also that hath the idea of an intelligent , but frail and weak being , made by and depending on another , who is eternal , omnipotent , perfectly wise and good , will as certainly know that man is to honour , fear , and obey god , as that the sun shines when he sees it . for if he hath but the ideas of two such beings in his mind , and will turn his thoughts that way , and consider them , he will as certainly find that the inferior , finite , and dependent , is under an obligation to obey the supreme and infinite , as he is certain to find , that three , five , and seven , are less than fifteen , if he will consider , and compute those numbers ; nor can he be surer in a clear morning that the sun is risen , if he will but open his eyes , and turn them that way . but yet these truths , being never so certain , never so clear , he may be ignorant of either , or all of them , who will never take the pains to employ his faculties , as he should , to inform himself about them . chap. xiv . of iudgment . § . . the understanding faculties being given to man , not barely for speculation , but also for the conduct of his life , man would be at a great loss , if he had nothing to direct him , but what has the certainty of true knowledge : for that being very short and scanty , as we have seen , he would be often utterly in the dark , and in most of the actions of his life , perfectly at a stand , had he nothing to guide him in the absence of clear and certain knowledge . for he that will not eat , till he has demonstration that it will nourish him ; he that will not stir , till he infallibly knows the business he goes about will succeed , will have little else to do , but sit still and perish . § . . therefore as god has set some things in broad day-light ; as he has given us some certain knowledge , though limited to a few things in comparison , probably , as a taste of what intellectual creatures are capable of , to excite in us a desire and endeavour after a better state : so in the greatest part of our concernment , he has afforded us only the twilight , as i may so say , of probability , suitable , i presume , to that state of mediocrity and probationership , he has been pleased to place in us here ; wherein we might not be over confident , and presume ; but might by every day's experience be made sensible of our short-sightedness and liableness to error ; which might be a constant admonition to us , to spend the days of this our pilgrimage with industry and care , in the search , and following of that way , which might lead us to a state of greater perfection . it being highly rational to think , even where revelation is silent in the case , that as men employ those talents , god has given them , here , they shall accordingly receive their rewards at the close of the day , when their sun shall set , and night shall put an end to their labours . § . . the faculty , which god has given man to enlighten him , next to clear and certain knowledge , is iudgment : whereby the mind takes its ideas to agree , or disagree ; or which is the same , any proposition to be true , or false , without perceiving a demonstrative evidence in the proofs . the mind sometimes exercises this judgment out of necessity , where demonstrative proofs , and certain knowledge are not to be had ; and sometimes out of laziness , unskilfulness , or haste , even where demonstrative and certain proofs are to be had . men often stay not warily to examine the agreement or disagreement of two ideas , which they are desirous , or concerned to know ; but either incapable of such attention , as is requisite in a long train of gradations , or impatient of delay , lightly survey , or wholly pass over the proofs ; and so without making out the demonstration , determine of the agreement or disagreement of two ideas , as it were by a view of them , as they are at a distance , and take it to be the one or the other , as seems most likely to them upon such a loose survey . this faculty of the mind , when it is exercised immediately about things , is called iudgment ; when about truths delivered in words , is most commonly called assent or dissent : which being the most usual way , wherein the mind has occasion to employ this faculty , i shall under these terms treat of it , as least liable in our language to equivocation § . . thus the mind has two faculties , conversant about truth and falshood . first , knowledge , whereby it certainly perceives , and is undoubtedly satisfied of the agreement or disagreement of any ideas . secondly , judgment , which is the putting ideas together , or separating them from one another in the mind , when their certain agreement , or disagreement is not perceived , but presumed to be so ; which is , as the word imports , taken to be so before it certainly appears . and if it so unites , or separates them , as in reality things are , it is right iudgment . chap. xv. of probability . § . . as demonstration is the shewing the agreement , or disagreement of two ideas , by the intervention of one or more proofs , which have a constant , immutable , and visible connexion one with another : so probability is nothing but the appearance of such an agreement , or disagreement , by the intervention of proofs , whose connexion is not constant and immutable , or at least is not perceived to be so , but is , or appears for the most part to be so , and is enough to induce the mind to judge the proposition to be true , or false , rather than the contrary . for example : in the demonstration of it , a man perceives the certain immutable connexion there is of equality , between the three angles of a triangle , and those intermediate ones , which are made use of to shew their equality to two right ones ; and so by an intuitive knowledge of the agreement , or disagreement of the intermediate ideas in each step of the progress , the whole series is continued with an evidence , which clearly shews the agreement , or disagreement , of those three angles , in equality to two right ones : and thus he has certain knowledge that it is so . but another man who never took the pains to observe the demonstration , hearing a mathematician , a man of credit , affirm the three angles of a triangle , to be equal to two right ones , assents to it ; i. e. receives it for true : in which case , the foundation of his assent , is the probability of the thing , the proof being such as , for the most part , carries truth with it : the man on whose testimony he receives it , not being wont to affirm any thing contrary to , or besides his knowledge , especially in matters of this kind . so that that which causes his assent to this proposition , that the three angles of a triangle are equal to two right ones , that which makes him take these ideas to agree , without knowing them to do so , is the wonted veracity of the speaker in other cases , or his supposed veracity in this . § . . our knowledge , as has been shewn , being very narrow , and we not happy enough to find certain truth in every thing , we have occasion to consider , most of the propositions we think , reason , discourse , nay act upon , are such , as we cannot have undoubted knowledge of their truth : yet some of them border so near upon certainty , that we make no doubt at all about them ; but assent to them as firmly , and act according to that assent as vigorously , as if they were infallibly demonstrated , and that our knowledge of them was perfect and certain . but there being degrees herein , from the very neighbourhood of certainty and evidence , quite down to improbability and unlikeliness , even to the confines of impossibility ; and also degrees of assent from certain knowledge , and what is next it , full assurance and confidence , quite down to conjecture , doubt , distrust , and disbelief . i shall come now , as having ( as i think ) found out the bounds of humane knowledge and certainty , in the next place to consider the several degrees and grounds of probability , and assent or faith. § . . probability then is likeliness to be true , the very notation of the word signifying such a proposition , for which there be arguments or proofs , to make it pass or be received for true . the entertainment the mind gives this sort of propositions , is called belief , assent , or opinion , which is the admitting or receiving any proposition for true , upon arguments or proofs that are found to persuade us to receive it as true , without certain knowledge that it is so . and herein lies the difference between probability and certainty , faith and knowledge , that in all the parts of knowledge , there is intuition ; each immediate idea , each step has its visible and certain connexion ; in belief not so . that which makes me believe , is something extraneous to the thing i believe ; something not evidently joined on both sides to , and so not manifestly shewing the agreement , or disagreement of those ideas that are under consideration . § . . probability then being to supply the defect of our knowledge , and to guide us where that fails , it is always conversant about things , whereof we have no certainty , but only some inducements to receive it for true . the grounds of it are , in short , these two following : first , the conformity of any thing with our own knowledge , observation , and experience . secondly , the testimony of others , vouching their observation and experience . in the testimony of others , is to be considered , . the number . . the integrity . . the skill of the witnesses . . the design of the author , where it is a testimony out of a book cited . . the consistency of the parts , and circumstances of the relation . . contrary testimonies . § . . now probability wanting that intuitive evidence , which infallibly determines the understanding , and produces certain knowledge , the mind , before it rationally assents or dissents to any probable proposition , ought to examine all the grounds of probability , and see how they make more or less for or against it , and upon a due balancing the whole , reject , or receive it , with a more or less firm assent , proportionably to the preponderancy of the greater grounds of probabily on one side or the other . for example : if i my self see a man walk on the ice , it is past probability , 't is knowledge : but if another tells me he saw a man in england in the midst of a sharp winter , walk upon water harden'd with cold ; this has so great conformity with what is usually observed to happen , that i am disposed by the nature of the thing it self to assent to it , unless some manifest suspicion attend the relation of that matter of fact . but if the same thing be told to one born between the tropicks , who never saw nor heard of any such thing before , there the whole probability relies on testimony : and as the relators are more in number , and of more credit , and have no interest to speak contrary to the truth ; so that matter of fact is like to find more or less belief . though to a man , whose experience has been always quite contrary , and has never heard of any thing like it , the most untainted credit of a witness will scarce be able to find belief . as it happened to a dutch ambassadour , who entertaining the king of siam with the particularities of holland , which he was inquisitive after , amongst other things told him , that the water in his country , would sometimes , in cold weather , be so hard that men walked upon it , and that it would bear an elephant , if he were there . to which the king replied , hitherto i have believed the strange things you have told me , because i look upon you as a sober fair man , but now i am sure you lye . § . . upon these grounds depends the probability of any proposition : and as the conformity of our knowledge , as the certainty of observations , as the frequency and constancy of experience , and the number and credibility of testimonies , do more or less agree , or disagree with it , so is any proposition in it self , more or less probable . there is another , i confess , which though by it self it be no true ground of probability , yet is often made use of for one , by which men most commonly regulate their assent , and upon which they pin their faith more than any thing else ; any , that is , the opinion of others ; though there cannot be a more dangerous thing to rely on , nor more likely to mislead one ; since there is much more falshood and errour amongst men , than truth and knowledge . and if the opinions and persuasions of others , whom we know and think well of , be a ground of assent , men have reason to be heathens in iapan , mahumetans in turkey , papists in spain , protestants in england , and lutherans in sueden . but of this wrong ground of assent , i shall have occasion to speak more at large in another place . chap. xvi . of the degrees of assent . § . . the grounds of probability , we have laid down in the foregoing chapter , as they are the foundations on which our assent is built ; so are they also the measure whereby its several degrees are , or ought to be regulated : only we are to take notice , that whatever grounds of probability there may be , they yet operate no farther on the mind , which searches after truth , and endeavours to judge right , than they appear ; at least in the first judgment or search that the mind makes . i confess , in the opinions men have , and firmly stick to , in the world , their assent is not always from an actual view of the reasons that at first prevailed with them : it being in many cases almost impossible , and in most very hard , even for those who have very admirable memories , to retain all the proofs , which , upon a due examination , made them embrace that side of the question . it suffices , that they have once with care and fairness , examined the matter as far as they could ; and that they have searched into all the particulars , that they could imagine to give any light to the question ; and with the best of their skill , cast up the account upon the whole evidence : and thus having once found on which side the probability appeared to them , after as full and exact an enquiry as they can make , they lay up the conclusion in their memories , as a truth they have discovered ; and for the future , they remain satisfied with the testimony of their memories , that this is the opinion , that by the proofs they have once seen of it , deserves such a degree of their assent as they afford it . § . . this is all that the greatest part of men are capable of doing , in regulating their opinions and judgments ; unless a man will exact of them , either to retain distinctly in their memories all the proofs concerning any probable truth , and that too in the same order , and regular deduction of consequences , in which they have formerly placed or seen them ; which sometimes is enough to fill a large volume upon one single question : or else they must require a man , for every opinion that he embraces , every day to examine the proofs : both which , are impossible . it is unavoidable therefore , that the memory be relied on in the case , and that men be persuaded of several opinions , whereof the proofs are not actually in their thoughts ; nay , which perhaps they are not able actually to re-call . without this , the greatest part of men must be either very scepticks , or change every moment , and yield themselves up to whoever , having lately studied the question , offers them arguments ; which for want of memory , they are not able presently to answer . § . . i cannot but own , that men's sticking to their past iudgment , and adhering firmly to conclusions formerly made , is often the cause of great obstinacy in errour and mistake . but the fault is not that they rely on their memories , for what they have before well judged ; but because they judged before they had well examined . may we not find a great number ( not to say the greatest part ) of men , that think they have formed right judgments of several matters ; and that for no other reason , but because they never thought otherwise ? that imagine themselves to have judged right , only because they never questioned , never examined their own opinions ? which is indeed to think they judged right , because they never judged at all : and yet these of all men hold their opinions with the greatest stiffness ; those being generally the most fierce and firm in their tenets , who have least examined them . what we once know , we are certain is so : and we may be secure , that there are no latent proofs undiscovered , which may overturn our knowledge , or bring it in doubt . but in matters of probability , 't is not in every case that we can be sure that we have all the particulars before us , that any way concern the question ; and that there is no evidence behind , and yet unseen , which may cast the probability on the other side , and out-weigh all that at present seems to preponderate with us . who almost is there , that hath the leisure , patience , and means , to collect together all the proofs concerning most of the opinions he has , so as safely to conclude , that he hath a clear and full view , and that there is no more to be alledged for his better information ? and yet we are forced to determine our selves on the one side or other . the conduct of our lives , and the management of our great concerns , will not bear delay : for those depend , for the most part , on the determination of our judgment in points , wherein we are not capable of certain and demonstrative knowledge , and wherein it is necessary for us to embrace the one side , or the other . § . . since therefore it is unavoidable to the greatest part of men , if not all , to have several opinions , without certain and indubitable proofs of their truths ; and it carries too great an imputation of ignorance , lightness , or folly , for men to quit and renounce their former tenets , presently upon the offer of an argument , which they cannot immediately answer , and shew the insufficiency of : it would , methinks , become all men to maintain peace , and the common offices of humanity , and friendship , in the diversity of opinions : since we cannot reasonably expect , that any one should readily and obsequiously quit his own opinion , and embrace ours , with a blind resignation to an authority , which the understanding of man acknowledges not . for however it may often mistake , it can own no other guide but reason , nor blindly submit to the will and dictates of another . if he you would bring over to your sentiments be one that examines before he assents , you must give him leave , at his leisure , to go over the account again , and re-calling what is out of his mind , examine all the particulars , to see on which side the advantage lies : and if he will not think our arguments of weight enough to engage him anew in so much pains , 't is but what we do often our selves in the like case ; and we should take it amiss , if others should prescribe to us what points we should study . and if he be one who takes his opinions upon trust , how can we imagine that he should renounce those tenets , which time and custom have so setled in his mind , that he thinks them self-evident , and of an unquestionable certainty ; or which he takes to be impressions he has received from god himself , or from men sent by him ? how can we expect , i say , that opinions thus setled , should be given up to the arguments or authority of a stranger , or adversary ; especially if there be any suspicion of interest , or design , as there never fails to be , where men find themselves ill treated ? we should do well to commiserate our mutual ignorance , and endeavour to remove it in all the gentle and fair ways of information ; and not instantly treat others ill , as obstinate and perverse , because they will not renounce their own , and receive our opinions , or at least those we would force upon them , when 't is more than probable that we are no less obstinate in not embracing theirs . for where is the man that has uncontestible evidence of the truth of all that he holds , or of the falshood of all he condemns ; or can say , that he has examined , to the bottom , all his own or other men's opinions ? the necessity of believing , without knowledge , nay , often upon very slight grounds , in this fleeting slate of action and blindness we are in , should make us more busie and careful to inform our selves than constrain others . at least , those who have not throughly examined to the bottom all their own tenets , must confess they are unfit to prescribe to others ; and are unreasonable in imposing that as a truth on other men's belief , which they themselves have not searched into , nor weighed the arguments of probability , on which they should receive or reject it . those who have fairly and truly examined , and are thereby got past doubt in all the doctrines they profess , and govern themselves by , would have a juster pretence to require others to follow them : but these are so few in number , and find so little reason to be magisterial in their opinions , that nothing insolent and imperious is to be expected from them : and there is reason to think , that if men were better instructed themselves , they would be less imposing on others . § . . but to return to the grounds of assent , and the several degrees of it , we are to take notice , that the propositions we receive upon inducements of probability , are of two sorts ; either concerning some particular existence , or , as it is usually termed , matter of fact , which falling under our observation , is capable of humane testimony ; or else concerning things , which being beyond the discovery of our senses , are not capable of any such testimony . § . . concerning the first of these , viz. particular matter of fact , first , where any particular thing , consonant to the constant observation of our selves and others , in the like case , comes attested with the concurrent reports of all that mention it , we receive it as easily , and build as firmly upon it , as if it were certain knowledge ; and we reason and act thereupon with as little doubt , as if it were perfect demonstration . thus if all english-men , who have occasion to mention it , should affirm , that it froze in england the last winter , or that there were swallows seen there in the summer , i think a man could almost as little doubt of it , as that seven and four are eleven . the first therefore , and highest degree of probability , is , when the general consent of all men , in all ages , as far as it can be known , concurrs with a man's constant and never-failing experience in like cases , to confirm the truth of any particular matter of fact attested by fair witnesses : such are all the stated constitutions and properties of bodies , and the regular proceedings of causes and effects in the ordinary course of nature . this we call an argument from the nature of things themselves . for what our own and other men's constant observation , has found always to be after the same manner , that we with reason conclude to be the effects of steddy and regular causes , though they come not within the reach of our knowledge . thus , that fire warmed a man , made lead fluid , and changed the colour or consistency in wood or charcoal : that iron sunk in water , and swam in quicksilver : these and the like propositions about particular facts , being agreeable to our constant experience , as often as we have to do with these matters ; and being generally spoke of , ( when mentioned by others , ) as things found constantly to be so , and therefore not so much as controverted by any body , we are put past doubt , that a relation affirming any such thing to have been , or any predication that it will happen again in the same manner , is very true . these probabilities rise so near to certainty , that they govern our thoughts as absolutely , and influence all our actions as fully , as the most evident demonstration ; and in what concerns us , we make little or no difference between them and certain knowledge . and our belief thus grounded , rises to assurance . § . . secondly , the next degree of probability is , when i find by my own experience , and the agreement of all others that mention it , a thing to be , for the most part , so ; and that the particular instance of it is attested by many and undoubted witnesses : v. g. history giving us such an account of men in all ages ; and my own experience , as far as i had an opportunity to observe , confirming it , that most men prefer their private advantage , to the publick . if all historians that write of tiberius , say that tiberius did so , it is extreamly probable . and in this case , our assent has a sufficient foundation to raise it self to a degree , which we may call confidence . § . . thirdly , in matters that happen indifferently , as that a bird should fly this or that way ; that it should thunder on a man's right or left hand , &c. when any particular matter of fact comes attested by the concurrent testimony of unsuspected witnesses , there our assent is also unavoidable . thus : that there is such a city in italy , as rome : that about years ago , there lived in it a man , called iulius caesar ; that he was a general , and that he won a battel again another called pompey . this , though in the nature of the thing , there be nothing for , nor against it ; yet , being related by historians of credit , and contradicted by no one writer , a man cannot avoid believing it , and can as little doubt of it , as he does of the being and actions of his own acquaintance , whereof he himself is a witness . § . . thus far the matter goes easie enough . probability upon such grounds carries so much evidence with it , that it naturally determines the judgment , and leaves us as little at liberty to believe , or disbelieve , as a demonstration does , whether we will know , or be ignorant . the difficulty is , when testimonies contradict common experience , and the report of history and witnesses clashes with the ordinary course of nature , or with one another ; there it is , where diligence , attention , and exactness is required , to form a right judgment , and to proportion the assent to the different evidence and probability of the thing ; which rises and falls , according as those two foundations of credibility , viz. common observation in like cases , and particular testimonies in that particular instance , favours or contradicts it . these are liable to so great variety of contrary observations , circumstances , reports , different qualifications , tempers , designs , over-sights , &c. of the reporters , that 't is impossible to reduce to precise rules , the various degrees wherein men give their assent . this only may be said in general , that as the arguments and proofs , pro and con , upon due examination , nicely weighing every particular circumstance , shall to any one appear , upon the whole matter , in a greater or less degree , to preponderate on either side , so they are fitted to produce in the mind such different entertainment , as we call belief , conjecture , guess , doubt , wavering , distrust , disbelief , &c. § . . this is what concerns assent in matters wherein testimony is made use of ; concerning which , i think , it may not be amiss to take notice of a rule observed in the law of england ; which is , that though the attested copy of a record be good proof , yet the copy of a copy never so well attested , and by never so credible witnesses , will not be admitted as a proof in judicature . this is so generally approved as reasonable , and suited to the wisdom and caution to be used in our enquiry after material truths , that i never yet heard of any one that blamed it . this practice , if it be allowable in the decisions of right and wrong , carries this observation along with it , viz. that any testimony , the farther off it is from the original truth , the less force and proof it has . the being and existence of the thing it self , is what i call the original truth . a credible man vouching his knowledge of it , is a good proof : but if another equally credible , do witness it from his report , the testimony is weaker ; and a third that attests the hearsay of an hearsay , is yet less considerable . so that in traditional truths , each remove weakens the force of the proof ; and the more hands the tradition has successively passed through , the less strength and evidence does it receive from them . this i thought necessary to be taken notice of : because i find amongst some men , the quite contrary commonly practised , who look on opinions to gain force by growing older ; and what a thousand year since would not , to a rational man , contemporary with the first voucher , have appeared at all probable , is now urged as certain beyond all question , only because several have since , from him , said it one after another . upon this ground propositions , evidently false or doubtful enough in their first beginning , come by an inverted rule of probability , to pass for authentick truths : and those which found or deserved little credit from the mouths of their first authors , are thought to grow venerable by age , and are urged as undeniable . § . . i would not be thought here to lessen the credit and use of history : 't is all the light we have in many cases ; and we receive from it a great part of the useful truths we have , with a convincing evidence . i think nothing more valuable than the records of antiquity : i wish we had more of them , and more uncorrupted . but this , truth it self forces me to say , that no probability can arise higher than its first original . what has no other evidence than the single testimony of one onely witness , must stand or fall by his onely testimony , whether good , bad , or indifferent ; and though cited afterwards by hundreds of others , one after another , is so far from receiving any strength thereby , that it is only the weaker . passion , interest , inadvertency , mistake of his meaning , and a thousand odd reasons , or caprichios , men's minds are acted by , ( impossible to be discovered , ) may make one man quote another man's words or meaning wrong . he that has but ever so little examined the citations of writers , cannot doubt how little credit the quotations deserve , where the originals are wanting ; and consequently how much less quotations of quotations can be relied on . this is certain , that what in one age was affirmed upon slight grounds , can never after come to be more valid in future ages , by being often repeated . but the farther still it is from the original , the less valid it is , and has always less force in the mouth , or writing of him that last made use of it , than in his from whom he received it . § . . the probabilities we have hitherto mentioned , are only such as concern matter of fact , and such things as are capable of observation and testimony : there remains that other sort , concerning which , men entertain opinions with variety of assent , though the things be such , that falling not under the reach of our senses , are not capable of testimony ; and such are , . the existence , nature , and operations of finite immaterial beings without us ; as spirits , angels , devils , &c. or the existence of material beings ; which either for their smalness in themselves , or remoteness from us , our senses cannot take notice of , as whether there be any plants animals , and intelligent inhabitants of the planets , and other mansions of the vast universe . . concerning the manner of operation in most parts of the works of nature ; wherein though we see the sensible effects , yet their causes are unknown , and we perceive not the ways and manner how they are produced . we see animals are generated , nourished , and move ; the load-stone draws iron ; and the parts of a candle successively melting , turn into flame , and give us both light and heat . these and the like effects we see and know : but the causes that operate , and the manner they are produced in , we can only guess , and probably conjecture . for these and the like coming not within the scrutiny of humane senses , cannot be examined by them , or be attested by any body , and therefore can appear more or less probable , only as they more or less agree to truths that are established in our minds , and as they hold proportion to other parts of our knowledge and observation . analogy in these matters is the only help we have , and 't is from that alone we draw all our grounds of probability . thus observing that the bare rubbing of two bodies violently one upon another , produces heat , and very often fire it self , we have reason to think , that what we call heat and fire , consists in a certain violent agitation of the imperceptible minute parts of the burning matter● observing likewise , that the different refractions of pellucid bodies produce in our eyes the different appearances of several colours ; and also that the different ranging and laying the superficial parts of several bodies , as of velvet , watered silk , &c. does the like , we think it probable that the colour and shining of bodies , is in them nothing but the different arangement and refraction of their minute and insensible parts . thus finding in all the parts of the creation , that fall under humane observation , that there is a gradual connexion of one with another , without any great or discernable gaps between , in all that great variety of things we see in the world , which are so closely linked together , that , in the several ranks of beings , it is not easie to discover the bounds betwixt them , we have reason to be persuaded , that in such gentle steps things in perfection ascend upwards . 't is an hard matter to say where sensible and rational begin , and where insensible and irrational end ; and who is there quick-sighted enough to determine precisely which is the lowest species of living things , and which the first of those which have no life ? things , as far as we can observe lessen and augment , as the quantity does in a regular cone , where though there be a manifest odds betwixt the bigness of the diametre at remote distances : yet the difference between the upper and under , where they touch one another , is hardly discernable . the difference is exceeding great between some men , and some animals : but if we will compare the understanding and abilities of some men , and some brutes , we shall find so little difference , that 't will be hard to say , that that of the man is either clearer or larger : observing , i say , such gradual and gentle descents downwards in those parts of the creation , that are beneath man , the rule of analogy may make it probable , that it is so also in things above us , and our observation ; and that there are several ranks of intelligent beings , excelling us in several degrees of perfection , ascending upwards towards the infinite perfection of the creator , by gentle steps and differences , that are every one at no great distance from the next to it . this sort of probability , which is the best conduct of rational experiments , and the rise of hypothesis has also its use and influence : and a wary reasoning from analogy leads us often into the discovery of truths , and useful productions , which would otherwise lie concealed . § . . though the common experience , and the ordinary course of things have justly a mighty influence on the minds of men , to make them give or refuse credit to any thing proposed to their belief ; yet there is one case , wherein the strangeness of the fact lessens not the assent to a fair testimony given of it . for where such supernatural events are suitable to ends aim'd at by him , who has the power to change the course of nature , there , under such circumstances , they may be the fitter to procure . belief , by how much the more they are beyond , or contrary to ordinary observation . this is the proper case of miracles , which well attested , do not only find credit themselves ; but give it also to other truths , which need such confirmation . § . . besides those we have hitherto mentioned , there is one sort of propositions that challenge the highest degree of our assent , upon bare testimony , whether the thing proposed , agree or disagree with common experience , and the ordinary course of things , or no. the reason whereof is , because the testimony is of such an one , as cannot deceive , nor be deceived , and that is of god himself . this carries with it certainty beyond doubt , evidence beyond exception . this is called by a peculiar name , revelation , and our assent to it , faith : which has as much certainty as our knowledge it self ; and we may as well doubt of our own being , as we can , whether any revelation from god be true . so that faith is a setled and sure principle of assent and assurance , and leaves no manner of room for doubt or hesitation : only we must be sure , that it be a divine revelation , and that we understand it right ; else we shall expose our selves to all the extravagancy of enthusiasm , and all the error of wrong principles , if we have faith and assurance in what is not divine revelation . and therefore in those cases , our assent can be rationally no higher than the evidence of its being a revelation , and that this is the meaning of the expressions it is delivered in . if the evidence of its being a revelation , or that this its true sense be only on probable proofs , our assent can reach no higher than an assurance or diffidence , arising from the more , or less apparent probability of the proofs . but of faith , and the precedency it ought to have before other arguments of persuasion , i shall speak more hereafter , where i treat of it , as it is ordinarily placed , in contradistinction to reason : though in truth , it be nothing else but an assent founded on the highest reason . chap. xvii . of reason . § . . the word reason in the english language has different significations : sometimes it is taken for true , and clear principles : sometimes for clear , and fair deductions from those principles : and sometimes for the cause , and particularly the final cause : but the consideration i shall have of it here , is in a signification different from all these ; and that is , as it stands for a faculty in man , that faculty , whereby man is supposed to be distinguished from beasts , and wherein it is evident he much surpasses them . § . . if general knowledge , as has been shewn , consists in a perception of the agreement , or disagreement of our own ideas ; and the knowledge of the existence of all things without us ( except only of god ) be had only by our senses ; what room then is there for the exercise of any other faculty , but outward sense and inward perception ? what need is there of reason ? very much ; both for the enlargement of our knowledge , and regulating our assent : for it hath to do , both in knowledge and opinion , and is necessary , and assisting to all our other intellectual faculties , and indeed contains two of them , viz. sagacity and illation : by the one , it finds out , and by the other , it so orders the intermediate ideas , as to discover what connexion there is in each link of the chain , whereby the extremes are held together ; and thereby , as it were , to draw into view the truth sought for , which is that we call illation or inference , and consists in nothing but the perception of the connexion there is between the ideas , in each step of the deduction , whereby the mind comes to see , either the certain agreement or disagreement of any two ideas , as in demonstration , in which it arrives at knowledge ; or their probable connexion , on which it gives or with-holds its assent , as in opinion . sense and intuition reach but a very little way ; the greatest part of our knowledge depends upon deductions and intermediate ideas : and in those cases , where we are fain to substitute assent instead of knowledge , and take propositions for true , without being certain they are so , we have need to find out , examine , and compare the grounds of their probability . in both these cases , the faculty which finds out the means , and rightly applies them to discover certainty in the one , and probability in the other , is that which we call reason . for as reason perceives the necessary , and indubitable connexion of all the ideas or proofs one to another , in each step of any demonstration that produces knowledge : so it likewise perceives the probable connexion of all the ideas or proofs one to another , in every step of a discourse , to which it will think assent due . this is the lowest degree of that , which can be truly called reason : for where the mind does not perceive this probable connexion ; where it does not discern , whether there be any such connexion , or no , there men's opinions are not the product of judgment , or the consequence of reason ; but the effects of chance and hazard , of a mind floating at all adventures , without choice , and without direction . § . . so that we may in reason consider these four degrees ; the first and highest , is the discovering , and finding out of proofs ; the second , the regular and methodical disposition of them , and laying them in a clear and fit order , to make their connexion and force be plainly and easily perceived ; the third is the perceiving their connexion ; and the fourth , the making a right conclusion . these several degrees may be observed in any mathematical demonstration : it being one thing to perceive the connexion of each part , as the demonstration is made by another ; another to perceive the dependence of the conclusion on all the parts ; a third to make out a demonstration clearly and neatly ones self , and something different from all these , to have first found out those intermediate ideas or proofs by which it is made . § . . there is one thing more , which i shall desire to be considered concerning reason ; and that is , whether syllogism , as is generally thought , be the proper instrument of it , and the usefullest way of exercising this faculty . the causes i have to doubt , are these : first , because syllogism serves our reason , but in one only of the forementioned parts of it ; and that is , to shew the connexion of the proofs in any one instance , and no more : but in this , it is of no great use , since the mind can perceive such connexion where it really is , as easily , nay , perhaps , better without it . if we will observe the actings of our own minds , we shall find , that we reason best and clearest , when we only observe the connexion of the proofs , without reducing it to any rule of syllogism : and therefore we may take notice , that there are many men that reason exceeding clear and rightly , who know not how to make a syllogism . he that will look into many parts of asia and america , will find men reason there , perhaps , as acutely as himself , who yet never heard of a syllogism , nor can reduce any one argument to those forms . indeed sometimes it may serve to discover a fallacy hid in a rhetorical flourish , or cunningly wrapp'd up in a smooth period ; and stripping an absurdity of the cover of wit , and good language , shew it in its naked deformity : but the mind is not taught to reason by these rules , it has a native faculty to perceive the coherence , or incoherence of its ideas , and can range them right , without any such perplexing repetitions . tell a country gentlewoman , that the wind is south-west , and the weather louring , and like to rain , and she will easily understand , 't is not safe for her to go abroad thin clad , in such a day , after a fever : she clearly sees the probable connexion of all these , viz. south-west-wind , and clouds , rain , wetting , taking cold , relapse , and danger of death , without tying them together in those artificial and cumbersome fetters of several syllogisms , that clog and hinder the mind , which proceeds from one part to another quicker and clearer without them ; and the probability which she easily perceives in things thus in their native state , would be quite lost , if this argument were managed learnedly , and proposed in mode and figure . for it very often confounds the connexion : and , i think , every one will perceive in mathematical demonstrations , that the knowledge gain'd thereby , comes shortest and clearest without syllogism . secondly , because though syllogism serves to shew the force or fallacy of an argument , made use of in the usual way of discoursing , by supplying the absent proposition , and so setting it before the view in a clear light ; yet it no less engages the mind in the perplexity of obscure , equivocal , and fallacious terms , wherewith this artificial way of reasoning always abounds : it being adapted more to the attaining of victory in dispute , than the discovery or confirmation of truth in fair enquiries . § . . but however it be in knowledge , i think , i may truly say , it is of far less , or no use at all in probabilities : for the assent there , being to be determined by the preponderancy , after a due weighing of all the proofs , with all circumstances on both sides , nothing is so unfit to assist the mind in that , as syllogism ; which running away with one assumed probability , or one topical argument , pursues that till it has led the mind quite out of sight of the thing under consideration ; and forcing it upon some remote difficulty , holds it fast there , intangled perhaps , and as it were , manacled in the chain of syllogisms , without allowing it the liberty , much less affording it the helps requisite to shew on which side , all things considered , is the greater probability . § . . but let it help us ( as , perhaps , may be said ) in convincing men of their errors or mistakes ; ( and yet i would fain see the man , that was forced out of his opinions by dint of syllogism ; ) yet still it fails our reason in that part , which if not its highest perfection , is yet certainly its hardest task , and that which we most need its help in ; and that is the finding out of proofs , and making new discoveries . the rules of syllogism serve not to furnish the mind with those intermediate ideas , that may shew the connexion of remote ones . this way of reasoning discovers no new proofs , but is the art of marshalling , and ranging the old ones we have already . the th proposition of the first book of euclid is very true ; but the discovery of it , i think , not owing to any rules of common logick . a man knows first , and then he is able to prove syllogistically . so that syllogism comes after knowledge , and then a man has little or no need of it . but 't is chiefly by the finding out those ideas that shew the connexion of distant ones , that our stock of knowledge is increased , and that useful arts and sciences are advanced . syllogism , at best , is but the art of fencing with the little knowledge we have , without making any addition to it : and if a man should employ his reason all this way , he will not doe much otherwise than he , who having got some iron out of the bowels of the earth , should have it beaten up all into swords , and put it into his servants hands to fence with , and bang one another . had the king of spain imploy'd the hands of his people , and his spanish iron so , he had brought to light but little of that treasure , that lay so long hid in the dark entrails of america . and i am apt to think , that he who shall employ all the force of his reason only in brandishing of syllogisms , will discover very little of that mass of knowledge , which lies yet concealed in the secret recesses of nature ; and which i am apt to think , native rustick reason ( as it formerly has done ) is likelier to open a way to , and add to the common stock of mankind , rather than any scholastick proceeding by the strict rules of mode and figure . § . . i doubt not nevertheless , but there are ways to be found to assist our reason in this most useful part ; and this the judicious hooker encourages me to say , who in his eccl. pol. l. . § . . speaks thus : if there might be added the right helps of true art and learning , ( which helps i must plainly confess , this age of the world carrying the name of a learned age , doth neither much know , nor generally regard , ) there would undoubtedly be almost as much difference in maturity of iudgment between men therewith inured , and that which now men are , as between men that are now , and innocents . i do not pretend to have found , or discovered here any of those right helps of art , this great man of deep thoughts mentions ; but this is plain , that syllogism , and the logick now in use , which were as well known in his days , can be none of those he means . it is sufficient for me , if by a discourse , perhaps , something out of the way , i am sure as to me wholly new , and unborrowed , i shall have given occasion to others , to cast about for new discoveries , and to seek in their own thoughts , for those right helps of art , which will scarce be found , i fear , by those who servilely confine themselves to the rules and dictates of others ; for beaten tracts lead these sort of cattel , ( as an observing roman calls them , ) whose thoughts reach only to imitation , non quo eundum est , sed quo itur . but i can be bold to say , that this age is adorned with some men of that strength of judgment , and largeness of comprehension , that if they would employ their thoughts on this subject , could open new and undiscovered ways , to the advancement of knowledge . § . . having here had occasion to speak of syllogism in general , and the use of it , in reasoning , and the improvement of our knowledge , 't is fit , before i leave this subject , to take notice of one manifest mistake in the rules of syllogism ; viz. that no syllogistical reasoning can be right , and conclusive , but what has , at least , one general proposition in it . as if we could not reason , and have knowledge about particulars ; whereas , in truth , the matter rightly considered , the immediate object of all our reasoning and knowledge , is nothing but particulars . every man 's reasoning and knowledge , is only about the ideas existing in his own mind , which are truly , every one of them , particular existences ; and our knowledge and reasoning about other things , is only as they correspond with those our particular ideas . so that the perception of the agreement , or disagreement of our particular ideas , is the whole and utmost of all our knowledge ; universality is but accidental to it , and consists only in this , that the particular ideas , about which it is , are such , as more than one particular thing can correspond with , and be represented by . but the perception of the agreement , or disagreement of any two ideas , and consequently , our knowledge , is equally clear and certain , whether either , or both , or neither of those ideas be capable of representing more real beings than one , or no. § . . reason , though it penetrates into the depths of the sea and earth , elevates our thoughts as high as the stars , and leads us through the vast spaces , and large rooms of this mighty fabrick , yet it comes far short of the real extent of even corporeal being ; and there are many instances wherein it fails us : as , first , it perfectly fails us , where our ideas fail . it neither does , nor can extend it self farther than they do : and therefore , where-ever we have no ideas , our reasoning stops , and we are at an end of our reckoning : and if at any time we reason about words , which do not stand for any ideas , 't is only about those sounds , and nothing else . § . . secondly , our reason is often puzled , and at a loss , because of the scurity , confusion , or imperfection of the ideas it is employed about ; and there we are involved in difficulties and contradictions . thus , not having any perfect idea of the least extension of matter , nor of infinity , we are at a loss about the divisibility of matter ; but having perfect , clear , and distinct ideas of number , our reason meets with none of those inextricable difficulties in numbers , nor finds it self involved in any contradictions about them . thus , we having but imperfect ideas , of the operations of our minds upon our bodies or thoughts ; and of the beginning of either motion or thought in us ; and much imperfecter yet , of the operation of god , run into great difficulties about free , created agents , which reason cannot well extricate it self out of . § . . thirdly , our reason is often at a stand , because it perceives not those ideas , which could serve to shew the certain or probable agreement , or disagreement of any two other ideas ; and in this , some men's faculties far out-go others . till algebra , that great instrument and instance of humane sagacity , was discovered , men , with amazement , looked on several of the demonstrations of ancient mathematicians , and could scarce forbear to think the finding some of those proofs , more than humane . § . . fourthly , reason is often engaged in absurdities and difficulties , brought into straits and contradictions , without knowing how to free it self , by proceeding upon false principles ; which , being followed , lead men into contradictions to themselves , and inconsistency in their own thoughts ; which their reason is so far from clearing , that if they will pursue it , it entangles them the more , and engages them deeper in perplexities . § . . fifthly , as obscure and imperfect ideas often involve our reason , so , upon the same ground , do dubious words , and uncertain signs , often , in discourses and arguings , when not warily attended to , puzzle men's reason , and bring them to a nonplus . but these two latter are our fault , and not the fault of reason : but yet , the consequences of them are nevertheless obvious ; and the perplexities , or errors , they fill men's minds with , is every where observable . § . . some of the ideas that are in the mind , are so there , that they can be , by themselves , immediately compared , one with another : and in these , the mind is able to perceive , that they agree , or disagree , as clearly , as that it has them . thus the mind perceives , that an arch of a circle is less than the whole circle , as clearly as it does the idea of a circle : and this , therefore , as has been said , i call intuitive knowledge ; which is certain , beyond all doubt , and needs no probation , nor can have any ; this being the highest of all humane certainty . in this consists the evidence of all those aeternae veritates , which no body has any doubt about , but every man ( does not , as is said , only assent to , but ) knows to be true , as soon as ever they are proposed to his understanding . in the discovery of , and assent to these truths , there is no use of the discursive faculty , no need of reason ; but they are known by a superior , and higher degree of evidence : and such , if i may guess at things unknown , i am apt to think , that angels have now , and the spirits of just men made perfect , shall have , in a future state , of thousands of things , which now , either wholly escape our apprehensions , or which , our short-sighted reason having got some faint glimpse of , we , in the dark , grope after . § . . but though we have , here and there , a little of this clear light , some sparks of bright knowledge ; yet the greatest part of our ideas are such , that we cannot discern their agreement , or disagreement , by an immediate comparing them : and in all these , we have need of our reason ; and must , by discourse and inference , make our discoveries . now of these , there are two sorts , which i shall take the liberty to mention here again . first , those whose agreement , or disagreement , though it cannot be seen by an immediate putting them together , yet may be examined by the intervention of other ideas , which can be compared with them ; wherein , if the agreement , or disagreement , be plainly discerned , of the intermediate ideas on both sides , with those we would compare , there it is demonstration ; and it produces certain knowledge , though not altogether so evident as the former : because there is in the former , bare intuition , but in these there is intuition indeed , but not altogether at once ; for there must be a remembrance of the intuition of the agreement of the medium , with that we compared it with before , when we compare it with the other : and where there be many mediums , there the danger of the mistake is the greater , and consequently it may be liable to the greater uncertainty . but yet where the mind clearly retains the intuition it had of the agreement of any idea with another , and that with a third , and that with a fourth , &c. there the agreement of the first and the fourth is a demonstration , and produces certain knowledge , which may be called rational knowledge , as the other is intuitive . § . . secondly , there are other ideas , whose agreement , or disagreement , can no otherwise be judged of , but by the intervention of others , which have not a certain agreement with the extremes , but an usual or likely one : and in these it is , that the iudgment is properly exercised , which is the acquiescing of the mind , that any ideas do agree , by comparing them with such probable mediums . and this , though it never amounts to knowledge , no not to that which is the lowest degree of it ; yet sometimes the intermediate ideas tie the extremes so firmly together ; and the probability is so clear and strong , that assent as necessarily follows it , as knowledge does demonstration . the great excellency and use of the judgment , is to observe right , and take a true estimate of the force and weight of each probability ; and then casting them up all right together , chuse that side which has the over-balance . § . . intuitive knowledge , is the perception of the certain agreement , or disagreement of two ideas immediately compared together . rational knowledge , is the perception of the certain agreement , or disagreement of any two ideas , by the intervention of one or more other ideas . iudgment , is the thinking or taking two ideas to agree , or disagree , by the intervention of one or more ideas , whose certain agreement , or disagreement with them , it does not perceive , but hath observed to be frequent and usual . § . . though the deducing one proposition from another , or making inferences in words , be a great part of reason , and that which it is usually employ'd about : yet the principal act of ratiocination is the finding the agreement , or disagreement of two ideas one with another , by the intervention of a third . as a man , by a yard , finds two houses to be of the same length , which could not be brought together to measure their equality by juxta-position . words have their consequences , as the signs of such ideas : and things , agree or disagree , as really they are ; but we observe it only by our ideas . § . . before we quit this subject , it may be worth our while a little to reflect on four sorts of arguments , that men in their reasonings with others do ordinarily make use of , to prevail on their assent ; or at least so to awe them , as to silence their opposition . first , the first is , to alledge the opinions of men , whose parts , learning , eminency , power , or some other cause , has gained a reputation to , and setled in the common esteem with some kind of authority . when men are established in any kind of dignity , 't is thought a breach of modesty for others to derogate any way from it , and question the authority of men who are in possession of it . this is apt to be censured , as carrying with it too much of pride , when a man does not readily vail to the opinions of approved authors , which have been received with respect and submission by others ; and 't is looked upon as insolence , for a man to set up , and adhere to his own opinion , against the current stream of antiquity , or to put it in the balance against that of some learned doctor , or otherwise approved writer . whoever backs his tenets with such authorities , thinks he ought thereby to carry the cause , and is ready to style it impudence in any one who shall stand out against them . this , i think , may be called argumentum ad verecundiam . secondly , § . . another way that men ordinarily use to drive others , and force them to submit their judgments , and receive the opinion in debate , is to require the adversary to admit what they alledge as a proof , or to assign a better . and this i call argumentum ad ignorantiam . § . . thirdly , a third way is , to press a man with consequences drawn from his own principles , or concessions . this is already known under the name of argumentum ad hominem . § . . fourthly , the fourth is , the using of proofs drawn from any of the foundations of knowledge , or probability this i call argumentum ad iudicium , this alone of all the four , brings true instruction with it , and advances us in our way to knowledge . for , . it argues not another man's opinion to be right , because i out of respect , or any other consideration , but that of conviction , will not contradict him . . it proves not another man to be in the right way , nor that i ought to take the same with him , because i know not a better . . nor does it follow , that another man is in the right way , because he has shewn me , that i am in the wrong . i may be modest , and therefore not oppose another man's persuasion : i may be ignorant , and not be able to produce a better : i may be in an errour , and another may shew me that i am so . this may dispose me , perhaps , for the reception of truth , but helps me not to it : that must come from proofs and arguments , and light arising from the nature of things themselves , and not from my shamefacedness , ignorance , or errour . § . . by what has been before said of reason , we may be able to make some guess at th● distinction of things , into those that are according to , above , and contrary to reason . . according to reason are such propositions , whose truth we can discover , by examining and tracing those ideas we have from sensation and reflexion ; and by natural deduction , find to be true , or probable . . above reason are such propositions , whose truth or probability we cannot by reason derive from those principles . . contrary to reason are such propositions , as are inconsistent with , or irreconcileable to our clear and distinct ideas . thus the existence of one god is according to reason ; the existence of more than one god , contrary to reason ; the resurrection of the body after death , above reason . above reason also may be taken in a double sense , viz. above probability , or above certainty ; and in that large sense also , contrary to reason , is , i suppose , sometimes taken . § . . there is another use of the word reason , wherein it is opposed to faith : which though it be in it self a very improper way of speaking , yet common use has so authorized it , that it would be folly either to oppose or hope to remedy it : only i think it may not be amiss to take notice , that however faith be opposed to reason , faith is nothing but a firm assent of the mind ; which if it be regulated , as is our duty , cannot be afforded to any thing but upon good reason ; and so cannot be opposite to it . he that believes , without having any reason for believing , may be in love with his own fansies ; but neither seeks truth as he ought , nor pays the obedience due to his maker , who would have him use those discerning faculties he has given him , to keep him out of mistake and errour . he that does not this to the best of his power , however he sometimes lights on truth , is in the right but by chance : and i know not whether the luckiness of the accident , will excuse the irregularity of his proceeding . this at least is certain , that he must be accountable for whatever mistakes he runs into : whereas he that makes use of the light and faculties god has given him , and seeks sincerely to discover truth , by those helps and abilities he has , may have this satisfaction in doing his duty as a rational creature , that though he should miss truth , he will not miss the reward of it . for he governs his assent right , and places it as he should , who in any case or matter whatsoever , believes or disbelieves , according as reason directs him . he that does otherwise , transgresses against his own light , and misuses the faculties which were given him to no other end , but to search and follow the clearer evidence , and greater probability . but since reason and faith are by some men opposed , we will so consider them in the following chapter . chap. xviii . of faith and reason , and their distinct provinces . § . . it has been above shewn , . that we are of necessity ignorant ; and want knowledge of all sorts , where we want ideas . . that we are ignorant , and want rational knowledge , where we want proofs . . that we want general knowledge and certainty , as far as we want clear and determined specifick ideas . . that we want probability to direct our assent in matters where we have neither knowledge of our own , nor testimony of other men to bottom our reason upon . from these things thus premised , i think we may come to lay down the measures and boundaries between faith and reason ; the want whereof , may possibly have been the cause , if not of great disorders , yet at least of great disputes , and perhaps mistakes in the world. for till it be resolved how far we are to be guided by reason , and how far by faith , we shall in vain dispute , and endeavour to convince one another in matters of religion . § . . i find every sect , as far as reason will help them , make use of it gladly ; and where it fails them , they cry out , 't is matter of faith , and above reason . and i do not see how they can ever be convinced by any , who makes use of the same plea , without setting down strict boundaries between faith and reason ; which ought to be the first point established in all questions , where faith has any thing to do . reason therefore here , as contradistinguished to faith , i take to be the discovery of the certainty or probability of such propositions or truths , which the mind arrives at by deductions made from such ideas , which it has got by the use of its natural faculties , viz. by sensation or reflexion . faith , on the other side , is the assent to any proposition , not thus made out by the deductions of reason , but upon the credit of the proposer , as coming immediately from god ; which we call revelation . § . . first , then , i say , that no man inspired by god , can by any revelation communicate to others any new simple ideas which they had not before from sensation or reflexion . for whatsoever impressions he himself may have from the immediate hand of god , this revelation , if it be of new simple ideas , cannot be conveyed to another , either by words , or any other signs : because words , by their immediate operation on us , cause no other ideas , but of their natural sounds ; and 't is by the custom of using them for signs , that they excite , and revive in our minds latent ideas ; but yet only such ideas , as were there before . for words seen or heard , recall to our thoughts those ideas only , which to us they have been wont to be signs of : but cannot introduce any perfectly new simple ideas , which were never there before . the same holds in all other signs , which cannot signifie to us things , of which we have before never had any ideas at all . thus whatever things were discovered to st. paul , when he was rapp'd up into the third heaven ; whatever new ideas his mind there received , all the description he can make to others of that place , is only this , that there are such things , as eye hath not seen , nor ear heard , nor hath it entred into the heart of man to conceive . and , supposing god should discover to any one , supernaturally , a species of creatures inhabiting : for example , iupiter , or saturn ( for that it is possible there may be such , no body can deny ) which had six senses ; and imprint on his mind the ideas convey'd to theirs by that sixth sense , he could no more , by words , produce in the minds of other men those ideas , imprinted by that sixth sense ; than one of us could convey the idea of any colour , by the sound of words into a man , who having the other four senses perfect , had always totally wanted the fifth of seeing . for our simple ideas then , which are the foundation , and sole matter of all our notions , and knowledge , we must depend wholly on our reason , i mean , our natural faculties ; and can by no means receive them , or any of them from traditional revelation , i say , traditional revelation , in distinction to original revelation . by the one , i mean that first impression , which is made immediately by god , on the mind of any man , to which , i pretend not to set any bounds ; and by the other , those impressions delivered over to others in words , and the ordinary ways of conveying our conceptions one to another . § . . secondly , i say , that the same truths may be discovered , and conveyed down from revelation , which are discoverable to us by reason , and those clear ideas we have . so god might , by revelation , discover the truth of any proposition in euclid , as well as men , by the natural use of their faculties , come to make the discovery themselves . in all things of this nature , there is little need or use of revelation , god having furnished us with natural , and surer means to arrive at the knowledge of them . for whatsoever truth we come to the discovery of , from the knowledge and contemplation of our own clear ideas , will always be certainer to us , than those which are conveyed to us by traditional revelation : for the knowledge we have , that this revelation came at first from god , can never be so sure , as the knowledge we have from our own clear and distinct ideas . as if it were revealed some ages since , that the three angles of a triangle were equal to two right ones , i might assent to the truth of that proposition , upon the credit of the tradition , that it was revealed : but that would never amount to so great a certainty , as the knowledge of it , upon the comparing and measuring my own clear ideas of two right angles , and the three angles of a triangle . the like holds in matter of fact , knowable by our senses ; v. g. the history of the deluge is conveyed to us by writings , which had their original from revelation : and yet no body , i think , will say , he has as certain and clear a knowledge of the flood , as noah that saw it ; or that he himself would have had , had he then been alive , and seen it . for he has no greater an assurance than that of his senses , that it is writ in the book supposed writ by moses : but he has not so great an assurance , that moses writ that book , as if he had seen moses write it ; so that the assurance of its being a revelation , is less still than the assurance of his senses . § . . in propositions then , whose certainty is built upon clear , and perfect ideas , and evident deductions of reason , we need not the assistence of revelation , as necessary to gain our assent , and introduce them into our minds . because the natural ways of knowledge could settle them there , or had done it already , which is the greatest assurance we can possibly have of any thing , unless where god immediately reveals it to us : and there too our assurance can be no greater than our knowledge is , that it is a revelation from god. but yet nothing , i think , can under that title , shake or over-rule plain knowledge , nor rationally prevail with any man , to admit it for true , in a direct contradiction to the clear evidence of his own understanding . for since no evidence of our faculties , by which we receive such revelations , can exceed , if equal , the certainty of our intuitive knowledge , we can never receive for a truth , any thing that is directly contrary to our clear and distinct knowledge ; v. g. the idea of one body , and one place , does so clearly agree ; and the mind has so evident a perception of it , that we can never assent to a proposition , that affirms the same body to be in two distant places at once , however it should pretend to the authority of a divine revelation , since the evidence ; first , that we deceive not our selves in ascribing it to god , secondly , that we understand it right , can never be so great , as the evidence of our own intuitive knowledge , whereby we discern it impossible , for the same body to be in two places at once . and therefore , no proposition can be received for divine revelation , or obtain the assent due to all such , if it be contradictory to our clear intuitive knowledge . since this would be to subvert the principles , and foundations of all knowledge , evidence , and assent whatsoever ; and leave no difference between truth and falshood ; no measures of credible and incredible in the world , if doubtful propositions shall take place before self-evident ; and what we certainly know , give way to what we may possibly be mistaken in . in propositions therefore contrary to our distinct and clear ideas , 't will be in vain to urge them as matters of faith. they cannot move our assent under that , or any other title whatsoever . for faith can never convince us of any thing , that contradicts our knowledge . because though faith be founded on the testimony of god , ( revealing any proposition to us , ) who cannot lie ; yet we cannot have an assurance of the truth of its being a divine revelation , greater than our own knowledge : since the whole strength of the certainty depends upon our knowledge , that god revealed it , which in this case , where the proposition suppos'd reveal'd , contradicts our knowledge or reason , will always have this objection hanging to it , ( viz. ) that we cannot tell how to conceive , that to come from god , the bountiful author of our being , which if received for true , must overturn all our principles and foundations of knowledge ; render all our faculties useless ; wholly destroy the most excellent part of his workmanship , our understandings ; and put a man in a condition , wherein he will have less light , less conduct than the beast that perisheth . for if the mind of man can never have a clearer ( and , perhaps , not so clear ) an evidence of any thing to be a divine revelation , as it has of the principles of its own reason , it can never have a ground to quit the clear evidence of its reason , to give place to a proposition , whose revelation has not a greater evidence . § . . thus far a man has use of reason , and ought to hearken to it , even in immediate and original revelation , where it is supposedly made to himself : but to all those who pretend not to immediate revelation but are required to pay obedience , and to receive the truths revealed to others , which , by the tradition of writings , or word of mouth , are conveyed down to them , reason has a great deal more to do , and is that only which can induce us to receive them . for matter of faith being only divine revelation , and nothing else , faith , as we use the word , ( called commonly , divine faith ) has to do with no propositions , but those which are supposed to be divinely revealed . so that i do not see how those , who make revelation alone the sole object of faith , can say , that it is a matter of faith , and not of reason , to believe , that such or such a proposition , to be found in such or such a book , is of divine inspiration ; unless it be revealed , that that proposition , or all in that book , was communicated by divine inspiration . without such a revelation , the believing , or not believing that proposition , or book , to be of divine authority , can never be matter of faith , but matter of reason ; and such as i must come to an assent to , only by the use of my reason , which can never require or enable me to believe that , which is contrary to it self : it being impossible for reason , ever to procure any assent to that , which to it self appears unreasonable . in all things therefore , where we have clear evidence from our ideas , and those principles of knowledge , i have above mentioned , reason is the proper judge ; and revelation , though it may in consenting with it , confirm its dictates , yet cannot , in such cases , invalidate its decrees : nor can we be obliged , where we have the clear and evident sentence of reason , to quit it , for the contrary opinion , under a pretence that it is matter of faith. § . . but thirdly , there being many things , wherein we have very imperfect notions , or none at all ; and other things , of whose past , present , or future existence , by the natural use of our faculties , we can have no knowledge at all ; these , as being beyond the discovery of our natural faculties , and above reason , are , when revealed , the proper matter of faith. thus that part of the angels rebelled against god , and thereby lost their first happy state : and that the bodies of men shall rise , and live again : these , and the like , being beyond the discovery of reason , are purely matters of faith ; with which , reason has , directly , nothing to do . § . . but since all things that are under the character of divine revelation , are esteemed matter of faith ; and there are amongst them , several things , that fall under the examen of reason ; and are such as we could judge of by our natural faculties , without a supernatural revelation . in these , revelation must carry it , against the probable conjectures of reason : because the mind , not being certain of the truth of that it does not evidently know , but is only probably convinced of , is bound to give up its assent to such a testimony , which , it is satisfied , comes from one who cannot err , and will not deceive . but yet , it still belongs to reason , to judge of the truth of its being a revelation , and of the signification of the words wherein it is delivered . indeed , if any thing shall be thought revelation , which is contrary to the plain principles of reason , and the evident knowledge the mind has of its own clear and distinct ideas ; there reason must be hearkned to , as to a matter within its province : since a man can never have so certain a knowledge , that a proposition which contradicts the clear principles and evidence of his own knowledge , was divinely revealed , or that he understands the words rightly , wherein it is delivered , as he has , that the contrary is true , and so is bound to consider and judge of it as a matter of reason , and not swallow it , without examination , as a matter of faith. § . . the summ of all is , first , whatever proposition is revealed , of whose truth , our mind , by its natural faculties and notions , cannot judge , that is purely matter of faith , and above reason . secondly , all propositions , whereof the mind , by the use of its natural faculties , can come to determine and judge , from natural acquired ideas , are matter of reason ; with this difference still , that in those , concerning which it has but an uncertain evidence , and so is persuaded of their truth , only upon probable grounds , which still admit a possibility of the contrary to be true , without doing violence to the certain evidence of its own knowledge , and overturning the principles of all reason : in such probable propositions , i say , an evident revelation ought to determine our assent even against probability . for where the principles of reason have not determined a proposition to be certainly true or false , there clear revelation , as another principle of truth , and ground of assent , may determine ; and so it may be matter of faith , and be also above reason . because reason , in that particular matter , being able to reach no higher than probability , faith gave the determination , where reason came short ; and revelation discovered on which side the truth lay . § . . thus far the dominion of faith reaches , and that without any violence , or hindrance to reason ; which is not injured , or disturbed , but assisted and improved , by new discoveries of truth , coming from the eternal fountain of all knowledge . whatever god hath revealed , is certainly true ; no doubt can be made of it . this is the proper object of faith : but whether it be a divine revelation , or no , reason must judge ; which can never permit the mind to reject a greater evidence to embrace what is less evident , nor prefer less certainty to the greater . there can be no evidence , that any traditional revelation is of divine original , in the words we receive it , and in the sense we understand it , so clear , and so certain as those of the principles of reason : and therefore , nothing that is contrary to , and inconsistent with the clear and self-evident dictates of reason , has a right to be urged , or assented to , as a matter of faith , wherein reason hath nothing to do . whatsoever is divine revelation , ought to over-rule all our opinions , prejudices , and interests , and hath a right to be received with a full assent : such a submission as this of our reason to faith , takes not away the land-marks of knowledge : this shakes not the foundations of reason , but leaves us that use of our faculties , for which they were given us . § . . if the provinces of faith and reason are not kept distinct by these boundaries , there will , in matter of religion , be no more for reason at all ; and those extravagant opinions and ceremonies , that are to be found in the several religions of the world , will not deserve to be blamed : for , to this crying up of faith , in opposition to reason , we may , i think , in good measure , ascribe those absurdities , that fill almost all the religions which possess and divide mankind . for men having been principled with an opinion , that they must not consult reason in the things of religion , however apparently contradictory to common sense , and the very principles of all their knowledge , have let loose their fansies , and natural superstition , and have been , by them , lead into so strange opinions , and extravagant practices in religion , that a considerate man cannot but stand amazed at their follies , and judge them so far from being acceptable to the great and wise god , that he cannot avoid thinking them ridiculous , and offensive to a sober , good man. so that , in effect , that which most properly ought to distinguish us from beasts , that wherein we are elevated , as rational creatures , above brutes ; in that we appear most irrational , and more senseless than beasts themselves . credo , quia impossibile est : i believe , because it is impossible , might , in a good man , pass for a sally of zeal ; but would prove a very ill rule for men to chuse their opinions , or religion by . chap. xix . of wrong assent , or errour . § . . knowledge being to be had only of visible certain truth , errour is not a fault of our knowledge , but a mistake of our judgment giving assent to that , which is not true . but if assent be grounded on likelihood , if the proper object and motive of our assent be probability , and that probability consist in what is laid down in the foregoing chapters , it will be demanded , how men come to give their assents contrary to probability : for there is nothing more common , than contrariety of opinions ; nothing more obvious , than that one man wholly disbelieves what another only doubts of , and a third stedfastly believes , and firmly adheres to . the reasons whereof , though they may be very various , yet , i suppose , may all be reduced to these four . . want of proofs . . want of ability to use them . . want of will to use them . . wrong measures of probability . § . . first , by want of proofs : i do not mean , only the want of those proofs which are no where extant , which are no where to be had ; but the want even of those proofs which are in being , or might be procured . and thus men want proofs , who have not the convenience , or opportunity to make experiments and observations themselves , tending to the proof of any proposition ; nor likewise the convenience to enquire into , and collect the testimonies of others : and in this state are the greatest part of mankind , who are given up to labour , and enslaved to the necessity of their mean condition ; whose lives are worn out , only in the provisions for living . these men's opportunity of knowledge and enquiry , are commonly as narrow as their fortunes ; and their understandings are but little instructed , when all their whole time and pains is laid out , to still the croaking of their own bellies , or the cries of their children 't is not to be expected , that a man , who drudges on , all his life , in a laborious trade , should be more knowing in the variety of things done in the world , than a pack-horse , who is driven constantly forwards and backwards , in a narrow lane , and dirty road , only to market , should be skilled in the geography of the country . nor is it at all more possible , that he who wants leisure , books , and languages , and the opportunity of conversing with variety of men , should be in a condition to collect those testimonies and observations which are in being , and are necessary to make out many , nay , most of the propositions , that in the societies of man , are judged of the greatest moment ; or to find out grounds of assurance so great , as the belief of the points he would build on them , is thought necessary . so that a great part of mankind are , by the natural and unalterable state of things in this world , and the constitution of humane affairs , unavoidably given over to invincible ignorance of those prooss , on which others build , and which are necessary to establish those opinions : the greatest part of men , having much to do to get the means of living , are not in a condition to look after those of learned and laborious enquiries . § . . what shall we say then ? are the greatest part of mankind , by the necessity of their condition , subjected to unavoidable ignorance in those things , which are of greatest importance to them ? ( for of those , 't is obvious to enquire ? ) have the bulk of mankind no other guide , but accident , and blind chance , to conduct them to their happiness , or misery ? are the current opinions , and licensed guides of every country sufficient evidence and security to every man , to venture his greatest concernments on ; nay , his everlasting happiness , or misery ? or can those be the certain and infallible oracles and standards of truth , which teach one thing in christendom , and another in turkey ? or shall a poor country-man be eternally happy , for having the chance to be born in italy ; or a day-labourer be unavoidably lost , because he had the ill luck to be born in england ? how ready some men may be to say some of these things , i will not here examine ; but this i am sure , that men must allow one or other of these to be true , ( let them chuse which they please ; ) or else grant , that god has furnished men with faculties sufficient to direct them in the way they should take , if they will but seriously employ them that way , when their ordinary vocations allow them the leisure . no man is so wholly taken up with the attendence on the means of living , as to have no spare time at all to think on his soul , and inform himself in matters of religion . were men as intent upon this , as they are on things of lower concernment , there are none so enslaved to the necessity of life , who might not find many vacancies , that might be husbanded to this advantage of their knowledge . § . . besides thos● , whose improvements and informations are straitned by the narrowness of their fortunes , there are others , whose largeness of fortune would plentifully enough supply books , and other opportunities of clearing of doubts , and discovering of truth : but they are cooped in close , by the laws of their countries , and the strict guards of those , whose interest it is to keep them ignorant , lest , knowing more , they should believe the less in them , that they are as far , nay farther , from the liberties and opportunities of a fair enquiry , than those poor and wretched labourers we before spoke of . these men , however they may seem high and great , are confined to narrowness of thought , and enslaved in that which should be the freest part of man , their understandings . this is generally the case of all those , who live in places where care is taken to propagate truth , without knowledge ; where men are forced , at a venture , to be of the religion of the country ; and must therefore swallow down opinions , as silly people do empiricks pills , without knowing what they are made of , or how they will work , and have nothing to do , but believe that they will do the cure ; but in this , are much more miserable than they , in that they are not at liberty to refuse swallowing what , perhaps , they had rather let alone ; or to chuse the physician , to whose conduct they would trust themselves . § . . secondly , those that want skill to use those evidences they have of probabilities , that cannot carry a train of consequences in their heads , nor weigh exactly the preponderancy of contrary proofs and testimonies , making every circumstance its due allowance , may be easily misled to assent to positions that are not probable . there are some men of one , some but of two syllogisms , and no more ; and others that can but advance one step farther . these cannot always discern that side on which the strongest proofs lie , cannot constantly follow that which in its self is the more probable opinion . now that there is such a difference between men , in respect of their understandings , i think no body will question , who has had any conversation with his neighbours , though he never was at westminster-hall or the exchange on the one hand , nor at alms-houses or bedlam on the other ; which great difference in men's intellectuals , whether it rises from any defect in the organs of the body , particularly adapted to thinking , or in the dulness or untractableness of those faculties , for want of use ; or , as some think , in the natural differences of men's souls themselves , or some or all of these together , it matters not here to examine : only this is evident , that there is a difference of degrees in men's understandings , apprehensions , and reasonings , to so great a latitude , that one may , without doing injury to mankind , affirm , that there is a greater distance between some men and others in this respect , than between some men and some beasts . but how this comes about , is a speculation , though of great consequence , yet not necessary to our present purpose . § . . thirdly , there are another sort of people that want proofs , not because they are out of their reach , but because they will not use them : who though they have riches and leisure enough , and want neither parts nor learning , may , yet through their hot pursuit of pleasure , or business , or else out of laziness or fear , that the doctrines , whose truth they should enquire into , would not suit well with their opinions , lives , or designs , may never come to the knowledge of , nor give their assent to those probabilities which lie so much within their view , that to be convinced of them , they need but turn their eyes that way : but we know some men will not read a letter , which is supposed to bring ill news ; and many men forbear to cast up their accompts , or so much as think upon their estates , who have reason to fear their affairs are not in a very good posture . how men , whose plentiful fortunes allow them leisure to improve their understandings , can satisfie themselves with a lazy ignorance , i cannot tell : but methinks they have a low opinion of their souls , who lay out all their incomes in provisions for the body , and employ none of it to procure the means and helps of knowledge ; who take great care to appear always in a neat and splendid outside , and would think themselves miserable in course cloaths , or a patched coat , and yet contentedly suffer their minds to appear abroad in a pie-bald livery of course patches , and borrowed shreds , such as it has pleased chance , or their country-tailor , i mean the common opinion of those they have conversed with , to cloath them . i will not here mention how unreasonable this is for men that ever think of a future state , and their concernment in it , which no rational man can avoid to do sometimes : nor shall i take notice what a shame and confusion it is , to the greatest contemners of knowledge , to be found ignorant in things they are concerned to know . but this , at least , is worth the consideration of those who call themselves gentlemen , that however they may think credit , respect , power , and authority the concomitants of their birth and fortune , yet they will find all these still carried away from them , by men of lower condition , who surpass them in knowledge . they who are blind , will always be led by those that see , or else fall into the ditch ; and he is certainly the most subjected , the most enslaved , who is so in his understanding . in the foregoing instances , some of the causes have been shewn of wrong assent , and how it comes to pass , that probable doctrines are not always received with an assent proportionable to the reasons , which are to be had for their probability ; but hitherto it has been only of such probabilities , whose proofs do only exist , but do not appear to him that embraces the errour . § . . fourthly , there remains yet the last sort , who even where the real probabilities appear , and are plainly laid before them , yet do not admit of the conviction , nor yield unto manifest reasons , but do either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suspend their assent , or give it to the less probable opinion . and to this danger are those exposed , who have taken up wrong measures of probability , which are , . propositions that are not in themselves certain and evident , but doubtful and false , taken up for principles . . received hypotheses . . predominant passions or inclinations . . authority . § . . first , the first and firmest ground of probability , is the conformity any thing has to our own knowledge ; especially that part of our knowledge which we have embraced , and continue to look on as principles . these have so great an influence upon our opinions , that 't is usually by them we judge of truth ; and measure probability to that degree , that what is inconsistent with our principles , is so far from passing for probable with us , that it will not be allowed possible . the reverence is born to these principles is so great , and their authority so paramount to all other , that the testimony not only of other men , but the evidence of our own senses are often rejected , when they offer to vouch any thing contrary to these established rules . how much the doctrine of innate principles , and that principles are not to be proved or questioned , has contributed to this , i will not here examine : this i readily grant , that one truth cannot contradict another ; but withal i take leave also to say , that every one ought very carefully to beware what he admits for a principle ; to examine it strictly , and see whether he certainly knows it to be true of it self by its own evidence , or whether he does only with assurance believe it to be so , upon the authority of others , for he hath a strong biass put into his understanding , which will unavoidably misguide his assent , who hath imbibed wrong principles , and has blindly given himself up to the authority of any opinion in it self not evidently true . § . . there is nothing more ordinary , than that children should receive into their minds propositions ( especially about matters of religion ) from their parents , nurses , or those about them ; which being insinuated into their unwary , as well as unbiass'd understandings , and fastened by degrees , are at last ( equally , whether true or false ) rivited there by long custom and education , beyond all possibility of being pull'd out again . for men , when they are grown up , reflecting upon their opinions , and finding those of this sort to be as ancient in their minds as their very memories , not having observed their early insinuation , nor by what means they got them , they are apt to reverence them as sacred things , not to suffer them to be profaned , touched , or questioned , but look on them as the vrim and thummim set up in their minds immediately by god himself , to be the great and unerring deciders of truth and falshood , and the judges to which they are to appeal in all manner of controversies . § . . this opinion of his principles ( let them be what they will ) being once established in any one's mind , it is easie to be imagined what reception any proposition shall find , how clearly soever proved , that shall invalidate their authority , or at all thwart with these internal oracles ; whereas the grossest absurdities and improbabilities , being but agreeable to such principles , go down glibly , and are easily digested . the great obstinacy , that is to be found in men firmly believing quite contrary opinions , though many times equally absurd , in the various religions of mankind , are as evident a proof , as they are an unavoidable consequence of this way of reasoning from received traditional principles : so that men will disbelieve their own eyes , renounce the evidence of their senses , and give their own experience the lye , rather than admit of any thing disagreeing with these sacred tenets . take an intelligent romanist , that from the very first dawnings of any notions in his understanding , hath had this principle constantly inculcated , viz. that he must believe as the church believes , or that the pope is infallible : and this he never so much as heard questioned , till at forty or fifty years old he met with one of other principles : how is he prepared easily to swallow , not only against all probability , but even the clear evidence of his senses , the doctrine of transubstantiation , and will believe that to be flesh , which he sees to be bread ? and what way will you take to convince a man of any improbable opinion he holds , who , with some philosophers , hath laid down this as a foundation of reasoning , that he must believe his reason ( for so men improperly call arguments drawn from their principles ) against their senses ? let an enthusiast be principled , that he or his teacher is inspired , and acted by an immediate communication of the divine spirit ; and you in vain bring the evidence of clear reasons against his doctrines . whoever therefore have imbibed wrong principles , are not , in things inconsistent with these principles , to be moved by the most apparent and convincing probabilities , till they are so candid and ingenuous to themselves , as to be persuaded to examine even those very principles , which many never suffer themselves to do . § . . secondly , next to these , are men whose understandings are cast into a mold , and fashioned just to the size of a received hypothesis . the difference between these and the former , is , that they will admit of matter of fact , and agree with dissenters in that ; but differ only in assigning of reasons , and explaining the manner of operation . these are not at that open defiance with their senses , as the former ; they can endure to hearken to their intelligence a little more patiently : but will by no means admit of their reports , in the explanation of things , nor be prevailed on by probabilities which would convince them that things are not brought about just after the same manner , that they have decreed within themselves that they are . would it not be an insufferable a thing for a learned professor , and that which his scarlet would blush for , to have his authority of forty years standing wrought out of hard rock greek and latin , with no small expence of time and candle , and confirmed by general tradition , and a reverend beard , in an instant overturned by an upstart novelist ; and he made to confess , that what he taught his scholars thirty years ago , was all errour and mistake ; and that he sold them hard words and ignorance at a very dear rate ? what probabilities , i say , are sufficient to prevail in such a case ? and who ever by the most cogent arguments will be prevailed with , to disrobe himself at once of all his old opinions , and pretences to knowledge and learning , which with hard study , he hath all his time been labouring for , and turn himself out stark naked , in quest a-fresh of new notions ? all the arguments can be used , will be as little able to prevail , as the wind did with the traveller , to part with his cloak , which he held only the faster . to this of wrong hypothesis , may be reduced the errors , that may be occasioned by a true hypothesis , or right principles , but not rightly understood . there is nothing more familiar than this , the instances of men , contending for different opinions , which they all derive from the infallible truth of the scripture , are an undeniable proof of it . all that call themselves christians , allow the text , that says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to carry in it the obligation to a very weighty duty . but yet how erroneous will one of their practices be , who understanding nothing but the french , take this rule with one translation to be repentez vous , repent ; or with the other , faitez penitence , do penance . § . . thirdly , probabilities , which cross men's appetites , and prevailing passions , run the same fate . let never so much probability hang on one side of a covetous man's reasoning , and money on the other ; and it is easie to foresee which will out-weigh . earthly minds , like mud-walls , resist the strongest batteries : and though , perhaps , sometimes the force of a clear argument may make some impression , yet they nevertheless stand firm , keep out the enemy truth , that would captivate , or disturb them . tell a man , passionately in love , that he is gilted ; bring a score of witnesses of the falshood of his mistress , 't is ten to one but three kind words of hers , shall invalidate all their testimonies . quod volumus , facilè credimus ; what suits our wishes , is forwardly believed , is , i suppose , what every one hath more than once experimented : and though men cannot always openly gain-say , or resist the force of manifest probabilities , that make against them ; yet yield they not to the argument . not but that it is the nature of the understanding constantly to close with the more probable side , but yet a man hath a power to suspend and restrain its enquiries , and not permit a full and satisfactory examination , as far as the matter in question is capable , and will bear it to be made . until that be done , there will be always these two ways left of evading the most apparent probabilities . § . . first , that the arguments being ( as for the most part they are ) brought in words , there may be a fallacy latent in them : and the consequences being , perhaps , many in train , they may be some of them incoherent . there be very few discourses , are so short , clear and consistent , to which most men may not , with satisfaction enough to themselves , raise this doubt ; and from whose conviction they may not , without reproach of disingenuity or unreasonableness , set themselves free with the old reply , non persuadebis , etiam si persuaseris ; though i cannot answer , i will not yield . § . . secondly , manifest probabilities may be evaded , and the assent withheld upon this suggestion , that i know not yet all that may be said on the contrary side ; and therefore though he be beaten , 't is not necessary he should yield , not knowing what forces there are in reserve behind . this is a refuge against conviction so open and so wide , that it is hard to determine , when a man is quite out of the verge of it . § . . but yet there is some end of it , and a man having carefully enquired into all the grounds of probability and unlikeliness ; done his utmost to inform himself in all particulars fairly ; and cast up the whole summ on both sides , may in most cases come to acknowledge , upon the whole matter , on which side the probability rests : wherein some proofs in matters of reason , which are suppositious upon universal experience , are so cogent and clear ; and some testimonies in matters of fact so universal , that he cannot refuse his assent . so that , i think , we may conclude , that in propositions , where though the proofs in view are of most moment , yet there are sufficient grounds , to suspect that there is either fallacy in words , or certain proofs , as considerable , to be produced on the contrary side , there assent , suspense , or dissent , are often voluntary actions : but where the proofs are such , as make it highly probable , and there is not sufficient ground to suspect , that there is either fallacy of words , ( which sober and serious consideration may discover , ) nor equally valid proofs yet undiscovered latent on the other side , ( which also the nature of the thing , may , in some cases , make plain to a considerate man , ) there , i think , a man , who has weighed them , can scarce refuse his assent to the side , on which the greater probability appears . whether it be probable , that a promiscuous jumble of printing letters should often fall into a method and order , which should stamp in paper a coherent discourse ; or that a blind fortuitous concourse of atoms , not guided by an understanding agent , should frequently constitute the bodies of any species of animals ; in these and the like cases , i think , no body that considers them , can be one jot at a stand which side to take , nor at all waver in his assent . lastly , when there can be no supposition , ( the thing in its own nature indifferent , and wholly depending upon the testimony of witnesses , ) that there is as fair testimony against , as for the matter of fact attested ; which by enquiry , is to be learned , v. g. whether there was years agone such a man at rome as iulius caesar : in all such cases , i say , i think it is not in any rational man's power to refuse his assent ; but that it necessarily follows , and closes with such probabilities . in other less clear cases , i think , it is in a man's power to suspend his assent ; and , perhaps , content himself with the proofs he has , if they favour the opinion that suits with his inclination , or interest , and so stop from farther search . but that a man should afford his assent to that side , on which the less probability appears to him , seems to me utterly impracticable , and as impossible , as it is to believe the same thing probable and improbable at the same time . § . . as knowledge , is no more arbitrary than perception ; so , i think , assent is no more in our power than knowledge . when the agreement of any two ideas appear to our minds , whether immediately , or by the assistence of reason , i can no more refuse to perceive , no more avoid knowing it , than i can avoid seeing those objects , which i turn my eyes to , and look on in day-light : and what upon full examination i find the most probable , i cannot deny my assent to . but though we cannot hinder our knowledge , where the agreement is once perceived by our minds ; nor our assent , where the probability manifestly appears upon due consideration of all the measures of it : yet we can hinder both knowledge and assent , by stopping our enquiry , and not imploying our faculties in the search of any truth : if it were not so , ignorance , error , or infidelity could not in any case be a fault . thus in some cases , we can prevent or suspend our assent : but can a man , versed in modern or ancient history , doubt whether there be such a place as rome , or whether there was such a man as iulius caesar ? indeed there are millions of truths , that a man is not , or may not think himself concerned to know ; as whether richard the third was crook-back'd , or no ; or whether roger bacon was a mathematician , or a magician : in these and such like cases , where the assent one way or other , is of no importance to the interest of any one , no action , no concernment of his following , or depending thereon , there 't is not strange , that the mind should give it self up to the common opinion , or render it self to the first comer . these and the like opinions , are of so little weight and moment , that like motes in the sun , their tendencies are very rarely taken notice of . they are there , as it were , by chance , and the mind lets them float at liberty . but where the mind judges , the proposition has concernment in it , where the assent , or not assenting , is thought to draw consequences after it of moment , and good or evil to depend on chusing , or refusing the right side , and the mind sets it self seriously to enquire , and examine the probability ; there , i think , it is not in our choice , to take which side we please , if manifest odds appears on either : the greater probability , i think , in that case , will determine the assent ; and a man can no more avoid assenting , or taking it to be true , where he perceives the greater probability , than he can avoid knowing it to be true , where he perceives the agreement or disagreement of any two ideas . if this be so , the foundation of errour will lie in wrong measures of probability ; as the foundation of vice , in wrong measures of good. § . . fourthly , the fourth and last wrong measure of probability i shall take notice of , and which keeps in ignorance , or error , more people than all the other together , is that which i have mentioned in the fore-going chapter , i mean , the giving up our assent to the common received opinions , either of our friends , or party ; neighbourhood , or country . how many men have no other ground for their tenets , than the supposed honesty , or learning , or number of those of the same profession ? as if honest , or bookish men could not err , or truth were to be established by the vote of the multitude ; yet this with most men serves the turn . the tenet has had the attestation of reverend antiquity ; it comes to me with the pass-port of former ages , and therefore i am secure in the reception i give it : other men have been , and are of the same opinion , ( for that is all is said , ) and therefore it is reasonable for me to embrace it . a man may more justifiably throw up cross and pile for his opinions , than take them up by such measures . all men are liable to error , and most men are in many points , by passion or interest , under temptation to it . if we could but see the secret motives , that influenced the men of name and learning in the world , and the leaders of parties , we should not always find , that it was the embracing of truth for its own sake , that made them espouse the doctrines , they owned and maintained . this at least is certain , there is not an opinion so absurd , which a man may not receive upon this ground . there is no error to be named , which has not had its professors : and a man shall never want crooked paths to walk in , if he thinks he is in the right way , where-ever he has the foot-steps of others to follow . § . . but notwithstanding the great noise is made in the world about errors and opinions , i must do mankind that right , as to say , there are not so many men in errors , and wrong opinions , as is commonly supposed . not that i think they embrace the truth ; but indeed , because concerning those doctrines they keep such a stir about , they have no thought , no opinion at all . for if any one should a little catechise the greatest part of the partisans of most of the sects in the world , he would not find , concerning those matters they are so zealous for , that they have any opinions of their own : much less would he have reason to think , that they took them upon the examination of arguments , and appearance of probability . they are resolved to stick to a party , that education or interest has engaged them in ; and there , like the common soldiers of an army , shew their courage and warmth , as their leaders direct , without ever examining , or so much as knowing the cause they contend for . if a man's life shews , that he has no serious regard to religion ; for what reason should we think , that he beats his head about the opinions of his church , and troubles himself to examine the grounds of this or that doctrine ? 't is enough for him to obey his leaders , to have his hand , and his tongue ready for the support of the common cause , and thereby approve himself to those , who can give him credit , preferment , or protection in that society . thus men become professors of and combatants for those opinions , they were never convinced of , nor proselites to ; no , nor ever had so much as floating in their heads : and though one cannot say , there are fewer improbable opinions in the world than there are ; yet this is certain , there are fewer that actually assent to them than is imagined . chap. xx. of the division of the sciences . § . . all that can fall within the compass of humane understanding , being either , first , the nature of things , as they are in themselves , their relations , and their manner of operation : or , secondly , that which man himself ought to do , as a rational and voluntary agent , for the attainment of any ends , especially happiness : or , thirdly , the ways and means , whereby the knowledge of both the one and the other of these , are attained and communicated ; i think , science may be divided properly into these three sorts . § . . first , the knowledge of things , as they are in their own proper beings , their constitutions , properties , and operations , whereby i mean not only matter , and body , but spirits also , which have their proper natures , constitutions , and operations as well as bodies . this in a little more enlarged sense of the word , i call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or natural philosophy . the end of this , is bare speculative truth , and whatsoever can afford the mind of man any such , falls under this branch , whether it be god himself , angels , spirits , bodies , or any other of their affections , as number , and figure , &c. § . . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the skill of right applying our own powers and actions , for the attainment of things good and useful . the most considerable under this head , is ethicks , which is the seeking out those rules , and measures of humane actions , which lead to happiness , and the means to practise them . the end of this is not bare speculation , and the knowledge of truth ; but right , and a conduct suitable to it . § . . thirdly , the third branch may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the doctrine of signs , the most usual whereof being words , it is aptly enough termed also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , logick ; the business whereof , is to consider the nature of signs , the mind makes use of for the understanding of things , or conveying its knowledge to others . for since the things , the mind contemplates , are none of them , besides it self , present to the understanding , 't is necessary that something else , as a sign or representation of the thing it considers , should be present to it : and these are ideas . and because the ideas of one man's mind cannot immediately be laid open to the view of another ; nor be themselves laid up any where , but in the memory , which is apt to let them go and lose them : therefore to communicate our ideas one to another , as well as record them for our own use , signs of our ideas are also necessary . those which men have found most convenient , and therefore generally make use of , are articulate sounds . the consideration then of ideas and words , as the great instruments of knowledge , make no despicable part of their contemplation , who would take a view of humane knowledge in the whole extent of it . and , perhaps , if they were distinctly weighed , and duly considered , they would afford us another sort of logick and critick , than what we have been hitherto acquainted with . § . . this seems to me the first and most general , as well as natural division of the objects of our understanding . for since a man can employ his thoughts about nothing , but either the contemplation of things themselves for the discovery of truth ; or about the things in his own power , which are his own actions , for the attainment of his own ends ; or the signs the mind makes use of , both in the one and the other , and the right ordering of them for its clearer information . all which three , viz. things as they are in themselves knowable ; actions as they depend on us , in order to happiness ; and the right use of signs in order to knowledge , being toto caelo different , they seemed to me to be the three great provinces of the intellectual world , wholly separate and distinct one from another . finis . the contents . book i. of innate notions . chap. . introduction . . no innate speculative principles . . no innate practical principles . . other proofs against innate principles . book ii. of ideas . chap. . of ideas in general . . of simple ideas . . of ideas of one sense . . of solidity . . of simple ideas of more than one sense . . of simple ideas of reflexion . . of simple ideas both of sensation and reflexion . . other considerations concerning simple ideas . . of perception . . of retention . . of discerning . . of complex ideas . . of space , and its simple modes . . of duration . . of extension and duration considered together . . of number . . of infinity . . of other simple modes . . of the modes of thinking . . of the modes of pl●asure and pain . . of power . . of mixed modes . . of the complex ideas of substances . . of the collective ideas of substances . . of relation . . of cause and effect , and other relations . of other relations . . of clear and distinct , obscure and confused ideas . . of real and phantastical ideas . . of adequate and inadequate ideas . . of true and false ideas . book iii. of words . chap. . of words and language in general . . of the signification of words . . of general terms . . of the names of simple ideas . . of the names of mixed modes and relations . . of the names of substances . . of abstract and concrete terms . . of the imperfection of words . . of the abuse of words . . of the remedies of the foregoing imperfections and abuses . book iv. of knowledge and opinion . chap. . of knowledge in general . . of the degrees of our knowledge . . of the extent of humane knowledge . . of the reality of our knowledge . . of truth in general . . of universal propositions , their truth and certainty . . of maxims . . of trifling propositions . . of our knowledge of existence . . of the existence of a god. . of the knowledge of the existence of other things . . of the improvement of our knowledge . . some other considerations concerning our knowledge . . of iudgment . . of probability . . of the degrees of assent . . of reason . . of faith and reason , as contradistinguished . . of wrong assent , or errour● . the division of the sciences . the contents . book i. chap. i. introduction . sect . . an enquiry into the vnderstanding pleasant and useful . . design . . method . . vseful to know the extent of our comprehension . . our capacity proportioned to our state and concerns , to discover things useful to us . . knowing the extent of our capacities will hinder us from useless curiosity , scepticism , and idleness . . occasion of this essay . . apology for idea . chap. ii. no innate speculative principles . sect . . the way shewn how we come by any knowledge , sufficient to prove it not innate . . general assent the great argument . . vniversal consent proves nothing innate . . what is , is ; and , it is impossible for the same thing to be , and not to be , not universally assented to . . not on the mind naturally imprinted , because not known to children , idiots , &c. , . that men know them when they come to the use of reason , answer'd . . if reason discovered them , that would not prove them innate . — . 't is false that reason discovers them . . the coming to the vse of reason , not the time we come to know these maxims . . by this , they are not distinguished from other knowable truths . . if coming to the use of reason were the time of their discovery , it would not prove them innate . , . the steps by which the mind attains several truths . . assenting as soon as proposed and understood , proves them not innate . . if such an assent be a mark of innate , then that one and two are equal to three ; that sweetness is not bitterness ; and a thousand the like must be innate . . such less general propositions known before these universal maxims . . one and one , equal to two , &c. not general nor useful , answered . . these maxims not being known sometimes till proposed , proves them not innate . . implicitly known before proposing , signifies that the mind is capable of understanding them , or else signifies nothing . . the argument of assenting on first hearing , is upon a false supposition of no precedent teaching . . not innate , because not universally assented to . . these maxims not the first known . . and so not innate . . not innate , because they appear least , where what is innate shews it self clearest . . recapitulation . chap. iii. no innate practical principles . sect . . no moral principles so clear and so generally received , as the forementioned speculative maxims . . faith and iustice not owned as principles by all men. . obj. though men deny them in their practice , yet they admit them in their thoughts , answered . . moral rules need a proof , ergo not innate . . instance in keeping compacts . . vertue generally approved , not because innate , but because profitable . . men's actions convince us , that the rule of vertue is not their internal principle . . conscience no proof of any innate moral rule . . instances of enormities practised without remorse . . men have contrary practical principles . — . whole nations reject several moral rules . . those who maintain innate practical principles , tell us not what they are . — . lord herbert's innate principles examined . . obj. innate principles may be corrupted , answered . . contrary principles in the world. — . how men commonly come by their principles . . principles must be examined . chap. iv. other considerations about innate principles , both speculative and practical . sect . . principles not innate , unless their ideas be innate . , . ideas , especially those belonging to principles , not born with children . , . identity an idea not innate . . whole and part not innate ideas . . idea of worship not innate . — . idea of god not innate . . suitable to god's goodness , that all men should have an idea of him , therefore naturally imprinted by him ; answered . — . ideas of god various in different men. . if the idea of god be not innate , no other can be supposed innate . . idea of substance not innate . . no propositions can be innate , since ideas are innate . . principles not innate , because of little use , or little certainty . . difference of men's discoveries depends upon the different application of their faculties . . men must think and know for themselves . . whence the opinion of innate principles . . conclusion . book ii. chap. i. of ideas in general . sect . . idea is the object of thinking . . all ideas come from sensation or reflexion . . the objects of sensation one sourse of ideas . . the operations of our minds about sensible ideas , the other sourse of them . . all our ideas are of the one or the other of these . . observable in children . . men are differently furnished with these , according to the different objects they converse with . . ideas of reflexion had later , because they need attention . . the soul begins to have ideas , when it begins to perceive . . the soul thinks not always ; for , first , it wants proofs . . secondly , it is not always conscious of it . . thirdly , if a sleeping man thinks without knowing it , the sleeping and waking man are two persons . . fourthly , impossible to convince those that sleep without dreaming , that they think . . fifthly , that men dream without remembring it , in vain urged . . sixthly , vpon their hypothesis , the thoughts of a sleeping man ought to be most rational . . seventhly , on this hypothesis the soul must have ideas not derived from sensation or reflexion , of of which there is no appearance . . eightly , if i think when i know it not , no body else can know it . . ninthly , how knows any one that the soul always thinks ? for if it be not a self-evident proposition , it needs proof . . tenthly , that a man shoul● be busie in thinking , and yet not retain it the next moment , very improbable . — . no ideas but from sensation or reflexion , evident , if we observe children . . in the reception of simple ideas , the vnderstanding is most of all passive . chap. ii. of simple ideas . sect . . vncompounded appearances . , . the mind can neither make nor destroy them . chap. iii. of ideas of one sense . sect . . as colours of seeing , sounds of hearing . . few simple ideas have names . chap. iv. of solidity . sect . . we receive this idea from touch . . solidity fills space . . distinct from space . . from hardness . . on solidity depends impulse , resistence , and protrusion . . what it is . chap. v. of simple ideas by more than one sense . chap. vi. of simple ideas of reflexion . sect . . are the operations of the mind about its other ideas ? . the idea of perception , and idea of willing , we have from reflexion . chap. vii . of simple ideas , both of sensation and reflexion . sect . — . pleasure and pain . . existence and vnity . . power . . succession . . simple ideas the materials of all our knowledge . chap viii . other considerations concerning simple ideas . sect . — . positive ideas from privative causes . , . ideas in the mind , qualities in bodies . , . primary and secondary qualities . , . how primary qualities , produce their ideas . , . how secondary . — . ideas of primary qualities are resemblances ; of secondary , not . , . reason of our mistake in this . . secondary qualities two-fold ; first , immediately perceivable ; secondly , mediately perceivable . chap. ix . of perception . sect . . it is the first simple idea of reflexion . — . perception is only when the mind receives the impression . , . children , though they have ideas , in the womb , have none innate . . which ideas first is not evident . — . ideas of sensation often changed by the iudgment . — . perception puts the difference between animals and inferior beings . . perception the inlet of knowledge . chap. x. of retention . sect . . contemplation . . memory . . attention , repetition , pleasure , and pain fix ideas . , . ideas fade in the memory . . constantly repeated ideas can scarce be lost . . in remembring the mind is often active . . two defects in the memory , oblivion and slowness . . brutes have memory . chap. xi . of discerning , &c. sect . . no knowledge without it . . the difference of wit and iudgment . . clearness alone hinders confusion . . comparing . . brutes compare , but imperfectly . . compounding . . brutes compound but little . . naming . . abstraction . , . brutes abstract not . , . idiots and mad men. . method . . these are the beginnings of humane knowledge . . appeal to experience . . dark room . chap. xii . of complex ideas . sect . . made by the mind out of simple ones . . made voluntarily . . are either modes , substances , or relations . . modes . . simple and mixed modes . . substances single or collective . . relation . . the abstrusest ideas from the two sources . chap. xiii . of space , and its simple modes . sect . . simple modes . . idea of space . . space and extension . . immensity . , . figure . — . place● — . extension and body not the same . — . substance which we know not , no proof against space without body . , . substance and accidents of little use in philosophy . . a vac●um beyond the utmost bounds of body . . the power of annihilation proves a vacuum . . motion proves a vacuum . . the ideas of space and body distinct . , . extension being inseparable from body , proves it not the same . . ideas of space and solidity distinct . . men differ little in clear simple ideas . chap. xiv . of duration . sect . . duration is fleeting extension . — . it s idea from reflexion on the train of our ideas . . the idea of duration applicable to things whilst we sleep . — . the idea of succession not from motion . — . the train of ideas has a certain degree of quickness . . this train the measure of other successions . — . the mind cannot fix long on one invariable idea . . ideas , however made , include no sense of motion . . time is duration set out by measures . . a good measure of time must divide its whole duration into equal periods . . the revolutions of the sun and moon the properest measures of time. . but not by their motion , but periodical appearances . . no two parts of duration can be certainly known to be equal . . time not the measure of motion . . minutes , hours , and tears , not necessary measures of duration . . the measure of time two ways applied . — . our measure of time applicable to duration before time. — . eternity . chap. xv. of duration and expansion considered together sect . . both capable of greater and less . . expansion not bounded by matter . . nor duration by motion . . why men more easily admit infinite duration , than infinite expansion . . time to duration is as place to expansion . . time and place are taken for so much of either , as are set out by the existence and motion of body . . sometimes for so much of either , as we design by measures taken from the bulk or motion of bodies . . they belong to all beings● . all the parts of extension are extension ; and all the parts of duration , are duration . . their parts inseparable . . duration is as a line , expansion as a solid . . duration has never two parts together , expansion altogether . chap. xvi . of number . sect . . number the simplest and most universal idea . . it s modes made by addition . . each mode distinct . . therefore demonstrations in numbers the most precise . , . names necessary to numbers . . why children number not earlier . . number measures all measurables . chap. xvii . of infinity . sect . . infinity , in its original intention , attributed to space , duration , and number . , . how we come by the idea of infinity . . our idea of space boundless . . and so of duration . . why other ideas are not capable of infinity . . difference between infinity of space , and space infinite . . we have no idea of infinite space . . number affords us the clearest idea of infinity . — . our different conception of the infinity of number , duration , and expansion . . infinite divisibility , , , , . no positive idea of infinite . , , . what is positive , what negative in our idea of infinite . . some think they have a positive idea of eternity , and not space . . supposed positive ideas of infinity cause of mistakes . . all these ideas from sensation and reflexion . chap. xviii . of other simple modes . sect . , . modes of motion . . modes of sounds . . modes of tastes . . modes of colours . . why some modes have , and others have not names . chap. xix . of the modes of thinking . sect . , . sensation , remembrance , contemplation , &c. . the various attention of the mind in thinking . . hence probable that thinking is the action , not essence of the soul. chap. xx. of modes of pleasure and pain . sect . . pleasure and pain simple ideas . . good and evil what . . our passions moved by good and evil. . love. . hatred . . desire . . ioy. . sorrow . . hope . . fear . . despair . . anger . . envy . . what passions all men have . , . pleasure and pain what . . shame . . these instances to shew how our ideas of the passions are got from sensation and reflexion . ch●p . xxi . of power . sect . . this idea how got . . power active and passive . . power includes relation . . the clearest idea of active power had from spirit . . will and vnderstanding , two powers . . faculties . . whence the ideas of liberty and necessity . — . liberty what . . supposes the vnderstanding and will. . belongs not to volition . . voluntary opposed to involuntary , not to necessary . . necessity what . — . liberty belong not to the will. . but to the agent or man. — . in respect of willing , a man is not free . — . the will determined by something without it . . the greater apparent good determines the will. — . this is a perfection of humane nature . . and takes not away liberty . , . why men chuse differently . . why they chuse amiss . . from the different appearance of good. . and judging amiss on these appearances . — . first , in comparing present and future . . secondly , in thinking wrong of the greatness or certainty of the consequence of any action . . causes of wrong iudgment , ignorance , inadvertency , sloth , passion , fashion , &c. . preference of vice to vertue , a manifest wrong iudgment . . recapitulation . chap. xxii . of mixed modes . sect . . mixed modes what . . made by the mind . . sometimes got by the explication of their names . . the name ties the parts of the mixed modes into one idea . . the cause of making mixed modes . . why words in one language , have none answering in another . . and languages change . . mixed modes , where they exist . . how we get the ideas of mixed modes . . motion , thinking and power , have been most modified . . several words seeming to signifie action , signifie but the effect . . mixed modes , made also of other ideas . chap. xxiii . of the complex ideas of substances . sect . . ideas of substances how made . . our idea of substance in general . — . of the sorts of substances . . no clear idea of substance in general . . as clear an idea of spirit , as body . . powers a great part of our complex ideas of substances . . and why . . three sorts of ideas make our complex ones of sustances . , . the now secondary qualities of bodies would disappear , if we could discover the primary ones of their minute parts . . our faculties of discovery suited to our state. . conjecture about spirits . . complex ideas of substances . . idea of spiritual substances , as clear as of bodily substances . . no idea of abstract substance . . the cohesion of solid parts , and impulse the primary ideas of body . . thinking and motivity , the primary ideas of spirit . — . spirits capable of motion . . idea of soul and body compared . — . cohesion of solid parts in body , as hard to be conceived , as thinking in a soul. , . comm●nication of motion by impulse , or by thought , equally intelligible . . ideas of body and spirit compared . . the notion of spirit involves no more difficulty in it , than that of body . . we know nothing beyond our simple ideas . — . idea of god. . no ideas in our complex one of spirits , but those got from sensation or reflexion . . recapitulation . chap. xxiv . of collective ideas of substances . sect . . one idea . . made by the power of composing in the mind . . all artificial things are collective ideas . chap. xxv . of relation . sect . . relation what . . relations without correlative terms , not easily perceived . . some seemingly absolute terms contain relations . . relation different from the things related . . change of relation may be without any change in the subject . . relation only betwixt two things . . all things capable of relation . . the ideas of relations clearer often , than of the subjects related . . relations all terminate in simple ideas . . terms leading the mind beyond the subject denominated , are relative . . conclusion . chap. xxvi . of cause of effect , and other relations . sect . . whence their ideas got . . creation , generation , making alteration . , . relations of time. . relations of place and extension . . absolute terms often stand for relations . chap. xxvii . of other relations . sect . . proportional . . natural . . instituted . . moral . . moral good and evil. . moral rules . . laws . . divine law the measure of sin and duty . . civil law , the measure of crimes and innocence . , . philosophical law , the measure of vertue and vice. . its inforcements , commendation , and discredit . . these three laws the rules of moral good and evil. , . morality is the relation of actions to these rules . . the denominations of actions often mislead us . . relations innumerable . . all relations terminate in simple ideas . . we have ordinary as clear ( or clearer ) notion of the relation , as of its foundation . . the notion of the relation is the same , whether the rule any action is compared to , be true or false . chap. xxviii . of clear and distinct , obscure and confused ideas . sect . . ideas some clear and distinct , others obscure and confused . . clear and obscure , explained by sight . . causes of obscurity . . distinct and confused , what . . objection . . confusion of ideas , is in reference to their names . . defaults which make confusion . first , complex ideas made up of too few simple ones . . secondly , or its simple ones jumbled disorderly together . . thirdly , or are mutable and undetermined . . confusion without reference to names , hardly conceivable . . confusion concerns always two ideas . . causes of confusion . . complex ideas may be distinct in one part , and confused in another . . this if not heeded , causes confusion in our arguings . . instance in eternity . , . — divisibility of matter . chap. xxix . of real and fantastical ideas . sect . . real ideas are conformable to their archetypes . . simple ideas all real . . complex ideas are voluntary combinations . . mixed modes made of consistent ideas are real . . ideas of substances are real , when they agree with the existence of things . chap. xxx . of adequate and inadequate ideas . sect . . adequate ideas , are such as perfectly represent their archetypes . . simple ideas all adequate . . modes are all adequate . , . modes in reference to settled names , may be inadequate . , . ideas of substances , as referr'd to real essences not adequate . — . ideas of substances , as collections of their qualities , are all inadequate . . simple ideas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and adequate . . ideas of substances are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inadequate . . ideas of modes and relations are archetypes , and cannot but be adequate . chap. xxi . of true and false ideas . sect . . truth and falshood properly belongs to propositions . . metaphysical truth contains a tacit proposition . . no idea as an appearance in the mind true or false . . ideas referred to any thing may be true or false . other men's ideas , real existence , and supposed real essences , are what men usually refer their ideas to . — . the cause of such references . . simple ideas may be false in reference to others of the same name , but are least liable to be so . . ideas of mixed modes most liable to be false in this sense . . or at least to be thought false . . and why . . as referred to real existences , none of our ideas can be false , but those of substances . — . first , simple ideas in this sense not false , and why . . though one man's idea of blue , should be different from another's . . secondly , modes not false . . thirdly , ideas of substances are false , when the combination is made of simple ideas that do never co-exist ; or has in it the negation of any one that does constantly coexist . . truth or falshood always supposes affirmation or negation . . ideas in themselves neither true nor false . . but are false , first , when judged agreeable to another man's idea without being so . . secondly , when judged to agree to real existence , when they do not . . thirdly , when judged adequate without being so . . fourthly , when judged to represent the real essence . . ideas when false . . more properly to be called right or wrong . . conclusion . book iii. chap. i. of words or language in general . sect . . man fitted to form articulate sounds . . to make them signs of ideas . , . to make general signs . . words ultimately derived from such as signifie sensible ideas . . distribution . chap. ii. of the signification of words . lect , . words are sensible signs necessary for communication . , . words are the sensible signs of his ideas who uses them . . words often secretly referred , first , to the ideas in other men's minds . . secondly , to the reality of things . . words by use readily excite ideas . . words often used without signification . . their signification perfectly arbitrary . chap. iii. of general terms . sect . . the greatest part of words general . . for every particular thing to have a name is impossible . , . and useless . . what things have proper names . — . how general words are made . . general natures are nothing but abstract ideas . . why the genus is ordinarily made use of in definitions . . general and universal are creatures of the vnderstanding . . abstract ideas are the essences of the genera and species . . they are the workmanship of the vnderstanding , but have their foundation in the similitude of things . . each distinct abstract idea is a distinct essence . . real and nominal essence . . constant connexion between the name and nominal essence . . supposition that species are distinguished by their real essences useless . . real and nominal essence the same in simple ideas and modes , different in substances . . essences ingenerable and incorruptible . . recapitulation . chap. iv. of the names of simple ideas . sect . . names of simple ideas , modes , and substances , have each something peculiar . . first , names of simple ideas and substances , intimate real existence . . secondly , names of simple ideas and modes signifie always both real and nominal essence . . thirdly , names of simple ideas undefinable . . if all were definable , 't would be a process in infinitum . . what a definition is . . simple ideas why undefinable . , . instances motion . . light. . simple ideas why undefinable , farther explained . , . the contrary shewed in complex ideas by instances of a statue and rainbow . . the names of complex ideas when to be made intelligible by words . . fourthly , names of simple ideas least doubtful . . fifthly , simple ideas have few ascents in linea praedicamentali . . sixthly , names of simple ideas stand for ideas not at all arbitrary . chap. v. of the names of mixed modes and relations . sect . . they stand for abstract ideas , as other general names . . first , the ideas they stand for , are made by the vnderstanding . . secondly , made arbitrarily , and without patterns . . how this is done . . evidently arbitrary , in that the idea is often before the existence . . instances murther , incest , stabbing . . but still subservient to the end of language . . whereof the intranslatable words of divers languages are a proof . . this shews species to be made for communication . , . in mixed modes 't is the name that ties the combination together , and make it a species . . for the originals of mixed modes . we look no farther than the mind , which also shews them to be the workmanship of the vnderstanding . . their being made by the vnderstanding without patterns , shews the reason why they are so compounded . . names of mixed modes stand always for their real essences . . why their names are usually got before their ideas . . reason of my being so large on this subject . chap. vi. of the names of substances . sect . . the common names of substances stand for sorts . . the essence of each sort is the abstract idea . . the nominal and real essence different . — . nothing essential to individuals . , . the nominal essence bounds the species . . not the real essence which we know not . . not substantial forms which we know less . . that the nominal essence is that whereby we distinguish species , farther evident from spirits . . whereof there are probably numberless species . . the nominal essence that of the species , proved from water and ice . — . difficulties against a certain number of real essences . . our nominal essences of substances , not perfect collections of properties . . but such a collection as our name stands for . . our abstract ideas are to us the measures of species , instance in that of man. . species not distinguished by generation . . distinguishing them by substantial forms , not pretended to but in this part of the world. substances distinguished into species , by their obvious appearances before substantial forms were thought of . . the specifick essences are made by the mind . . therefore very various and uncertain . . but not so arbitrarily as mixed modes . . though very imperfect . . which yet serves for common converse . . but makes several essences signified by the same name . . the more general our ideas are , the more incompleat and partial they are . . this all accommodated to the end of speech . . instance in cassuaries . . men make the species instance gold. . though nature make the similitude . . and continues it in the races of things . . each abstract idea is an essence . . genera and species , in order to naming , instance watch . . species of artificial things less confused than natural . . artificial things of distinct species . . substances alone have proper names . . difficulty to treat of words with words . , . instance of mixed modes in kineah and niouph . , . instance of substances in zahab . . their ideas imperfect , and therefore various . . therefore to fix their species , a real essence is supposed . . which supposition is of no use . . conclusion . chap. vii . of particles : sect . . particles connect parts , or whole sentences together . . in them consists the art of well speaking . , . they shew what relation the mind gives to its own thoughts . . instance in but. . this matter but lighly touched here . chap. viii . of abstract and concrete terms . sect . . abstract terms not predicable one of another , and why . . they shew the difference of our ideas . chap. ix . of the imperfection of words . sect . . words are used for recording and communicating our thoughts . . any words will serve for recording . . communication by words , civil or philosophical . . the imperfection of words is the doubtfulness of their signification . . causes of their imperfection . . the names of mixed modes doubtful . first , because the ideas they stand for , are so complex . . secondly , because they have no standards . . propriety not a sufficient remedy . . the way of learning these names contributes also to their doubtfulness . . hence unavoidable obscurity in ancient authors . . first , to real essences that cannot be known . , . secondly , to co-existing qualities , which are known but imperfectly . . with this imperfection , they may serve for civil , but not well for philosophical use . . instance liquor of nerves . . instance gold. . the names of simple ideas the least doubtful . . and next to them simple modes . . the most doubtful are the names of very compounded mixed modes and substances . . why this imperfection charged upon words . , . this should teach us moderation , in imposing our own sense of old authors . chap. x. of the abuse of words . sect . . abuse of words . , . first , words without any , or without ideas . . occasioned by learning names before the ideas they belong to . . secondly , unsteady application of them . . thirdly , affected obscurity by wrong application . . logick and dispute has much contributed to this . . calling it subtilty . . this learning very little benefited society . . but destroy'd the instruments of knowledge and communication . . as useful as to confound the sound of the letters . . this art has perplexed religion and iustice. . and ought not to pass for learning . . fourthly , abuse , taking them for things . . instance in matter . . this makes errors lasting . . fifthly , abuse setting them for what they cannot signifie . . v. g. putting them for the real essences of substances . . hence we think every change of our idea in substances , not to change the specie . . the cause of this abuse , a supposition of nature's working always regularly . . this abuse contains two false suppositions . . sixthly , abuse , a supposition that words have a certain and evident signification . . the ends of language , first , to convey our ideas . . secondly , to doe it with quickness . . thirdly , therewith to convey the knowledge of things . — . how men's words fail in all these , . how in substances . . how in modes and relations . . seventhly , figurative speech also an abuse of language . chap. xi . of the remedies of the fore-going imperfection and abuses . sect . . they are worth seeking . . are not easie . . but yet necessary to philosophy . . misuse of words the cause of great errors . . obstinacy . . and wrangling . . instance bat and bird. . first , remedy to use no word without an idea . . secondly , have distinct ideas annexed to them in modes . . and distinct and conformable in substances . . thirdly , propriety . . fourthly , to make known their meaning . . and that three ways . . first , in simple ideas by synonymous terms or shewing . . secondly , in mixed modes by definition . . morality capable of demonstration . . definitions can make moral discourses clear . . and is the only way . . thirdly , in substances , by shewing and defining . , , ideas of the leading qualities of substances , are best got by shewing . . the ideas of their powers best by definition . . a reflexion on the knowledge of spirits . . ideas also of substances must be conformable to things . . not easie to be made so . . fifthly , remedy , constancy in their signification . . where it ought to be explained , when varied . book iv. chap. i. of knowledge in general . sect . . our knowledge conversant about our ideas . . knowledge is the perception of the agreement or disagreement of two ideas . . this agreement four-fold . . first , of identity or diversity . . secondly , relative . . thirdly , of co-existence . . fourthly , of real existence . . knowledge actual or habitual . . habitual knowledge two-fold . chap. ii. of the degrees of our knowledge . sect . . intuitive . . demonstrative . . depends on proofs . . but not so easie . . not without precedent doubt . . not so clear . . each step must have intuitive evidence . . hence the mistake , ex praecognitis , & praeconcessis . . demonstration not limited to quantity . — . why it has been so thought . . sensitive knowledge of particular existence . . knowledge not always clear , where the ideas are so . chap. iii. of the extent of humane knowledge . sect . . first , no farther than we have ideas . . secondly , no farther than we can perceive their agreement or disagreement . . thirdly , intuitive knowledge extends it self not to all the relations of all our ideas . . fourthly , nor demonstrative knowledge . . fifthly , sensitive knowledge narrower than either . . sixthly , our knowledge therefore narrower than our ideas . . how far our knowledge reaches . . first , our knowledge of identity and diversity , as far as our ideas . . secondly , of co-existence a very little way . . because the connexion between most simple ideas is unknown . . especially of secondary qualities . — . and farther , because all connexion between any secondary a●d primary qualities is undiscoverable . . of repugnancy to co-exist larger . . of the co-existence of powers a very little way . . of the spirits yet narrower . . thirdly , of other relations it is not easie to say how far . morality capable of demonstration . . two things have made moral ideas thought uncapable of demonstration . their complexedness , and want of sensible representations . . remedies of those difficulties . . fourthly , of real existence we have an intuitive knowledge of our own , demonstrative of god's , sensible of some few other things . . our ignorance great . . first , one cause of it want of ideas , either such as we have no conception of , or such as particularly we have not . . because of their remoteness , or , . because of their minuteness . . hence no science of bodies . . much less of spirits . . secondly , want of a discoverable connexion between ideas we have . . instances . . thirdly , want of tracing our ideas . . extent in respect of vniversality . chap. iv. of the reality of our knowledge . sect . . objection , knowledge placed in ideas may be all bare vision . , . answer , not so , where ideas agree with things . . as , first , all simple ideas do . . secondly , all complex ideas , except of substances . . hence the reality of mathematical knowledge . . and of moral . . existence not required to make it real . . nor will it be less true or certain , because moral ideas are of our own making and naming . . mis-naming disturbs not the certainty of the knowledge . . ideas of substances have their archetypes without us . . so far as they agree with those , so far our knowledge concerning them is real . . in our enquiries about substances , we must consider ideas , and not consine our thoughts to names or species supposed set out by names . — . objection against a changeling , being something between man and beast answered . . recapitulation . chap. v. of truth in general sect . . what truth is . . a right joining , or separating of signs ; i. e. ideas or words . . which make mental or verbal propositions . . mental propositions are very hard to be treated of . being nothing but the joining , or separating ideas without words . . when mental propositions contain real truth , and when verbal . . objection against verbal truth , that it may be thus alchimerical . . answered real truth is about ideas agreeing to things . . falshood is the joining of names otherwise than their ideas agree . . general propositions to be treated of more at large . . moral and metaphysical truth . chap. vi. of universal propositions , their truth and certainty . sect . . treating of words necessary to knowledge . . general truths hardly to be understood , but in verbal propositions . . certainty two-fold , of truth and of knowledge . . no proposition can be known to be true , where the essence of each species mentioned is not known . . this more particularly concerns substances . . the truth of few universal propositions concerning substances , is to be known . . because co-existence of ideas in few cases to be known . , . instance in gold. . as far as any such co-existence can be known , so far universal propositions may be certain . but this will go but a little way , because , , . the qualities , which make our complex ideas of substances , depend mostly on external , remote , and unperceived causes . . iudgment may reach farther , but that is not knowledge . . what is requisite for our knowledge of substances . . whilst our ideas of substances contain not their real constitutions , we can make but few general certain propositions concerning them . . wherein lies the general certainty of propositions . chap. vii . of maxims . sect . . they are self-evident . . wherein that self-evidence consists . . self-evidence not peculiar to received axioms . . first , as to identity and diversity , all propositions are equally self-evident . . secondly , in co-existence we have few self-evident propositions . . thirdly , in other relations we may have . . fourthly , concerning real existence we have none . . these axioms do not much influence our other knowledge . , . because they are not the truths the first known . . what use these general maxims have . . maxims , if care be not taken in the use of words , may prove contradictio●s . . instance in vacuum . . they prove not the existence of things without us . . their application dangerous about complex ideas . — . instance in man. . little use of these maxims in proofs where we have clear and distinct ideas . . their use dangerous where our ideas are confused . chap. viii . of trifling propositions . sect . . some propositions bring no increase to our knowledge . , . as first , identical propositions . . secondly , when a part of any complex idea is predicated of the whole . . as part of the definition of the defined . . instance man and palfry . . for this teaches but the signification of words . . but no real knowledge . . general propositions concerning substances are often trifling . . and why . . thirdly , vsing words variously , is trifling with them . . marks of verbal propositions , first , predication in abstract . . secondly , a part of the definition predicated of any term . chap. ix . of our knowledge of existence . sect . . general certain propositions concern not existence . . a threefold knowledge of existence . . our knowledge of our own existence is intuitive . chap. x. of the existence of a god. sect . . we are capable of knowing certainly that there is a god. . man knows that he himself is . . he knows also , that nothing cannot produce a being , therefore something eternal . . that eternal being must be most powerful . . and most knowing . . and therefore god. . our idea of a most perfect being not the sole proof of a god. . something from eternity . . two sorts of beings , cogitative and incogitative . . incogitative being cannot produce a cogitative . , . therefore there has been an eternal wisdom . . whether material or no. . not material , first , because every particle of matter is not cogitative . . secondly , one particle alone of matter , cannot be cogitative . . thirdly , a system of incogitative matter , cannot be cogitative . . whether in motion , or at rest . , . matter not co-eternal with an eternal mind . chap. xi . of the knowledge of the existence of other things . sect . . is to be had only by sensation . . instance whiteness of this paper . . this though not so certain as demonstration , yet may be called knowledge , and proves the existence of things without us . . first , because we cannot have them but by the inlet of the senses . . because an idea from actual sensation , and another from memory , are very distinct perceptions . . thirdly , pleasure or pain , which accompanies actual sensation , accompanies not the returning of those ideas without the external objects . . fourthly , our senses assist one another's testimony of the existence of outward things . . this certainty is as great as our condition needs . . but reaches no farther than actual sensation . . folly to expect demonstration in every thing . . past existence is known by memory . . the existence of spirits not knowable . . particular propositions concerning existence are knowable . . and general propositions concerning abstract ideas . chap. xii . of the improvement of our knowledge . sect . . knowledge is not from maxims . . ( the occasion of that opinion . ) . but from the comparing clear and distinct ideas . . dangerous to build upon precarious principles . . this no certain way to truth . . but to compare clear compleat ideas under steddy names . . the true method of advancing knowledge , is by considering our abstract ideas . . by which , morality also may be made clearer . . but knowledge of bodies is to be improved only by experience . . this may procure us convenience , not science . . we are fitted for moral knowledge , and natural improvements . . but must beware of hypotheses and wrong principles . . the true use of hypotheses . . clear and distinct ideas with setled names , and the finding of those which shew their agreement , or disagreement , are the ways to enlarge our knowledge . . mathematicks an instance of it . chap. xiii . some other considerations concerning our knowledge . sect . . our knowledge partly necessary , partly voluntary . . the application voluntary ; but we know as things are , not as we please . . instances in numbers . chap. xiv . of iudgment . sect . . our knowledge being short , we want something else . . what use to be made of this twilight estate . . iudgment supplies the want of knowledge . . iudgment is the presuming things to be so , without perceiving it . chap. xv. of probability . sect . . probability is the appearance of agreement upon fallible proofs . . it is to supply the want of knowledge . . being that which makes us presume things to be true , before we know them to be so . . the grounds of probability are two ; conformity with our own experience , or the testimony of others experience . . in this all the agreements pro and con ought to be examined , before we come to a iudgment . . they being capable of great variey chap. xvi . of the degrees of assent . sect . . our assent ought to be regulated by the grounds of probability . . these cannot always be all actually in view , and then we must content our selves with the remembrance that we once saw ground for such a degree of assent . . the ill consequence of this , if our former iudgment were not rightly made . . the right use of it is mutual charity and forbearance . . probability is either of matter of fact or speculation . . the concurrent experience of all other men with ours , produces assurance approaching to knowledge . . vnquestionable testimony and experience for the most part produce confidence . . fair testimony , and the nature of the thing indifferent , produces also confident belief . . experiences and testimonies clashing , infinitely vary the degrees of probability . . traditional testimonies , the more more their removed , the less their proof . . yet history is of great use . . in things which sense cannot discover , analogy is the great rule of probability . . one case where contrary experience lessens not the testimony . . the bare testimony of revelation is the highest certainty . chap. xvii . of reason . sect . . various significations of the word reason . . wherein reasoning consists . . it s four parts . . syllogism not the great instrument of reason . . helps little in demonstration , less in probability . . serves not to increase our knowledge , but fence with it . . other helps should be sought . . we reason about particulars . . first , reason fails us for want of ideas . . secondly , because of obscure and imperfect ideas . . thirdly , for want of intermediate ideas . . fourthly , because of wrong principles : . fifthly , because of doubtful terms . . our highest degree of knowledge is intuitive , without reasoning . . the next is demonstration by reasoning . . to supply the narrowness of this , we have nothing but iudgment upon probable reasoning . . intuition , demonstration , iudgment . . consequences of words , and consequences of ideas . . four sorts of arguments : first , ad verecundiam . . secondly , ad ignorantiam . . thirdly , ad hominem . . fourthly , ad judicium . . above , contrary , and according to reason . . reason and faith not opposite . chap. xviii . of faith and reason , and their distinct provinces . sect . . necessary to know their boundaries . . faith and reason what , as contradistinguished . . no new simple idea can be conveyed by traditional revelation . . traditional revelation may make us know propositions knowable also by reason , but not with the same certainty that reason doth . . revelation cannot be admitted against the clear evidence of reason . . traditional revelation much less . . things above reason . . or not contrary to reason , if revealed , are matter of faith. . revelation , in matters where reason cannot judge , or but probably , ought to be hearkened to . . in matters where reason can afford certain knowledge that is to be hearkened to . . if the boundaries be not set between faith and reason , no enthusiasm , or extravagancy in religion can be contradicted . chap. xix . of wrong assent , or errour . sect . . causes of errour . . first , want of proofs . . obj. what shall become of those who want them , answered . . people hindred from enquiry . . secondly , want of skill to use them . . thirdly , want of will to use them . . fourthly , wrong measures of probability , whereof . — . first , doubtful propositions taken for principles . . secondly , received hypothesis . . thirdly , predominant passions . . the means of evading probabilities , st . supposed fallacy . . dly . supposed arguments for the contrary . . what probabilities determine the assent . . where it is in our power to suspend it . . fourthly , authority . . men not in so many errours as is imagined . chap. xx. division of the sciences . sect . . three sorts . . first , physica . . secondly , practica . . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . this is the first division of the objects of knowledge . finis . notes, typically marginal, from the original text notes for div a -e (α) gruber apud thevenot , part . p. . (β) lambert . apud there-not , p. . (γ) vossius de nili origine c. . . (δ) p. mart. dec. . hes des incas , l. . c. . (ζ) lery , c. . (α) rhoe apud thevenot , p . (β) jo. de lery , c. . notes for div a -e (α) a gry is / ●● of a line , a line / of an inch , an inch / ● of a philosophical foot , a philosophical foot / ● of a pendulum , whose diadroms● in the latitude of degrees , are each equal to one second of time , or / ● of a minute . i have affectedly made use of this measure here , and the parts of it , under a decimal division with names to the●● because , i think , it would be of general convenience , that this should be the common measure in the commonwealth of letters . a third letter for toleration, to the author of the third letter concerning toleration locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a third letter for toleration, to the author of the third letter concerning toleration locke, john, - . proast, jonas. third letter concerning toleration. [ ], , [ ] p. printed for awnsham and john churchill ..., london : . errata: [ ] p. at end. signed at end: philanthropus. attributed to john locke cf. blc. reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng freedom of religion. toleration. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a third letter for toleration , to the author of the third letter concerning toleration . london , printed for awnsham and john churchill , at the black swan in pater-noster-row . mdc xcii . the reader may be pleased to take notice , that l. . stands for the letter concerning toleration . a. for the argument of the letter concerning toleraration briefly consider'd and answer'd . l. . the second letter concerning toleration . p. the pages of the third letter concerning toleration . a third letter for toleration . chap. i. sir , the business which your letter concerning toleration found me ingaged in , has taken up so much of the time my health would allow me ever since , that i doubt whether i should now at all have troubled you or the world with an answer , had not some of my friends , sufficiently satisfied of the weakness of your arguments , with repeated instances , perswaded me it might be of use to truth in a point of so great moment , to ●…lear it from those fallacies which might perhaps puzzle some unwary readers ; and therefore prevailed on me to shew the wrong grounds and mistaken reasonings you make use of to support your new way of persecution . pardon me , sir , that i use that name , which you are so much offended at : for if punishment be punishment , though it come short of the discipline of fire and faggot , 't is as certain that punishment for religion is truly persecution , though it be only such punishment as you in your clemency think fit to call moderate and convenient penalties . but however you please to call them , i doubt not but to let you see , that if you will be true to your own principles , and stand to what you have said , you must carry your some ●…egrees of force ( as you phrase it ) to all these degrees which in words you declare against . you have indeed in this last letter of yours , altered the question ; for pag. . you tell me the question between us , is , whether the magistrate hath any right to use force to bring men to the true religion ? whereas you your self own the question to be , whether the magistrate has a right to use force in matters of religion ? whether this alteration be at all to the advantage of truth or your cause , we shall see . but hence you take occasion ●…ll along to lay load on me for charging you with the absurdities of a power in the magistrates to punish men , to bring them to their religion : whereas you here tell us they have a right to use force only to bring men to the true . but whether i were more to blame to suppose you to talk coherently and mean sense , or you in expressing your self so doubtfully and uncertainly , where you were concerned to be plain and direct , i shall leave to our readers to judg ; only here in the beginning i shall endeavour to clear my self of that imputation , i so often meet with , of charging on you consequences you do not own , and arguing against an opinion that is not yours , in those places , where i shew how little advantage it would be to truth , or the salvation of mens souls , that all magistrates should have a right to use force to bring men to imbrace their religion . this i shall do by proving , that if upon your grounds the magistrate , as you pretend , be obliged to use force to bring men to the true religion , it will necessarily follow , that every magistrate , who believes his religion to be true , is obliged to use force to bring men to his . you tell us , that by the law of nature the magistrate is invested with coactive power , and obliged to use it for all the good purposes which it might serve , and for which it should be found needful , even for the restraining of false and corrupt religion : and that it is the magistrate's duty , to which he is commissioned by the law of nature , but the scipture does not properly give it him . i suppose you will grant me , that any thing laid upon the magistrate as a duty , is some way or other practicable . now the magistrate being obliged to use force in matters of religion , but yet so as to bring men only to the true religion , he will not be in any capacity to perform this part of his duty , unless the religion he is thus to promote , be what he can certainly know , or else what it is sufficient for him to believe to be the true : either his knowledg or his opinion must point out that religion to him , which he is by force to promote ; or else he may promiscuously and indifferently promote any religion , and punish men at a venture , to bring them from that they are in , to any other . this last i think no body has been so wild as to say . if therefore it must be either his knowledg or his perswasion that must guide the magistrate herein , and keep him within the bounds of his duty ; if the magistrates of the world cannot know , certainly know the true religion to be the true religion ; but it be of a nature to exercise their faith , ( for where vision , knowledg and certainty is , there faith is done away ) then that which gives them the last determination herein , must be their own belief , their own perswasion . to you and me the christian religion is the true , and that is built ( to mention no other articles of it ) on this , that jesus christ was put to death at jerusalem , and rose again from the dead . now do you or i know this , ( i do not ask with what assurance we believe it , for that in the highest degree not being knowledg , is not what we now inquire a●…ter ) can any magistrate demonstrate to himself ( and if he can to himself , he does ill not to do it to others ) not only all the a●…ticles of his church , but the fundamental ones of the christian religion ? for whatever is not capable of demonstration ( as such remote matters of fact are not ) is not , unless it be self-evident , capable to produce knowledg , how well grounded and great soever the assurance of faith may be wherewith it is received ; but faith it is still , and not knowledg ; perswasion , and not certainty . this is the highest the nature of the thing will permit us to go in ●…atters of revealed religion , which are therefore called matters of faith : a perswasion of our own minds , short of knowledg , is the last result that determines us in such truths . 't is all god requires in the gospel for men to be saved : and 't would be strange if there were more required of the magistrate for the direction of another in the way to salvation , than is required of him for his own salvation . knowledg then , properly so called , not being to be had of the truths necessary to salvation , the magistrate must be content with faith and perswasion for the rule of that truth he will recommend and inforce upon others ; as well as of that whereon he will venture his own eternal condition . if therefore it be the magistrates duty to use force to bring men to the true religion , it can be only to that religion which he believes to be true : so that if force be at all to be used by the magistrate in matters of religion , it can only be for the promoting that religion which he only believes to be true , or none at all . i grant that a strong assurance of any truth settled upon prevalent and well-grounded arguments of probability , is often called knowledg in popular ways of talking : but being here to distinguish between knowledg and belief , to what degrees of considence soever raised , their boundaries must be kept , and their names not confounded . i know not what greater pledg a man can give of a full perswasion of the truth of any thing , than his venturing his soul upon it , as he does , who sincerely imbraces any religion , and receives it for true . but to what degree soever of assurance his faith may rise , it still comes short of knowledg . nor can any one now , i think , arrive to greater evidence of the truth of the christian religion , than the first converts in the time of our saviour and the apostles had ; of whom yet nothing more was required but to believe . but supposing all the truths of the christian religion necessary to salvation could be so known to the magistrate , that in his use of force for the bringing men to imbrace these , he could be guided by infallible certainty ; yet i fear this would not serve your turn , nor authorize the magistrate to use force to bring men in england , or any where else , into the communion of the national church , in which ceremonies of humane institution were imposed , which could not be known , nor ( being confessed things in their own nature indifferent ) so much as thought necessary to salvation . but of this i shall have occasion to speak in another place : all the use i make of it here , is to shew , that the cross in baptism , kneeling at the sacrament , and such like things , being impossible to be known necessary to salvation , a certain knowledg of the truth of the articles of faith of any church , could not authorize the magistrate to compel men to imbra●… the communion of that church , wherein any thing were made necessary to communion , which he did not know was necessary to salvation . by what has been already said , i suppose it is evident , that if the magistrate be to use force only for promoting the true religion , he can have no other guide but his own perswasion of what is the true religion , and must be led by that in his use of force , or else not use it at all in matters of religion . if you take the latter of these consequences , you and i are agreed : if the former , you must allow all magistrates , of whatsoever religion , the use of force to bring men to theirs , and so be involved in all those ill consequences which you cannot it seems admit , and hoped to decline by your useless distinction of force to be us●…d , not for any , but for the true religion . 't is the d●…y , you say , of the magistrate to use force for pro●…ing the true religion . and in several places you tell us , he is o●…liged to it . perswade magistrates in general of this , and then ●…ll me how any magistrate shall be restrained from the use of force , for the promoting what he thinks to be the true ? for he being perswaded that it is his duty to use force to promote the true religion , and being also perswaded his is the true religion , what shall stop his hand ? must he forbear the use of force till he be got beyond believing , into a certain knowledg that all he requires men to imbrace , is necessary to salvation ? if that be it you will stand to , you have my consent , and i think there will be no need of any other toleration . but if the believing his religion to be the true , be sufficient for the magistrate to use force for the promoting of it , will it be so only to the magistrates of the religion that you pro●…ss ? and must all other magistrates sit still , and not do their duty till they have your permission ? if it be your magistrate's duty to use force for the promoting the religion he believes to be the true , it will be every magistrate's duty to use force for the promoting what he believes to be the true , and he sins if he does not receive and promote it as if it were true . if you will not take this upon my word , yet i desire you to do it upon the strong reason of a very judicious and reverend prelate of the present church of england , in a discourse concerning conscience , printed in to , . p. . you will find these following words , and much more to this purpose : where a man is mistaken in his judgment , even in that case it is always a sin to act against it . though we should take that for a duty which is really a sin , yet so long as we are thus perswaded , it will be highly criminal in us to act in contradiction to this perswasion : and the reason of this is evident , because by so doing , we wilfully act against the best light which at present we have for the direction of our actions . so that when all is done , the immediate guide of our actions can be nothing but our conscience , our judgment and perswasion . if a man , for instance , should of a jew become a christian , whilst yet in his heart he believed that the messiah is not yet come , and that our lord jesus was an impostor : or if a papist should renounce the communion of the roman church , and join with ours , whilst yet he is perswaded that the roman church is the only catholick church , and that our reformed churches are heretical or schismatical ; though now there is none of us that will d●…ny that the men in both these cases have made a good change , as having changed a false religion for ●…ruo one , yet for all that i dare say we should all agree they were both of them great villains for making that change , becauso they made it not upon honest principles , and in pursuance of their judgment , but in direct contradiction to both . so that it being the magistrate's duty to use force to bring men to the ●…rue religion ; and he being perswaded his is the true , i suppose you will no longer question but that he is as much obliged to use force to bring men to it , as if it were the true . and then , sir , i hope you have too much respect for magistrates , not to allow them to believe the religions to be true which they profess . these things put together , i desire you to consider whether if magistrates are obliged to use force to bring men to the true religion , every magistrate is not oblig'd to use force to bring men to that religion he believes to be true ? this being so , i hope i have not argued so wholly besides the purpose , as you all through your letter accuse me , for charging on your doctrine all the ill consequences , all the prejudice it would be to the true religion , that magistrates should have power , to use force to bring men to their religions : and i presume you will think your self concerned to give to all these places in the first and second letter concerning toleration , which shew the inconveniences and absurdities of such an use of force , some other answer , than that you are for punishing only such as reject the true religion . that 't is plain the force you speak of is not force , my way applied , i. e. applied to the promoting the true religion only , but to the promoting all the national religions in the world. and again , to my arguing that force your way applied , if it can propagate any religion , it is likelier to be the false than the true , because few of the magistrates of the world are in the right way . you reply , this would have been to the purpose , if you had asserted that every magistrate may use force your indirect way ( or any way ) to bring men to his own religion , whatever that be . but if you asserted no such thing , ( as no man you think but an atheist will assert it ) then this is quite besides the business . this is the great strength of your answer , and your refuge almost in every page . so that i presume it reasonable to expect that you should clearly and directly answer what i have here said , or else find some other answer than what you have done to the second letter concerning toleration . however acute you are in your way in several places on this occasion , as p. , . for my answer to which i shall refer you to another place . to my argument against force , from the magistrates being as liable to error as the rest of mankind , you answer , that i might have considered that this argument concerns none but those who assert that every magistrate has a right to use force to promote his own religion , whatever it be , which you think no man that has any religion will assert . i suppose you may think now this answer will scarce serve , and you must assert either no magistrate to have right to promote his religion by force , or else be involv'd in the condemnation you pass on those who ass●…rt it of all magistrates . and here i think , as to the decision of the question betwixt us , i might leave this matter : but there being in your letter a great many other gross mistakes , wrong suppositions , and fallacious arguings , which in those general and plausible terms you have made use of in several places , as best served your turn , may possibly have imposed on your self , as well as they are fitted to do so on others , and therefore will deserve to have some notice taken of them ; i shall give my self the trouble of examining your letter a little farther . to my saying , it is not for the magistrate , upon an imagination of its usefulness , to make use of any other means than what the author and finisher of our faith had directed ; you reply , which how true soever , is not , i think , very much to the purpose . for if the magistrate does only assist that ministry which our lord has appointed , by using so much of his coactive power for the furthering their service , as common experience discovers to be useful and necessary for that end ; there is no manner of ground to say , that upon an imagination of its usefulness , he makes use of any other means for the salvation of mens souls , than what the author and finisher of our faith has directed . 't is true indeed the author and finisher of our faith has given the magistrate no new power or commission , nor was there any need that he should , ( if himself had had any temporal power to give : ) for he found him already , even by the law of nature , the minister of god to the people for good , and bearing the sword not in vain , i. e. invested with coactive power , and obliged to use it for all the good purposes which it might serve , and for which it should be found needful ; even for the restraining of false and corrupt religion ; as job long before ( perhaps before any part of the scriptures were written ) acknowledged , when he said , that the worshipping the sun or the moon , was an iniquity to be punished by the judg. but though our saviour has given the magistrates no new power , yet being king of kings , he expects and requires that they should submit themselves to his scepter , and use the power which always belonged to them , for his service , and for the advancing his spiri●…ual kingdom in the world. and even that charity which our great master so earnestly recommends , and so strictly requires of all his disciples , as it obliges all men to seek and promote the good of others , as well as their own , especially their spiritual and eternal ●…se , by such means as their several places and relations enable them to use ; so does it especially oblige the magistrate to do it as a magistrate , i. e. by that power which enables him to do it above the r●…e of other men. so far therefore is the christian magistrate , when he gives his helping hand to the furtherance of the g spel , by laying convenient penalties upon such as reject it , or any part of it , from using any other means for the salvation of mens souls , than what the author and finisher of our faith has directed , that he does no more than his duty to god , to his redeemer , and to his subjects , requires of him . the sum of your reply amounts to this , that by the law of nature the magistrate may make use of his coactive power where it is useful and necessary for the good of the people . if it be from the law of nature , it must be to all magistrates equally : and then i ask whether this good they are to promote without any new power or commission from our saviour , be what they think to be so , or what they certainly know to be so . if it be what they think to be so , then all magistrates may use force to bring men to their religion : and what good this is like to be to men , or of what use to the true religion , we have elsewhere considered . if it be only that good which they certainly know to be so , they will be very ill enabled to do what you require of them , which you here tell us is to assist that ministry which our lord has appointed . which of the magistrates of your time did you know to have so well studied the controyersies about ordination and church-government , to be so well versed in church-history and succession , that you can undertake that he certainly knew which was the ministry which our lord had appointed , ei-that of rome , or that of sweden , whether the episcopacy in one part of this island , or the presbytery in another , were the ministry which our lord had appointed ? if you say , being ●…mly perswaded of it , be sufficient to authorize the magistrate to use force ; you with the atheists , as you call them , who do so , give the people up in every country to the coactive force of the magistrate , to be employed for the assisting the minis●… of his religion : and king lewis of good right comes in with his dragoons ; for 't is not much doubted that he as strongly believed his popish priests and jesuits to be the ministry which our lord appointed , as either king charles or king james the d believed that of the church of england to be so . and of what use such an exercise of the coactive power of all magistrates , is to the people , or to the true religion , you are concerned to shew . but 't is ( you know ) but to tell me , i only trif●…e , and this is all answered . what in other places you tell us , is to make men hear , consider , study , imbrace , and bring men to the true religion , you here do very well to tell us is to assist the ministry : and to that 't is true , common experience discovers the magistrate's coactive force to be useful and necessary , viz. to those who taking the reward , but not over-busying themselves in the care of souls , find it for their ease , that the magistrates coactive power should supply their want of pastoral care , and be made use of to bring those into an outward consormity to the national church , whom either for want of ability they cannot , or want of due and friendly application , join'd with an exemplary life , they never so much as endeavoured to prevail on heartily to embrace it . that there may be such neglects in the best-constituted national church in the world , the complaints of a very knowing bishop of our church in a late discourse of the pastoral care , is too plain an evidence . without so great an authority i should scarce have ventured ( though it lay just in my way ) to have taken notice of what is so visible , that it is in every one's mouth , for fear you should have told me again , that i made my self an occasion to shew my good-will toward the clergy . for you will not , i suppose , suspect that eminent prelate to have any ill-will to them . if this were not so , that some were negligent , i imagine the preachers of the true religion ( which lies , as you tell us , so obvious and exposed , as to be easily distinguish'd from the false ) would need or desire no other assistance from the magistrates coactive power , but what should be directed against the irregularity of mens lives ; their lusts being that alone , as you tell us , that makes force necessary to assist the true religion ; which were it not for our depraved nature , would by its light and reasonableness have the advantage against all sal●…e religions . you tell us too , that the magistrate may impose creeds and ceremonies ; indeed you say sound creeds and decent ceremonies , but that helps not your cause : for who must be judg of that sound , and that decent ? if the imposer , then those words signify nothing at all , but that the magistrate may impose those creeds and ceremonies which he thinks sound and decent , which is in effect such as he thinks ●…t . indeed you telling us a little above in the same page , that it is a vice not to worship god in ways prescribed by those to whom god has left the ordering of such matters ; you seem to make other judges of what is sound and decent , and the magistrate but the executor of their decrees with the assistance of his coactive power . a pretty foundation to establish creeds and ceremonies on , that god has lest the ordering of them to those who cannot impose them , and the imposing of them to those who cannot order them . but still the same difficulty returns ; for after they have prescribed , must the magistrate judg them to be sound and decent , or must he impose them , though he judg them not sound or decent ? if he must judg them so himself , we are but where we were : if he must impose them when prescribed , though he judg them not sound nor decent , 't is a pretty sort of drudgery is put on the magistrate : and how far is this short of implicite faith ? but if he must not judg what is sound and decent , he must judg at least who are those to whom god has left the ordering of such matters ; and then the king of france is ready again with his dragoons for the sound doctrine , and decent ceremonies of his prescribers in the council of trent , and that upon this ground , with as good right as any other has for the prescriptions of any others . do not mistake me again , sir ; i do not say , he judges as right ; but i do say , that whilst he judges the council of trent , or the clergy of rome to be those to whom god has left the ordering of those matters , he has as much right to follow their decrees , as any other to sollow the judgment of any other set of mortal men whom he believes to be so . but whoever is to be judg of what is sound or decent in the case , i ask , of what vse and necessity is it to impose creeds and ceremonies ? for that vse and nec●…ssuy i●… all the commission you can sind the magistrate hath to use his coactive power to impose them . . of what use and necessity is it among christians that own the scripture to be the word of god and rule os faith , to make and impose a creed ? what commission for this hath the magistrate from the law of nature ? god hath given a revelation that contains in it all things necessary to salvation , and of this his people are all perswad●…d . what necessity now is there ? how does their good require it , that the magistrate should single out , as he thinks sit , any number of those truths as more necessary to salvation than the rest , if god himself has not done it ? . but next , are these creeds in the words of the scripture or not ? if they are , they are certainly sound , as containing nothing but truth in them : and so they were before as they lay in the scripture . but thus though they contain nothing but sound truths , yet they may be imperfect , and so unsound rules of faith , since they may require more or less than god requires to be believed as necessary to salvation . for what greater necessity i pray is there that a man should believe that christ suffered under pontius pilate , than that he was born at bethlehem of judah ? both are certainly true , and no christian doubts of either : but how comes one to be made an article of faith , and imposed by the magistrate as necessary to salvation , ( for otherwise there can be no necessity of imposition ) and the other not ? do not mistake me here , as if i would lay by that summary of the christian religion , which is contained in that which is called the apostles creed ; which though no body who examines the matter , will have reason to conclude of the apostles compiling , yet is certainly of reverend antiquity , and ought still to be preserved in the church . i mention it not to argue against it , but against your imposition , and to shew that even that creed , though of that antiquity , though it contain in it all the credenda necessary to salvation , cannot yet upon your principles be imposed by the 〈◊〉 power of the magistrate , who even by the commission you have found out for him , can use his force for nothing but what is absolutely necessary to salvation . but if the creed to be imposed be not in the words of divine revelation ; then it is in plainer , more clear and intelligible expressions , or not : if no plainer , what necessity of changing those , which men inspired by the holy ghost made use of ? if you say , they are plainer ; then they explain and determine the sense of some obscure and dubious places of scripture , which explication not being of divine revelation , though sound to one man , may be unsound to another , and cannot be imposed as truths necessary to salvation . besides that , this destroys what you tell us of the obviousness of all truths necessary to salvation . and as to rites and ceremonies , are there any necessary to salvation , which christ has not instituted ? if not , how can the magistrate impose them ? what commission has he from the care he ought to have for the salvation of mens souls , to use his coactive force for the establishment of any new ones which our lord and saviour ( with due reverence be it spoken ) had forgotten ? he instituted two rites in his church ; can any one add any new one to them ? christ commanded simply to baptize in the name of the father , the son , and the holy ghost ; but the signing of the cross , how came that necessary ? humane authority which is necessary to assist the truth against the corruption of humane nature , has made it so . but 't is a decent ceremony . i ask , is it so decent that the administration of baptism , simply , as our saviour instituted , would be indecent without it ? if not , then there is no reason to impose it for decency's sake ; for there can be no reason to alter or add any thing to the institution of christ , or introduce any ceremony or circumstance into religion for decency , where the action would be decent without it . the command to do all things decently and in order , gave no authority to add to christ's institution any new ceremony , it only prescribed the manner how , what was necessary to be done in the congregation , should be there done , ( viz. ) after such a manner , that if it were omitted , there would appear some indecency , whereof the congregation or collective body was to be judg , for to them that rule was given : and if that rule go beyond what i have said , and gives power to men to introduce into religious worship whatever they shall think decent , and impose the use of it ; i do not see how the greatest part of the infinite ceremonies of the church of rome could be complained of , or refused , if introduced into another church , and there imposed by the magistrate . but if such a power were given to the magistrate , that whatever he thought a decent ceremony , he might de novo impose , he would need some express commission from god in scripture , since the commission you say he has from the law of nature , will never give him a power to institute new ceremonies in the christian religion , which , be they decent , or what they will , can never be necessary to salvation . the gospel was to be preached in their assemblies , the rule then was that the habit , gesture , voice , language , &c. of the preacher ( for these were necessary circumstances of the action ) should have nothing ridiculous or indecent in it . the praises of god were to be sung ; it must be then in such postures and tunes as became the solemnity of that action . and so a convert was to be baptized , christ instituted the essential part of that action , which was washing with water in the name of the father , son , and holy ghost ; in which care was also to be had , that in the doing this nothing should be omitted that preserved a decency in all the circumstances of the action . but no body will say that if the cross were omitted , that upon that account there would be any thing indecent in baptism . what is to be done in the assemblies of christians for the salvation of souls , is sufficiently prescribed in scripture : but since the circumstances of the actions were so various , and might in several countries and ages have different appearances ( as that appears decent in one country which is quite contrary in another ) concerning them there could be no other rule given than what is , viz. decently , in order , and to edification ; and in avoiding indecenci●…s , and not adding any new ceremonies ( how decent soever ) this rule consists . i judg no man in the use of the cro●… in baptism ; the imposition of that , or any other ceremony not instituted by christ himself , is what i argue against , and say , is more than you upon your principles can make good . because you think your argument for the magistrate's right to use force has not had its d●…e consideration ; i shall here set it down in your own words , as it stands , and indeavour to give you satisfaction to it . you say there , if such a degree of outward force as has been mentioned , be of great and even necessary vse for the advancing those ends , ( as taking the world as we find it , i think it appears to be ) then it must be acknowledged that there is a right somewhere to use it for the advancing those ends , unless we will say ( what without impiety cannot be said ) that the wise and benign disposer and governor of all things has not furnished mankind with compe●…nt means for the pro●…oring his own honour in the world , and the good of souls . and if there be such a right somewhere , where should it be , but where the power of compelling resides ? that is principally , and in reference to the publick in the civil soveraign . which words , if they have any argument in them , it in short stands thus . force is useful and necessary : the good and wise god ( who without impiety cannot be supposed not to have furnished men with competent means for their salvation ) has therefore given a right to some men to use it , and those men are the civil soveraigns . to make this argument of any use to your purpose , you must speak a little more distinctly , ( for here you , according to your laudable and safe way of writing , are wrapp'd up in the uncertainty of general terms ) and must tell us , besides the end for which it is useful and necessary , to whom it is useful and necessary . is it useful and necessary to all men ? that you will not say , for many are brought to imbrace the true religion by bare preaching , without any force . is it then necessary to all those , and those only , who as you tell us , reject the true religion tendered with sufficient evidence , or at least so far manifested to them , as to oblige them to receive it , and to leave them without excuse if they do not ? to all therefore , who rejecting the true religion so tendered , are without excuse , your moderate force is useful and necessary . but is it to all those competent , i. e. sufficient means ? that 't is evident in matter of fact , it is not ; for after all , many stand out . 't is like you will say , which is all you have to say , that those are such , who having resisted this last means , moderate force , god always refuseth his grace to , without which no means is ●…fficacious . so that your competent at last , are only such means as are the utmost that god has appointed , and will have used , and which when men resist , they are without excuse , and shall never after have the assistance of his grace to bring them to that truth they have resisted , and so be as the apostle , tim. iii. . calls such , men of corrupt minds , reprobate concerning the faith. if then it shall be , that the day of grace shall be over to all those who reject the truth manifested to them , with such evidence , as leaves them without excuse , and that bare preaching and exhortation shall be according to the good pleasure of the benign disposer of all things , enough ( when neglected ) to make their hearts fat , their ears heavy , and shut their eyes that they should not perceive nor understand , nor be converted , that god should heal them . i say , if this should be the case , then your force , whatever you imagine of it , will neither be co●…petent , useful , nor necessary . so that it will rest upon you to prove that your moderate degrees of force are those means of grace which god will have , as necessary to salvation , tried upon every one before he will pass that sentence in isaiah , make his heart fat , &c. and that your degree of moderate force is that beyond which god will have no other or more powerful means used , but that those whom that works not upon , shall be left reprobate concerning faith. and till you have proved this , you will in vain pretend your moderate force ( whatever you might think of it , if you had the ordering of that matter in the place of god ) to be useful , necessary , and competent means . for if preaching , exhortation , instruction , &c. as seems by the whole current of the scripture , ( and it appears not that isaiah in the place above-cited , made their hearts far with any thing but his words ) be that means , which when rejected to such a degree , as he sees fit , god will punish with a reprobate mind , and that there be no other means of grace to come after ; you must confess that whatever good opinion you have of your moderate force after this sentence is passed , it can do no good , have no efficacy neither directly nor indirectly , and 〈◊〉 a distance , towards the bringing men to the truth . if your moderate force be not that precise utmost means of grace , which when ineffectual , god will not afford his grace to any other , then your moderate force is not the comp●…tent means you talk of . this therefore you must prove that preaching alone is not , but that your moderate force join'd to it is that means of grace , which when neglected or r●…ted , god will assist no other means with his grace to bring men into the obedience of the truth ; and this let me tell you , you must prove by revelation . for it is impossible to know , but by revelation , the just measures of god's long-suffering , and what those means are , which when mens corruptions have rendred ineffectual , his spirit shall no longer strive with them , nor his grace assist any other means for their conversion or salvation . when you have done this , there will be some ground for you to talk of your moderate force , as the means which god's wisdom and goodness is ingaged to furnish men with ; but to speak of it , as you do now , as if it were that both necessary and competent means , that it would be an imputation to the wisdom and goodness of god , if men were not furnished with it , when 't is evident , that the greatest part of mankind have always been destitute of it , will i fear be not easily cleared from that impiety you mention ; for though the magistrate had the right to use it , yet where-ever that moderate force was not made use of , there men were not furnished with your competent means of salvation . 't is necessary for the vindication of god's justice and goodness , that those who miscarry should do so by their own fault , that their destruction should be from themselves , and they be left inexcusable : but pray how will you shew us , that it is necessary , that any who have resisted the truth tendered to them only by preaching , should be saved , any more than it is necessary that those who have resisted the truth when moderate force has been joined to the same preaching , should be saved ? they are inexcusable one as well as the other , and thereby have incurred the wrath of god , under which he may justly leave the one as well as the other ; and therefore he cannot be said not to have been furnished with competent means of salvation , who having rejected the truth preached to him , has never any penalties laid on him by the magistrate to make him consider the truths he before rejected . all the stress of your hypothesis for the necessity of force lies on this , that the majority of mankind are not prevailed on by preaching , and therefore the goodness and wisdom of god is obliged to furnish them with some more effectual means , as you think . but who told you that the majority of mankind should ever be brought into the strait way , and narrow gate ? or that force in your moderate degree was the necessary and competent , i. e. the just sit means to do it , neither over nor under , but that that only , and nothing but that could do it ? if to vindicate his wisdom and goodness , god must furnish mankind with other means , as long as the majority , yet unwrought upon , shall give any forward demander occasion to ask , what other means is there left ? he must also after your moderate penalties have left the greater part of mankind unprevailed on , be bound to furnish mankind with higher degrees of force upon this man's demand : and those degrees of force proving ineffectual to the majority to make them truly and sincerely christians , god must be bound to furnish the world again with a new supply of miracles upon the demand of another wise controuler , who having set his heart upon miracles , as you have yours on force , will demand , what other means is there left but miracles ? for 't is like this last gent. would take it very much amiss of you , if you should not allow this to be a good and unquestionable way of arguing ; or if you should deny that after the utmost force had been used , miracles might not do some service at least , indirectly and at a distance , towards the bringing men to imbrace the truth . and if you cannot prove that mi-racles may not thus do some service , he will conclude just as you do , that the cause is his . let us try your method a little farther . suppose that when neither the gentlest admonitions , nor the most earnest intreaties will prevail , something else is to be done as the only means left , what is it must be done ? what is this necessary competent means that you tell us of ? it is to lay briars and thorns in their way . this therefore being supposed necessary , you say , there must somewhere be a right to use it . let it be so . suppose i tell you that right is in god , who certainly has a power to lay briars and thorns in the way of those who are got into a wrong one , whenever he is graciously pleased that other means besides instructions and admonitions should be used to reduce them . and we may as well expect that those thorns and briars laid in their way by god's providence , without telling them for what end , should work upon them as effectually , though indirectly , and at a distance , as those laid in their way by the magistrate , without telling them for what end. god alone knows where it is necessary , and on whom it will be useful , which no man being capable of knowing , no man , though he has coercive power in his hand , can be supposed to be authorized to use it by the commission he has to do good , on whomsoever you shall judg it to be , of great and even necessary use : no more than your judging it to be of great and even necessary use , would authorize any one who had got one of the incision-knives of the hospital in his hand , to cut those for the stone with it , whom he could not know needed cutting , or that cutting would do them any good , when the master of the hospital had given him no express order to use his incision-knife in that operation ; nor was it known to any but the master , who needed , and on whom it would be useful ; nor would he fail to use it himself wherever he found it necessary . be force of as great and necessary use as you please ; let it be so the competent means for the promoting the honour of god in the world , and the good of souls , that the right to use it must necessarily be somewhere . this right cannot possibly be , where you would have it , in the civil soveraigns , and that for the very reason you give , viz. because it must be where the power of compelling resides . for since civil soveraigns cannot compel themselves , nor can the compelling power of one civil soveraign reach another civil soveraign , it will not in the hands of the civil soveraigns reach the most considerable part of mankind , and those both for their own and their subjects good , have most need of it . besides , if it go along with the power of compelling , it must be in the hands of all civil soveraigns alike : which by this , as well as several other reasons i have given , being unavoidable to be so , this right will be so far from useful , that whatever efficacy force has , it will be imployed to the doing more harm than good ; since the greatest part of civil soveraigns being of false religions , force will be imployed for the promoting of those . but let us grant what you can never prove , that though all civil soveraigns have compelling power , yet only those of the true religion have a right to use force in matters of religion : your own argument of mankind being unfurnished ( which is impiety to say ) with competent means for the promoting the honour of god , and the good of souls , still presses you . for the compelling power of each civil soveraign not reaching beyond his own dominions , the right of using force in the hands only of the orthodox civil soveraigns , leaves the rest , which is the far greater part of the world , destitute of this your necessary and competent means for promoting the honour of god in the world , and the good of souls . sir , i return you my thanks for having given me this occasion to take a review of your argument , which you told me i had mistaken ; which i hope i now have not , and have answered to your satisfaction . i confess i mistook when i said that cutting being judg'd useful , could not authorize even a skilful surgeon to cut a man without any farther commission : for it should have been thus ; that though a man has the instruments in his hand , and force enough to cut with ; and cutting be judg'd by you of great and even necessary use in the stone ; yet this , without any farther commission , will not authorize any one to use his strength and knise in cutting , who knows not who has the stone , nor has any light or measures to judg to whom cutting may be necessary or useful . but let us see what you say in answer to my instance : . that the stone does not always kill , though it be not cured ; but men do often live to a great age with it , and die at last of other distempers . but aversion to the true religion is certainly and inevitably mortal to the soul , if not cured , and so of absolute necessity to be cured . is it of absolute necessity to be cured in all ? is so , will you not here again think it requisite that the wise and benign disposer and governor of all things , should furnish competent means for what is of absolute necessity ? for will it not be impiety to say , that god hath left mankind unfurnished of competent , i. e. sufficient means for what is absolutely necessary ? for it is plain in your account men have not been furnished with sufficient means for what is of absolute necessity to be cured in all , if in any of them it be left uncured . for as you allow none to be sufficient evidence , but what certainly gains assent ; so by the same rule you cannot call that sufficient means which does not work the cure. it is in vain to say , the means were sufficient , had it not been for their own fault , when that fault of theirs is the very thing to be cured . you go on ; and yet if we should suppose the stone as certainly destructive of this temporal life , as that aversion is of mens eternal salvation : even so the necessity of curing it would be as much less than the necessity of curing that aversion , as this temporal life falls short in value of that which is eternal . this is built upon a supposition , that the necessity of the means is increased by the value of the end , which being in this case the salvation of mens souls , that is of insinite concernment to them , you conclude salvation absolutely necessary : which makes you say that aversion , &c. being inevitably mortai to the soul , is of absolute necessity to be cured . nothing is of absolute necessity but god : whatsoever else can be said to be of necessity , is so only relatively in respect to something else ; and therefore nothing can indefinitely thus be said to be of absolute necessity , where the thing it relates to is not absolutely necessary . we may say , wisdom and power in god are absolutely necessary , because god himself is absolutely necessary : but we cannot crudely say , the curing in men their aversion to the true religion , is absolutely necessary , because it is not absolutely necessary that men should be saved . but this is very proper and true to be said , that curing this aversion is absolutely necessary in all that shall be saved . but i fear that would not serve your turn , tho it be certain that your absolute necessity in this case reaches no farther than this , that to be cured of this aversion is absolutely necessary to salvation , and salvation is absolutely necessary to happiness ; but neither of them , nor the happiness it self of any man can be said to be absolutely necessary . this mistake makes you say , that supposing the stone certainly destructive of this temporal life , yet the necessity of curing it would be as much less than the necessity of curing that aversion , as this temporal life falls short in value of that which is eternal . which is quite otherwise : for if the stone will certainly kill a man without cutting , it is as absolutely necessary to cut a man of the stone for the saving of his life , as it is to cure the aversion for the saving of his soul. nay , if you have but eggs to fry , fire is as absolutely necessary as either of the other , though the value of the end be in these cases infinitely different ; for in one of them you lose only your dinner , in the other your life , and in the other your soul. but yet in these cases , fire , cutting , and curing that aversion , are each of them absolutely and equally necessary to their respective ends , because those ends cannot be attained without them . you say farther , cutting for the stone is not always necessary in order to the cure : but the penalties you speak of are altogether necessary ( without extraordinary grace ) to cure that pernicious and otherwise untractable aversion . let it be so ; but do the surgeons know who has this stone , this aversion so , that it will certainly destroy him unless he be cut ? will you undertake to tell when the aversion is such in any man , that it is incurable by preaching , exhortation and intreaty , if his spiritual physician will be instant with him in season , and out of season ; but certainly curable , if moderate force be made use of ? till you are sure of the former of these , you can never say , your moderate force is necessary : till you are sure of the latter , you can never say , it is competent means . what you will determine concerning extraordinary grace , and when god bestows that , i leave you to consider , and speak clearly of it at your leisure . you add , that even where cutting for the stone is necessary , it is withal hazardous by my confession . but your penalties can no way endanger or hurt the soul , but by the fault of him that undergoes them . if the magistrate use force to bring men to the true religion , he must judg which is the true religion ; and he can judg no other to be it but that which he believes to be the true religion , which is his own religion . but for the magistrate to use force to bring men to his own religion , has so much danger in it to mens souls , that by your own confession , none but an atheist will say that magistrates may use force to bring men to their own religion . this i suppose is enough to make good all that i aimed at in my instance of cutting for the stone , which was , that though it were judg'd useful , and i add now necessary to cut men for the stone , yet that was not enough to authorize chirurgions to cut a man , but he must have besides that general one of doing good , some more special commission ; and that which i there mentioned , was the patient's consent . but you tell me , that though , as things now stand , no surgeon has any right to cut his calculous patient without his consent ; yet if the magistrate should by a publick law appoint and authorize a competent number of the most skilful in that art , to visit such as labour under that disease , and to cut those ( whether they consent or not ) whose lives they unanimously judg it impossible to save otherwise : you are apt to think i would find it hard to prove that in so doing he exceeded the bounds of his power : and you are sure it would be as hard to prove that those artists would have no right in that case to cut such persons . shew such a law from the great governor of the universe , and i shall yield that your surgeons shall go to work as fast as you please . but where is the publick law ? where is the competent number of magistrates skilful in the art , who must unanimously judg of the disease and its danger ? you can shew nothing of all this , yet you are so liberal of this sort of cure , that one cannot take you for less than cutting morecraft himself . but , sir , if there were a competent number of skilful and impartial men , who were to use the incision-knife on all in whom they found this stone of aversion to the true religion ; what do you think , would they sind no work in your hospital ? aversion to the true religion you say is of absolute necessity to be ●…ured : what i beseech you is that true religion ? that of the church of england ? for that you own to be the only true religion , and whatever you say , you cannot upon your principles name any other national religion in the world , that you will own to be the true . it being then of absolute necessity that mens aversion to the national religion of england should be cured : has all mankind in whom it has been absolutely necessary to be cured , been furnished with competent and necessary means for the cure of this aversion ? in the next place , what is your necessary and sufficient means for this cure that is of absolute necessity ? and that is moderate penalties made use of by the magistrate , where the national is the true religion , and sufficient means are provided for all mens instruction in the true religion . and here again i ask , have all men to whom this cure is of absolute necessity , been furnished with this necessary means ? thirdly , how is your necessary remedy to be applied ? and that is in a way wherein it cannot work the cure , though we should suppose the true religion the national every where , and all the magistrates in the world zealous for it . to this true religion say you men have a natural and great aversion of absolute necessity to be cured , and the only cure for it is force your way applied , i. e. penalties must be laid upon all that dissent from the national religion , till they conform . why are men averse to the true ? because it crosses the profits and pleasures of this life ; and for the same reason they have an aversion to penalties : these therefore , if they be opposed one to another , and penalties be so laid that men must quit their lusts , and heartily imbrace the true religion or else indure the penalties , there may be some efficacy in force towards bringing men to the true religion : but if there be no opposition between an outward profession of the true religion , and mens lusts ; penalties laid on men till they outwardly conform , are not a remedy laid to the disease . punishments so applied have no opposition to mens lusts , nor from thence can be expected any cure. men must be driven from their aversion to the true religion by penalties they have a greater aversion to . this is all the operation of force . but if by getting into the communion of the national church they can avoid the penalties , and yet retain their natural corruption and aversion to the true religion , what remedy is there to the disease by penalties so applied ? you would , you say , have men made uneasy . this no doubt will work on men , and make them indeavour to get out of this uneasy state as soon as they can . but it will always be by that way wherein they can be most easy ; for 't is the uneasiness alone they fly from , and therefore they will not exchange one uneasiness for another ; not for a greater , nor an equal , nor any at all , if they can help it . if therefore it be so uneasy for men to mortify their lusts , as you tell us , which the true religion requires of them , if they imbrace it in earnest : but which outward conformity to the true religion , or any national church , does not require , what need or use is there of force applied so , that it meets not at all with mens lusts , or aversion to the true religion , but leaves them the liberty of a quiet injoyment of them , free from force and penalties in a legal and approved consormity ? is a man negligent of his soul , and will not be brought to consider ? obstinate , and will not imbrace the truth ? is he careless , and will not be at the pains to examine matters of religion ? corrupt , and will not part with his lusts , which are dearer to him than his first-born ? 't is but owning the national profession , and he may be so still : if he conform , the magistrate has done punishing , he is a son of the church , and need not consider any thing farther for fear of penalties , they are removed , and all is well . so that at last there neither being an absolute necessity that aversion to the true religion should in all men be cured : nor the magistrate being a competent judg who have this stone of aversion , or who have it to that degree as to need force to cure it , or in whom it is curable , were force a proper remedy as it is not : nor having any commission to use it , notwithstanding what you have answered : it is still not only as , but more reasonable for the magistrate , upon pretence of its usefulness or necessity , to cut any one for the stone without his own consent , than to use force your way to cure him of aversion to the true religion . to my question , in whose hands this right ( we were a little above speaking of ) was in turkey , persia or china ? you tell me , you answer roundly and plainly , in the hands of the soveraign , to use convenient penalties for the promoting the true religion . i will not trouble you here with a question you will meet with elsewhere ; who in these countries must be judg of the true religion ? but i will ask , whether you or any wise man would have put a right of using force into a mahumetan or pagan prince's hand , for the promoting of christianity ? which of my pagans or mahumetans would have done otherwise ? but god , you say , has done it , and you make it good by telling me in the following words , if this startle me , then you must tell me farther , that you look upon the supream power to be the same all the world over , in what hands soever it is placed ; and this right to be contained in it : and if those that have it do not use it as they ought , but instead of promoting true religion by proper penalties , set themselves to enforce mahumetanism or paganism , or any other false religion : all that can or that needs be said to the matter , is , that god will one day call them to an account for the neglect of their duty , for the dishonour they do to him , and for the souls that perish by their fault . your taking this right to be a part of the supream power of all civil sovereigns , ( which is the thing in question ) is not , as i take it , proving it to be so . but let us take it so for once , what then is your answer ? god will one day call those sovereigns to an account for the neglect of their duty . the question is not , what god will do with the soveraigns who have neglected their duty ; but how mankind is furnished with your competent means for the promoting of god's honour in the world , and the good of souls in countries where the soveraign is of a wrong religion ? for there , how clearly soever the right of using it be in the soveraign , yet as long as he uses not force to bring his subjects to the true religion , they are destitute of your competent means . for i imagine you do not make the right to use that force , but the actual application of it by penal laws to be your useful and necessary means . for if you think the bare having that right be enough , if that be your sufficient means without the actual use of force , we readily allow it you . and ( as i tell you elsewhere ) i see not then what need you had of miracles to supply the want of the magistrates assistance , till christianity was supported and incouraged by the laws of the empire : for , by your own rule , the magistrates of the world , during the three first centuries after the publishing the christian religion , had the same right , if that had been enough , that they have now in turkey , persia , or china . that this is all that can be said in this matter , i easily grant you ; but that it is all that needs be said to make good your doctrine , i must beg your pardon . in the same sentence wherein you tell me , i should have added necessity to vsefulness , i call it necessary usefulness , which i imagine is not much different . but that with the following words wherein my argument lay , had the ill luck to be overseen ; but if you please to take my argument , as i have now again laid it before you , it will serve my turn . in your next paragraph you tell me , that what is said by me is with the same ingenuity i have used in other places ; my words in that place are these : the author having indeavoured to shew that no body at all of any rank or condition had any power to punish , torment , or use any man ill for matter of religion : you tell us , you do not yet understand why clergymen are not as capable of such power as other men : which words of mine containing in them nothing but true matter of fact , give you no reason to tax my ingenuity : nor will what you alledg make it otherwise than such power ; for if the power you there speak of , were externally coactive power , is not that the same power the author was speaking of , made use of to those ends he mentions of tormenting and punishing ? and do not you own that those who have that power , ought to punish those who offend in rejecting the true religion ? as to the remaining part of that paragraph , i shall leave the reader to judg whether i sought any occasion so much as to name the clergy ; or whether the itching of your fingers to be handling the rod , guided not your pen to what was nothing to the purpose : for the author had not said any thing so much as tending to exclude the clergy from secular imployments , but only ( if you will take your own report of it ) that no ecclesiastical officer , as such , has any externally coactive power ; whereupon you cry out , that you do not yet understand why ecclesiasticks or clergymen are not as capable of such power as other men. had you stood to be constable of your parish , or of the hundred , you might have had cause to vindicate thus your capacity , if orders had been objected to you ; or if your aim be at a justice of the peace , or lord chief justice of england , much more . however you must be allowed to be a man of forecast , in clear-ing the way to secular power , if you know your self , or any of your friends desirous of it : otherwise i confess you have reason to be on this occasion a little out of humour , as you are , for bringing this matter in question so wholly out of season . nor will ( i fear ) the ill-sitted excuse you bring , give your self , or one who consults the places in both yours and the author's letter , a much better opinion of it . however i cannot but thank you for your wonted ingenuity , in saying , that it seems i wanted an occasion to shew my good will to the clergy , and so i made my self one . and to find more work for the excellent gift you have this way , i desire you to read over that paragraph of mine again , and tell me , whether you can find any thing said in it not true ? any advice in it that you your s●…lf would disown ? any thing that any worthy clergyman that adorns his function is concerned in ? and when you have set it down in my words , the world shall be judg , whether i have shewed any ill will to the clergy . till then i may take the liberty to own , that i am more a friend to them and their calling , than those amongst them , who shew their forwardness to leave the word of god to serve other employments . the office of a minister of the gospel requires so the whole man , that the very looking after their poor was by the joint voice of the the twelve apostles , called , leaving the word of god , and serving of tables . but if you think no mens faults can be spoken of without ill will , you will make a very ill prcacher : or if you think this to be so only in speaking of mistakes in any of the clergy , there must be in your opinion something peculiar in their case , that makes it so much a fault to mention any of theirs ; which i must be pardoned for , since i was not aware of it : and there will want but a little cool reflection to convince you , that had not the present church of england a greater number in proportion , than possibly any other age of the church ever had , of those who by their pious lives and labours in their ministry adorn their profession , such busy men as cannot be content to be divines without being lay-men too , would so little keep up the reputation which ought to distinguish the clergy , or preserve the esteem due to a holy , i. e. a separate order , that no body can shew greater good will to them than by taking all occasions to put a stop to any forwardness , to be medling out of their calling . this i suppose made a learned prelate of our church , out of kindness to the clergy , mind them of their stipulation and duty in a late treatise , and tell them that the pastoral care is to be a man's entire business , and to possess both his thoughts and his time. disc. of past. care , p. . to your saying , that the magistrate may lay penalties upon those who refuse to imbrace your doctrine of the proper ministers of religion , or are alienated from the truth : i answered , god never gave the magistrate an authority to be judg of truth for another man. this you g●…ant ; but withal say , that if the magistrate knows the truth , though he has no authority to judg of truth for another man ; yet he may be judg whether other men be alienated from the truth or no ; and so may have authority to lay some penalties upon those whom he sees to be so , to bring them to judg more sincerely for themselves . for example , the doctrine of the proper ministers of religion is , that the three creeds , nice , athanasius's , and that commonly call'd the apostles creed , ought to be thorowly received and believed : as also that the old and new testament contain all things necessary to salvation . the one of these doctrines a papist subject imbraces not ; and a socinian the other . what now is the magistrate by your commission to do ? he is to lay penalties upon them , and continue them : how long ? only till they conform , i. e. till they profess they imbrace these doctrines for true . in which case he does not judg of the truth for other men : he only judges that other men are alienated from the truth . do you not now admire your own subtilty and acuteness ? i that cannot comprehend this , tell you my dull sense in the case . he that thinks another man in an error , judges him , as you phrase it , alienated from the truth , and then judges of truth and falshood only for himself . but if he lays any penalty upon others , which they are to lie under till they embrace for a truth what he judges to be so , he is then so far a judg of truth for those others . this is what i think to judg of truth for another , means : if you will tell me what else it signifies , i am ready to learn. you grant , you say , god never gave the magistrate any authority to be judg of truth for another man : and then add , but how does it follow from thence that he cannot be judg , whether any man be alienated from the truth or no ? and i ask you , who ever said any such thing did follow from thence ? that which i say , and which you ought to disprove , is , that whoever punishes others for not being of the religion he judges to be true , judges of truth for others . but you prove that a man may be judg of truth , without having authority to judg of it for other men , or to prescribe to them what they shall believe ; which you might have spared , till you meet with some body that denies it . but yet your proof of it is worth remembring : rectum ( say you ) est index sui & obliqui . and certainly whoever does but know the truth , may easily judg whether other men be alienated from it or no. but tho rectum be index sui & obliqui ; yet a man may be ignorant of that which is the right , and may take error for truth . the truth of religion when known , shews what contradicts it , is false : but yet that truth may be unknown to the magistrate , as well as to any other man. but you conclude ( i know not upon what ground ) as if the magistrate could not miss it , or were surer to find it than other men. i suppose you are thus favourable only to the magistrate of your own profession , as no doubt in civility a papist or a presbyterian would be to those of his . and then infer ; and therefore if the magistrate knows the truth , though he has no authority to judg of truth for other men , yet he may be judg whether other men be alienated from the truth or no. without doubt ! who denies it him ? 't is a privilege that he and all men have , that when they know the truth , or believe the truth , or have embraced an error for truth , they may judg whether other men are alienated from it or no , if those other men own their opinions in that matter . you go on with your inference , and so may have authority to lay some penalties upon those whom he sees to be so . now , sir , you go a little too fast . this he cannot do without making himself judg of truth for them : the magistrate , or any one may judg , as much as he pleases , of mens opinions and errors ; he in that judges only for himself : but as soon as he uses force to bring them from their own to his opinion , he makes himself judg of truth for them ; let it be to bring them to judg more sincerely for themselves , as you here call it , or under what pretence or colour soever ; for that , what you say , is but a pretence , the very expression discovers . for does any one ever judg insincerely for himself , that he needs penalties to make him judg more sincerely for himself ? a man may judg wrong for himself , and may be known or thought to do so : but who can either know or suppose another is not sincere in the judgment he makes for himself , or ( which is the same thing ) that any one knowingly puts a mixture of falshood into the judgment he makes ? for as speaking insincerely is to speak otherwise than one thinks , let what he says be true or false ; so judging insincerely must be to judg otherwise than one thinks , which i imagine is not very feasible . but how improper soever it be to talk of judging insincerely for one's self , it was better for you in that place to say , penalties were to bring men to judg more sincerely , rather than to say , more rightly , or more truly : for had you said , the magistrate might use penalties to bring men to judg more truly , that very word had plainly discovered , that he made himself a judg of truth for them . you therefore wisely chose to say what might best cover this contradiction to your self , whether it were sense or no , which perhaps whilst it sounded well , every one would not stand to examine . one thing give me leave here to observe to you , which is , that when you speak of the entertainment subjects are to give to truth , i. e. the true religion , you call it believing ; but this in the magistrate you call knowing . now let me ask you , whether any magistrate , who laid penalties on any who dissented from what he judged the true religion , or as you call it here , were alienated from the truth , was or could be determined in his judging of that truth by any assurance greater than believing ? when you have resolved that , you will then see to what purpose is all you have said here concerning the magistrate's knowing the truth ; which at last amounting to no more than the assurance wherewith a man certainly believes and receives a thing for true , will put every magistrate under the same , if there be any obligation to use force , whilst he believes his own religion . besides , if a magistrate knows his r●…ligion to be true , he is to use means not to make his people believe , but know it also ; knowledg of them , if that be the way of entertaining the truths of religion , being as necessary to the subjects as the magistrate . i never heard yet of a master of mathematicks , who had the care of informing others in those truths , who ever went about to make any one believe one of euclid's propositions . the pleasantness of your answer , notwithstanding what you say , doth remain still the same : for you making , ( as is to be seen ) the power of the magistrate ordained for the bringing men to take such care as they ought of their salvation ; the reason why it is every man's interest to vest this power in the magistrate , must suppose this power so ordained , before the people vested it ; or else it could not be an argument for their vesting it in the magistrate . for if you had not here built upon your fundamental supposition , that this power of the ma●…istrate is ordained by god to that end , the proper and intelligible way of expressing your meaning had not been to say as you do ; as the power of the magistrate is ordained for bringing , &c. so if we suppose this power vested in the magistrate by the people : in which way of speaking this power of the magistrate is evidently supposed already ordained . but a clear way of making your meaning understood , had been to say , that for the people to ordain such a power of the magistrate , or to vest such a power in the magistrate , ( which is the same thing ) was their true interest : but whether it were your meaning or your expression that was guilty of the absurdity , i shall leave it with the reader . as to the other pleasant thing of your answer , it will still appear by barely reciting it : the pleasant thing i charge on you is , that you say , that the power of the magistrate is to bring men to such a care of their salvation , that they may not blindly leave it to the choice of any person , or their own lusts or passions , to prescribe to them what faith or worship they shall imbrace ; and yet that 't is their best course to vest a power in the magistrate , liable to the same lusts and passions as themselves , to chuse for them . to this you answer , by asking where it is that you say that it is the peoples best course to vest a power in the magistrate to choose for them , that you tell me i do not pretend to shew ? if you had given your self the pains to have gone on to the end of the paragraph , or will be pleased to read it as i have here again set it down for your perusal , you will find that i at least pretended to shew it : my words are these ; if they vest a power in the magistrate , to punish them when they dissent from his religion , to bring them to act even against their own inclination , according to reason and sound judgment , which is ( as you explain your self in another place ) to bring them to consider reasons and arguments proper and sufficient to convince them ; how far is this from leaving it to the choice of another man to prescribe to them what faith or worship they shall embrace ? thus far you cite my words , to which let me join the remaining part of the paragraph , to let you see that i pretended to shew that the course you proposed to the people as best for them , was to vest a power in the magistrate to choose for them . my words which follow those where you left off , are these ; especially if we consider that you think it a strange thing , that the author would have the care of every man's soul left to himself . so that this care being vested in the magistrate , with a power to punish men to make them consider reasons and arguments proper and sufficient to convince them of the truth of his religion ; the choice is evidently in the magistrate , as much as it can be in the power of one man to chuse for another what religion he shall be of ; which consists only in a power of compelling him by punishments to embrace it . but all this you tell me , is just nothing to my purpose : why i beseech you ? because you speak not of the magistrate's religion , but of the true religion , and that proposed with sufficient evidence . the case in short is this ; men are apt to be misled by their passions , lusts , and other men in the choice of their religion . for this great evil you propose a remedy , which is , that men ( for you must remember you are here speaking of the people putting this power into the magistrate's hand ) should chuse some of their fellow-men , and give them a power by force to guard them , that they might not be alienated from the truth by their own passions , lusts , or by other men. so it was in the first scheme ; or , as you have it now , to punish them , whenever they rejected the true religion , and that proposed with sufficient evidence of the truth of it . a pretty remedy , and manifestly effectual at first sight : that because men were all promiscuously apt to be misled in their judgment , or choice of their reli●…ion , by passion , lust , and other men , therefore they should chuse some amongst themselves , who might , they and their successors , men made just like themselves , punish them when they rejected the true religion . if the blind lead the blind , both shall fall into the ditch , says our saviour . if men apt to be misled by their passions and lusts , will guard themselves from falling into error , by punishments laid on them , by men as apt to be misled by passions and lusts as themselves , how are they the safer from falling into error ? now hear the insallible remedy for this inconvenience , and admire : the men to whom they have given this power , must not use it , till they find those who gave it them in an error . a friend , to whom i shewed this expedient , answered , this is none : for why is not a man as fit to judg for himself when he is in an error , as another to judg for him , who is as liable to error himself ? i answered , this power however in the other can do him no harm , but may indirectly , and at a distance , do him good ; because the magistrate who has this power to punish him , must never use it but when he is in the right , and he that is punish'd is in the wrong . but , said my friend , who shall be judg whether he be in the right or no ? for men in an error think themselves in the right , and that as confidently as those who are most so . to which i replied , no body must be judg ; but the magistrate may know when he is in the right . and so may the subject too ( said my friend ) as well as the magistrate , and therefore it was as good still be free from a punishment , that gives a man no more security from error than he had without it . besides , said he , who must be judg whether the magistrate knows or no ? for he may mistake , and think it to be knowledg and certainty , when it is but opinion and belief . it is no matter , for that in this scheme , replied i , the magistrate we are told may know which is the true religion , and he must not use force but to bring men to the true religion ; and if he does , god will one day call him to an account for it , and so all is safe . as safe as beating the air can make a thing , replied my friend : for if believing , being assured , confidently being perswaded that they know that the religion they prosess is true , or any thing else short of true knowledg will serve the turn , all magistrates will have this power alike , and so men will be well guarded , or recovered from false religions ; by putting it into the magistrate's hand to punish them when they have alienated themselves from it . if the magistrate be not to punish men but when he knows , i. e. is infallibly certain ( for so is a man in what he knows ) that his national religion is all true , and knows also , that it has been proposed to those he punishes with sufficient evidence of the truth of it : 't would have been as good this power had never been given him , since he will never be in a condition to exercise it ; and at best it was given him to no purpose , since those who gave it him were one with another as little indisposed to consider impartially , examine diligently , study , find , and infallibly know the truth as he . but , said he at parting , to talk thus of the magistrates punishing men that reject the true religion , without telling us , who those magistrates are , who have a power to judg which is the true religion , is to put this power in all magistrates hands alike , or none . for to say he only is to be judg which is the true religion , who is of it , is but to begin the round of enquiries again , which can at last end no where but in every one's supposing his own to be it . but , said he , if you will continue to talk on thus , there is nothing more to be done with you , but to pity or laugh at you , and so he left me . i assure you , sir , i urged this part of your hypothesis , with all the advantage i thought your answer afforded me : and if i have erred in it , or there be any way to get out of the strait ( if force must in your way be used ) either of the magistrates punishing men for rejecting the true religion , without judging which is the true religion ; or else that the magistrate should judg which is the true religion ; which way ever of the two you shall determine it ; i see not of what advantage it can be to the people ( to keep them from chusing amiss ) that this power of punishing them should be put into the magistrate's hands . and then , if the magistrate must judg which is the true religion , ( as how he should without judging , punish any one who rejects it , is hard to find ) and punish men who reject it till they do imbrace it , ( let it be to make them consider , or what you please ) he does , i think , chuse their religion for them . and if you have not the dexterity to chuse the national religion , where-ever you are , i doubt not but you would think so too if you were in france , though there were none but moderate penalties laid on you to bring you even against your own inclination to act according to what they there call reason and sound judgment . that paragraph and mine to which it is an answer , runs thus . l. . pag. . i do neither you nor the magistrate injury , when i say that the power you give the magistrate of punishing men , to make them consider reasons and arguments proper and sufficient to convince them , is to convince them of the truth of his religion , and to bring them to it . for men will never , in his opinion , act according to reason and sound judgment , ( which is the thing you here say men should be brought to by the magistrate , even against their own inclination ) till they imbrace his religion . and if you have the brow of an honest man , you will not say the magistrate will ever punish you , to bring you to consider any other reasons and arguments , but such as are proper to convince you of the truth of his religion , and to bring you to that . thus you shift forwards and backwards . you say , the magistrate has no power to punish men , to compel them to his religion ; but only to compel them to consider reasons and arguments proper to convince them of the truth of his religion ; which is all one as to say , no body has power to chuse your way for you to jerusalem ; but yet the lord of the mannor has power to punish you , to bring you to consider reasons and arguments proper and sufficient to convince you ( of what ? ) that the way he goes in , is the right , and so to make you join in company , and go along with him . so that , in effect , what is all your going about , but to come at last to the same place again ; and put a power into the magistrate's hands , ( under another pretence ) to compel men to his religion ; which use of force the author has sufficiently overthrown , and you your self have quitted . but i am tired to follow you so often round the same circle . l. . pag. . but it seems you have not done with this yet : for you say , you do neither me nor the magistrate injury , when you say that the power i give the magistrate , of punishing men to make them consider reasons and arguments proper and sufficient to convince them , is to convince them of the truth of his religion , ( whatever that be ) and to bring them to it . which seems a little strange and pleasant too . but thus you prove it : for men will never , in his opinion , act according to reason and sound judgment , till they imbrace his religion . and if you have the brow of an honest man , you will not say the magistrate will ever punish you , to bring you to consider any other reasons and arguments but such as are proper to convince you of the truth of his religion , and to bring you to that . which ( besides the pleasant talk of such reasons and arguments as are proper and sufficient to convince men of the truth of the magistrate's religion , though it be a false one ) is just as much as to say , it is so , because in the magistrate's opinion it is so ; and because it is not to be expected that he will act against his opinion . as if the magistrate's opinion could change the nature of things , and turn a power to promote the true religion , into a power to promote a false one . no , sir , the magistrate's opinion has no such virtue . it may indeed keep him from exercising the power he has to promote the true religion ; and it may lead him to abuse the pretence of it , to the promo●…ing a false one : but it can neither destroy that power , nor make it any thing but what it is . and therefore whatever the magistrate's opinion be , his power was given him ( as the apostles power was to them ) for edification only , not for destruction : and it may always be said of him , ( what st. paul said of himself ) that he can do nothing against the truth , but for the truth . and therefore if the magistrate punishes me , to bring me to a false religion ; it is not his opinion that will excuse him , when he comes to answer for it to his judg. for certainly men are as accountable for their opinions ( those of them , i mean , which influence their practice ) as they are for their actions . here is therefore no shifting forwards and backwards , as you pretend ; nor any circle , but in your own imagination . for though it be true that i say , the magistrate has no power to punish men , to compel them to his religion ; yet i no where say , nor will it follow from any thing i do say , that he has power to compel them to consider reasons and arguments proper to convince them of the truth of his religion . but i do not much wonder that you indeavour to put this upon me . for i think by this time it is pretty plain , that otherwise you would have but little to say : and it is an art very much in use among some sort of learned men , when they cannot confute what an adversary does say , to make him say what he does not ; that they may have something which they can confute . the beginning of this answer is part of the old song of triumph ; what! reasons and arguments proper and sufficient to convince men of the truth of falshood ? yes , sir , the magistrate may use force to make men consider those reasons and arguments , which he thinks proper and sufficient to convince men of the truth of his religion , though his religion be a false one . and this is as possible for him to do , as for a man , as learned as your self , to write a book , and use arguments , as he thinks proper and sufficient to convince men of the truth of his opinion , though it be a falshood . as to the remaining part of your answer , the question is not , whether the magistrate's opinion can change the nature of things , or the power he has , or excuse him to his judg for misusing of it ? but this , that since all magistrates in your opinion have commission , and are obliged to promote the true religion by force , and they can be guided in the discharge of this duty by nothing but their own opinion of the true religion , what advantage can this be to the true religion , what benefit to their subjects , or whether it amounts to any more than a commission to every magistrate to use force for the promoting his own religion ? to this question therefore you will do well to apply your answer , which a man of less skill than you will be scarce able to do . you tell us indeed , that whatever the magistrate's opinion be , his power was given him ( as the apostles power was to them ) for edification only , and not for destruction . but if the apostles power had been given them for one end , and st. paul , st. peter , and nine others of the twelve had had nothing to guide them but their own opinion , which led them to another end ; i ask you whether the edification of the church could have been carried on as it was ? you tell us farther , that it may always be said of the magistrate , ( what st. paul said of himself ) that he can do nothing against the truth , but for the truth . witness the k. of france . if you say this in the same sense that st. paul said it of himself , who in all things requisite for edification , had the immediate direction and guidance of the unerring spirit of god , and so was infallible , we need not go to rome for an infallible guide , every country has one in their magistrate . if you apply these words to the magistrate in another sense , than what st. paul spoke them in of himself , sober men will be apt to think , you have a great care to insinuate into others a high veneration for the magistrate ; but that you your self have no over-great reverence for the scripture , which you thus use ; nor for truth , which you thus defend . to deny the magistrate to have a power to compel men to his religion : but yet to say the magistrate has a power , and is bound to punish men to make them consider till they cease to reject the true religion , of which true religion he must be judg , or else nothing can be done in discharge of this his duty , is so like going round about to come to the same place , that it will always be a circle in mine and other peoples imagination , and not only there , but in your hypothesis . all that you say turns upon the truth or falshood of this proposition ; that whoever punishes any one in ma●…ters of religion to make him consider , takes upon him to be judg for another what is right in matters of religion . this you think plainly involves a contradiction ; and so it would , if these general terms had in your use of them their ordinary and usual meaning . but , sir , be but pleased to take along with you , that whoever punishes any man your way in matters of religion , to make him consider , as you use the word consider , takes upon him to be judg for another what is right in matters of religion : and you will find it so far from a contradiction , that it is a plain truth . for your way of punishing is a peculiar way , and is this ; that the magistrate , where the national religion is the true religion , should punish those who dissent from it , to make them consider as they ought , i. e. till they cease to reject , or , in other words , till they conform to it . if therefore he punishes none but those who dissent from , and punishes them till they conform to that which he judges the true religion , does he not take on him to judg for them what is the true religion ? 't is true indeed what you say , there is no other reason to punish another to make him consider , but that he should judg for himself : and this will always hold true amongst those , who when they speak of considering , mean considering , and nothing else . but then these things will follow from thence : . that in inflicting of penalties to make men consider , the magistrate of a country , where the national religion is false , no more misapplies his power , than he whose religion is true ; for one has as much right to punish the negligent to make them consider , study and examine matters of religion , as the other . . if the magistrate punishes men in matters of religion , truly to make them consider , he will punish all that do not consider , whether conformists or nonconformists . . if the magistrate punishes in matters of religion to make men consider , it is , as you say , to make men judg for themselves : for there is no use of considering , but in order to judging . but then when a man has judg'd for himself , the penalties for not considering are to be taken off : for else your saying that a man is punished to make him consider , that he may judg for himself , is plain mockery . so that either you must reform your scheme , or allow this proposition to be true , viz. whoever punishes any man in matters of religion , to make him in your sense consider , takes upon him to judg for another what is right in matters of religion : and with it the conclusion , viz. therefore whoever punishes any one in matters of religion , to make him consider , takes upon him to do what no man can do , and consequently misapplies his power of punishing , if he has that power . which conclusion you say you should readily admit as sufficiently demonstrated , if the proposition before mentioned were true . but further , if it could enter into the head of any law-maker but you , to punish men for the omission of , or to make them perform any internal act of the mind , such as is consideration . whoever in matter of religion would lay an injunction on men to make them consider , could not do it without judging for them in matters of religion , unless they had no religion at all , and then they come not within our author's toleration , which is a toleration only of men of different religions , or of different opinions in religion . for supposing you the magistrate with full power and ( as you imagin'd ) right of punishing any one in matters of religion , how could you possibly punish any one to make him consider , without judging for him what is right in matters of religion ? i will suppose my self brought before your worship , under what character you please , and then i desire to know what one or more questions you would ask me , upon my answer to which you could judg me fit to be punished to make me consider , without taking upon you to judg f●…r me what is right in matters of religion ? for i conclude from the fashion of my coat , or the colour of my eyes , you would not judg that i ought to be punished in matters of religion to make me consider . if you could , i should allow you not only as capable , but much more capable of coactive power than other men. but since you could not judg me to need punishment in matters of religion , to make me consider , without knowing my thoughts concerning religion , we will suppose you ( being of the church of england ) would examine me in the catechism and liturgy of that church , which possibly i could neither say nor answer right to 't is like , upon this you would judg me fit to be pu●…ished to make me consider . wherein , 't is evident , you judg'd for me , that the religion of the church of england was right ; for without that judgment of yours you would not have punished me . we will suppose you to go yet farther , and examine me concerning the gospel , and the truth of the principles of the christian religion , and you find me answer therein not to your liking : here again no doubt you will p●…nish me to make me consider ; but is it not because you judg for me , that the christian religion is the right ? go on thus as far as you will , and till you find i had no religion at all , you could not punish me to make me to consider , without taking upon you to judg for me what is right in matters of religion . to punish without a fault , is injustice ; and to punish a man without judging him guilty of that fault , is also injustice ; and to punish a man who has any religion to make him consider , or , which is the same thing , for not having sufficiently considered , is no more nor less , but punishing him for not being of the religion you think best for him ; that is the fault , and that is the fault you judg him guilty of , call it considering as you please : for let him fall into the hands of a magistrate of whose religion he is , he judgeth him to have considered sufficiently . from whence 't is plain , 't is religion is judg'd of , and not consideration , or want of consideration . and 't is in vain to pretend that he is punish'd to make him judg for himself : for he that is of any religion , has already judg'd for himself ; and if you punish him after that , under pretence to make him consider that he may judg for himself , 't is plain you punish him to make him judg otherwise than he has already judg'd , and to judg as you have judg'd for him . your next paragraph complains of my not having contradicted the following words of yours , which i had cited out of your a. p. . which that the reader may judg of , i shall here set down again . and all the hurt that comes to them by it , is only the suffering some tolerable inconveniences , for their following the light of their own reason , and the dictates of their own consciences : which certainly is no such mischief to mankind , as to make it more eligible , that there should be no such power vested in the magistrate ; but the care of every man's soul should be left to him alone , ( as this author demands it should be : ) that is , that every man should be suffered quietly , and without the least molestation , either to take no care at all of his soul , if he be so pleased ; or in doing it , to follow his own groundless prejudices , or unaccountable humour , or any crafty seducer , whom he may think fit to take for his guide . to which i shall here subjoin my answer and your reply . l. . p. . why should not the care of every man's soul be left to himself , rather than the magistrate ? is the magistrate like to be more concern'd for it ? is the magistrate like to take more care of it ? is the magistrat commonly more careful of his own , than other men are of theirs ? will you say the magistrate is less expos'd in matters of religion , to prejudices , humours , and crafty seducers , than other men ? if you cannot lay your hand on your heart , and say all this , what then will be got by the change ? and why may not the care of every man's soul be left to himself ? especially , if a man be in so much danger to miss the truth , who is suffered quietly , and without the least 〈◊〉 , either to take no care of his soul , if he be so pleased , or to follow his own prejudices , &c. for if want of molestation be the dangerous state wherein men are likeliest to miss the right way , it must be confessed , that of all men , the magistrate is most in danger to be in the wrong , and so the unfittest ( if you take the care of mens souls from themselves ) of all men , to be intrusted with it . for he never me●… with that great and only 〈◊〉 of yours against error , which you here call molestation . he never has the benefit of your soverain remedy , punishment , to make him consider ; which you think so necessary , that you look on it as a most dangerous state for men to be without it ; and therefore tell us , 't is every man's true 〈◊〉 , not to be left wholly to himself in matters of religion . l. . p. . 〈◊〉 words you set down at large ; but instead of contradicting them , or offering 〈◊〉 show that the mischi●…t spoken of , is such 〈◊〉 ●…akes it more eligible , &c. you only deman●… why s●…uld not the care of every man's ●…l be le●… 〈◊〉 himself , rather than the 〈◊〉 ? is the magistrate like to be more concern'd for it ? is the magistrate like to take more care of it ? &c. as if not to leave the care of every man's soul to himself alone , were , as you express it afterwards , to take the care of mens souls from themselves : or as if to vest a power in the magistrate , to procure as much as in him lies ( i. e. as far as it can be procured by convenient penalties ) that men take such care of their souls as they ought to do , were to leave the care of their souls to the magistrate rather than to themselves : which no man but your self will imagine . i acknowledg as freely as you can do , that as every man is more concern'd than any man else can be , so he is likewise more obliged to take care of his soul ; and that no man can by any means be discharged of the care of his soul ; which , when all is done , will never be saved but by his own care of it . but do i contradict any thing of this , when i say , that the care of every man's soul ought not to be left to himself alone ? or , that it is the interest of mankind , that the magistrate be entrusted and obliged to take care , as far as lies in him , that no man neglect his own soul ? i thought , i confess , that every man was i●… some sort charged with the care of his neighbour's soul. but in your way of reasoning , he that affirms this , takes away the care of every man's soul 〈◊〉 himself , and leaves it to his neighbour rather than to himself . but if this be plainly absurd , as every one sees it is , then so it must be likewise to say , that he that vests such a power as we here speak of in the magistrate , takes away the care of mens souls from themselves , and places it in the magistrate , rather than in themselves . what trisling then is it to say here , if you cannot lay your hand upon your heart , and say all this , ( viz. that the magistrate is like to be more concerned for other mens souls than themselves , &c. ) what then will be got by the change ? for 't is plain , here is no such change as you would insinuate : but the care of souls which i assert to the magistrate , is so far from discharging any man of the care of his own soul , or lessening his obligation to it , that it serves to no other purpose in the world , but to bring men , who otherwise would not , to consider and do what the interest of their souls obliges them to . 't is therefore manifest , that the thing here to be consider'd , is not , whether the magistrate be like to be more concern'd for other mens souls , or to take more care of them than themselves : nor , whether he be commonly more careful of his own soul , than other men are of theirs : nor , whether he be less exposed , in matters of religion , to prejudices , humours , and crafty seducers , than other men : nor yet , whether he be not more in danger to be in the wrong than other men , in regard that he never meets with that great and only antidote of mine ( as you call it ) against error , which i here call molestation . but the point upon which this matter turns , is only this , whether the salvation of souls be not better provided for , if the magistrate be obliged to procure , as much as in him lies , that every man take such care as he ought of his soul , than if he be not so obliged , but the care of every man's soul be left to himself alone : which certainly any man of common sense may easily determine . for as you will not , i suppose , deny but god has more amply provided for the salvation of your own soul , by obliging your neighbour , as well as your self , to take care of it ; tho 't is possible your neighbour may not be more concern'd for it , than your self ; or may not be more careful of his own soul , than you are of yours ; or may be no less exposed , in matters of religion , to prejudices , &c. than you are ; because if you are your self wanting to your own soul , it is more likely that you will be brought to take care of it , if your neighbour be obliged to admonish and exhort you to it , than if he be not ; tho●…h it may fall out that he will not do what he is obliged to do in that case : so i think it cannot be denied , but the salvation of all mens souls is better provided for , if besides the obligation which every man has to take care of his own soul , ( and that which every man's neighbour has likewise to do it ) the magistrate also be ●…trusted and obliged to see that no man ●…trusted his soul , than it would be , if every man were left to himself in this matter : because though we should admit that the magistrate is not like to be , or is not ordinarily more concern'd for other mens souls , than they themselves are , &c. it is nevertheless undeni●…bly true still , that whoever neglects his soul , is more likely to be brought to take care of it , if the magistrate be obliged to do what lies in him to bring him to do it , than if he be not . which is enough to shew , that it is every man 's true interest , that the care of his soul should not be left to himself alone , but that the magistrate should be so far entrusted with it as i contend that he is . your complaint of my not having formally contradicted the words above cited 〈◊〉 of a. p. . looking as if there were some weighty argument in them : i must inform my reader , that they are subjoin'd to thos , wherein you recommend the use of force in 〈◊〉 of 〈◊〉 , by the gain those that are punish'd shall make by it , though it be misapplied by the magistrate to bring them to a wrong religion . so that these words of yours , all the hurt that comes to them by it , is all the 〈◊〉 that comes to men by a 〈◊〉 of the magistrate's power , when being of a 〈◊〉 religion he uses force to bring men to it . and then your proposition stands thus , that the suffering what you call tolerable inconveniences for their following the light of their own reasons , and the dictates of their own consciences , is no such mischief to mankind as to make it more eligible , that there should be no power vested in the magistrate to use force to bring men to the true religion , though the magistrates misapply this power , i. e. use it to bring men to their own religion when false . this is the sum of what you say , if it has any coherent meaning in it : for it being to shew the usefulness of such a power , vested in the magistrate , under the miscarriages and misapplications it is in common practice observed to be liable to , can have no other sense . but i having proved , that if such a power be by the law of nature vested in the magistrate , every magistrate is obliged to use it for the promoting of his religion as far as he believes it to be true , shall not much trouble my self , if like a man of art you should use your skill to give it another sense : for such is your natural talent or great caution , that you love to speak indesinitely , and as seldom as may be leave your self accountable for any propositions of a clear determined sense ; but under words of doubtful , but 〈◊〉 plausible signification , conceal a meaning , which plainly expressed would at first sight appear to contradict your own positions , or common sense : instances whereof more than one we have here in this sentence of yours . for , . the words tolerable inconveniences carry a very fair shew of some very 〈◊〉 matter ; and yet when we come to examine them , may comprehend any of those severities lately used in france . for these tolerable inconveniences are the same you in this very page and elsewhere call convenient penalties . convenient for what ? in this very place they must 〈◊〉 〈◊〉 , as may keep men from following their own groundless 〈◊〉 , unaccountable humours , and 〈◊〉 〈◊〉 . and you tell us , the magistrate may require men under convenient penalties to forsake their false religions , and imbrace the true . who now must be judg , in these cases , what are convenient penalties ? common sense will tell us , the magistrate that uses them : but besides we have your word for it , that the magistrate's prudence and experience inables him to judg best what penalties do agree with your rule of moderation , which as i have shewe is no rule at all . so that at last your tolerable inconveni●…●…ces are such as the magistrate shall judg convenient to oppose to mens prejudices , humours , and to seducers ; such as he shall think convenient to bring men from their false religions , or to punish their rejecting the true ; which whether they will not reach mens estates and liberties , or go as far as any the king of france has used , is more than you can be security for . . another set of good words we have here , which at first hearing are apt to ingage mens concern , as if too much could not be done to recover men from so perilous a state as they seem to describe ; and those are men following their own groundless prejudices , unaccountable humours , or crafty seducers . are not these expressions to set forth a deplorable condition , and to move pity in all that hear them ? enough to make the unattentive reader ready to cry out , help for the lord's sake ; do any thing rather than suffer such poor prejudiced seduced people to be eternally lost . whereas he that examines what persons these words can in your scheme describe , will find they are only such as any where dissent from those articles of faith and ceremonies of outward worship , which the magistrate , or at least you his director approve of . for whilst you talk thus of the true religion in general , ( and that so general , that you cannot allow your self to descend so near to particulars , as to recommend the searching and study of the scriptures to find it ) and that the power in the magistrates hands to use force , is to bring men to the true religion ; i ask , whether you do not think , either he or you must be judg , which is the true religion , before he can exercise that power ? and then he must use his force upon all those who dissent from it , who are then the prejudiced , humoursom , and seduced you here speak of . unless this be so , and the magistrate be judg , i ask , who shall resolve which is the prejudiced person , the prince with his politicks , or he that suffers for his religion ? which the more dangerous seducer , lewis the xlvth with his dragoons , or mr. claud with his sermons ? it will be no small difficulty to sind out the persons who are guilty of following groundless prejudices , unaccountable humours , or crafty seducers , unless in those places where you shall be graciously pleased to decide the question ; and out of the plenitude of your power and infallibility to declare which of the civil sovereigns now in being do , and which do not espouse the one only true religion , and then we shall certainly know that those who dissent from the religion of those magistrates , are these prejudiced , humourso●… , seduced persons . but truly as you put it here , you leave the matter very perplex'd , when you defend the eligibleness of vesting a power in the magistrates hands , to remedy by penalty mens following their own groundless prejudices , unaccountable humours , and cra●…y seducers , when in the same sentence you suppose the magistrate who is vested with this power , may inslict those penalties on men , for their following the light of their own reason , and the dictates of their own consciences ; which when you have considered , perhaps you will not think my answer so wholly besides the matter , though it shewed you but that one absurdity , without a formal contradiction to so loose and undetermin'd a proposition , that it required more pains to unravel the sense of what was covered under deceitful expressions , than the weight of the matter contained in them was worth . for besides what is already said to it : how is it possible for any one ( who had the greatest mind in the world to contradiction ) to deny it to be more eligible that such a power should be vested in the magistrate , till he knows , to whom you affirm it to be more eligible ? is it more eligible to those who suffer by it , for following the light of their own reason , and the dictates of their own consciences ? for these you know are gainers by it , for they know better than they did before where the truth does lie . is it more eligible to those who have no other thoughts of religion , but to be of that of their country without any farther examination ? or is it more eligible to those who think it their duty to examine matters of religion , and to follow that which upon examination appears to them the truth ? the former of these two make , i think , the greater part of mankind , though the latter be the better advised : but upon what grounds it should be more eligible to either of them , that the magistrate should , than that he should not have a power vested in him to use force to bring men to the true religion , when it cannot be imployed but to bring men to that which he thinks the true , i. e. to his own religion , is not easy to guess . or is it more eligible to the priests and ministers of national religions every-where , that the magistrate should be vested with this power ? who being sure to be orthodox , will have right to claim the assistance of the magistrate's power to bring those whom their arguments , or no arguments can prevail on , to imbrace their true religion , and to worship god in decent ways prese●…d by those to whom god has left the ordering of such matters . or last of all , is it more eligible to all mankind ? and are the magistrates of the world so careful or so lucky in the choice of their reli●…ion , that it would be an advantage to mankind , that they should have a right to do what in them lies , i. e. to use all the force they have , if they think convenient , to bring men to the religion they think true ? when you have told us to which of these or what other , it is more eligible ; i suppose the reader will without my contradicting it , see how little truth there is in it , or how little to your purpose . if you will pardon me for not having contradicted that passage of yours we have been considering , i will indeavour to make you amends in what you say in reply to my answer to it , and tell you that , notwithstanding all you say to the contrary , such a power as you would have to be vested in the magistrate , takes away the care of mens souls from themselves , and places it in the magistrate , rather than in themselves . for if when men have examined , and upon examination imbrace what appears to them the true religion , the magistrate has a right to treat them as misled by prejudice , humour , or seducers ; if he may use what force , and inslict what punishments he shall think convenient till they conform to the religion the magistrate judges the true ; i think you will scarce deny , but that the care of their souls is by such a power placed rather in the magistrate than in themselves , and taken as much from them as by force and authority it can be . this , whatever you pretend , is the power which your system places in the magistrate . nor can he upon your principles exercise it otherwise , as i imagine i have shewed . you speak here , as if this power , which you would have to be vested in the magistrate , did not at all discharge , but assist the care every one has or ought to have of his own soul. i grant , were the power you would place in the magistrate such as every man has to take care of his neighbour's soul , which is to express it self only by counsel , arguments and perswasion ; it left him still the free liberty of judging for himself ; and so the care of his soul remained still in his own hands . but if men be perswaded , that the wise and good god has vested a power in the magistrate , to be so far judg for them , what is the true religion , as to punish them for rejecting the religion which the magistrate thinks the true , when offer'd with such evidence as he judges sufficient to convince them ; and to punish them on till they consider so as to imbrace it ; what remains , but that they render themselves to the care and conduct of a guide that god in his goodness has appointed them , who having authority and commission from god to be judg for them , which is the true religion , and what are arguments proper and sufficient to convince any one of it ; and he himself being convinc'd of it , why should they be so foolish , as to suffer punishments in opposition to a power which is in the right , and they ought to submit to ? to what purpose should they , under the weight of penalties waste time and pains in examining , since whatever they should judg upon examination , the magistrate judging the arguments and reasons he offers for the truth of his religion , proper and sufficient to convince them , they must still lie under the punishment the magistrate shall think convenient till they do comply ? besides , when they are thus punished by their magistrate for not conforming , what need they examine ? since you tell them , it is not strictly necessary to salvation , that all that are of the true religion should understand the grounds of it . the magistrate being of the one only true religion , knows it to be so●… and he knows that that religion was tender'd to them with sufficient evidence , and therefore is obliged to punish them for rejecting it . this is that which men must upon your scheme suppose ; for it is , what you your self must suppose , before the magistrate can exercise that power you contend to be vested in him , as is evident to any one , who will put your system together , and particularly weigh what you say . when therefore men are put into such a state as this , that the magistrate may judg which is the true religion ; the magistrate may judg what is sufficient evidence of its truth ; the magistrate may be judg to whom it is tender'd with sufficient evidence , and punish them that reject it so proposed with such penalties as he also shall judg convenient , and all this by god's appointment , and an authority received from the wise and benign governor of all things , i ask , whether the care of mens souls are not taken out of their own hands , and put into the magistrates ? whether in such a state they can or will think there is any need , or that it is to any purpose for them to examine ? and whether this be a cure for the natural aversion that is in men to consider and weigh matters of religion ; and the way to force , or so much as incourage them to examine ? but , say you , the salvation of all mens souls is better provided for , if besides the obligation that every man has to take care of his own soul , the magistrate also be intrusted and obliged to see that no man neglect his own soul , than it would be if every man were left to himself in that matter . whatever ground another may have to say this , you can have none : you who give so good reason why conformists , though never so ignorant and negligent in examining matters of religion , cannot yet be punished to make them consider , must acknowledg that all mens salvation is not the better provided for by a power vested in the magistrate , which cannot reach the far greatest part of men , which are every-where the conformist to the national religion . you that plead so well for the magistrates not examining whether those that conform , do it upon reason and conviction , but say it is ordinary presumable they do so ; wherein i beseech you do you put this care of mens salvation that is placed in the magistrate ? even in bringing them to outward conformity to the national religion , and there leaving them . and are the souls of all mankind the better provided for , if the magistrates of the world are vested with a power to use force to bring men to an outward profession of what they think the true religion , without any other care of their salvation ? for ●…hither , and no farther , reaches their use of force in your way of applying it . give me leave therefore to trifle with you once again , and to desire you to lay your hand upon your heart , and tell me what mankind shall gain by the change ? for i hope by this time it is not so much a paradox to you , that if the magistrate be commissioned by god to take care of mens souls , in your way it takes away the care of mens souls from themselves in all those who have need of this assistance of the magistrate , i. e. all those who neglect to consider , and are averse to examination . one thing more give me leave to observe to you , and that is , that taking care of mens souls or taking care that they neglect not their souls , and laying penalties on them to bring them in outward profession to the national religion are two very different things , though in this place and elsewhere you confound them , and would have penal laws , requiring church-conformity , pass under the name of care of mens souls , for that is the utmost your way of applying force does or can reach to ; and what care is therein taken of mens souls , may be seen by the lives and knowledg observable in not a few conformists . this is not said to lay any blame on conformity , but to shew how improperly you speak , when you call penal laws made to promote conformity , and force used to bring men to it , a care of mens souls ; when even the exactest observers , and most zealous advancers of conformity may be as irreligious , ignorant , and vicious as any other men. in the first treatise we heard not a syllable of any other use or end of force in matters of religion , but only to make men consider . but in your second , being forced to own bare-faced the punishing of men for their religion , you call it , a vice to reject the true faith , and to refuse to worship god in decent ways prescribed by those to whom god has left the ordering of it ; and tell us , that it is a fault which may justly be punished by the magistrate , not to be of the national religion , where the true is the national religion . to make this doctrine of persecution seem limited , and go down the better , to your telling us it must be only where the national religion is the true , and that the penalties must be moderate and convenient ; both which limitations having no other judg but the magistrate , ( as i have shewed elsewhere ) are no li●… at all , you in words add a third , that in effect si●…nifies just as much as the other two : and that is , if there be s●…fficient means of instruction provided for all for instructing them in the truth of it ; of which provision the magistrate also being to be judg , your limitation●… leave him as free to punish all dissenters from his own religion , as any persecutor can wish : for what he will think sufficient means of instruction , it will be hard for you to say . in the mean time , as far as may be gathered from what you say in another place , we will examine what you think sufficient provision for instructing men , which you have expressed in these words ; for if the magistrate provides sufficiently for the instruction of all his subjects in the true religion , and then requires them all under convenient penalties to hearken to the teachers and ministers of it , and to profess and exercise it with one accord under their direction in publick assemblies . that which stumbles one at the first view of this your method of instruction is , that you leave it uncertain , whether dissenters must first be instructed , and then profess ; or else first profess , and then be instructed in the national religion . this you will do well to be a little more clear in the next time ; for you mentioning no instruction but in publick assemblies , and perhaps meaning it for a country where there is little other pains taken with dissenters but the confutation and condemnation of them in assemblies , where they are not , they must cease to be dissenters before they can partake of this sufficient means of instruction . and now for those who do with one accord put themselves under the direction of the ministers of the national , and hearken to these teachers of the true religion . i ask whether one half of those whereof most of the assemblies are made up , do or can ( so ignorant as they are ) understand what they hear from the pulpit ? and then whether if a man did understand , what in many assemblies ordinarily is delivered once a week there for his instruction , he might not yet at threescore years end be ignorant of the grounds and principles of the christian religion ? your having so often in your letter mentioned sufficient provision of instruction , has forced these two short questions from me . but i forbear to tell you what i have heard very sober people , even of the church of england , say upon this occasion : for you have warned me already , that it shall be interpreted to be a quarrel to the clergy in general , if any thing shall be taken notice of in any of them worthy to be mended . i leave it to those whose profession it is to judg , whether divinity be a science wherein men may be instructed by an harangue or two on●…e a week , upon any subject at a venture , which has no coherence with that which preceded , or that which is to follow , and this made to people that are ignorant of the first principles of it , and are not capable of understanding such ways of discourses . i am sure he that should think this a sufficient means of instructing people in any other science , would at the end of seven or twenty years find them very little advanced in it . and bating perhaps some terms and phrases belonging to it , would be as far from all true and useful knowledg of it as when they first began . whether it be so in matter●… of religion , those who have the oportunity to observe must judg . and if it appear that amongst those of the national church there be very many so ignorant , that there is nothing more frequent than for the ministers themselves to complain of it , it is manifest from those of the national church ( whatever may be concluded from dissenters ) that the means of instruction provided by the law , are not sufficient , unless that be sufficient means of instruction , which men of sufficient capacity for other things , may live under many years , and yet know very little by . if you say it is for want of consideration , must not your remedy of force be used to bring them to it ? or how will the magistrate answer for it , if he use force to make dissenters consider , and let those of his own church perish for want of it ? this being all one can well understand by your sufficient means of instruction , as you there explain it , i do not see but men who have no aversion to be instructed , may yet fail of it , notwithstanding such a provision . perhaps by exercising the true religion with one accord under the direction of the ministers of it in publick assemblies , you mean something farther ; but that not being an ordinary phrase , will need your explication to make it understood . chap. ii. of the magistrate's commission to use force in matters of religion . though in the foregoing chapter our examining your doctrine concerning the magistrates who may or may not use force in matters of religion , we have in several places happened to take notice of the commission whereby you authorize magistrates to act ; yet we shall in this chapter more particularly consider that commission . you tell us , to use force in matters of religion , is a duty of the magistrate as old as the law of nature , in which the magistrate's commission lies : for the scripture does not properly give it him , but supposes it . and more at large you give us an account of the magistrate's commission in these words : ●…is true indeed , the author and finisher of our faith has given the magistrate no new power or commission : nor was there any need that he should , ( if himself had any temporal power to give : ) for he found him already , even by the law of nature , the minister of god to the people for good , and bearing the sword not in vain , i. e. invested with coactive power , and obliged to use it for all the good purposes which it might serve , and for which it should be found needful ; even for the restraining of false and corrupt religion : as job long before ( perhaps before any part of the scriptures were written ) acknowledged , when he said , that the worshipping the sun or the moon , was an iniquity to be punished by the judg. but though our saviour has given the magistrates no new power , yet being king of kings , he expects and requires that they should submit themselves to his sc●…pter , and use the power which always belonged to them , for his service , and for the advancing his spiritual kingdom in the world. and even that charity which our great master so earnestly recommends , and so strictly requires of all his disciples , as it obliges all men to seck and promote the good of others , as well as their own , especially their spiritual and eternal good , by such means as their several places and relations enable them to use ; so does it especially oblige the magistrate to do it as a magistrate , i. e. by that power which enables him to do it above the rate of other men. so far therefore is the christian magistrate , when he gives his helping-hand to the furtherance of the gospel , by laying convenient penalties upon such as reject it , or any part of it , from using any other means for the salvation of mens souls , than what the author and finisher of our faith has directed , that he does no more than his duty to god , to his redeemer , and to his subjects , requires of him . christ , you say , has given . no new power or commission to the magistrate : and for this you give several reasons . . there was no need that he should ; yet it seems strange that the christian magistrates alone should have an exercise of coa●…ve power in matters of religion , and yet our saviour should say nothing of it , but leave them to that commission which was common to them with all other magistrates . the christian religion in cases of less moment is not wanting in its rules ; and i know not whether you will not charge the new testament with a great defect , if that law alone which teaches the only true religion , that law which all magistrates who are of the true religion , receive and embrace , should say nothing at all of so necessary and important a duty to those who alone are in a capacity to discharge it , but leave them only to that general law of nature , which others who are not qualified to use this force , have in common with them . this at least seems needful , if a new commission does not , that the christian magistrates should have been instructed what degree of force they should use , and been limited to your moderate penalties ; since for above these years , though they have readily enough found out your commission to use force , they never found out your moderate use of it , which is that alone which you assure us is useful and necessary . . you say , if our saviour had any temporal power to give ; whereby you seem to give this as a reason why he gave not the civil magistrate power to use force in matters of religion , that he had it not to give . you tell us in the same paragraph , that he is king of kings ; and he tells us himself , that all power is given unto him in heaven and in earth : so that he could have given what power , to whom , and to what purpose he had pleased : and concerning this there needs no if . . for he found him already by the law of nature invested with coactive power , and obliged to use it for all the good purposes which it might serve , and for which it should be found needful . he found also fathers , husbands , masters , invested with their distinct powers by the same law , and under the same obligation ; and yet he thought it needsul to prescribe to them in the use of those powers : but there was no need he should do so to the civil magistrates in the use of their power in matters of religion ; because tho fathers , husbands , masters , were liable to excess in the use of theirs , ye●… christian magistrates were not , as appears by their having always kept to those moderate measures , which you assure us to be the only necessary and useful . and what at last is their commission ? even that of charity , which obliges all men to seek and promote the good of others , especially their spiritual and eternal good , by such means as their several places and relations enable them to use , especially magistrates as magistrates . this duty of charity is well discharged by the magistrate as magistrate , is it not ? in bringing men to an outward profession of any , even of the true religion , and leaving them there ? but , sir , i ask you who must be judg , what is for the spiritual and eternal good of his subjects , the magistrate himself or no ? if not he himself , who for him ? or can it be done without any one's judging at all ? if he , the magistrate , must judg every-where himself what is for the spiritual and eternal good of his subjects , as i see no help for it●… if the magistrate be every-where by the law of nature obliged to promote their spiritual and eternal good , is not the true religion like to find great advantage in the world by the use of force in the magistrates hands ? and is not this a plain demonstration that god has by the law of nature given commission to the magistrate to use force for the promoting the true religion , since ( as it is evident ) the execution of such a commission will do so much more harm than good ? to shew that your indirect and at a distance vsefulness , with a general necessity of force , authorizes the civil power in the use of it , you use the following words ; that force does some service towards the making of scholars and artists , i suppose you will easily grant . give me leave therefore to ask , how it does it ? i suppose you will say , not by its direct and proper efficacy , ( for force is no more capable to work learning or arts , than the belief of the true religion in men by its direct and proper efficacy ; ) but by prevailing upon those who are designed for scholars or artists , to receive instruction , and to apply themselves to the use of those means and helps which are proper to make them what they are designed to be : that is , it does it indirectly , and at a distance . well then , if all the vsefulness of the force towards the bringing scholars or apprentices to the learning or skill they are designed to attain , be only an indirect and at a distance usefulness ; i pray what is it that warrants and authorizes schoolmasters , tutors or masters , to use force upon their scholars or apprentices , to bring them to learning , or the skill of their arts and trades , if such an indirect and at a distance usefulness of force , together with that necessity of it which experience discovers , will not do it ? i believe you will acknowledg that even such an vsefulness , together with that necessity , will serve the turn in these cases . but then i would fain know , why the same kind of vsefulness , joined with the like necessity , will not as well do it in the case before us ? i confess i see no reason why it should not ; nor do i believe you can assign any . you ask here , what authorizes schoolmasters or masters to use force on their scholars and apprentices , if such an indirect and at a distance usefulness , together with necessity , does not do it ? i answer , neither your indirect and at a distance vsefulness , nor the necessity you suppose of it . for i do not think you will say , that any schoolmaster has a power to teach , much less to use force on any one's child , without the consent and authority of the father : but a father , you will say , has a power to use force to correct his child to bring him to learning or skill in that trade he is designed to ; and to this the father is authorized by the usefulness and necessity of force . this i deny , that the meer-supposed usefulness and necessity of force authorizes the father to use it ; for then whenever he judg'd it useful and necessary for his son , to prevail with him to apply himself to any trade , he might use force upon him to that purpose ; which i think neither you nor any body else will say , a father has a right to do on his idle and perhaps married son at or years old . there is then something else in the case ; and whatever it be that authorizes the father to use force upon his child , to make him a prosicient in it , authorizes him also to chuse that trade , a●…t or science he would have him a proficient in : for the father can no longer use force upon his son , to make him attain any art or trade , than he can pres●…ribe to him the art or trade he is to attain . put your parallel now if you please : the father by the usefulness and n●…sity of force is authorized to use it upon his child , to make him attain any art or science ; therefore the magistrate is authorized to use force to bring men to the true religion , because it is useful and necessary . thus far you have used it , and you think it does well . but let us go on with the parallel : this usefulness and necessity of force authorizes the father to use it , to make his son apply himself to the use of the means and helps which are proper to make him what he is designed to be , no longer than it authorizes the father to design what his son shall be , and to chuse for him the art or trade he shall be of : and so the usefulness and necessity you suppose in force to bring men to any church , cannot authorize the magistrate to use force any farther , than he has a right to chuse for any one what church or religion he shall be of . so that if you will stick to this argument , and allow the parallel between a magistrate and a father , and the right they have to use force for the instructing of their subjects in religion , and children in arts , you must either allow the magistrate to have power to chuse what religion his subjects shall be of , which you have denied , or else that he has no power to use force to make them use means to be of it . a father being entrusted with the care and provision for his child , is as well bound in duty , as fitted by natural love and tenderness , to supply the defects of his tender age. when it is born , the child cannot move it self for the ease and help of natural necessities , the parents hands must supply that inability , and feed , cleanse and swaddle it . age having given more strength , and the exercise of the limbs , the parents are discharged from the trouble of putting meat into the mouth of the child , clothing or unclothing , or carrying him in their arms. the same duty and affection which required such kind of helps to the infant , makes them extend their thoughts to other cares for him when he is grown a little bigger ; 't is not only a present support , but a future comfortable subsistence begins to be thought on : to this some art or science is necessary , but the child's ignorance and want of prospect makes him unable to chuse . and hence the father has a power to chuse for him , that the flexible and docile part of life may not be squandred away , and the time of instruction and improvement be lost for want of direction . the trade or art being chosen by the father , 't is the exercise and industry of the child must acquire it to himself : but industry usually wanting in children , the spur which reason and fore●…ght gives to the endeavours of grown men , the father's rod and correction is fain to supply that want , to make him apply himself to the use of those means and helps which are proper to make him what he is designed to be . but when the child is once come to the state of manhood , and to be the possessor and free disposer of his goods and estate , he is then discharged from this discipline of his parents , and they have no longer any right to chuse any art , science , or course of life for him , or by force to make him apply himself to the use of those means which are proper to make him be what he designs to be . thus the want of knowledg to chuse a sit calling , and want of knowledg of the necessity of pains and industry to attain skill in it , puts a power into the parents hands to use force where it is necessary to procure the application and diligence of their children in that , which their parents have thought fit to set them to ; but it gives this power to the parents only , and to no other whilst they live ; and if they die whilst their children need it , to their substitutes ; and there it is safely placed : for since their want of knowledg during their non-age , makes them want direction ; and want of reason often makes them need punishment and force to excite their endeavours , and keep them intent to the use of those means that lead to the end they are directed to , the tenderness and love of parents will engage them to use it only for their good , and generally to quit it too , when by the title of manhood they come to be above the direction and discipline of children . but how does this prove that the magistrate has any right to force men to apply themselves to the use of those means and helps which are proper to make them of any religion , more than it proves that the magistrate has a right to chuse for them what religion they shall be of ? to your question therefore , what is it that warrants and authorizes schoolmasters , tutors and masters to use force upon their scholars or apprentices ? i answer , a commission from the father or mother , or those who supply their places ; for without that no indirect or at a distance vsefulness , or supposed necessity , could authorize them . but then you will ask , is it not this vsefulness and necessity that gives this power to the father and mother ? i grant it . i would fain know then , say you , why the same vsefulness joined wit●… the like necessity , will as well do in the case before us ? and i , sir , will as readily tell you : because the understanding of the parents is to supply the want of it in the minority of their children ; and therefore they have a right not only to use force to make their children apply themselves to the means of acquiring any art or trade , but to chuse also the trade or calling they shall be of . but when being come out of the state of minority , they are supposed of years of discretion to chuse what they will design themselves to be , they are also at liberty to judg what application and industry they will use for the attaining of it ; and then how negligent soever they are in the use of the means , how averse soever to instruction or application , they are past the correction of a schoolmaster , and their parents can no longer chuse or design for them what they shall be , nor use force to prevail with them to apply themselves to the use of those means and helps which are proper to make them what they are designed to be . he that imagines a father or tutor may send his son to school at thirty or forty years old , and order him to be whipp'd there , or that any indirect and at a distance usefulness will authorize him to be so used , will be thought fitter to be sent thither himself , and there to receive due correction . when you have consider'd 't is otherwise in the case of the magistrate using force your way in matters of religion ; that there his understanding is not to supply the defect of understanding in his subjects , and that only for a time ; that he cannot chuse for any of his subjects what religion he shall be of , as you your self confess ; and that this power of the magistrate , if it be ( as is claimed by you ) over men of all ages , parts and endowments , you will perhaps see some reason why it should not do in the case before us , as well as in that of schoolmasters and tutors , though you believe i cannot assign any . but , sir , will your indirect and at a distance vsefulness , together with your supposed necessity , authorize the master of the shoe-makers company to take any one who comes in his hands , and punish him for not being of the shoe-makers company , and not coming to their guild , when he , who has a right to chuse of what trade and company he will be , thinks it not his interest to be a shoe-maker ? nor can he or any body else imagine that this force , this punishment is used to make him a good shoe-maker , when it is seen and avowed that the punishments cease , and they are free from it who enter themselves of the company , whether they are really shoe-makers , or in earnest apply themselves to be so or no. how much it differs from this , that the magistrate should punish men for not being of his church , who chuse not to be of it , and when they are once entred into the communion of it , are punished no more , though they are as ignorant , unskilful , and unpractised in the religion of it as before : how much , i say , this differs from the case i proposed , i leave you to consider . for after all your pretences of using force for the salvation of souls , and consequently to make men really christians , you are fain to allow , and you give reasons for it , that force is used only to those who are out of your church : but whoever are once in it , are free from force , whether they be really christians , and apply themselves to those things which are for the salvation of their souls , or no. as to what you say , that whether they chuse it or no , they ought to chuse it ; for your magistrate's religion is the true religion , that is the question between you and them : but be that as it will , if force be to be used in the case , i have proved that be the magistrate's religion true or false , he , whilst he believes it to be true , is under an obligation to use force , as if it were true . but since you think your instance of children so weighty and pressing , give me leave to return you your question : i ask you then , are not parents as much authorized to teach their children their religion , as they are to teach them their trade , when they have designed them to it ? may they not as lawfully correct them to make them learn their catechise , or the principles of their religion , as they may to make them learn clenard's grammar ? or may they not use force to make them go to mass , or whatever they believe to be the worship of the true religion , as to go to school , or to learn any art or trade ? if they may , as i think you will not deny , unless you will say , that none but orthodox parents may teach their children any religion : if they may , i say then , pray tell me a reason ( if your argumen●… from the discipline of children be good ) why the magistrate may not use force to bring men to his religion , as well as parents may use force to instruct children , and bring them up in theirs ? when you have considered this , you will perhaps find some difference between the state of children and grown men , betwixt those under tutelage , and those who are free and at their own disposal ; and be inclined to think that those reasons which subject children in their non-age to the use of force , may not , nor do concern men at years of discretion . you tell us farther , that commonwealths are instituted for the attaining of all the benefits which political government can yield : and therefore if the spiritual and eternal interests of men may any way be procured or advanced by political government , the procuring and advancing those interests must in all reason be received amongst the ends of civil society , and so consequently fall within the compass of the magistrate's jurisdiction . concerning the extent of the magistrate's jurisdiction , and the ends of civil society , whether the author or you have begg'd the question , which is the chief business of your th , and two or three following pages , i shall leave it to the readers to judg , and bring the matter , if you please , to a shorter i●…ue . the question is , whether the magistrate has any power to interpose force in matters of religion , or for the salvation of souls ? the argument against it is , that civil societies are not constituted for that end , and the magistrate cannot use force for ends for which the common-wealth was not constituted . the end of a commonwealth constituted can be supposed no other , than what men in the constitution of , and entring into it propos'd ; and that could be nothing but protection from such injuries from other men , which they desiring to avoid , nothing but force could prevent or remedy : all things but this being as well attainable by men living in neighbourhood without the bonds of a commonwealth , they could propose to themselves no other thing but this in quitting their natural liberty , and putting themselves under the umpirage of a civil soveraign , who therefore had the force of all the members of the commonwealth put into his hands , to make his decrees to this end be obeyed . now since no man , or society of men can by their opinions in religion , or ways of worship , do any man who differed from them any injury , which he could not avoid or redress , if he desired it , without the help of force ; the punishing any opinion in religion , or ways of worship by the force given the magistrate , could not be intended by those who constituted , or entred into the commonwealth , and so could be no end of it , but quite the contrary . for force from a stronger hand to bring a man to a religion , which another thinks the true , being an injury which in the state of nature every one would avoid , protection from such injury is one of the ends of a commonwealth , and so every man has a right to toleration . if you will say , that commonwealths are not voluntary societies constituted by men , and by men freely entred into , i shall desire you to prove it . in the mean time allowing it you for good , that common-wealths are constituted by god for ends which he has appointed , without the consent and contrivance of men. if you say , that one of those ends is the propagation of the true religion , and the salvation of mens souls ; i shall desire you to shew me any such end expresly appointed by god in revelation ; which since , as you confess , you cannot do , you have recourse to the general law of nature , and what is that ? the law of reason , whereby every one is commissioned to do good. and the propagating the true religion for the salvation of mens souls , being doing good , you say , the civil soveraigns are commissioned and required by that law to use their force for those ends. but since by this law all civil soveraigns are commissioned and obliged alike to use their co●…ive power for the propagating the true religion , and the salvation of souls ; and it is not possible for them to execute such a commission , or obey that law , but by using force to bring men to that religion which they judg the true ; by which use of force much more harm than good would be done towards the propagating the true religion in the world , as i have shewed elsewhere : therefore no such commission , whose execution would do more harm than good , more hinder than promote the end for which it is supposed given , can be a commission from god by the law of nature . and this i suppose may satisfy you about the end of civil societies or commonwealths , and answer what you say concerning the ends attainable by them . but that you may not think the great position of yours , which is so often usher'd in with doubtless , ( for which you imagine you have sufficient warrant in a misapplied school-maxim ) is past over too slightly , and is not sufficiently answered ; i shall give you that farther satisfaction . you say , civil societies are instituted for the attaining all the benefits which civil society or political government can yield ; and the reason you give for it , because it has hitherto been universally acknowledged that no power is given in vain : and therefore if i except any of those benefits , i shall be obliged to admit that the power of attaining them was given in vain . and if i do admit it , no harm will follow in humane affairs : or if i may borrow an elegant expression of yours out of the foregoing leaf , the fortune of europe does not turn upon it . in the voluntary institution and bestowing of power , there is no absurdity or inconvenience at all , that power , sufficient for several ends , should be limited by those that give the power only to one or some part of them . the power which a general , commanding a potent army , has , may be enough to take more towns than one from the enemy ; or to suppress a domestick sedition , and yet the power of attaining those benefits , which is in his hand , will not authorize him to imploy the force of the army therein , if he be commission'd only to besiege and take one certain place . so it is in a commonwealth . the power that is in the civil soveraign is the force of all the subjects of the commonwealth , which supposing it sufficient for other ends , then the preserving the members of the commonwealth in peace from injury and violence : yet if those who gave him that power , limited the application of it to that sole end , no opinion of any other benefits attainable by it can authorize him to use it otherwise . our saviour tells us expresly , that all power was given him in heaven and earth . by which power i imagine you will not say , that the spiritual and eternal interest of those men whom you think need the help of political force , and of all other men too , could not any way be procured or advanced ; and yet if you will hear him in another place , you will find this power ( which being all power , could certainly have wrought on all men ) limited to a certain number : he says , thou hast given him [ i. e. thy son ] power over all flesh , that he should give eternal life to as many as thou hast given him . whether your universally acknowledged maxim of logick be true enough to authorize you to say , that any part of this power was given him in vain , and to inable you to draw consequences from it , you were best see . but were your maxim so true that it proved , that si●…ce it might indirectly and at a distance do some service towards the procuring or advancing the spiritual interest of some few subjects of a commonwealth , therefore force was to be imployed to that end ; yet that will searce make good this doctrine of yours ; doubtless commonwealths are instituted for the attaining all those benefits which political government can yield ; therefore if the spiritual and eternal interests of men may any way be procured or advanced by political government , the procuring and advancing those interests must in all reason be reckoned among the ends of civil societies , and so consequently fall within the compass of the magistrate's jurisdiction . for granting it true that commonwealths are instituted for the attaining all those benefits which political government can yield , it does not follow that the procuring and advancing the spiritual and eternal interest of some few members of the commonwealth by an application of power , which indirectly and at a distance , or by accident may do some service that way , whilst at the same time it prejudices a far greater number in their civil interests , can with reason be reckon'd amongst the ends of civil society . that commonwealths are instituted for these ends , viz. for the procuring , preserving and advancing mens civil interests , you say , no man will deny . to sacrifice therefore these civil interests of a great number of people , which are the allowed ends of the commonwealths , to the uncertain expectation of some service to be done indirectly and at distance to a far less number , as experience has always shewed those really converted to the true religion by force to be , if any at all cannot be one of the ends of the commonwealth . though the advancing of the spiritual and eternal interest be of insinite advantage to the persons who receive that benefit , yet if it can be thought a benefit to the commonwealth when it is procured them with the diminishing or destroying the civil interests of great numbers of their fellow-citizens , then the ravaging of an enemy , the plague , or a famine may be said to bring a benefit to the common-wealth : for either of these may indirectly and at a distance do some service towards the advancing or procuring the spiritual and eternal interest of some of those who suffer in it . in the two latter paragraphs , you except against my want of exactness in setting down your opinion i am arguing against . had it been any way to take off the force of what you say , or that the reader could have been misled by my words in any part of the question i was arguing against , you had h●…d reason to complain : if not , you had done better to ha●…e entertained the reader with a clearer answer to my argument , than spent your ink and his time needlesly , to shew such niceness . my argument is as good against your tenet in your own words , as in mine , which you except against : your words are , doubtless commonwealths are instituted for the attaining all the benefits which political government can yield ; and therefore if the spiritual and eternal interest of men may any way be procured 〈◊〉 advanced by political government , the procuring and advancing those interests , must in all reason be reckon'd amongst the ends of civil societies . to which i answer'd , that if this be so , then this position must be true , viz. that all societies whatsoever are instituted for the attaining all the benefits that they may any way yield ; there being nothing peculiar to civil society in the case , why that society should be instituted for the attaining all the benefits it can any way yield , and other societies not . by which argument it will follow , that all societies are instituted for one and the same end , i. e. for the attaining all the benefits that they can any way yield . by which account there will be no difference between church and state , a commonwealth and an army , or between a ●…amily and the east-india company ; all which have hitherto been thought distinct sorts of societies , instituted ●…or different ends. if your hypothesis hold good , o●…e of the ends of the family must be to preach the gospel , and administer the sacraments ; and one business of an army to teach languages , and propagate religion ; because these are benefits some way or other attainable by those societies ; unless you take want of commission and authority to be a sufficient imp●…diment : and that will be so in other cases . to which you reply , nor will it follow from hence that all societies are instituted for one and the same end , ( as you imagine it will ) unless you suppose all soci●…s inab●…d by the power they are indued with to attain the same ●…nd , which i believe no man hitherto did ever affirm . and therefore notwithstanding this position , the●…e may be still as great a difference as you please between church an●… state , a commonwealth and an army , or between a family and the east-india-company . which ●…veral societies , as they are instituted for different ends , so are th●…y likewise furnished with d●…fferent powers proportionate to their respective ends. in which the r●…ason you give to destroy my inference , i am to thank you for , if you understood the force of it , it being the very same i bring to shew that my inference from your way of arguing is good . i say , that from your way of reasonings about the ends of government , ` it would follow that all societies were instituted for one and the same end ; unless you take want of commission ` and authority to be a sufficient imp●…diment . and you tell me here it will not follow , unless i suppose all societies enabled by the powers they are indued with , to attain the same end ; which in other words is , unless i suppose all who have in their hands the force of any society , to have all of them the same commission . the natural force of all the members of any society , or of those who by the society can be procured to assist it , is in one sense called the power of that society . this power or force is generally put into some one or few persons hands with direction and authority how to use it , and this in another sense is called also the power of the society : and this is the power you here speak of , and in these following words , viz. several societies as they are instituted for different ends ; so likewise are they furnished with different powers proportionate to their respective ends. the power therefore of any society in this sense , is nothing but the authority and direction given to those that have the management of the force or natural power of the society , how and to what ends to use it , by which commission the ends of societies are known and distinguished : so that all societies wherein those who are intrusted with the management of the force or natural power of the society , have commission and authority to use the force or natural power of the society to attain the same benefits , are instituted for the same end. and therefore if in all societies those who have the management of the force or natural power of the society , are commission'd or authorized to use that force to attain all the benefits attainable by it , all societies are instituted to the same end : and so what i said will still be true , viz. ` that a family and an army , a commonwealth and a church , have all the same end. and if your hypothesis hold good , one of the ends of a family must be to preach the gospel , and administer the sacraments ; and one business of an army to teach languages , and propagate religion because these are benefits some way or other attainable by those societies ; unless you take want of commission and authority to be a sufficient impediment : and ` that will be so too in other cases . to which you have said nothing but what does confirm it , which you will a little better see , when you have considered that any benefit attainable by force or natural power of a society , does not pro●…e the society to be instituted for that end , till you also shew , that those to whom the management of the force of the society is intrusted , are comm●…ion to use it to that end. and therefore to your next paragraph , i shall think it answer enough to print here side by side with it , that paragraph of mine to which you intended it as an answer . l. . p. . t is a benefit to have true knowledg and philosophy imbraced and assented to , in any ci●…il society or government . but will you say therefore , that it is a benefit to the society , or one of the ends of government , that all who are not 〈◊〉 should be punished , to make men find out the truth , and pro●…s it ? this indeed might be thought a sit way to make some men imbrace the peripatetick philosophy , but not a proper way to find the truth . for , perhaps the peripatetick philosophy may not be true ; perh●…ps a great many have not time , nor parts to study it ; perhaps a great many who have studied it , cannot be con●…inced of the truth of it : and therefore it cannot be a benefit to the commonwealth , nor one of the ends of it , that these members of the society should be disturb'd , and diseas'd to no purpose , when they are guilty of no fault . for just the same reason , it cannot be a benefit to civil society , that men should be punished in denmark for not being lutherans ; in geneva for not being calvinists ; and in vienna for not being papists ; as a means to make them find out the true religion . for so , upon your grounds , men must be treated in those places , as well as in england for not being of the church of england . and then , i beseech you , consider the great benefit will accrue to men in society by this method ; and i suppose it will be a hard thing for you to prove , that ever civil governments were instituted to punish men for not being of this or that sect in religion ; however by accident , indirectly , and at a distance , it may be an occasion to one perhaps of a thousand , or an hundred , to ●…udy that controversy , which is all you expect from it . if it be a 〈◊〉 , pray tell me what benefit it is . a civil benefit it cannot be . for mens civil interests are disturb'd , injur'd , and impair'd by it . and what spiritual benefit that can be to any multitude of men , to be punished for dissenting from a false or erroneous profession , i would have you find out : unless it be a spiritual benefit to be in danger to be driven into a wrong way . for if in all differing sects , one is in the wrong , 't is a hundred to one but that from which any one dissents , and is punished for dissenting from , is the wrong . l. . p. . to your next paragraph , after what has already been said , i think it may ●…ffice to say as follows . though perhaps the perip●…tetick ●…hilosophy may not be true , ( and perhaps it is no great matter , if it be not ) yet the true religion is undoub●…dly true . and though perhaps a great many have not time , nor parts to study that philosophy , ( and perhaps it may be no great matter neither , if they have not ) yet all that have the true religion duly tender'd them , have time , and all , but idiots and mad-men , have parts likewise to study it , as much as it is necessary for them to study it . and though perhaps a great many who have studied that philosophy , cannot be convinced of the truth of it , ( which perhaps is no great wonder ) yet no man ●…ver studied the true religion with such care and diligence as he might and ought to use , and with an honest mind , but he was convinced of the truth of it . and that those who cannot otherwise be brought to do this , should be a little disturb'd and diseas'd to bring them to it , i take to be the interest , not only of those particular persons who by this means may be brought into the way of salvation , but of the commonwealth likewise , upon these two accounts . . because the true religion , which this method propagates , makes good men ; and good men are always the best subjects , or members of a common-wealth ; not only as they do more sincerely and zealously promote the publick good , than other men ; but likewise in regard of the favour of god , which they often procure to the societies of which they are members . and , . because this care in any comm●…ealth , of god's honour and mens salvation , entitles 〈◊〉 〈◊〉 his special protection and blessing . so that where this method is used , it proves both a spiritual and a civil benefit to the commonwealth . you tell us , the true religion is undoubtedly true . if you had told us too , who is undoubtedly judg of it , you had put all past doubt : but till you will be pleased to determine that , it will be undoubtedly true , that the king of denmark is as undoubtedly judg of it at copenhagen , and the emperor at vienna , as the king of england in this island : i do not say they judg as right , but they are by as much right judges , and therefore have as much right to punish those who dissent from lutheranism and popery in those countries , as any other civil magistrate has to punish any dissenters from the national religion any where else . and who can deny but these briars and thorns laid in their way by the penal laws of those countries , may do some service indirectly and at a distance , to bring men there severely and impartially to examine matters of religion , and so to imbrace the truth that must save them , which the bare outward profession of any religion in the world will not do ? this true religion which is undoubtedly true , you tell us too , never any body studied with such care and diligence as he might and ought to use , and with an honest mind , but he was convinced of the truth of it . if you will resolve it in your short circular way , and tell me such diligence as one ought to use , is such diligence as brings one to be convinced , it is a question too easy to be asked . if i should desire to know plainly what is to be understood by it , it would be a question too hard for you to answer , and therefore i shall not trouble you with demanding what this diligence which a man may and ought to use , is ; nor what you mean by an honest mind . i only ask you , whether force , your way applied , be able to produce them ? that so the commonwealth may have the benefits you propose from mens being convinced of , and consequently imbracing the true religion , which you say no body can miss , who is brought to that diligence , and that honest mind . the benefits to the commonwealth are , . that the true religion that this method propagates , makes good men , and good men are always the best subjects , and often procure the favour of god to the society they are members of . being forward enough to grant that nothing contributes so much to the benefit of a society , as that it be made up of good men , i began presently to give into your method , which promises so sure a way to make men so study the true religion , that they cannot miss the being convinced of the truth of it , and so hardly avoid being really of the true religion , and consequently good men. but that i might not mistake in a thing of that consequence , i began to look about in those countries where force had been made use of to propagate what you allowed to be the true religion , and found complaints of as great a scarcity of good men there , as in other places . a friend whom i discoursed on this point , said , it might possibly be that the world had not yet had the benefit of your method : because law-makers had not yet been able to find that just temper of penalties on which your propagation of the true religion was built ; and that therefore it was great pity you had not yet discovered this great secret , but 't was to be hoped you would . another , who stood by , said , he did not see how your method could make men it wrought on , and brought to conformity , better than others , unless corrupt nature with impunity were like to produce better men in one outward profession than in another . to which i replied , that we did not look on conformists through a due medium ; for if we did with you allow it presumable that all who consormed did it upon conviction , there could be no just complaint of the scarcity of good men : and so we got over that difficulty . the second benefit you say your use of force brings to the commonwealth , is , that this care in any commonwealth of god's honour and mens salvation , entitles it to his special protection and blessing . then certainly all commonwealths that have any regard to the protection and blessing of god , will not neglect to intitle themselves to it , by using of force to promote that religion they believe to be true . but i beseech you what care is this of the honour of god , and mens salvation , you speak of ? is it , as you have owned it , a care by penalties to make men outwardly conform , and without any farther care or inquiry to presume that they do it upon conviction , and with a sincere imbracing of , and obedience to the truth ? but if the honour of god and mens salvation , consists not in an outward conformity to any religion , but in something farther , what blessing they may expect whose care goes so far , and then presume the rest , which is the hardest part , and the●…efore least to be presumed , the prophe●… jeremy will tell you , who says , cursed be he that does the work of the lord negligently : which those who think it is the magistrate's business to use force to bring men heartily to imbrace the truth that must save them , were best seriously to consider . your next paragraph containing nothing but positions of yours , which you suppose elsewhere proved , and i elsewhere examined , 't is not fit the reader should be troubled any farther about them . i once knew a gentleman , who having crak'd himself with an ungovernable ambition , could never afterwards hear the place he aimed at mentioned , without shewing marks of his distemper . i know not what the matter is , that when there comes in your way but the mention of secular power in your or ecclesiasticks hands , you cannot contain your self : we have instances of it in other parts of your letter ; and here again you fall into a fit , which since it produces rather marks of your breeding , than arguments for your canse , i shall leave them as they are to the reader , if you can make them go down with him for reasons from a grave man , or for a sober answer to what i say in that and the following paragraph . much-what of the same size is your ingenious reply to what i say in the next paragraph , viz. that commonwealths , or civil societies and governments , if you will believe the judiciou●… mr. hooker , are , as st. peter calls them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrivance and institution of man. to which you smartly reply , for your choler was up , `●…is well for st. peter that he had the judicious mr. hooker on his side . and it would have been well for you too to have seen that mr. hooker's authority was made use of not to confirm the authority of st. peter , but to confirm that sense i gave of st. peter's words , which is not so clear in our translation , but that there are those who , as i doubt not but you know , do not allow of it . but this being said when passion it seems rather imployed your ●…it than your judgment , though nothing to the purpose , may yet perhaps indirectly and at a distance do some service . and now , sir , if you can but imagine that men in the corrupt state of nature might be authorized and required by reason , the law of nature , to avoid the inconveniences of that state , and to that purpose to put the power of governing them into some one or more mens hands , in such forms , and under such agreements as they should think sit : which governours so set over them for a good end by their own choice , though they received all their power from those , who by the law of nature had a power to confer it on them , may very ●…tly be called powers ordained of god , being chosen and 〈◊〉 by those who had authority from god so to do . for he that recei●…es commission ( limited according to the 〈◊〉 of him that gives it ) from another who had authority from his prince so to do , may truly be said , so far as his commission reaches , to be appointed or ordained by the prince himself . which may serve as an answer to your two next paragrap●… , ●…nd to shew that there is no opposition or difficulty in all 〈◊〉 st. peter , st. paul , or the judicious mr. hooker says ; nor any thing , in what either of them says , to your purpose . and tho it be true , those powers that are , are ordained of god ; yet it may nevertheless be true , that the power any one has , and the ends for which he has it , may be by the contrivance and appointment of men. to my saying , the ends of commonwealths appointed by the institutors of them , could not be their spiritual and eternal interest , because they could not stipulate about those one with another , nor submit this interest to the power of the society , or any soveraign they should set over them . you reply , very true , sir ; but they can submit to be punished in their temporal interest , if they de●…ise or neglect those greater interests . how they can submit to be punished by any men in their temporal interest , for that which they cannot submit to be judg'd by any man , when you can shew , i shall admire your politicks . besides , if the compact about matters of religion be , that those should be punished in their temporal , who neglect or despise their eternal interest , who i beseech you is by this agreement rather to be punished , a sober dissenter , who appears concerned for religion and his salvation , or an irreligious prophane or debauched conformist ? by such as despise or neglect those gr●…ate interests , you here mean only dissenters from the national religion : for those only you punish , though you represent them under such a description as belongs not peculiarly to them ; but that matter●… not , so long as it best sutes your occasion . in your next paragraph you wonder at my news from the west-indies , i suppose because you sound it not in your books of europe or asia . but whatever you may think , i assure you all the world is not ●…ile end. but that you may be no more surprized with news , let me ask you , whether it be not possible that men , to whom the rivers and woods a●…orded the spontaneous provisions of life , and so with no private possessions of land , had no inlarged desires after r●…hes or power , should live together in society , make on●… peo●…e of one language under one chieftain , who shall have no oth●… power but to command them in time of war agai●…t 〈◊〉 〈◊〉 enemies , without any municipal laws , judges , 〈◊〉 ●…ny ●…rson with superiority establish●…d amongst them , but 〈◊〉 all their private differences , if any a●…ose , by the extempory determination of their neighbours , or of arbitrators 〈◊〉 by the partie●… . i ask you whether in such a commonwealth , the chiestain who was the only man of authority amongst them , had any power to use the force of the commonwealth to any other end but the defence of it against an enemy , though other benefits were attainable by it ? the paragraph of mine to which you mean your next for an answer , shall answer for it self . l. . p. . you quote the author's argument , which he brings to prove that the care of souls is not committed to the magistrate , in these words : it is not committed to him by god because it appears not god has ever given any such authority to one man over another , as to compel any one to his religion . this , when first i read it , i confess i thought a good argument . but you say , this is quite besides the business ; and the reason you give , is ; for the authority of the magistrate is not an authority to compel any one to his religion , but only an authority to procure all his subjects the means of discovering the way of salvation , and to pr●…cure withal , as much as in him lies , that 〈◊〉 ●…emain ignorant of it , &c. i f●…r , sir , you forget your self . the author was not writing against your new hypothesis , before it was known in the world. he may be excused , if he had not the gift of prophecy , to argue against a notion which was not yet started . he had in view only the laws hitherto made , and the punishments ( in matters of religion ) in use in the world. the penalties , as i take it , are laid on men for being of different ways of religion : which , what is it other but to compel them to relinquish their own , and to conform themselves to that from which they differ ? if this be not to compel them to the magistrate's religion , pray tell us what is ? this must be necessarily so understood ; unless it can be supposed that the law intends not to have that done , which with penalties it commands to be done ; or that punishments are not compulsion , not that compulsion the author complains of . the law says , do this , and live ; embrace this doctrine , conform to this way of worship , and be at ease , and free ; or else be fined , imprisoned , banished , burnt . if you can shew among the laws that have been made in england concerning religion , ( and i think i may say any where else ) any one that punishes men for not having impartially examined the religion they have embraced or refused , i think i may yield you the cause . law-makers have been generally wiser than to make laws that could not be executed : and therefore their laws were against nonconformists , which could be known ; and not for impartial examination , which could not . 't was not then besides the author's business , to bring an argument against the persecutions here in fashion . he did not know that any one , who was so free as to acknowledg that the magistrate has not an authority to compel any one to his religion , and thereby at once ( as you have done ) give up all the laws now in force against dissenters , had yet rods in store for them , and by a new trick would bring them under the lash of the law , when the old pretences were too much exploded to serve any longer . have you never heard of such a thing as the religion establish'd by law ? which is it seems the lawful religion of a country , and to be complied with as such . there being such things , such notions yet in the world , it was not quite besides the author's business to alledg , that god never gave such authority to one man over another , as to compel any one to his religion . i will grant , if you please , religion establish'd by law is a pretty odd way of speaking in the mouth of a christian , ( and yet it is much in fashion ) as if the magistrate's authority could add any force or sanction to any religion , whether true or false . i am glad to find you have so far considered the magistrate's authority , that you agree with the author , that he hath none to compel men to his religion : much less can he , by any establishment of law , add any thing to the truth or validity of his own , or any religion whatsoever . that above-annexed is all the answer you think this paragraph of mine deserves . but yet in that little you say , you must give me leave to take notice , that if , as you say , the magistrate's authority may do much towards the upholding and preserving the true religion within his jurisdiction ; so also may it do much towards the upholding and preserving of a false religion , and in that respect , if you say true , may be said to establish it . for i think i need not mind you here again , that it must unavoidably depend upon his opinion , what shall be established for true , or rejected as false . and thus you have my thoughts concerning the most material of what you say touching the magistrate's commission to use force in matters of religion , together with some incident places in your answer , which i have taken notice of as they have come in my way . chap. iii. who are to be punished by your scheme . to justify the largeness of the author's toleration , who would not have jews , mahometans and pagans excluded from the civil rights of the commonwealth , because of their religion ; i said , i feared it will hardly be believed , that we pray in earnest for their conversion , if we exclude them from the ordinary and probable means of it , either by driving them from us , or persecuting them when they are among us . you reply ; now i confess i thought men might live quietly enough among us , and enjoy the protection of the government against all violence and injuries , without being endenizon'd , or made members of the commonwealth ; which alone can entitle them to the civil rights and privileges of it . but as to jews , mahometans and pagans , if any of them do not care to live among us , unless they may be admitted to the rights and privileges of the common-wealth ; the refusing them that favour is not , i suppose , to be looked upon as driving them from us , or excluding them from the ordinary and probable means of conversion ; but as a just and necessary caution in a christian commonwealth , in respect to the members of it : who , if such as profess judaism , or mahometanism , or paganism , were permitted to enjoy the same rights with them , would be much the more in danger to be seduced by them ; seeing they would lose no worldly advantage by such a change of their religion : whereas if they could not turn to any of those religions , without forfeiting the civil rights of the commonwealth by doing it , 't is likely they would consider well before they did it , what ground there was to expect that they should get any thing by the exchange , which would countervail the loss they should sustain by it . i thought protection and impunity of men , not offending in civil things , might have been accounted the civil rights of the commonwealth , which the author meant : but you , to make it seem more , add the word privileges . let it be so . live amongst you then jews , mahometans , and pagans may ; but endenizon'd they must not be . but why ? are there not those who are members of your commonwealth , who do not imbrace the truth that must save them , any more than they ? what think you of so●…inians , papists , anabaptists , quakers , presbyterians ? if they do not reject the truth necessary to salvation , why do you punish them ? or if some that are in the way to perdition , may be members of the commonwealth , why must these be excluded upon the account of religion ? for i think there is no great odds , as to saving of souls ( which is the only end for which they are punished ) amongst those religions , each whereof will make those who are of it miss salvation . only if there be any fear of seducing those who are of the national church , the danger is most from that religion which comes nearest to it , and most resembles it . however , this you think but a just and necessary caution in a christian commonwealth in respect of the members of it . i suppose ( for you love to speak doubtfully ) these members of a christian common-wealth you take such care of , are members also of the national church , whose religion is the true ; and therefore you call them in the next paragraph , subjects of christ's kingdom , to whom he has a special regard . for dissenters , who are punished to be made good christians , to whom force is used to bring them to the true religion , and to the communion of the church of god , 't is plain are not in your opinion good christians , or of the true religion ; unles , you punish them to make them what they are already . the dissenters therefore who are already perverted , and reject the truth that must save them , you are not , i suppose , so careful of , lest they should be seduced . those who have already the plague , need not be guarded from infection : nor can you fear that men so desperately perverse , that penalties and punishments , joined to the light and strength of the truth , have not been able to bring from the opinions they have espoused , into the communion of the church , should be seduced to judaism , 〈◊〉 , or paganism , neither of which has the advantage of truth ●…r interest to prevail by . 't is therefore those of the national church , as i conclude also from the close of this paragraph , ( where you speak of god's own peculiar people ) wh●…re you think would be much the more in danger to be seduced by them , if they were 〈◊〉 , since they would lose no worldly advantage by such a change of their religion , i. e. by quitting the national church , to turn jews , mahometans or pagans . this shews , whatever you say of the sufficient means of instruction provided by the law , how well you think the members of the national church are instructed in the true religion . it shews also , whatever you say of its being presumable that they imbrace it upon conviction , how much you are satisfied that the members of the national church are convinc'd of the truth of the religion they profess , or rather herd with , since you think them in great danger to change it for judaism , mahometism , or paganism it self upon equal terms , and because they shall lose no worldly advantage by such a change. but if the forseiting the civil rights of the commonwealth , be the proper remedy to keep men in the communion of the church , why is it used to keep men from judaism or paganism , and not from phanaticism ? upon this account why might not jews , pagans and mahometans be admitted to the rights of the commonwealth , as far as papists , independents , and quakers ? but you distribute to every one according to your good pleasure ; and doubtless are fully justified by these following words : and whether this be not a reasonable and necessary caution , any man may judg , who does but consider within how few ages after the flood superstition and idolatry prevailed over the world , and how apt even god's own peculiar people were to receive that mortal infection notwithstanding all that he did to keep them from it . what the state of religion was in the first ages after the flood , is so imperfectly known now , that as i have shewed you in another place , you can make little advantage to your cause from thence . and since it was the same corruption then , which as you own , withdraws men now from the true religion , and hinders it from prevailing by its own ●…ight , without the assistance of force ; and it is the same corruption that keeps dissenters , as well as jews , mahometuns and pagans , from imbracing of the truth : why differ●…nt degrees of punishments should be used to them , till there be sound in them disserent degrees of 〈◊〉 , would need some better reason . why this common pravity of 〈◊〉 nature should make 〈◊〉 , 〈◊〉 or paganism more catching than any sort of nonconformity , which ●…inders 〈◊〉 from imbracing the true religion ; ●…o that jews , 〈◊〉 and pagans must , for ●…ear of infe●…ting others , be shut out from ●…he commonwealth , when others are not , i would 〈◊〉 know 〈◊〉 whatever it was that so disposed the jews to idolatry before the captivity , sure it is , they firmly resisted it , and refused to change , not only where they might have done it on equal terms , but have had great advantage to boot ; and therefore 't is possible that there is something in this matter , which neither you nor i do fully comprehend , and may with a becoming humility sit down and confess , that in this , as well as other parts of his providence , god's ways are past finding out . but this we may be certain from this instance of the jews , that it is not reasonable to conclude , that because they were once inclin'd to idolatry , that therefore they , or any other people are in danger to turn pagans , whenever they shall lose no worldly advantage by such a change. but if we may oppose nearer and known instances to more remote and uncertain , look into the world , and tell me , since jesus christ brought life and immortality to light through the gospel , where the christian religion meeting judaism , mahometism or paganism upon equal terms , lost so plainly by it , that you have reason to suspect the members of a christian commonwealth would be in danger to be seduced to either of them , if they should lose no worldly advantage by such a change of their religion , rather than likely to increase among them ? till you can find then some better reason for excluding jews , &c. from the rights of the commonwealth , you must give us leave to look on this as a bare pretence . besides , i think you are under a mistake , which shews your pretence against admitting jews , mahometans and pagans , to the civil rights of the commonwealth , is ill grounded ; for what law i pray is there in england , that they who turn to any of those religions , forfeit the civil rights of the commonwealth by doing it ? such a law i desire you to shew me ; and if you cannot , all this pretence is out of doors , and men of your church , since on that account they would lose no worldly advantage by the change , are in as much danger to be seduced , whether jews , mahometans and pagans , are indenizon'd or no. but that you may not be thought too gracious , you tell us , that as to pagans particularly you are so far from thinking that they ought not to be excluded from the civil rights of the commonwealth , because of their religion , that you cannot see how their religion can be suffered by any commonwealth that knows and worships the only true god , if they would be thought to retain any jealousy for his honour , or even for that of humane nature . thus then you order the matter ; jews and mahometans may be permitted to live in a christian commonwealth with the exercise of their religion , but not be endenizon'd : pagans may also be permitted to live there , but not to have the exercise of their religion , nor be endenizon'd . this according to the best of my apprehension is the sense of your words ; for the clearness of your thoughts , or your cause does not always suffer you to speak plainly and directly ; as here , having been speaking a whole page before what usage the persons of jews , mahometans and pagans were to have , you on a sudden tell us their religion is not to be suffered , but say not what must be done with their persons . for do you think it reasonable that men who have any religion , should live amongst you without the exercise of that religion , in order to their conversion ? which is no other but to make them down-right irreligious , and render the very notion of a deity insignificant , and of no influence to them in order to their conversion : it being less dangerous to religion in general , to have men ignorant of a deity , and so without any religion ; than to have them acknowledg a superiour being , but yet to teach or allow them to neglect or refuse worshipping him in that way , that they believe he requires , to render them acceptable to him : it being a great deal less fault ( and that which we were every one of us once guilty of ) to be ignorant of him , than acknowledging a god , and not to pay him the honour which we think due to him . i do not see therefore how those who retain any jealousy for the honour of god , can permit men to live amongst them in order to their conversion , and require of them not to honour god according to the best of their knowledg : unless you think it a preparation to your true religion , to require men sensibly and knowingly to affront the deity ; and to perswade them that the religion you would bring them to , can allow men to make bold with the sense they have of him , and to refuse him the honour which in their consciences they are perswaded is due to him , which must to them and every body else appear inconsistent with all religion . since therefore to admit their persons without the exercise of their religion , cannot be reasonable , nor conducing to their conversion ; if the exercise of their religion , as you say , be not to be suffered among us till they are converted , i do not see how their persons can be suffered among us , if that exception must be added , till they are converted ; and whether then they are not excluded from the ordinary means of conversion , i leave you to consider . i wonder this necessity had not made you think on another way of their having the ordinary means of conversion , without their living amongst us , that way by which in the beginning of christianity it was brought to the heathen world by the travels and preaching of the apostles . but the successors of the apostles are not , it seems , successors to this part of the commission , go and teach all nations . and indeed it is one thing to be an ambassador from god to people that are already converted , and have provided good benefices , another to be an ambassador from heaven in a country where you have neither the countenance of the magistrate , nor the devout obedience of the people . and who sees not how one is bound to be zealous for the propagating of the true religion , and the convincing , converting and saving of souls , in a country where it is establish'd by law ? who can doubt but that there those who talk so much of it , are in earnest ? though yet some men will hardly forbear doubting , that those men , however they pray for it , are not much concerned for the conversion of pagans , who will neither go to them to instruct them , nor suffer them to come to us for the means of conversion . 't is true what you say , what pagans call religion is abomination to the almighty . but if that requires any thing from those who retain any jealousy for the honour of god , it is something more than barely about the place where those abominations shall be committed . the true concern for the honour of god is not , that idolatry should be shut out of england , but that it should be lessen'd every where , and by the light and preaching of the gospel be banished out of the world. if pagans and idolaters are , as you say , the greatest dishonour conceivable to god almighty , they are as much so on t'other side of tweed , or the sea , as on this ; for he from his throne equally beholds all the dwellers ●…on earth . those therefore who are truly jealous for the honour of god will not , upon the account of his honour , be concerned for their being in this or in that place , while there are idolaters in the world ; but that the number of those who are such a dishonour to him , should every day be as much as possible diminished , and they be brought to give him his due tribute of honour and praise in a right way of worship . 't is in this that a jealousy , which is in earnest for god's honour , truly shews it self , in wishing and indeavouring to abate the abomination , and drive idolatry out of the world , not in driving idolaters out of any one country , or sending them away to places and company , where they shall find more incouragement to it . 't is a strange jealousy for the honour of god , that looks not beyond such a mountain or river as divides a christian and pagan country . where-ever idolatry is committed , there god's honour is concerned ; and thither mens jealousy for his honour , if it be sincere indeed , will extend , and be in pain to lessen and take away the provocation . but the place god is provoked and dishonoured in , which is a narrow consideration in respect of the lord of all the earth , will no otherwise imploy their zeal , who are in earnest , than as it may more or less conduce to the conversion of the offenders . but if your jealousy for the honour of god , ingages you so far against mens committing idolatry in certain places , that you think those ought to be excluded from the rights of the commonwealth , and not to be suffered to be denizons , who according to that place in the romans brought by you , are without excuse , because when they knew god , they glorified him not as god , but became vain in their imaginations , and changed the glory of the incorruptible god into an image made like to corruptible man. i shall only change some of the words in the text you cite out of isaiah ; i have baked part thereof on the coals , and eaten it , and shall i make the residue thereof a god ? shall i fall down to that which comes of a plant ? and so leave them with you to consider whether your jealousy in earnest carries you so far as you talk of ; and whether when you have looked about you , you are still of the mind , that those who do such things should be disfranchised and sent away , and the exercise of no such religion be any where permitted amongst us ? for those things are no less an ahomination to god under a christian than pagan name . one word more i have to say to your jealousy for the honour of god , that if it be any thing more than in talk , it will set it self no less earnestly against other abominations , and the practisers of them than against that of idolatry . as to that in job xxxi . , , . where he says idolatry is to be punished by the judg ; this place alone , were there no other , is sufficient to confirm their opinion , who conclude that book to be writ by a jew . and how little the punishing of idolatry in that commonwealth concerns our present case , i refer you for information to the author's letter . but how does your jealousy for the honour of god , carry you to an exclusion of the pagan religion from amongst you , but yet admit of the jewish and mahometan ? or is not the honour of god concern'd in their denying our saviour ? you go on , but as to the converting jews , mahometans and pagans to christianity , i fear there will be no great progress made in it , till christians come to a better agreement and vnion among themselves . i am sure our saviour prayed that all th●…t should believe in him , might be one in the father and him , ( i. e. i suppose in that holy religion which he taught them from the father ) that the world might believe that the father had sent him : and therefore when he comes to make inquisition , why no more ●…ews , m●…hometans and pagans have been converted to his religion ; i very much fear that a great part of the blame will be found to l●…e upon the authors and promoters of sects and divisions among the professors of it : which therefore , i think , all that are guilty , and all that would not be guilty , ought well to consider . i easily grant that our saviour pray'd that all might be one in that holy religion which he taught them , and in that very prayer teaches what that religion is , this is life eternal , that they might know thee the only true god , and jesus christ whom thou hast 〈◊〉 . but must it be expected , that therefore they should all be of one mind in things not necessary to salvation ? for whatever unity it was our saviour pray'd for here , 't is certain the apostles themselves did not all of them agree in every thing : but even the chief of them have had differences amongst them in matters of religion , as appears , gal. ii. . an agreement in truths necessary to salvation , and the maintaining of charity and brotherly kindness with the diversity of opinions in other things , is that which will very well consist with christian unity , and is all possibly to be had in this world , in such an incurable weakness and difference of mens understandings . this probably would contribute more to the conversion of jews , mahometans and pagans , if there were proposed to them and others , for their admittance into the church , only the plain and simple truths of the gospel necessary to salvation , than all the fruitless pudder and talk about uniting christians in matters of less moment , according to the draught and prescription of a certain set of men any where . what blame will lie on the authors and promoters of sects and divisions , and ( let me add ) animosities amongst christians , when christ comes to make inquisition why no more jews , mahometans and pagans were converted , they who are concerned ought certainly well to consider . and to abate in great measure this mischief for the future , they who talk so much of sects and divisions , would do well to consider too , whether those are not most authors and promoters of sects and divisions , who impose creeds , ceremonies and articles of mens making ; and make things not necessary to salvation , the necessary terms of communion . excluding and driving from them such as out of conscience and perswasion cannot assent and submit to them ; and treating them as if they were utter aliens from the church of god , and such as were deservedly shut out as unfit to be members of it : who narrow christianity within bounds of their own making , and which the gospel knows nothing of ; and often for things by themselves confessed indifferent , thrust men out of their communion , and then punish them for not being of it . who sees not , but the bond of unity might be preserved , in the different perswasions of men concerning things not necessary to salvation , if they were not made necessary to church-communion ? what two thinking men of the church of england are there , who differ not one from the other in several material points of religion ? who nevertheless are members of the same church , and in unity one with another . make but one of those points the shibboleth of a party , and erect it into an article of the national church , and they are presently divided ; and he of the two , whose judgment happens not to agree with national orthodoxy , is immediately cut off from communion . who i beseech you is it in this case that makes the sect ? is it not those who contract the church of christ within limits of their own contrivance ? who by articles and ceremonies of their own forming , separate from their communion all that have not perswasions which just jump with their model ? 't is frivolous here to pretend authority . no man has or can have authority to shut any one out of the church of christ , for that for which christ himself will not shut him out of heaven . whosoever does so , is truly the author and promoter of s●…hism and division , sets up a sect , and tears in pieces the church of christ , of which every one who believes , and practises what is necessary to salvation , is a part and member ; and cannot , without the guilt of schism , be separated from , or kept out of its external communion . in this lording it over the heritage of god , and thus overseeing by imposition on the unwilling , and not consenting , which seems to be the meaning of st. peter , most of the lasting sects which so mangle christianity , had their original , and continue to have their support : and were it not for these establish'd sects under the specious names of national churches , which by their contracted and arbitrary limits of communion , justify against themselves the separation and like narrowness of others , the difference of opinions which do not so much begin to be , as to appear and be owned under toleration , would either make no sect nor division ; or else if they were so extravagant as to be opposite to what is necessary to salvation , and so necessitate a separation , the clear light of the gospel , joined with a strict discipline of manners , would quickly chase them out of the world. but whilst needless impositions , and moot points in divinity are established by the penal laws of kingdoms , and the specious pretences of authority , what hopes is there that there should be such an union amongst christians any where , as might invite a rational turk or infidel to imbrace a religion , whereof he is told they have a revelation from god , which yet in some places he is not suffered to read , and in no place shall he be permitted to understand for himself , or to follow according to the best of his understanding , when it shall at all thwart ( though in things confessed not necessary to salvation ) any of those select points of doctrine , discipline , or outward worship , whereof the national church has been pleased to make up its articles , polity , and ceremonies ? and i ask , what a sober sensible heathen must think of the divisions amongst christians not owing to toleration , if he should find in an island , where christianity seems to be in its greatest purity , the south and north parts establishing churches upon the differences of only whether fewer or more , thus and thus chosen , should govern ; tho the revelation they both pretend be their rule , say nothing directly one way or ●…other : each contending with so much eagerness , that they deny each other to be churches of christ , that is , in effect , to be true christians ? to which if one should add transubstantiation , consubstantiation , real presence , articles and distinctions set up by men without authority from scripture , and other less differences , ( which good christians may dissent about without endangering their salvations ) established by law in the several parts of christendom : i ask , whether the magistrates interposing in matters of religion , and establishing national churches by the force and penalties of civil laws , with their distinct ( and at home reputed necessary ) confessions and ceremonies , do not by law and power authorize and perpetuate sects among christians , to the great prejudice of christianity , and scandal to insidels , more than any thing that can arise from a mutual toleration , with charity and a good life ? those who have so much in their mouths , the authors of sects and divisions , with so little advantage to their cause , i shall desire to consider , whether national churches established as now they are , are not as much sects and divisions in christianity , as smaller collections , under the name of distinct churches , are in respect of the national ? only with this difference , that these subdivisions and discountenanced sects , wanting power to enforce their peculiar doctrines and discipline , usually live more friendly like christians , and seem only to demand christian liberty ; whereby there is less appearance of unchristian division among them : whereas those national sects , being back'd by the civil power , which they never fail to make use of , at least as a pretence of authority over their brethren , usually breath out nothing but force and persecution , to the great reproach , shame , and dishonour of the christian religion . i said , that if the magistrates would severely and impartially set themselves against vice in whomsoever it is found , and leave men to their own consciences in their articles of faith , and ways of worship , true religion would spread wider , and be more fruitful in the lives of its professors , than ever hitherto it has done by the imposing of creeds and ceremonies . here i call only immorality of manners , vice ; you on the contrary , in your answer , give the name of vice to errors in opinion , and difference in ways of worship from the national church : for this is the matter in question between us , express it as you please . this being a contest only about the signification of a short syllable in the english tongue , we must leave to the masters of that language to judg which of these two is the proper use of it . but yet from my using the word vice , you conclude presently , ( taking it in your sense , not mine ) that the magistrate has a power in england ( for england we are speaking of ) to punish dissenters from the national religion , because it is a vice. i will , if you please , in what i said , change the word vice into that i meant by it , and say thus , [ if the magistrates will severely and impartially set themselves against the dishonesty and debauchery of mens lives , and such immoralities as i contra-distinguish from errors in speculative opinions of religion , and ways of worship : ] and then pray see how your answer will look , for thus it runs ; it seems then with you the rejecting the true religion , and refusing to worship god in decent ways prescribed by those to whom god has left the ordering of those matters , are not comprehended in the name vice. but you tell me , if i except these things , and will not allow them to be called by the name of vice , perhaps other men may think it as reasonable to except some other things , [ i. e. from being called vices ] which they have a kindness for : for instance , some may perhaps except arbitrary divorce , polygamy , concubinage , simple fornication , or marrying within degrees thought forbidden . let them except these , and if you will , drunkenness , theft , and murder too , from the name of vice ; nay , call them vertues : will they by their calling them so , be exempt from the magistrate's power of punishing them ? or can they claim an impunity by what i have said ? will these immoralities by the names any one shall give , or forbear to give to them , become articles of faith , or ways of worship ? which is all , as i expresly say in the words you here cite of mine , that i would have the magistrates leave men to their own consciences in . but , sir , you have , for me , liberty of conscience to use words in what sense you please ; only i think , where another is concerned , it favours more of ingenuity and love of truth , rather to mind the sense of him that speaks , than to make a dust and noise with a mistaken word , if any such advantage were given you . you say , that some men would through carelesness never acquaint themselves with the truth which must save them , without being forced to do it , which ( you suppose ) may be very true , notwithstanding that ( as i say ) some are called at the third hour , some at the ninth , and some at the eleventh hour ; and whenever they are called , they embrace all the truths necessary to salvation . at least i do not shew why it may not : and therefore this may be no slip for any thing i have said to prove it to be one . this i take not to be an answer to my argument , which was , that since some are not called till the eleventh hour , no body can know who those are , who would never acquaint themselves with those truths that must save them , without force , which is therefore necessary , and may indirectly and at a distance do them some service . whether that was my argument or no , i leave the read●…r to judg : but that you may not mistake it now again , i tell you here it is so , and needs another answer . your way of using punishments in short is this , that all that conform not to the national church , where it is true , as in england , should be punished ; what for ? to make them consider . this i told you had something of impracticable . to which you reply , that you used the word only in another sense , which i mistook : whether i mistook your meaning in the use of that word or no , or whether it was natural so to take it , or whether that opinion which i charged on you by that mistake , when you tell us , that not examining , is indeed the next end for which they are punished , be not your opinion , let us leave to the reader : for when you have that word in what s●…nse you please , what i said will be nevertheless true , ( viz. ) ` that to punish dissenters , as dissenters , to make them consider , has something impracticable in it , unless not to be of the national ` religion , and not to consider , be the same thing . these words you answer nothing to , having as you thought a great advantage of talking about my mistake of your word only . bu●… unless you will suppose , not to be of the national church , and not to consider , be the same thing , it will follow , th●…t to punish dissenters , as dissenters , to make them consider , has something of impracticable in it . the law punishes all dissenters : for what ? to make them all conform , that 's evident ; to what end ? to make them all consider , say you : that cannot be , for it says nothing of it ; nor is it certain that all dissenters have not considered ; nor is there any care taken by the law to enquire whether they have considered , when they do conform ; yet this was the end intended by the magistrate . so then with you it is practicable and allowable in making laws , for the legislator to lay punishments by law on men , for an end which they may be ignorant of , for he says nothing of it ; on men , whom he never takes care to enquire , whether they have done it or no , before he relax the punishment , which had no other next end , but to make them do it . but though he says nothing of considering in laying on the penalties , nor asks any thing about it , when he takes them off ; yet every body must understand that he so meant it . sir , sancho pancha in the government of his island , did not expect that men should understand his meaning by his gaping : but in another island it seems , if you had the management , you would not think it to have any thing of impracticable or impolitick in it . for how far the provision of means of instruction takes this off , we shall see in another place . and lastly , to lay punishments on men for an end which is already attained , ( for some among the dissenters may have considered ) is what other law-makers look on as impracticable , or at least unjust . but to this you answer in your usual way of circle , that if i suppose you are for punishing dissenters whether they consider or no , i am in a great mistake ; for the dissenters ( which is my word , not yours ) whom you are for punishing , are only such as reject the true religion proposed to them with reasons and arguments sufficient to convince them of the truth of it , who therefore can never be supposed to consider those reasons and arguments as they ought , whilst they persist in rejecting that religion , or ( in my language ) continue dissenters ; for if they did so consider them , they would not continue dissenters . of the fault for which men were to be punished , distinguished from the end for which they were to be punished , we heard nothing , as i remember , in the first draught of your scheme , which we had in the argument considered , &c. but i doubt not but in some of your general terms you will be able to find it , or what else you please : for now having spoken out , that men , who are of a different religion from the true , which has been tendred them with sufficient evidence , ( and who are they whom the wise and benign disposer and governour of all things has not furnished with competent means of salvation ) are criminals , and are by the magistrate to be punished as such , 't is necessary your scheme should be compleated ; and whither that will carry you , 't is easy to see . but pray , sir , are there no conformists that so reject the ●…ue religion ? and would you have them punished too , as you here profess ? make that practicable by your scheme , and you have done something to perswade us that your end in earnest in the use of force , is to make men consider , understand , and be of the true religion ; and that the rejecting the true religion tender'd with sufficient evidence , is the crime which bonâ fide you would have punished ; and till you do this , all that you may say concerning punishing men to make them consider as they ought , to make them receive the true religion , to make them imbrace the truth that must save them , &c. will with all sober , judicious and unbiassed readers , pass only for the mark of great zeal , if it scape amongst men as warm and as sagacious as you are , a harsher name : whilst those conformists who neglect matters of religion , who reject the saving truths of the gospel , as visibly and as certainly as any dissenters , have yet no penalties laid upon them . you talk much of considering and not considering as one ought ; of imbracing and rejecting the true religion , and abundance more to this purpose , which all , however very good and savoury words , that look very well , when you come to the application of force , to procure that end expressed in them , amount to no more but conformity and non-conformity . if you see not this , i pity you ; for i would fain think you a fair man , who means well , though you have not light upon the right way to the end you propose : but if you see it , and persist in your use of these good expressions to lead men into a mistake in this matter ; consider what my pagans and mahometans could do worse to serve a bad cause . whatever you may imagine , i write so in this argument , as i have before my eyes the account , i shall one day render for my intention , and regard to truth in the management of it . i look on my self as liable to error as others : but this i am sure of , i would neither impose on you , my self , nor any body ; and should be very glad to have the truth in this point clearly establish'd : and therefore it is , i desire you again to examine , whether all the ends you name to be intended by your use of force , do in effect , when force is to be your way put in practice , reach any farther than bare outward conformity ? pray consider whether it be not that whi●…h makes you so shy of the term dissenters , which you tell me is mine not your word . since none are by your scheme to be punished , but those who do not conform to the national religion , diffenters , i think , is the proper name to call them by : and i can see no reason you have to boggle at it , unless your opinion has something in it you are unwilling should be spoke out , and call'd by its right name : but whether you like it or no , persecution , and persecution of dissenters , are names that belong to it as it stands now . and now i think i may leave you your question , wherein you ask , but cannot dissenters be punished for not being of the national religion , as the fault , and yet only to make them consider , as the end for which they are punished ? to be answered by your self , or to be used again , where you think there is any need of so nice a distinction , as between the fault for which men are punished by laws , and the end for which they are punished : for to me i confess it is hard to find any other immediate end of punishment in the intention of humane laws , but the amendment of the fault punished ; though it may be subordinate to other and remoter ends. if the law be only to punish non-conformity , one may truly say , to cure that fault , or to produce conformity , is the end of that law ; and there i●… nothing else immediately aimed at by that law , but conformity ; and whatever else it tends to as an end , must be only as a consequence of conformity , wh●…ther it be edisication , increase of charity , or saving of souls , or whatever else may be thought a consequence of conformity . so that in a law , which with penalties requires conformity , and nothing else ; o●…e cannot say ( properly i think ) that consideration is the end of that law , unless consideration be a cons●…quence of conformity , to which conformity is subordinate , and does naturally conduce , or else is necessary to it . to my arguing that it is u●…just as well as impracticable , you reply , where the national church is the true church of god , ●…o which all men ought to join themselves , and sufficient evidence is offered to convince men that it 〈◊〉 so : there it is a fault to be out of the national church , because it is a fault not to be convinced that the national church is that true church of god. and therefore since there mens not being so convinced , can only be imputed to their not considering as they ought , the evidence which is ●…ffered to convince them ; it cannot be unjust to punish them to make them so to consider it . pray tell me , which is a man's duty , to be of the national church 〈◊〉 ; or to be ●…onvinced first , that its religion is ●…ue , and then to be of it ? if it be his duty to be convinced 〈◊〉 , why then do you punish him for not being of it , when it is his duty to be ●…onvinced of the truth of its religion , before it is his duty to be of it ? if you say it is his duty to be of it first ; why then is not ●…orce used to him afterwards , though he be still ignorant and unconvinced ? but you answer , it is his fault not to be convinced . what , every one's fault every where ? no , you ●…imit it to places where sufficient evidence is offered to convince men that the national church is the true church of god. to which pray let me add , the national church is so the true church of god , that no body out of its communion can imbrace the truth that must save him , or be in the way to salvation . for if a man may be in the way to salvation out of the national church , he is enough in the true church , and needs no force to bring him into any other : for when a man is in the way to salvation , there is no necessity of force to bring him into any church of any denomination , in order to his salvation . so that not to be of the national church , though true , will not be a fault which the magistrate has a right to punish , until sufficient evidence is offered to prove that a man cannot be saved out of it . now since you tell us , that by sufficient evidence you mean such as will certainly win assent ; when you have offer'd such evidence to convince men , that the national church , any where , is so the true church , that men cannot be saved out of its communion , i think i may allow them to be so faulty as to deserve what punishment you shall think sit . if you hope to mend the matter by the following words , where you say , that where such evidence is offered there mens not being convinced , can only be imputed to mens not considering as they ought , they will not help you . for to consider as they ought , being by your own interpretation , to consider so as not to reject ; then your answer amounts to just thus much , that it is a fault not to be convinced that the national church is the true church of god , where sufficient evidence is offered to convince men that it is so . sufficient evidence is such as will certainly gain assent with th●…se who consider as they ought , i. e. who consider so as not to reject or to be moved heartily to imbrace , which i think is to be convinced . who can have the heart now to deny any of this ? can there be any thing surer , than that mens not being convinc'd , is to be imputed to them if they are not convinc'd , where such evidence is offered to them as does convince them ? and to punish all such you have my free consent . whether all you say have any thing more in it than this , i appeal to my readers ; and should willingly do it to you , did not i fear , that the jumbling of those good and plausible words in your head , of sufficient evidence , consider as one ought , &c. might a little jargogle your thoughts , and lead you hood-wink'd the round of your own beaten circle . this is a danger those are much exposed to , who accustom themselves to relative and doubtful terms , and so put together , that though asunder they signify something , yet when their meaning comes to be cast up as they are placed , it amounts to just nothing . you go on , what justice it would be for the magistrate to punish one for not being a cartesian , it will be time enough to consider when i have proved it to be as necessary for men to be cartesians , as it is to be christians , or members of god's church . this will be a much better answer to what i said , when you have proved that to be a christian or a member of god's church , it is necessary for a dissenter to be of the church of england . if it be not justice to punish a man for not being a cartesian , because it is not as necessary to be a cartesian , as to be a christian ; i fear the same argument will hold against punishing a man for not using the cross in baptism , or not kneeling at the lord's supper ; and it will lie on you to prove , that it is as necessary to use the cross in baptism , or kneeling at the lord's supper , as it is to be a christian : for if they are not as necessary as it is to be a christian , you cannot by your own rule , without injustice , punish men for not conforming to a church wherein they are made an indispensible part of conformity ; and by this rule it will be injustice to punish any man for not being of that church wherein any thing is required not necessary to salvation ; for that , i think , is the necessity of being a christian. to shew the unreasonableness of punishing dissenters to make them examine , i said , that so they were punished for not having offended against a law ; for there is no law of the land that requires them to examine . your reply is , that you think the contrary is plain enough : for where the laws provide sufficient means of instruction in the true religion , and then require all men to imbrace that religion ; you think the most natural construction of those laws is , that they require men to imbrace it upon instruction and conviction , as it cannot be expected they should do without examining the grounds upon which it stands . your answer were very true , if they could not imbrace without examining and conviction . but since there is a shorter way to imbracing , which cost no more pains than walking as far as the church , your answer no more proves , that the law requires examining , than if a man at harwich being subpena'd to appear in westminster-hall next term , you should say the subpena required him to come by sea , because there was sufficient means provided for his passage in the ordinary boat that by appointment goes constantly from harwich to london : but he taking it to be more for his ease and dispatch , goes the shorter way by land , and finds that having made his appearance in court as was required , the law is satisfied , and there is no inquiry made , what way he came thither . if therefore men can imbrace so as to satisfy the law without examining , and it be true that they so fly from the means of right information , are so negligent in , and averse to examining , that there is need of penalties to make them do it , as you tell us at large ; how is it a natural construction of those laws , that they require men to examine , which having provided sufficient means of instruction , require men only to conform , without saying any thing of examining ? especially when the cause assigned by you of mens neglecting to examine , is not want of means of instruction , but want of penalties to over-ballance their aversion to the using those means ; which you your self con●…s , where you say , when the best provision is made that can be , for the instruction of the people , you fear a great part of them will still need penalties to bring them to hear and receive instruction : a●…d therefore perhaps the remainder of tha●… paragraph , when you have considered it again , will not appear so impertinent a declamation as you are pleased to think it : for it charged your method ( as it then stood ) of punishing men for not considering and exami●…ing with these absurdities . that it punished men for not doing that which the law did not require of them , nor declare the neglect of to be a fault , contrary to the ends of all laws , contrary to the common sense of mankind , and the practice of all law-makers , who always ●…irst declared the fault , and then denounced penalties against those who after a time set , should be found guilty of it . it charged your method , that it allows not impunity to the innocent , but punishes whole tribes together , the innocent with the guilty ; and that the thing deligned in the law was not mentioned in it , but left to the people ( whose fault was want of consideration ) to be by consideration found out . to avoid these absurdities , you have reformed your scheme , and now in your reply own with the frankest persecutors , that you punish men downright for their religion , and that to be a dissenter from the true religion , is a fault to be punished by the magistrate . this indeed i●… plain dealing , and clears your method from these absurdities as long as you keep to it : but where ever you tell us , that your laws are to make men hear , to make men consider , to make men examine ; whilst the laws themselves say nothing of hearing , considering and examining , there you are still chargeable with all these absurdities : nor will the distinction , which without any difference you would set up , between the fault for which men are to be punished , and the end for which they are to be punished , do you any service herein , as i have shewed you in another place . to what i said l. . from p. , to p. . concerning those who by your scheme are to be punished , you having thought sit not to answer any thing , i shall here again offer it to your consideration . let us inquire , first , who it is you would have be punished . in the place above cited , they are those who are got into a wrong way , and are deaf to all perswasions . if these are the men to be punished , let a law be made against them : you have my consent ; and that is the proper course to have offenders punished . for you do not , i hope , intend to punish any fault by a law , which you do not name in the law ; nor make a law against any fault you would not have punished . and now , if you are sincere , and in earnest , and are ( as a fair man should be ) for what your words plainly signify , and nothing else ; what will such a law serve for ? men in the wrong way are to be punished : but who are in the wrong way , is the question . you have no more reason to determine it against one , who differs from you , than he has to conclude against you , who differ from him : no , not tho you have the magistrate and the national church on your side . for if to differ from them be to be in the wrong way ; you who are in the right way in england , will be in the wrong way in france . every one here must be judg for himself : and your law will reach no body , till you have convinced him he is in the wrong way : and then there will be no need of punishment to make him consider ; unless you will affirm again what you have denied , and have men punished for imbracing the religion they believe to be true , when it differs from yours or the publick . besides being in the wrong way , those who you would have punished , must be such as are deaf to all perswasions . but any such , i suppose , you will hardly sind , who hearken to no body , not to those of their own way . if you mean by deaf to all perswasions , all perswasions of a contrary party , or of a different church ; such , i suppose , you may abundantly find in your own church , as well as else-where ; and i presume to them you are so charitable , that you would not have them punished for not lending an ear to seducers . for constancy in the truth , and perseverance in the faith , is ( i hope ) rather to be incouraged , than by any penalties check'd in the orthodox . and your church doubtless , as well as all others , is orthodox to it self in all its tenets . if you mean by all perswasion , all your perswasion , or all perswasion of those of your communion ; you do but beg the question , and suppose you have a right to punish those who differ from , and will not comply with you . your next words are , when men fly from the means of a right information , and will not so much as consider how reasonable it is throughly and impartially to examine a religion , which they embraced upon such inducements as ought to have no sway at all in the matter , and therefore with little or no examination of the proper grounds of it ; what humane method can be used to bring them to act like men , in an affair of such consequence , and to make a wiser and more rational choice , but that of laying such penalties upon them , as may ballance the weight of those prejudices which inclined them to prefer a false way before the true , and recover them to so much sobriety and ref●…ction , as seriously to put the question to themselves , whether it be really worth the while to undergo such inconveniences for adhering to a religion , which , for any thing they know , may be false , or for rejecting another ( if that be the case ) which , for any thing they know , may be true , till they have brought it to the bar of reason , and given it a fair trial there ? here you again bring in such as prefer a false way before a true : to which having answered already , i shall here say no more , but , that since our church will not allow those to be in a false way who are out of the church of rome , because the church of rome ( which pretends infallibility ) declares hers to be the only true way ; certainly no one of our church ( nor any other , which claims not infallibility ) can require any one to take the testimony of any church , as a sufficient proof of the truth of her own doctrine . so that true and false ( as it commonly happens , when we suppose them for our selves , or our party ) in effect , signify just nothing , or nothing to the purpose ; unless we can think that true or false in england , which will not be so at rome or geneva ; and vice versâ . as for the rest of the description of those , on whom you are here laying penalties ; i beseech you consider whether it will not belong to any of your church , let it be what it will. consider , i say , if there be none in your church who have imbraced her religion upon such inducements as ought to have no sway at all in the matter , and therefore with little or no examination of the proper grounds of it ; who have not been inclined by prejudices ; who do not adhere to a religion , which for any thing they know may be false ; and who have rejected another , which for any thing they know may be true . if you have any such in your communion , ( and 't will be an admirable , though i fear but a little flock that has none such in it ) consider well what you have done . you have prepared rods for them , for which i imagine they will con you no thanks . for to make any tolerable sense of what you here propose , it must be understood that you would have men of all religions punished , to make them consider whether it be really worth the while to undergo such inconveniences for adhering to a religion , which for any thing they know may be false . if you hope to avoid that , by what you have said of true and false ; and pretend that the supposed preference of the true way in your church , ought to preserve its members from your punishment ; you manifestly trifle . for every church's testimony , that it has chosen the true way , must be taken for it self ; and then none will be liable ; and your new invention of punishment is come to nothing : or else the differing churches testimonies must be taken one for another ; and then they will be all out of the true way , and your church need penalties as well as the rest . so that , upon your principles , they must all or none be punished . chuse which you please ; one of them , i think , you cannot escape . what you say in the next words ; where instruction is stifly refused , and all admonitions and perswasions prove vain and ineffectual ; differs nothing but in the way of expressing , from deaf to all perswasions : and so that is answered already . in another place , you give us another description of those you think ought to be punished , in these words ; those who refuse to embrace the doctrine , and submit to the spiritual government of the proper ministers of religion , who by special designation , are appointed to exhort , admonish , reprove , &c. here then , those to be punished , are such who refuse to imbrace the doctrine , and submit to the government of the proper ministers of religion . whereby we are as much still at uncertainty as we were before , who those are who ( by your scheme , and laws sutable to it ) are to be punished ; since every church has , as it thinks , its proper ministers of religion : and if you mean those that refuse to imbrace the doctrine , and submit to the government of the ministers of another church ; then all men will be guilty , and must be punished , even those of your own church as well as others . if you mean those who refuse , &c. the ministers of their own church , very few will incur your penalties : but if by these proper ministers of religion , the ministers of some particular church are intended , why do you not name it ? why are you so reserved in a matter , wherein , if you speak not out , all the rest that you say will be to no purpose ? are men to be punished for refusing to imbrace the doctrine , and submit to the government of the proper ministers of the church of geneva ? for this time ( since you have declared nothing to the contrary ) let me suppose you of that church ; and then i am sure , that is it that you would name : for of whatever church you are , if you think the ministers of any one church ought to be hear kned to , and obeyed , it must be those of your own . there are persons to be punished , you say : this you contend for all through your book , and lay so much stress on it , that you make the preservation and propagation of religion , and the salvation of souls , to depend on it : and yet you describe them by so general and equivocal marks , that , unless it be upon suppositions which no body will grant you , i dare say , neither you nor any body else will be able to find one guilty . pray find me , if you can , a man whom you can judicially prove ( for he that is to be punished by law , must be fairly tried ) is in a wrong way , in respect of his faith ; i mean , who is deaf to all perswasions , who flies from all means of a right information , who refuses to imbrace the doctrine , and submit to the government of the spiritual pastors . and when you have done that , i think i may allow you what power you please to punish him , without any prejudice to the toleration the author of the letter proposes . but why , i pray , all this boggling , all this loose talking , as if you knew not what you meant , or durst not speak it out ? would you be for punishing some body , you know not whom ? i do not think so ill of you . let me then speak out for you . the evidence of the argument has convinced you that men ought not to be persecuted for their religion ; that the severities in use amongst christians cannot be defended ; that the magistrate has not authority to compel any one to his religion . this you are forced to yield . but you would fain retain some power in the magistrate's hands to punish dissenters , upon a new pretence , viz. not for having imbraced the doctrine and worship they believe to be true and right , but for not having well considered their own and the magistrate's religion . to shew you that i do not speak wholly without book , give me leave to mind you of one passage of yours : the words are , 〈◊〉 to put them upon a serious and impartial examination of the controversy between the magistrate and them . though these words be not intended to tell us who you would have punished , yet it may be plainly inferr'd from them . and they more clearly point out whom you aim at , than all the foregoing places , where you seem to ( and should ) describe them . for they are such as between whom and the magistrate there is a controversy ; that is , in short , who differ from the magistrate in religion . and now indeed you have given us a note by which these you would have punished may be known . we have , with much ado , found at last whom it is we may presume you would have punished . which in other cases is usually not very difficult : because there the faults to be amended , easily design the persons to be corrected . but yours is a new method , and unlike all that ever went before it . in the next place , let us see for what you would have them punished . you tell us , and it will easily be granted you , that not to examine and weigh impartially , and without prejudice or passion , ( all which , for shortness sake , we will express by this one word consider ) the religion one embraces or refuses , is a fault very common , and very prejudicial to true religion , and the salvation of mens souls . but penalties and punishments are very necessary , say you , to remedy this evil. let us now see how you apply this remedy . therefore , say you , let all dissenters be punished . why ? have no dissenters considered of religion ? or have all conformists considered ? that you your self will not say . your project therefore is just as reasonable , as if a lethargy growing epidemical in england , you should propose to have a law made to blister and scarify and shave the heads of all who wear gowns ; tho it be certain that neither all who wear gowns are lethargick , nor all who are lethargick wear gowns . — dii te , dama●…ppe , deaeque v●…um ob consilium donent tonsore . for there could not be certainly a more learned advice , than that one man should be pull'd by the ears , because another is asleep . this , when you have consider'd of it again , ( for i find , according to your principle , all men have now and then need to be jogg'd ) you will , i guess , be convinced is not like a fair physician , to apply a remedy to a disease ; but , like an engaged enemy , to ' vent one's spleen upon a party . common sense , as well as common justice , requires , that the remedies of laws and penalties should be directed against the evil that is to be removed , where-ever it be found . and if the punishment you think so necessary , be ( as you pretend ) to cure the mischief you complain of , you must let it pursue , and fall on the guilty , and those only , in what company soever they are ; and not , as you here propose , and is the highest injustice , punish the innocent considering dissenter , with the guilty ; and , on the other side , let the inconsiderate guilty conformist scape , with the innocent . for one may rationally presume that the national church has some , nay more , in proportion of those who little consider or concern themselves about religion , than any congregation of dissenters . for conscience , or the care of their souls , being once laid aside ; interest , of course , leads men into that society , where the protection and countenance of the government , and hopes of preferment , bid fairest to all their remaining desires . so that if careless , negligent , inconsiderate men in matters of religion , who , without being forced , would not consider , are to be rouzed into a care of their souls , and a search after truth , by punishments ; the national religion , in all countries , will certainly have a right to the greatest share of those punishments , at least , not to be wholly exempt from them . this is that which the author of the letter , as i remember , complains of , and that justly , viz. that the pretended care of mens souls always expresses it self , in those who would have force any way made use of to that end , in very unequal methods ; some persons being to be treated with severity , whilst others , guilty of the same faults , are not to be so much as touched . though you are got pretty well out of the deep mud , and renounce punishments directly for religion ; yet you stick still in this part of the mire ; whilst you would have dissenters punished to make them consider , but would not have any thing done to conformists , though never so negligent in this point of considering . the author's letter pleased me , because it is equal to all mankind , is direct , and will , i think , hold every-where ; which i take to be a good mark of truth . for i shall always suspect that neither to comport with the truth of religion , or the design of the gospel , which is suted to only some one country or party . what is true and good in england , will be true and good at rome too , in china or geneva . but whether your great and only method for the propagating of truth , by bringing the inconsiderate by punishments to consider , would ( according to your way of applying your punishments only to dissenters from the national religion ) be of use in those countries , or any where but where you suppose the magistrate to be in the right , judg you . pray , sir , consider a little , whether prejudice has not some share in your way of arguing . for this is your position ; men are generally negligent in examining the grounds of their religion . this i grant . but could there be a more wild and incoherent consequence drawn from it , than this ; therefore dissenters must be punished ? all this you are pleased to pass over without the least notice : but perhaps you think you have made me full satisfaction in your answer to my demand , who are to be punish'd ? we will here therefore consider that as it stands , where you tell us , those who are to be punished according to the whole tenour of your answer , are no other but such , as having sufficient evidence tender'd them of the true religion , do yet reject it : whether utterly refusing to consider that evidence , or not considering as they ought , viz. with such care and diligence as the matter deserves and requires , and with honest and unbiassed minds ; and what difficulty there is in this , you say you cannot imagine . you promised you would tell the world , who they were plainly and directly . and though you tell us , you cannot imagine what difficulty there is in this your account of who are to be punished , yet there are some things in it , that make it to my apprehension not very plain and direct . for first they must be only those who have the true religion tender'd them with sufficient evidence : wherein there appears some difficulty to me , who shall be judg what is the true religion : and for that , in every country 't is most probable the magistrate will be . if you think of any other , pray tell us . next there seems some difficulty to know , who shall be judg what is sufficient evidence . for where a man is to be punished by law , he must be convicted of being guilty ; which since in this case he cannot be , unless it be proved he has had the true religion tender'd to him with sufficient evidence , it is necessary that some body there must be judg what is the true religion , and what is sufficient evidence ; and others to prove it has been so tender'd . if you were to be of the jury , we know what would be your verdict concerning sufficient evidence , by these words of yours , to say that a man who has the true religion proposed to him with sufficient evidence of its truth , may consider it as he ought , or do his utmost in considering , and yet not 〈◊〉 the truth of it , is neither more nor less , than to say that sufficient evidence is not sufficient : for what does any man mean by sufficient evidence , but such as will certainly win assent where-ever it is duly considered ? upon which his conforming , or not conforming , would without any farther questions determine the point . but whether the rest of the jury could upon this be able ever to bring in any man guilty , and so liable to punishment , is a question . for if sufficient evidence be only that which certainly wins assent , where-ever a man does his utmost in considering , 't will be very hard to prove that a man who rejects the true religion , has had it tender'd with sufficient evidence , because it will be very hard to prove he has not done his utmost in considering it . so that notwithstanding all you have here said , to punish any man by your method is not yet so very practicable . but you clear all in your following words , which say , there is nothing more evident than that those who reject the true religion , are culpable , and deserve to be punished . by whom ? by men : that 's so far from being evident , as you talk , that it will require better proofs than i have yet seen for it . next you say , 't is easy enough to know when men reject the true religion . yes , when the true religion is known , and agreed on what shall be taken to be so in judicial proceedings , which can scarce be till 't is agreed who shall determine what is true religion , and what not . suppose a penalty should in the university be laid on those who rejected the true peripatetick doctrine , could that law be executed on any one , unless it were agreed who should be judg what was the true peripatetick doctrine ? if you say it may be known out of aristotle's writings : then i answer , that it would be a more reasonable law to lay the penalty on any one , who rejected the doctrine contained in the books allowed to be aristotle's , and printed under his name . you may apply this to the true religion , and the books of the scripture , if you please : though after all there must be a judg agreed on , to determine what doctrines are contained in either of those writings , before the law can be practicable . but you go on to prove , that it is easy to know when men reject the true religion : for , say you , that requires no more than that we know that that religion was 〈◊〉 to them with sufficient evidence of the truth of it . and that it may be tender'd to men with such evidence , and that it may be known when it is so tender'd , these things , you say , you take leave here to suppose . you suppose then more than can be allow'd you . for that it can be judicially known that the true religion has been tender'd to any one with sufficient evidence , is what i deny , and that for reasons above mentioned , which were there no other difficulty in it , were sufficient to shew the unpracticableness of your method . you conclude this paragraph thus , which is all that needs be said upon this head to shew the consistency and practicableness of this method : and what do you any where say against this ? whether i say any thing or no against it , i will bring a friend of yours that will say that dissenters ought to be punished for being out of the communion of the church of england . i will ask you now , how it can be proved that such an one is guilty of rejecting the one only true religion ? perhaps it is because he 〈◊〉 the cross in baptism , or godfathers and godmothers as th●…y are used , or kneeling at the lord's supper ; perhaps it is because he cannot pronounce all damn'd that believe not all 〈◊〉 's creed , or cannot join with some of those repetitions in our common prayer , thinking them to come within the prohibition of our saviour , each of which shuts a man out from the communion of the church of england , as much as if he denied jesus christ to be the son of god. now , sir , i be●…eech you , how can it be known , that ever sufficient evidence was tender'd to such a dissenter to prove , that what he rejects is a part of that one only true religion , which unless he be of , he cannot be saved ? or indeed how can it be known , that any dissenter rejects that one only true religion , when being punished barely for not conforming , he is never asked , what part it is he dissents from or rejects ? and so it may be some of those things which i imagine will always want sufficient evidence to prove them to be parts of that only one true religion , without the hearty imbracing whereof no man can be saved . chap. iv. what degrees of punishment . how much soever you have endeavoured to reform the doctrine of persecution to make it serve your turn , and give it the colour of care and zeal for the true religion in the country where alone you are concern'd it should be made use of ; yet you have laboured in vain , and done no more , but given the old engine a new varnish to set it off the better , and make it look less frightful : for by what has been said in the foregoing chapters , i think it will appear , that if any magistrate have power to punish . men in matters of religion , all have ; and that dissenters from the national religion must be punished every where or no where . the horrid cruelties that in all ages , and of late in our view , have been committed under the name , and upon the account of religion , give so just an offence and abhorrence to all who have any remains , not only of religion , but humanity left , that the world is ashamed to own it . this objection therefore , as much as words or professions can do , you have laboured to fence against ; and to exempt your design from the suspition of any severities , you take care in every page almost to let us hear of moderate force , moderate penalties ; but all in vain : and i doubt not but when this part too is examined , it will appear , that as you neither have , nor can limit the power of punishing to any distinct sort of magistrates , nor exempt from punishment the dissenters from any national religion : so neither have , nor can you limit the punishment to any degree short of the highest , if you will use punishments at all in matters of religion . what you have done in this point besides giving us good words , i will now examine . you tell me , i have taken a liberty which will need pardon , because i say , ` you have plainly yielded the question by owning `those greater severities to be improper and unsit . but if i shall make it out , that those are as proper and sit as your moderate penalties ; and that if you will use one , you must come to the other , as will appear from what you your self say : whatever you may think , i shall not imagine other readers will conclude i have taken too great a liberty , or shall much need pardon . for if as you say in the next page , authority may reasonably and justly use some degrees of force where it is needful ; i say they may also use any degree of force where it is needful . now upon your grounds , fire and sword , tormenting and undoing , and those other punishments which you condemn , will be needful , even to torments of the highest severity , and be as necessary as those moderate penalties which you will not name . for i ask you , to what purpose do you use any degree of force ? is it to prevail with men to do something that is in their power , or that is not ? the latter i suppose you will not say , till your love of force is so increased , that you shall think it necessary to be made use of to produce impossibilities : if force then be to be used only to bring men to do what is in their power , what is the necessity you assign of it ? only this , as i remember , viz. that when gentle admonitions and earnest intreaties will not prevail , what other means is there left but force ? and i upon the same ground reply ; if lesser degrees of force will not prevail , what other means is there left but greater ? if the lowest degree of force be necessary where gentler means will not prevail , because there is no other means left ; higher degrees of force are necessary where lower will not prevail , for the same reason . unless you will say all degrees of force work alike ; and that lower penalties prevail as much on men as greater , and will equally bring them to do what is in their power . if so a phlip on the forehead , or a farthing mulct , may be penalty enough to bring men to what you propose . but if you shall laugh at these , as being for their smalness insufficient , and therefore will think it necessary to increase them , i say , where-ever experience shews any degree of force to be insufficient to prevail , there will be still the same necessity to increase it . for where-ever the end is necessary , and force is the means , the only means left to procure it , both which you suppose in our case , there it will be found always necessary to increase the degrees of force , where the lower prove ineffectual , as well till you come to the highest , as when you begin with the lowest . so that in your present case i do not wonder you use so many shifts , as i shall shew by and by you do , to decline naming the highest degree of what you call moderate . if any degree be necessary , you cannot assign any one ( condemn it in words as much as you please ) which may not be so , and which you must not come to the use of . if there be no such necessity of force as will justify those higher degrees of it , which are severities you condemn , neither will it justify the use of your lower degrees . if , as you tell us , false religions prevail against the true , merely by the advantage they have in the corruption and pravity of humane nature left to it self unbridled by authority . if the not receiving the true religion be a mark and effect merely of the prevalency of the corruption of humane nature ; may not , nay , must not the magistrate , if less will not do , use his ●…most force to bring men to the true religion ? his force being given him to suppress that corruption ; especially since you give it for a measure of the force to be used , that it must be so much , as without which ordinarily they will not imbrace the truth that must save them . what ordinarily signifies here to make any determinate measure is hard to guess ; but signify it what it will , so much force must be used , as without which men will not imbrace the truth ; which , if it signify any thing intelligible , requires , that where lower degrees will not do , greater must be used , till you come to what will ordinarily do ; but what that ordinarily is , no man can tell . if one man will not be wrought on by as little force as another , must not greater degrees of force be used to him ? shall the magistrate who is obliged to do what lies in him , be exeused , for letting him be damn'd , without the use of all the means was in his power ? and will it be sufficient for him to plead , that though he did not all what lay in him , yet he did what ordinarily prevailed , or what prevailed on several others . force , if that be the remedy , must be proportion'd to the opposition . if the dose that has frequently wrought on others , will not purge a man whose life lies on it , must it not therefore be made sufficient and effectual , because it will be more than what is called ordinary ? or can any one say the physician has done his duty , who lets his patient in an extraordinary case perish in the use of only moderate remedies , and pronounces him incurable , before he has tried the utmost he can with the powerfullest remedies which are in his reach ? having renounced loss of estate , corporal punishments , imprisonment , and such sort of severities , as unfit to be used in matters of religion ; you ask , will it follow from ●…ence that the magistrate has no right to use any force at all ? yes , it will follow , till you give some answer to what i say in that place , viz. that if you give up punishments of a man in his person , liberty and estate , i think we need not stand with you for any punishments may be made use of . but this you pass by without any notice . i doubt not but you will here think you have a ready answer , by telling me , you mean only depriving men of their estates , mai●…ing them with corporal punishments , starving and tormenting them in no●…som prisons , and other such severities which you have by name excepted ; but lower penalties may yet be used , for penalties is the word you carefully use , and disclaim that of punishment , as if you disowned the thing . i wish you would tell us too by name , what those lower penalties are you would have used , as well as by name you tell us those severities you disallow . they may not maim a man with corporal punishments ; may they use any corporal punishments at all ? they may not starve and 〈◊〉 them in noisom prisons for religion , that you condemn as much as i : may they put them in any prison at all ? they may not deprive men of their estates ; i suppose you mean their whole estates : may they take away half , or a quarter , or an hundred●… part ? 't is strange you should be able to name the degrees of severity that will hinder more than promote the progress of religion , and cannot name those degrees that will promote rather than hinder it ; that those who would take their measures by you , and follow your scheme , might know how to proceed so , as not to do more harm than good : for since you are so certain , that there are degrees of punishments or penalties that will do good , and other degrees of them that will do harm ; ought you not to have told us , what that true degree is , or how it may be known , without which all your goodly scheme is of no use ? for allowing all you have said to be as true as you would have it , no good can be done without shewing the just measure of punishment to be used . if the degree be too great , it will , you confess , do harm : can one then not err on the other hand , by using too little ? if you say so , we are agreed , and i desire no better tolera●…on . if therefore too great will do harm , and too little , in your opinion will do no good , you ought to tell us the just mean. this i pressed upon you ; whereof that the reader may be judg , i shall here trouble him with the repetition . there is a third thing , that you are as tender and reserv'd in , as either naming the criminals to be punished , or positively telling us the end for which they should be punished ; and that is , with what sort of penalties , what degree of punishment they should be forced . you are indeed so gracious to them , that you renounce the severities and penalties hitherto made use of . you tell us , they should be but moderate penalties . but if we ask you what are moderate penalties , you confess you cannot tell us : so that by moderate here , you yet mean nothing . you tell us , the outward force to be applied , should be duly tempered . but what that due temper is , you do not , or cannot say ; and so in effect , it signifies just nothing . yet if in this you are not plain and direct , all the rest of your design will signify nothing . for it being to have some men , and to some end , punished ; yet if it cannot be found what punishment is to be used , it is ( notwithstanding all you have said ) utterly useless . you tell us modestly , that to determine precisely the just measure of the punishment , will require some consideration . if the faults were precisely determined , and could be proved , it would require no more consideration to determine the measure of the punishment in this , than it would in any other case , where those were known . but where the fault is undesined , and the guilt not to be proved , ( as i suppose it will be found in this present business of examining ) it will without doubt require consideration to proportion the force to the design : just so much consideration as it will require to fit a coat to the moon , or proportion a shoe to the feet of those who inhabit her . for to proportion a punishment to a fault that you do not name , ( and so we in charity ought to think you do not yet know ) and a fault that when you have named it , will be impossible to be proved who are or are not guilty , of it ; will i suppose require as much consideration as to fit a shoe to feet whose size and shape are not known . however , you offer some measures whereby to regulate your punishments ; which when they are looked into , will be found to be just as good as none , they being impossible to be any rule in the case . the first is , so much force , or such penalties as are ordinarily sufficient to prevail with men of common difere●…on , and not de●…erately perverse and obstinate , to weigh matters of religion carefully and impartially , and without which ordinarily they will not do this . where it is to be observed : first , that who are these men of common discretion , is as hard to know , as to know what is a fit degree of punishment in the case ; and so you do but regulate one uncertainty by another . some men will be apt to think , that he who will not weigh matters of religion , which are of infinite concernment to him , without punishment , cannot in reason be thought a man of common discretion . many women of common discretion enough to manage the ordinary affairs of their families , are not able to read a page in an ordinary author , or to understand and give an account what it m●…ans , when read to them . many men of common discretion in their callings , are not able to judg when an argument is conclusive or no ; much less to trace it through a long train of consequences . what penalties shall be sufficient to prevail with such ( who upon examination , i fear , will not be found to make the least part of mankind ) to examine and weigh matters of religion carefully and impartially ? the law allows all to have common discretion , for whom it has not provided guardians or bedlam . so that , in effect , your men of common discretion , are all men , not judg'd idiots or mad-men : and penalties sufficient to prevail with men of common discretion , are penalties sufficient to prevail with all men but idiots and mad-men . which what a measure it is to regulate penalties by , let all men of common discretion judg . secondly , you may be pleased to consider , that all men of the same degree of discretion , are not apt to be moved by the same degree of penalties . some are of a more yielding , some of a more stiff temper ; and what is sufficient to prevail on one , is not half enough to move the other ; though both men of common discretion . so that common discretion will be here of no use to determine the measure of punishment : especially , when in the same clause you except men desperately perverse and obstinate ; who are as hard to be known , as what you seek , viz. the just proportions of punishments necessary to prevail with men to consider , examine , and weigh matters of religion ; wherein , if a man tells you he has considered , he has weighed , he has examined , and so goes on in his former course , 't is impossible for you ever to know whether he has done his duty , or whether he be desperately perverse and obstinate . so that this exception signifies just nothing . there are many things in your use of force and penalties , different from any i ever met with elsewhere . one of them , this clause of yours concerning the measure of punishments , now under consideration , offers me ; wherein you proportion your punishments only to the yielding and corrigible , not to the perverse and obstinate ; contrary to the common discretion which has hitherto made laws in other cases , which levels the punishments against refractory offenders , and never spares them because they are obstinate . this however i will not blame as an over-sight in you . your new method , which aims at such impracticable and inconsistent things as laws cannot bear , nor penalties be useful to , forced you to it . the uselesness , ab●…dity , and unreasonableness of great severi●…s , you had acknowledged in the foregoing paragraphs : dissenters you would have brought to consider by moderate ●…eties ; they lie under them ; but whether they have considered or no , ( for that you cannot tell ) they still continue dissenters . what is to be done now ? why , the incurable are to be left to god , as you tell us . your punishments were not meant to prevail on the desperately perverse and obstinate , as you tell us here . and so whatever be the success , your punishments are however justified . the fulness of your answer to my question , with what punishments , made you possibly pass by these two or three pages without making any particular reply to any thing i said in them : we will therefore examine that answer of yours , where you tell us , that having in your answer declared that you take the severities so often mentioned ( which either destroy men , or make them miserable ) to be utterly unapt and improper ( for reasons there given ) to bring men to imbrace the truth that must save them : but just how far within those bounds that force extends it self , which is really serviceable to that end , you do not presume to determine . to determine how far moderate force reaches , when it is necessary to your business that it should be determined , is not presuming : you might with more reason have called it presuming , to talk of moderate penalties , and not to be able to determine what you mean by them ; or to promise , as you do , that you will tell plainly and directly , with what punishments ; and here to tell us , you do not presume to determine . but you give a reason for this modesty of yours , in what follows , where you tell me , i have not shown any cause why you should . and yet you may find in what is above repeated to you , these words , if in this you are not plain and direct , all the rest of your design will signify nothing . but had i failed in shewing any cause why you should ; and your charity would not enlighten us , unless driven by my reasons , i dare say yet , if i have not shown any cause why you should determine in this point , i can shew a cause why you should not . for i will be answerable to you , that you cannot name any degree of punishment , which will not be either so great , as to come amongst those you condemn , and shew what your moderation , what your aversion to persecution is ; or else too little to attain those ends for which you propose it . but whatever you tell me , that i have shewn no cause why you should determine , i thought it might have passed for a cause why you should determine more particularly , that ( as you will find in those pages ) i had proved that the measures , you offer whereby to regulate your punishments , are just as good as none . your measures in your argument considered , and which you repeat here again , are in these words ; so much force , or such p●…nalties as are ordinarily sufficient to prevail with men of common discretion , and not desperately perverse , to weigh matters of religion carefully and impartially , and without which ordinarily they will not do this ; so much force , or such penalties may fitly and reasonably be used for the pr●…moting true religion in the world , and the salvation of souls . and what just exception this is liable to , you do not understand . some of the exceptions it is liable to , you might have seen in what i have here again caused to be reprinted , if you had thought them worth your notice . but you go on to tell us here , that when you speak of men of common discretion , and not desperately perverse and obstinate , you think 't is plain enough , that by common discretion you exclude not idiots only , and such as we usually call mad-men , but likewise the desperately perverse and obstinate , who perhaps may well enough deserve that name , though they be not wont to be sent to bedlam . whether by this you have at all taken off the difficulty , and shewn your measure to be any at all in th●… use of force , i leave the reader to judg . i asked , since great ones are unfit , what degrees of punishment or force are to be used ? you answer , so much force , and such penalties as are ordinarily sufficient to prevail with men of ordinary discretion . i tell you 't is as hard to know who those men of common discretion are , as what degree of punishment you would have used ; unless we will take the determination of the law , which allows all to have common discretion , for whom it has not provided guardians or bedlam : so that in effect , your men of common discretion are all men not judg'd idiots or mad-men . to clear this , you tell us , when you speak of men of common discretion , and not desperately perverse and obstinate , you think 't is plain enough , by common discretion you exclude not idiots only , and such as are usually called mad-men , but likewise the desperately perverse and obstinate . it may be you did , for you best know what you meant in writing : but if by men of common discretion , you excluded the desperately perverse and obstinate , let us put what you meant by the words , men of common discretion , in the place of those words themselves , and then according to your meaning , your rule stands thus ; penalties ordinarily sufficient to prevail with men not desperately perverse and obstinate , and with men not desperately perverse and obstinate : so that at last , by men of common discretion , either you excluded only idiots and mad-men ; or if we must take your word for it , that by them you excluded likewise the desperately pe●…verse and obstinate , and so meant something else ; 't is plain , you meant only a very useless and insignificant tantology . you go on , and tell us , if the penalties you steak of , be intended for the curing mens unreasonable prejudices and refractoriness against the true religion , then the reason why the desperately perverse and obstinate are not to be regarded in measuring these penalties , is very apparent . for as remedies are not provided for the incurable , so in the preparing and tempering them , regard is to be had only to those for whom they are designed . which , true or false , is nothing to the purpose , in a place where you profess to inform us , what punishments are to be used . we are inquiring who are the desperately perverse and obstinate , and not whether they are to be punished or no. you pretend to give us a rule to know what degrees of force are to be used , and tell us , it is so much as is ordinarily sufficient to prevail with men of common discretion , and not desperately perverse and obstinate . we again ask , who are your men of common 〈◊〉 ? you tell us , such as are not mad-men or idiots , or desperately perverse and obstinate . very well ; but who are those desperately perverse and obstinate , how shall we know them ? and to this you t●…ll us , they are not to be regarded in measuring these penalties . whereby certainly we have got a plain measure of your moderate p●…nalties . no , not yet , you go on in the next paragraph to p●…fect it , where you say , to prevent a little cavil , it m●…y be needf●…l to note that there are degrees of 〈◊〉 and obstinacy , and that men may be p●…verse and obstinate without being d●…sperately so . so then now we have your measure compleat ; and ●…o deter●…ine the just degrees of punishments ; and to clear up the doubt , who are the desperately perverse and obstinate , we need but be told that there are degrees of perverseness and obstinacy ; and that men may be perverse and obstinate without being desperately so : and that therefore some perverse and obstinate persons may be thought curable , though such as are desperately so , cannot . but does all this tell us who are the desperately perverse and obstinate ? which is the thing we want to be informed in ; nor till you have told us that , have you removed the objection . but if by desperately perverse and obstinate , you will tell us , you meant those , that are not wrought upon by your moderate penalties , as you seem to intimate in your reason why the desperately perverse and obstinate are not to be regarded in measuring these penalties : for , say you , as remedies are not provided for the incurable ; so in preparing and tempering them , regard is to be had only to those for whom they are designed . so that by the desperately perverse and obstinate , you will perhaps say 't was plain you meant the incurable ; for you ordinarily shift off the doubtfulness of one place , by appealing to as doubtful an expression in another . if you say then , that by desperately perverse and obstinate , you mean incurable ; i ask you again by what incurable ? by your lower degrees of force ? for i hope where force is proper to work , those who are not wrought on by lower degrees , may yet be by higher . if you mean so , then your answer will amount to thus much , moderate penalties are such as are sufficient to prevail on those who are not desperately perverse and obstinate . the desperately perverse and obstinate are those who are incu●…ble , and the incurable are those on whom moderate penalties are not sufficient to prevail : whereby at last we have got a sure measure of what are moderate penalties ; just such an one , as if having a soveraign universal medicine put into your hand , which will never fail , if you can hit the right dose , which the inventer tells you must be moderate : you should ask him what was the moderate quantity it is to be given in ? and he should answer , in such a quantity as was ordinarily sufficient to work on common constitutions , and not desperately perverse and obstinate . and to you asking again , who were of desperately perverse and obstinate constitutions ? it should be answered , those that were incurable . and who were incurable ? those whom a moderate quantity would not work on . and thus to your satisfaction , you know the moderate dose by the desperately perverse and obstinate ; and the desperately perverse and obstinate by being incurable ; and the incurable by the moderate dose . for if , as you say , remedies are not provided for the incurable , and none but moderate penalties are to be provided , is it not plain , that you mean , that all that will not be wrought on by your moderate penalties , are in your sense incurable ? to ease you , sir , of justifying your self , and shewing that i have mistaken you , do but tell us positively what in penalties is the highest degree of moderate ; who are desperately perverse and obstinate ; or who are incurable , without this relative and circular way of defining one by the other ; and i will yield my self to have mistaken you , as much as you please . if by incurable you mean such as no penalties , no punishments , no force is sufficient to work on ; then your measure of moderate penalties will be this , that they are such , as are sufficient to prevail with men not incurable , i. e. who cannot be prevailed on by any punishments , any force whatsoever ; which will be a measure of moderate punishments , which ( whatsoever you do ) some will be very apt to approve of . but let us suppose by these marks ( since you will afford us no better ) that we can find who are desperately perverse and obstinate , we are yet as far as ever from finding the measures of your moderate punishments , till it can be known , what degree of force it is , that is ordinarily sufficient to prev●…il with all that are men of common discretion , and not desperately perverse and obstinate ; for you are told , that all men of the same degree of discretion are not apt to be moved with the same degree of penalties : but to this too you answer nothing , and so we are still without any rule or means of knowing how to adjust your punishments , that being ordinarily sufficient to prevail upon one , the double whereof is not ordinarily sufficient to prevail on another . i tell you in the same place , that you have given us in another place , something like another boundary to your m●…derate p●…nalties : but when examined , it proves just like the rest , amusing us only with good words , so put together as to have no direct meaning ; an art very much in use amongst some sort o●… learned men : the words are these ; such penalties as may not tempt persons who have any concern for their eternal salvation ( and those who have none , ought not to be considered ) to renounce a religion which they believe to be true , or profess one which they do not believe to be so . if by any concern , you mean such as men ought to have for their eternal salvation ; by this rule you may make your punishments as great as you please ; and all the severities you have disclaimed may be brought in play again : for none of those will be able to make a man , who is truly concerned for his eternal salvation , renounce a religion he believes to be true , or profess one he does not believe to be so . if by those who have any concern , you mean such , who have some faint wishes for happiness hereafter , and would be glad to have things go well with them in the other world , but will venture nothing in this world for it ; these the moderatest punishments you can imagine will make to change their religion . if by any concern , you mean whatever may be between these two ; the degrees are so infinite , that to proportion your punishments by that , is to have no measure of them at all . to which all the reply i can find is only this , that there are degrees of carelesness in men of their salvation , as well as of concern for it . so that such as have some concern for their salvation , may yet be careless of it to a great degree . and therefore if those who have any concern for their salvation , deserve regard and pity ; then so may some careless persons : though those who have no concern for their salvation , deserve not to be considered , which spoils a little harangue you give us , p. . if you think this to be an answer to what i said , or that it can satisfy any one concerning the way of knowing what degrees of punishment are to be used , pray tell us so . the enquiry is , what degrees of punishment will tempt a man , who has any concern for his eternal salv●…ion , to renounce a religion he believes to be true ? and 't is answered , there are degrees of carelesness in men of their salvation , as well as concern for it . a happy discovery : what 's the use of it ? so that such as have some concern for their salvation , may yet be careless of it to a great degree . very true : by this we may know what degree of force is to be used . no , not a word of that , but the inference is , and therefore if those who have any concern for their salvation , deserve regard and pity , then so may some careless persons ; though those who have no concern for their salvation , deserve not to be considered . and by this time we know what degree of force will make a man , who has any concern for his salvation , renounce a religion he believes true , and profess one he does not believe to be so . this might do well at cross questions : but you are satisfied with what you have done , and what that is , you tell me in the next words , which spoils a little harangue of yours given us , p. . the harangue i suppose is contained in these words . one thing i cannot but take notice of in this passage before i leave it : and that is , that you say here , those who have no concern for their salvation , deserve not to be considered . in other parts of your letter you pretend to have compassion on the careless , and provide remedies for them : but here of a sudden your charity fails you , and you give them up to eternal perdition , without the least regard , the least pity , and say , they deserve not to be considered . our saviour's rule was , the sick and not the whole need a physician : your rule here is ; those that are careless , are not to be considered , but are to be lest to themselves . this , would seem strange , if one did not observe what drew you to it . you perceiv'd that if the magistrate was to use no punishments , but such as would make no body change their religion , he was to use none at all : for the careless would be brought to the national church with any slight punishments ; and when they are once there , you are it seems satisfied , and look no farther after them . so that by your own measu●…e if the careless , and those who have no concern for their eternal salvation , are to be regarded and taken care of , if the salvation of their souls is to be promoted , there is to be no punishments to be used at all : and therefore you leave them out as not to be considered . what you have said is so far from spoiling that harangue , as you are pleased to call it , that you having nothing else to say to it , allows what is laid to your charge in it . you wind up all concerning the measures of your force in these words ; and as those medicines are thought safe and advisable , which do ordinarily cure , though not always ( as none do ; ) so those penalties or punishments , which are ordinarily found sufficient ( as well as necessary ) for the ends for which they are designed , may fitly and reasonably be used for the compassing these ends. here your ordinarily comes to your help again ; and here one would think that you meant such as cure sometimes , not always ; some , though not all : and in this sense will not the utmost severities come within your rule ? for can you say , if punishments are to be used to prevail on any , that the greater will ( where lower fail ) prevail on none ? at least can you be sure of it till they have been tried for the compassing these end ? which as we shall see in another place , you have assigned various e●…ough . i shall only take notice of two or three often repeated by you , and those are to make men hear , to make men consider , to make men consider as they ought , i. e. as you explain it , to make men consider so , as not to reject . the greatness of the force then , according to this measure , must be sufficient to make men hear , sufficient to make men consider , and sufficient to make men imbrace the true religion . and now the magistrate has all your rules about the measures of punishments to be used , and may considently and safely go to work to establish it by a law : for he having these marks to guide him , that they must be great enough ordinarily to prevail with those who are not idiots or madmen , nor desperately perverse and obstinate , great enough ordinarily to prevail with men to hear , consider and imbrace the true religion , and yet not so great as might tempt persons , who have any concern for their eternal salvation , to renounce a religion which they believe to be true , or profess one which they do not believe to be so : do you not think you have sufficiently inst●…ucted him in your meaning , and inabled him to find the just temper of his punishments according to your scheme , neither too much nor too little ? but however you may be satisfied with them , i suppose others , when it comes to be put in practice , will by these measures ( which are all i can find in your scheme ) be scarce able to find , what are the punishments you would have used . in eutopia there is a medicine call'd hiera pi●…ra , which 't is supposed would ●…ure a troublesome disease of that country : but it is not to be given , but in the dose prescribed by the law , and in adjusting the dose lies all the skill : for if you give too much , it heightens the distemper , and sp●…eads the mortal contagion ; and if too little , it does no good at all with this difficulty the law-makers have been perpl●…xed these many ages , and could not light on the right dose , that would work the cure , till lately there came an undertak●… , who would shew them how they could not mistake . he bid them then prescribe so much , as would ordinarily be effectual upon all that were not idiots or mad-men , o●… in whom ●…e humour was not 〈◊〉 perverse and 〈◊〉 , to produce the end for which it was designed ; but n●…t so much as would make a 〈◊〉 health , who had any concern for b●… life , fall into a mort●… disease . these were good words , and he was rewarded for them : but when by them they came to ●…ix the 〈◊〉 , t●…y could not tell whether it ought to be a g●…ain , a 〈◊〉 or an ounce , or a whole pound , any more than before ; and so the 〈◊〉 of their hiera picra , notwithstanding this gentleman's ●…in is a uncertain , and that soveraign remedy as 〈◊〉 as e●…er it was . in the next paragraph you tell us , you do not see what more can be required to justify the rule here given so qui●…k a sight needs no spectacles . for if i demand that it should 〈◊〉 what penalties particularly are such as it says may fitly and reasonably be used ; this i must give you leave to tell me is a very unreasonable demand . it is an unreasonable d●…mand , if your rule be such , that by it i may know without any more ado the par●…icular penalties that are sit ; otherwise it is not unreasonable to demand them by name , if your marks be not sufficient to know them by . but let us hear your reason , for what rule is there that expresses the particulars that agree with it ? and it is an admirable rule with which one can find no particulars that agree ; for i challenge you to instance in one : a rule , you say , is intended for a common measure by which particulars are to be examined , and therefore must necessarily be general . so general , loose , and inconsistent , that no particulars can be examined by it : for again i challenge you , or any man living , to measure out any punishment by this your common measure , and establish it by a law. you go on ; and those to whom it is given , are supposed to be able to apply it , and to judg of particulars by it . nay it is often seen that they are better able to do this than those who give it : and so it is in the present case , the rule hereby laid down is that by which you suppose governors and law-givers ought to examine the penalties they use for the promoting the true religion , and the salvation of souls . such a rule it ought to be i grant , and such an one is desired : but that yours is such a rule as magistrates can take any measure by , for the punishments they are to settle by law , is denied , and you are again desired to shew . you proceed ; but certainly no man doubts but their prudence and experience inables them to use and apply it better than other men , and to judg more exactly what penalties do agree with it , and what do not ; and therefore you think i must excuse you if you do not take upon you to teach them what it becomes you rather to learn for them . if we are not to doubt but their prudence and experience inables magistrates to judg best what penalties are fit . you have indeed given us at last a way to know the measure of punishments to be used : but it is such an one as puts an end to your distinction of moderate penalties : for no magistrates that i know , when they once began to use force to bring men to their religion , ever stopp'd till they came to some of those severities you condemn ; and if you pretend to teach them moderation for the future , with hopes to succeed , you ought to have shewed them the just bounds , beyond which they ought not to go , in a model so wholly new , and besides all experience . but if it be to be determined by their prudence and experience , whatever degrees of force they shall use , will always be the right . law-makers and governors however are beholden to you for your good opinion of their prudence and experience ; yet have no reason to thank you for your complement , by giving such an exercise to their prudence and experience , as to put it upon them to find out the just measures of punishments , by rules you give them , which are such , that neither your self , nor any body else can find out any measures by . the other part of your complement will be suspected not to be so much out of your ab●…ndant respect to law-makers and governors , as out of the great regard you have to your self ; for you in vain pretend you forbear to name any particular punishments , because you will not take upon you to teach governors and law-makers , when you your self own in the same breath , that you are laying down rules by which they are to proceed in the use of penalties for promoting religion , which is little different from teaching : and your whole book is nothing else but about the magistrate's power and duty . i excuse you therefore for your own sake from naming any particular punishments by your rules : for you have a right to it , as all men have a right to be ex●…used from doing what is imposs●…ble to be done . since therefore you grant that those severities y●…u have named , are more apt to hinder than promote true religion ; and you cannot assign any measures of punishment ( short of those great ones you have condemned ) which are ●…it to promote it , i think it argument enough to prove against you , that no punishments are fit , till you have shewed some others , either by name , or such marks as they may certainly be known by , which are fit to promote the true religion : and therefore nothing you have said there , or any where else , will serve to shew that 't is with little reason , as you tell me , that i say , that if your indirect and at a distance serviceableness may authorize the magistrate to use force in religion , all the cruelties used by the heathens against christians , by papists against protestants , and all the persecuting of christians one amongst another , are all justifiable . to which you add , not to take notice at present how oddly it sounds , that that which authorizes the magistrates to use moderate penalties to promote the true religion , should justify all the cruelties that ever were used to promote heathenism or popery . as oddly as it sounds to you , it will be evidently true , as long as that which authorizes one , authorizes all magistrates of any religion , which they believe to be true , to use force to premote it ; and as long as you cannot assign any bounds to your moderate punishments , short of those great ones ; which you therefore are not able to do , because your principles , whatever your words deny , will carry you to those degrees of severity , which in profession you condemn : and this , whatever you do , i dare say every considering reader besides you will plainly see . so that this imputation is not so unreasonable , since it is evident , that you must either renounce all punishments whatsoever in religion , or make use of those you condemn : for in the next page you tell us , that all who have ●…fficient means of instruc●…ion provided for them , may justly be punished for not being of the national religion , where the true is the national religion ; because it is a fault in all such not to be of the national religi●… in england then , for example , not to be of the national 〈◊〉 is a fault , and a fault to be punished by the magistrate . the magistrate , to cure this fault , lays , on those who dissent , a lower degree of penalties , a fine of d. per month. this proving insufficient , what is the magistrate to do ? if he be obliged , as you say , to amend this fault by penalties , and that low one of d. per month be not sufficient to procure its amendment , is he not to increase the penalty ? he therefore doubles the fine to d. per month. this too proves ineffectual , and therefore 't is still for the same reason doubled , till it come to s. s. l. l. l. none of these penalties working , but yet by being constantly levied , leaving the delinquents no longer able to pay , imprisonment and other corporal punishments follow to inforce an obedience , till at last this gradual increase of penalties and force , each degree whereof wrought on some few , rises to the highest severities against those who stand out . for the magistrate , who is obliged to correct this vice , as you call it , and to do what in him lies to cure this fault , which opposes their salvation ; and who ( if i mistake not , you tell us ) is answerable for all that may follow from his neglect , had no reason to raise the fine from d. to d. but because the first was ineffectual : and if that were a sufficient reason for raising from the first to the second degree , why is it not as sufficient to proceed from the second to the third , and so gradually on ? i would fain have any one shew me , where , and upon what ground , such a gradual increase of force can stop , till it come to the utmost extremities . if therefore dissenting from the church of england be a fault to be punished by the magistrate , i desire you to tell me , where he shall hold his hand ; to name the sort or degree of punishment , beyond which he ought not to go in the use of force , to cure them of that fault , and bring them to conformity . till you have done that , you might have spared that paragraph , where you say , with what ingenuity i draw you in to condemn force in general , only because you acknowledg the ill effects of prosecuting men with fire and sword , &c. you may leave every man to judg . and i leave whom you will to judg , whether from your own principles it does not unavoidably follow , that if you condemn any penalties , you must condemn all , as i have shewn ; if you will retain any , you must retain all ; you must either take or leave all together . for , as i have said , and you deny not , ` where there ` is no fault , there no punishment is moderate , so i add , where there is a fault to be corrected by the magistrate's force , there no degree of force , which is ineffectual , and not sufficient to amend it , can be immoderate ; especially if it be a fault of great moment in its consequences , as certainly that must be , which draws after it the loss of mens eternal happiness . you will , 't is likely , be ready to say here again , ( for a good subterfuge is never to be forsaken ) that you except the desperately perverse and obstinate . i desire to know for what reason you except them ? is it because they cease to be faulty ? next i ask you , who are in your sense the desperately perverse and obstinate ? those that s. or s. or l. or l. or no fine will work upon ? those who can bear loss of estate , but not loss of liberty ? or loss of liberty and estate , but not corporal pains and torments ? or all this , but not loss of life ? for to these degrees do men differently stand out . and since there are men wrought on by the approaches of fire and faggot , which other degrees of severity could not prevail with , where will you bound your desperately perverse and obstinate ? the king of france , though you will allow him not to have truth of his side , yet when he came to dragooning , found sew so desperately perverse and obstinate , as not to be wrought on . and why should truth , which in your opinion wants force , and nothing but force , to help it , not have the assistance of those degrees of force , ( when less will not do to make it prevail ) which are able to bring men over to false religions , whi●…h have no light and strength of their own to help them ? you wi●…l do well therefore to consider whether your name of severities , in opposition to the moderate punishments you speak of , has or can do you any service ; whether the distinction between compelling and coactive power be of any use or difference at all . for you deny the magistrate to have power to compel : and you contend for his use of his coactive power ; which will then be a good distinction , when you can find a way to use coactive , or , which is the same , compelling power without compulsion . i desire you also to consider , if in matters of religion , punishments are to be imployed , because they may be useful , whether you can stop at any degree that is ineffectual to the end which you propose , let that end be what it will. if it be barely to gain a hearing , as in some places you seem to say , i think for that small punishments will generally prevail , and you do well to put that and moderate penalties together . if it be to make men consider , as in other places you speak , you cannot tell when you have obtained that end. but if your end be , which you seem most to insist on , to make men consider as they ought , i. e. till they imbrace , there are many on whom all your moderate penalties , all under those severities you condemn , are too weak to prevail . so that you must either consess , not considering so as to imbrace the true religion , i. e. not considering as one ought , is no fault to be punished by the coactive force of the magistrate ; or else you must resume those severities which you have renounced : chuse you whether of the two you please . therefore 't was not so much at random that i said , that thither at last persecution must come . indeed from what you had said of falling under the stroke of the sword , which was nothing to the purpose , i added , that is by that you meant any thing to the business in hand , you seem to have a reserve for greater punishments , when less are not sufficient to bring men to be convinced . which hath produced this warm reply of yours ; and will you ever pretend to conscience or modesty after this ? for i beseech you , sir , what words could i have used more express or effectual to signify , that in my opinion no dissenters from the true religion ought to be punished with the sword , but such as choose rather to rebel against the magistrate , than to submit to lesser penalties ? ( for how any should refuse to submit to those penalties , but by rebelling against the magistrate , i suppose you will not undertake to tell me . ) 't was for this very purpose that i used those words to prevent cavils , ( as i was then so simple as to think i might : ) and i dare appeal to any man of common sense and common honesty whether they are capable of any other meaning . and yet the very thing which i so plainly disclaim in them , you pretend ( without so much as offering to shew how ) to collect from them . thither , you say , at last , ( viz. to the taking away mens lives for the saving of their souls ) persecution must come : as you fear , notwithstanding m●… talk of moderate punishments , i my self intimate in those words : and if i mean any thing in them to the business in hand , i seem to have a reserve for greater punishments , when lesser are not sufficient to bring men to be convinced . sir , i should expect fairer dealing from one of your pagans or mahometans . but i shall only add , that i would never wish that any man who has undertaken a bad cause , should more plainly confess it than by serving it , as here ( and not here only ) you serve yours . good sir , be not so angry , lest to observing men you increase the suspicion . one may , without forfeiture of modesty or conscience , fear what mens principles threaten , though their words disclaim it . nonconformity to the national , when it is the true religion , as in england , is a fault , a vice , say you , to be corrected by the coactive power of the magistrate . if so , and force be the proper remedy , he must increase it , till it be strong enough to work the cure ; and must not neglect his duty ( for so you make it ) when he has force enough in his hand to make this remedy more powerful . for where-ever force is proper to work on men , and bring them to a compliance , it 's not producing that effect can only be imputed to its being too little : and if so , whither at last must it come , but to the late methods of procuring conformity ( and as his most christian majesty called it , of saving of souls ) in france , or severities like them , when more moderate ones cannot produce it ? for to continue inefficacious penalties , insufficient upon trial to master the fault they are applied to , is unjustifiable cruelty ; and that which no body can have a right to use , it serving only to disease and harm people , without amending them : for you tell us , they should be such penalties as should make them uneasy . he that should vex and pain a sore you had , with frequent dressing it with some moderate , painful , but inefficacious plaister , that promoted not the cure , would justly be thought , not only an ignorant , but a dishonest surgeon . if you are in the surgeon's hands , and his help is requisite , and the cure that way to be wrought , corrosives and fire are the most merciful , as well as only justifiable way of cure , when the case needs them . and therefore i hope i may still pretend to modesty and conscience , though i should have thought you so rational a man , as to be led by your own principles ; and so honest , charitable , and zealous for the salvation of mens souls , as not to vex and disease them with inefficacious remedies to no purpose , and let them miss of salvation , for want of more vigorous prosecutions . for if conformity to the church of england be necessary to salvation , ( for elfe what necessity can you pretend of punishing men at all to bring them to it ? ) it is cruelty to their souls ( if you have authority for any such means ) to use some , and not to use sufficient force to bring them to conform . and i dare say you are satsf●…d that the french discipline of dragooning would have made many in england conformists , whom your lower penalties will not prevail on to be so . but to inform you that my apprehensions were not so wholly out of the way , i beseech you to read here what you have writ in these words ; for how confidently soever you tell me here , that it is more than i can say for my political punishments , that they were ever useful for the promoting true religion ; i appeal to all observing persons , whether where-ever true religion or sound christianity has been nationally received and established by moderate penal laws , it has not always lost ground by the relaxation of those laws : whether sects and heresies , ( even the wildest and most absurd ) and even epicurism and atheism , have not continually thereupon spread themselves ; and whether the very spirit and life of christianity has not sensibly decayed , as well as the number of sound professors of it been daily lessened upon it : not to speak of what at this time our eyes cannot but see , for fear of giving offence ; though i hope it will be none to any that have a just concern for truth and piety , to take notice of the books and pamphlets which now fly so thick about this kingdom , manifestly tending to the multiplying of sects and divisions , and even to the promoting of scepticism in religion among us . here you bemoan the decaying state of religion amongst us at present , by reason of taking off the penalties from protestant dissenters : and i beseech you what penalties were they ? such whereby many have been ruined in their fortunes ; such whereby many have lost their liberties , and some their lives in prisons ; such as have sent some into banishment , stripp'd of all they had . these were the penal laws by which the national religion was establish'd in england ; and these you call moderate : for you say , where-ever true religion or sound christianity has been nationally received and established by moderate penal laws ; and i hope you do not here exclude england from having its religion so established by law , which we so often hear of ; or if to serve the present occasion , you should , would you also deny , that in the following words you speak of the present relaxation in england ? where after your appeal to all observing people for the dismal consequences , which you suppose to have every-where followed from such relaxations , you add these pathetical words , not to speak of what at this time our eyes cannot but see , for fear of giving offence : so heavy does the present relaxation sit on your mind ; which since it is of penal laws you call moderate , i shall shew you what they are . in the first year of q. elizabeth , there was a penalty of s. a sunday and holiday laid upon every one , who came not to the common prayer then established . this penalty of s. a time not prevailing , as was desired , in the twenty thi●…d year of her reign was increased to l. a month and imprisonment for non-payment within three months after judgment given . in the twenty ninth year of eliz. to draw this yet closer , and make it more sorcible , 't was enacted , that whoever upon one conviction did not continue to pay on the l. per month , without any other 〈◊〉 or proceedings against him till he submitted and conformed , should forf●…t all his goods , and two thirds of his land for his life . but this bein●… not yet thought sufficient , it was in the th year of that queen c●…mpleated , and the moderate penal laws upon which our national religion was established and whose relaxation you cannot bear , but from the●…ce date the decay of the very spirit and life of christianity , were brought to perfection : 〈◊〉 then going to conve 〈◊〉 , or a month's absence from church , was to be punished with imprisonment , till the offender 〈◊〉 , and i●… 〈◊〉 cn●…formed not within three months , then he was to abjure the realm , and forfeit all his goods and chattels for ever , and his lands and tenements during his life : and if ●…e would not abjure , or abjuring , did not depart the realm within a ti●…e 〈◊〉 , or returned again , he was to suffer death as a felon . and thus your moderate penal laws stood for the established religion , till their penalties were in respect of protestant dissenters , lately taken off . and now let the reader judg whether your pretence to moderate punishments , or my suspicion of what a man of your principles might have in store for dissenters , have more of modesty or conscience in it ; since you op●…nly de●…lare your regret for the taking away such an establishment , as by the gradual increase of penalties reached mens estates , liberties and lives ; and which you must be presumed to allow and approve of , till you tell us plainly , where , according to your measures , those penalties should ; or , according to your principles , they could have stopp'd . you tell us , that where this only true religion , viz. of the church of england , is received , other religions ought to be discouraged in some measure . a pretty expression for undoing , imprisonment , banishment , for those have been some of the discouragements given to dissenters here in england . you will again no doubt , cry aloud , that you tell me you condemn these as much as i do : if you heartily condemn them , i wonder you should say so little to discourage them ; i wonder you are so silent in representing to the magistrate the unlawfulness and danger of using them in a discourse where you are treating of the magistrate's power and duty in matters of religion : especially this being the side on which , as far as we may guess by experience , their prudence is aptest to err : but your modesty you know leaves all to the magistrate's prudence and experience on that side , though you over and over again incourage them not to neglect their duty in the use of force , to which you set no bounds . you tell us , certainly no man doubts but the prudence and experience of governors and law-givers inables them to use and apply it , viz. your rule for the measure of punishments , which i have shewed to be no rule at all ; and to judg more exactly what penalties do agree with it : and therefore you must be excused if you do not take upon you to teach them what it becomes you rather to learn from them . if your modesty be such , and you then did what became you , you could not but learn from your governors and law-givers , and so be satisfied till within this year or two , that those penalties which they measured out for the establishment of true religion , though they rea●…h'd to mens estates , liberties and lives , were such as were sit . but what you have learned of your law-makers and governors since the relaxation , or what opinion you have of their experience and prudence now , is not so easy to say . perhaps you will say again , that you have in express words declared against fire and sword , loss of estate , maiming with corporal punishments , starving and tormenting in noisom prisons ; and one cannot either in modesty or conscience disbelieve you : yet in the same letter you with sorrow and regret speak of the relaxation of such penalties laid on nonconformity , by which men have lost their estates , liberties and lives too in noisom prisons , and in this too must we not believe you ? i dare say there are very few who read that passage of yours , so feelingly it is pen'd , who want modesty or conscience to believe you therein to be in earnest ; and the rather , because what drops from men by chance , when they are not upon their guard , is always thought the best interpretation of their thoughts . you name loss of estate , of liberty , and tormenting , which is corporal punishment , as if you were against them : certainly you know what you meant by these words , when you said , you condemn'd them ; was it any degree of loss of liberty or estate , any degree of corporal punishment that you condemn'd , or only the utmost , or some degree between these ? unless you had then some meaning , and unless you please to tell us , what that meaning was ; where 't is , that in your opinion the magistrate ought to stop , who can believe you are in earnest ? this i think you may and ought to do for our information in your system , without any apprehension that governors and law-givers will deem themselves much taught by you , which your modesty makes you so cautious of . whilst you refuse to do this , and keep your self under the mask of moderate , convenient and sufficient force and penalties , and other such-like uncertain and undetermin'd punishments , i think a consciencious and sober dissenter might expect fairer dealing from one of my pagans or mahometans , as you please to call them , than from one , who so professes moderation , that what degrees of force , what kind of punishments will satisfy him , he either knows not , or will not declare . for your moderate and convenient may , when you come to interpret them , signify what punishments you please : for the cure being to be wrought by force , that will be convenient , which the stubbornness of the evil requires ; and that moderate , which is but enough to work the cure. and therefore i shall return your own complement , that i would never wish that any man who has undertaken a bad cause , should more plainly confess it than by serving it , as here ( and not here only ) you serve yours . i should beg your pardon for this sort of language were it not your own . and what right you have to it , the skill you shew in the management of general and doubtful words and expressions , of uncertain and undetermined signification , will , i doubt not , abundantly convince the reader . an instance we have in the argument before us : for i appeal to any sober man , who shall carefully read what you write , where you pretend to tell the world plainly and directly what punishments are to be used by your scheme , whether after having weighed all you say concerning that matter , he can tell , what a nonconformist is to expect from you , or find any thing but such acuteness and strength as lies in the uncertainty and reserve of your way of talking ; which whether it be any way suted to your modesty and conscience , where you have undertaken to tell us what the punishments are , whereby you would have men brought to imbrace the true religion , i leave you to consider . if having said , where-ever true religion or sound christianity has been nationally received and established by moderate penal laws ; you shall for your defence of the establishment of the religion in england by law , say , which is all is left you to say , that though such severe laws were made , yet it was only by the execution of moderate penal laws , that it was established and supported : but that those severe laws that touch'd mens estates , liberties and lives , were never put in execution . why then do you so s●…riously bemoan the loss of them ? but i advise you not to make use of that plea , for there are examples in the memory of hundreds now living , of every one of those laws of queen elizabeth being put in execution ; and pray remember , if by denying it you require this truth to be made good , 't is you that force the publishing of a catalogue of men that have lost their estates , liberties and lives in prison , which it would be more for the advantage of the religion established by law , should be forgotten . but to conclude this great accusation of yours : if you were not conscious to your self of some tendency that way , why such an out●…ry ? why was modesty and conscience call'd in question ? why was it less fair dealing than you could have expected from a pagan or mahometan , for me to say , if in those words you meant any thing to the business in hand , you seemed to have a reserve for greater punishments ? your business there being to prove , that there was a power vested in the magistrate to use force in matters of religion , what could be more besides the business in hand , than to tell us , as you interpret your meaning here , that the magistrate had a power to use force against those who rebell'd ( for who ever denied that ) whether 〈◊〉 or not dissenters ? where was it question'd by the author or me , that whoever rebell'd , were to fall under the stroak of the magistrate's sword ? and therefore without breach of modesty or conscience , i might say , what i again here repeat , that if in those words you meant any thing to the business in hand , you seemed to have a r●…serve for greater punishments . one thing more give me leave to add in defence of my modesty and conscience , or rather to justify my self from having guessed so wholly b●…side the matter , if i should have said , ( which i did not ) that i feared you had a reserve for greater punishments . for i having brought the instances of ananias and sapphira , to shew that the apostles wanted not power to punish , if they sound it necessary to use it ; you inser , that therefore punishment may be sometimes necessary . what punishments i beseech you , for theirs cost them their lives ? he that , as you do , concludes from thence , that therefore punishments may be sometimes necessary , will hardly avoid ( whatever he says ) to conclude capital punishments necessary : and when they are necessary , it is you know the magistrate's duty to use them . you see how natural it is for men to go whither their principles lead them , though at first sight perhaps they thought it too far . if to avoid this , you now say you meant it of the punishment of the incestuous corinthian , whom i also mentioned in the same place ; i think , supposing your self to lie under the imputation of a reserve of greater punishments ; you ought in prudence to have said so there . next you know not what punishment it was the incestuous corinthian under-went , but it being for the destruction of the flesh , it seems to be no very light one : and if you will take your friend st. austin's word for it , as he in the very epistle you quote tells you , it was a very severe one , making as much difference between it , and the severities men usually suffer in prison , as there is between the cruelty of the devil , and that of the most barbarous jaylor : so that if your moderate punishments will reach to that laid on the incestuous corinthian for the destruction of the flesh , we may presume them to be , what other people call severities . chap. v. how long your punishments are to continue . the measure of punishments being to be estimated as well by the length of their duration , as the intenseness of their degrees , 't is fit we take a view also of your scheme in this part. i told you that moderate punishments that are continued , that men find no end of , know no way out of , sit heavy , and become immoderately uneasy . dissenters you would have punished , to make them consider . your penalties have had the effect on them you intended ; they have made them consider ; and they have done their utmost in considering . what now must be done with them ? they must be punished on , for they are still dissenters . if it were just , and you had reason at first to punish a dissenter , to make him consider , when you did not know but that he had considered already ; it is as just , and you have as much reason to punish him on , even when he has performed what your punishment was designed for , and has considered , but yet remains a dissenter . for i may justly suppose , and you must grant , that a man may remain a dissenter after all the consideration your moderate penalties can bring him to ; when we see great punishments , even those severities you disown as too great , are not able to make men consider so far as to be convinced , and brought over to the national church . if your punishments may not be 〈◊〉 on men , to make them consider , who have or may have considered already , for ought you know ; then dissenters are never to be once punished , no more than any other sort of men. if dissenters are to be punished , to make them consider , whether they have considered or no ; then their punishments , though they do consider , must never cease as long as they are dissenters , which whether it be to punish them only to bring them to consider , let all men judg . this i am sure ; punishments in your method , must either never begin upon dissenters , or never cease . and so pretend moderation if you please , the punishments which your method requires , must be either very immoderate , or none at all . but to this you say nothing , only for the adjusting the length of your punishments , and therein vindicating the consistency and practicableness of your scheme , you tell us , that as long as men reject the true religion duly proposed to them , so long they offend and deserve punishment , and therefore it is but just that so long they should be left liable to it . you promised to answer to this question , amongst others , plainly and directly . the question is , how long they are to be punished ? and your answer is , it is but just that so long they should be liable to punishment . this extraordinary caution in speaking out , if it were not very natural to you , would be apt to make one suspect , it was accommodated more to some difficulties of your scheme , than to your promise of answering plainly and directly ; or possibly you thought , it would not agree to that character of moderation you assume , to own , that all the penal laws which were lately here in force , and whose relaxation you bemoan , should be constantly put in execution . but your moderation in this point comes too late . for as your charity , as you tell us in the next paragraph , requires that they be kept subject to penalties : so the watchful charity of others in this age hath found out ways to incourage informers , and put it out of the magistrate's moderation to stop the execution of the law against dissenters , if he should be inclined to it . we will therefore take it for granted , that if penal laws be made concerning religion , ( for more zeal usually animates them than others ) they will be put in execution : and indeed i have heard it argued to be very absurd , to make or continue laws , that are not constantly put in execution . and now to shew you how well your answer consists with other parts of your scheme , i shall need only to mind you , that if men must be punished as long as they reject the true religion , those who punish them , must be judges what is the true religion . but this objection , with some other , to which this p●…rt of your answer is obnoxious , having been made to you more at large elsewhere , i shall here omit , and proceed to other parts of your answer . you begin with your reason for the answer you afterwards give us in the words i last quoted : your reason runs thus ; for certainly nothing is more reasonable than that men should be subject to punishment as long as they continue to off●…nd . and as long as men reject the true religion tender'd them with sufficient evidence of the truth of it , so long 't is certain they offend . it is certainly very reasonable , that men should be subject to punishment from those they offend as long as they continue to offend : but it will not from hence follow , that those who offend god , are always subject to punishment from men. for if they be , why does not the magistrate punish envy , hatred , and malice , and all uncharitableness ? if you answer , because they are not capable of judicial proofs : i think i may say 't is as easy to prove a man guilty of envy , hatred or uncharitableness , as it is to prove him guilty of rejecting the true religion tender'd him with sufficient evidence of the truth of it . but if it be his duty to punish all offences against god , why does the magistrate never punish lying , which is an offence against god , and is an offence capable of being judicially proved ? it is plain therefore that it is not the sense of all mankind , that it is the magistrate's duty to punish all offences against god ; and where it is not his duty to use force , you will grant the magistrate is not to use it in matters of religion , because where it is necessary , it is his duty to use it ; but where it is not necessary , you your self say it is not lawful . it would be convenient therefore for you to reform your proposition from that loose generality it now is in , and then prove it before it can be allowed you to be to your purpose ; though it be never so true , that you know not a greater crime a man can be guilty of , than rejecting the true religion . you go on with your proof , that so long as men reject the true religion , &c. so long they offend , and consequently may justly be punished ; because , say you , it is impossible for any man , innocently to reject the true religion , so tender'd to him . for whoever rejects that religion so tender'd , does either apprehend and perceive the truth of it , or he does not . if he does , i know not what greater crime any man can be guilty of . if he does not perceive the truth of it , there is no account to be given of that , but either that he shuts his eyes against the evidence which is offer'd him , and will not at all consider it ; or that he does not consider it as he ought , viz. with such care as is requisite , and with a sincere desire to learn the truth ; either of which does manifestly involve him in guilt . to say here that a man who has the true religion proposed to him with sufficient evidence of its truth , may consider it as he ought , or do his utmost in considering , and yet not perceive the truth of it ; is neither more nor less , than to say , that sufficient evidence is not sufficient evidence . for what does any man mean by sufficient evidence , but such as will certainly win assent where-ever it is duly considered ? i shall not trouble my self here to examine when requisite care , duly considered , and such other words , which bring one back to the same place from whence one set out , are cast up , whether all this fine reasoning will amount to any thing , but begging what is in the question : but shall only tell you , that what you say here and in other places about sufficient evidence , is built upon this , that the evidence wherewith a man proposes the true religion , he may know to be such , as will not fail to gain the assent of whosoever does what lies in him in considering it . this is the supposition , without which all your talk of sufficient evidence will do you no service , try it where you will. but it is a supposition that is far enough from carrying with it sufficient evidence to make it be admitted without proof . whatever gains any man's assent , one may be sure had sufficient evidence in respect of that man : but that is far enough from proving it evidence sufficient to prevail on another , let him consider it as long and as much as he can . the tempers of mens minds ; the principles setled there by time and education , beyond the power of the man himself to alter them ; the different capacities of mens understandings ; and the strange ideas they are often silled with , are so various and uncertain , that it is impossible to find that evidence ( especially in things of a mixed disquisition , depending on so long a t●…ain of consequences , as some points of the true religion may ) which one can considently say will be sufficient for all men. ' ●…is demonstration that is the product of divided by , and yet i challenge you to find one man of a thousand , to whom you can tender this proposition with demonstrative or sufficient evidence to convince him of the truth of it in a dark room ; or ever to make this evidence appear to a man , that cannot write and read , so as to make him imbrace it as a truth , if another whom he hath more confidence in , tells him it is not so . all the demonstrative evidence the thing has , all the tender you can make of it , all the consideration he can imploy about it , will never be able to discover to him that evidence which small convince him it is true , unless you will at threescore and ten ( for that may be the case ) have him neglect his calling , go to school , and learn to write and read , and cast account , which he may never be able to attain to . you speak more than once of mens being brought to lay aside their prejudices to make them consider as they ought , and judg right of matters in religion ; and i grant without doing so they cannot : but it is impossible for force to make them do it , unless it could shew them , which are prejudices in their minds , and distinguish them from the truths there . who is there almost that has not prejudices , that he does not know to be so ; and what can force do in that case ? it can no more remove them , to make way for truth , than it can remove one truth to make way for another ; or rather remove an establish'd truth , or that which is look'd on as an unquestionable principle ( for so are often mens prejudices ) to make way for a truth not yet known , nor appearing to be one . 't is not every one knows , or can bring himself to des carte●… way of doubting , and strip his thoughts of all opinions , till he brings them to self-evident principles , and then upon them builds all his future tenents . do not think all the world , who are not of your church , abandon themselves to an utter carelesness of their future state. you cannot but allow there are many turks who sincerely seek truth , to whom yet you could never bring evidence sufficient to convince them of the truth of the christian religion , whilst they looked on it as a principle not to be question'd , that the alcoran was of divine revelation . this possibly you will tell me is a prejudice , and so it is ; but yet if this man shall tell you 't is no more a prejudice in him , than it is a prejudice in any one amongst christians , who having not examin'd it , lays it down as an unquestionable principle of his religion , that the scripture is the word of god ; what will you answer to him ? and yet it would shake a great many christians in their religion , if they should lay by that prejudice , and suspend their judgment of it , until they had made it out to themselves with evidence sufficient to convince one who is not prejudiced in favour of it ; and it would require more time , books , languages , learning and skill , than falls to most 〈◊〉 〈◊〉 to establish them therein , if you will not allow them , in this so 〈◊〉 and fundamental a point , to rely on the learning , knowledg and judgment of some persons whom they have in reverence or admiration . this though you blame it as an ill way , yet you can allow in one of your own religion , even to that degree , that he may be ignorant of the grounds of his religion . and why then may you not allow it to a turk , not as a good way , or as having led him to the truth ; but as a way , as sit for him , as for one of your church to acquiesce in ; and as sit to exempt him from your force , as to exempt any one of your church from it ? to prevent your commenting on this , in which you have shewn so much dexterity , give me leave to tell you , that for all this i do not think all religions equally true or equally certain . but this , i say , is impossible for you , or me , or any man , to know , whether another has done his duty in examining the evidence on both sides , when he imbraces that side of the question , which we ( perhaps upon other views ) judg false : and therefore we can have no right to punish or persecute him for it . in this , whether and how far any one is faulty , must be left to the searcher of hearts ? the great and righteous judg of all men , who knows all their circumstances , all the powers and workings of their minds ; where 't is they sincerely follow , and by what default they at any time miss truth : and he , we are sure , will judg uprightly . but when one man shall think himself a competent judg , that the true religion is proposed with evidence sufficient for another ; and thence shall take upon him to punish him as an offender , because he imbraces not ( upon evidence that he the proposer judges sufficient ) the religion that he judges true , had need be able to look into the thoughts of men , and know their several abilities : unless he will make his own understanding and faculties to be the measure of those of all mankind , which if they be no higher elevated , no larger in their comprehension , no more discerning , than those of some men , he will not only be unsit to be a judg in that , but in almost any case what soever . but since , . you make it a condition to the making a man an offender in not being of the true religion , that it has been tendred him with sufficient evidence . . since you think it so easy for men to determine when the true religion has been tender'd to any one with sufficient evidence . and , . since you pronounce it impiety to say , that god hath not furnished mankind with competent means for the promoting his own honour in the world , and the good of souls . give me leave to ask you a question or two . . can any one be saved without imbracing the one only true religion ? . were any of the americans of that one only true religion , when the europeans first came amongst them ? . whether any of the americans , before the christians came amongst them , had offended in rejecting the true religion tendred with sufficient evidence ? when you have thought upon , and fairly answered these questions , you will be sitter to determine , how competent a judg man is , what is sufficient evidence ; who do offend in not being of the true religion ; and what punishments they are liable to for it . but me-thinks here , where you spend almost a whole page upon the crime of rejecting the true religion duly tendred , and the punishment that is justly due to it from the magistrate , you forget your self , and the foundation of your plea for force ; which is , that it is necessary : which you are so far from proving it to be in this case of punishing the offence of rejecting the true religion , that in this very page you distinguished it from what is necessary ; where you tell us , your design does rather oblige you to consider how long men may need punishment , than how long it may be just to punish them . so that though they offend , yet if they do not need punishment , the magistrate cannot use it , if you ground , as you say you do , the lawfulness of force for promoting the true religion upon the necessity of it . nor can you say , that by his commission , from the law of nature , of doing good , the magistrate , besides reducing his wandring subjects out of the wrong into the right way , is appointed also to be the avenger of god's wrath on unbelievers , or those that err in matters of religion . this at least you thought not fit to own in the first draught of your scheme ; for i do not remember in all your argument considered , one word of crime or punishment : nay , in writing this second treatise , you were so shy of owning any thing of punishment , that to my remembrance , you scrupulously avoided the use of that word , till you came to this place ; and always where the repeating my words did not oblige you to it , carefully used the term of penalties for it , as any one may observe , who reads the preceding part of this letter of yours , which i am now examining . and you were so nice in the point , that three or four leaves backwards , where i say , by your rule dissenters must be punished , you mend it , and say , or if i please , subjected to moderate penalties . but here when the inquiry , how long force was to be continued on men , shewed the absurdity of that pretence , that they were to be punished on without end , to make them consider ; rather than part with your beloved force , you open the matter a little father , and profess directly the punishing men for their religion . for tho you do all you can to cover it under the name of rejecting the true religion duly proposed ; yet it is in truth no more but being of a religion different from yours , that you would have them punished for : for all that the author pleads for , and you can oppose in writing against him , is toleration of religion . your scheme therefore being thus mended , your hypothesis enlarged , being of a different religion from the national found criminal , and punishments found justly to belong to it , it is to be hoped , that in good time your punishments may grow too , and be advanced to all those degrees you in the beginning condemned ; when having considered a little farther , you cannot miss finding , that the obstinacy of the criminals does not lessen their crime , and therefore justice will require severer execution to be done upon them . but you tell us here , because your design does rather oblige you to consider how long men may need punishment , than how long it may be just to punish them ; therefore you shall add , that as long as men refuse to imbrace the true religion , so long penalties are necessary for them to dispose them to consider and imbrace it : and that therefore as justice allows , so charity requires , that they be kept subject to penalties , till they imbrace the true religion . let us therefore see the consistency of this with other parts of your hypothesis , and examine it a little by them . your doctrine is , that where intreaties and admonitions upon trial do not prevail , punishments are to be used ; but they must be moderate . moderate punishments have been tried , and they prevail not ; what now is to be done ? are not greater to be used ? no : for what reason ? because those whom moderate penalties will not prevail on , being desperately perverse and obstinate , remedies are not to be provided for the incurable , as you tell us in the page immediately preceding . moderate punishments have been tried upon a man once , and again , and a third time , but prevail not at all , make no impression ; they are repeated as many times more , but are still found ineffectual : pray tell me a reason why such a man is concluded so desperately perverse and obstinate , that greater degrees will not work upon him , but yet not so desperately perverse and obstinate , but that the same degrees repeated may work upon him ? i will not urge here , that this is to pretend to know the just degree of punishment that will or will not work on any one , which i should imagine a pretty intricate business : but this i have to say , that if you can think it reasonable and useful to continue a man several years , nay his whole life , under the same repeated punishments , without going any higher , though they work not at all ; because 't is possible sometime or other they may work on him ; why is it not as reasonable and useful ( i am sure it is much more justifiable and charitable ) to leave him all his life under the means , which all agree god has appointed , without going any higher , because 't is not impossible that some time or other preaching , and a word spoken in due season , may work upon him ? for why you should despair of the success of preaching and perswasion upon a fruitless trial , and thereupon think your self authorized to use force ; and yet not so despair of the success of moderate force , as after years of fruitless trial , to continue it on , and not to proceed to higher degrees of punishment , you are concerned for the vindication of your system to shew a reason . i mention the trial of preaching and perswasion , to shew the unreasonableness of your hypothesis , supposing such a trial made : not that in yours , or the common method , there is or can be a fair trial made what preaching and perswasion can do . for care is taken by punishments and ill treatment , to indispose and turn away mens minds , and to add aversion to their scruples ; an excellent way to soften mens inclinations , and temper them for the impression of arguments and intreaties ; though these too are only talked of : for i cannot but wonder to find you mention , as you do , giving ear to admonitions , intreaties and perswasions , when these are seldom , if ever made use of , but in places , where those , who are to be wrought on by them , are known to be out of hearing ; nor can be expected to come there , till by such means they have been wrought on . 't is not without reason therefore you cannot part with your penalties , and would have no end put to your punishments , but continue them on ; since you leave so much to their operation , and make so little use of other means to work upon dissenters . chap. vi. of the end for which force is to be used . he that should read the beginning of your argument considered , would think it in earnest to be your design to have force employed to make men seriously consider , and nothing else : but he that shall look a little farther into it , and to that add also your defence of it , will find by the variety of ends you design your force for , that either you know not well what you would have it for , or else , whatever 't was you aimed at , you called it still by that name which best fitted the occasision , and would serve best in that place to recommend the use of it . you ask me , whether the mildness and gentleness of the gospel destroys the coactive power of the magistrate ? i answer , as you supposed , no : upon which you infer , then it seems the magistrate may use his coactive power , without offending against the mildness and gentleness of the gospel . yes , where he has commission and authority to use it . and so , say you , it will consist well enough with the mildness and gentleness of the gospel for the magistrate to use his coactive power to procure them [ i suppose you mean the ministers and preachers of the national religion ] a hearing where their prayers and intreaties will not do it . no , it will not consist with the gentle and mild method of the gospel , unless the gospel has directed it , or something else to supply its want , till it could be had . as for miracles , which you pretend to have supplied the want of force in the first ages of christianity , you will find that considered in another place . but , sir , shew me a country where the ministers and teachers of the national and true religion go about with prayers and intreaties to procure a hearing , and cannot obtain it , and there i think i need not stand with you for the magistrate to use force to procure it them ; but that i fear will not serve your turn . to shew the inconsistency and unpracticableness of your method , i had said , let us now see to what end they must be punished : sometimes it is , to bring them to consider those reasons and arguments which are proper and sufficient to convince them : of what ? that it is not easy to set grant●…ani steeple upon paul's church ? whatever it be you would have them convinced of , you are not willing to tell us ; and so it may be any thing . sometimes it is , to incline them to lend an ear to those who tell them they have mistaken their way , and offer to shew them the right . which is , to lend an ear to all who differ from them in religion , as well crafty seducers , as others . whether this be for the procuring the salvation of their souls , the end for which you say this force is to be used , judg you . but this i am sure , whoever will lend an ear to all who will tell them they are out of the way , will not have much time for any other business . sometimes it is , to recover men to so much sobriety and reflection , as seriously to put the question to themselves , whether it be really worth their while to undergo such inconveniences , for adhering to a religion which , for any thing they know , may be false ; or for rejecting another ( if that be the case ) which , for ought they know , may be true , till they have brought it to the bar of reason , and given it a fair trial there . which in short amounts to thus much , viz. to make them examine whether their religion be true , and so worth the holding , under those penalties that are annexed to it . dissenters are indebted to you for your great care of their souls . but what , i beseech you , shall become of those of the national church , every where ( which make far the greater part of mankind ) who have no such punishments to make them consider ; who have not this only remedy provided for them , but are left in that deplorable condition , you mention , of being suffered quietly , and without molestation , to take no care at all of their souls , or in doing of it to follow their own prejudices , humours , or some crafty seducers ? need not those of the national church , as well as others , bring their religion to the bar of reason , and give it a fair trial there ? and if they need to do so , ( as they must , if all national religions cannot be supposed true ) they will always need that which you say is the only means to make them do so . so that if you are sure , as you tell us , that there is need of your method ; i am sure , there is as much need of it in national churches , as any other . and so , for ought i can see , you must either punish them , or let others alone ; unless you think it reasonable that the far greater part of mankind should constantly be without that soveraign and only remedy , which they stand in need of equally with other people . sometimes the end for which men must be punished is , to dispose them to submit to instruction , and to give a fair hearing to the reasons are offer'd for the inlightning their minds , and discovering the truth to them . if their own words may be taken for it , there are as few dissenters as conformists , in any country , who will not profess they have done , and do this . and if their own words may not be taken ; who , i pray must be judg ? you and your magistrates ? if so , then it is plain you punish them not to dispose them to submit to instruction , but to your instruction ; not to dispose them to give a fair hearing to reasons offer'd for the inlightning their minds , but to give an obedient hearing to your reasons . if you mean this , it had been fairer and shorter to have spoken out plainly , than thus in fair words , of indefinite signification , to say that which amounts to nothing . for what sense is it , to punish a man to dispose him to submit to instruction , and give a fair hearing to reasons offer'd for the inlightning his mind , and discovering truth to him , who goes two or three times a week several miles on purpose to do it , and that with the hazard of his liberty or purse ; unless you mean your instructions , your reasons , your truth ? which brings us but back to what you have disclaimed , plain persecution for differing in religion . sometimes this is to be done , to prevail with men to weigh matters of religion carefully and impartially . discountenance and punishment put into one scale , with impunity and hopes of preferment put into the other , is as sure a way to make a man weigh impartially , as it would be for a prince to bribe and threaten a judg to make him judg uprightly . sometimes it is , to make men bethink themselves , and put it out of the power of any foolish humour , or unreasonable prejudice , to alienate them from truth and their own happiness . add but this , to put it out of the power of any humour or prejudice of their own , or other mens ; and i grant the end is good , if you can find the means to procure it . but why it should not be put out of the power of other mens humour or prejudice , as well as their own , wants ( and will always want ) a reason to prove . would it not , i beseech you , to an indifferent by-stander , appear humour or prejudice , or something as bad ; to see men , who profess a religion reveal'd from heaven , and which they own contains all in it necessary to salvation , exclude men from their communion , and persecute them with the penalties of the civil law , for not joining in the use of ceremonies which are no where to be found in that reveal'd religion ? would it not appear humour or prejudice , or some such thing , to a sober impartial heathen ; to see christians exclude and persecute one of the same faith , for things which they themselves confess to be indifferent , and not worth the contending for ? prejudice , humour , passion , lusts , impressions of education , reverence and admiration of persons , worldly respects , love of their own choice , and the like , ( to which you justly impute many mens taking up and persisting in their religion ) are indeed good words ; and so , on the other side , are these following , truth , the right way , inlightning , reason , sound judgment ; but they signify nothing at all to your purpose , till you can evidently and unquestionably shew the world that the latter ( viz. truth and the right way , &c. ) are always , and in all countries , to be found only in the national church ; and the former ( viz. passion and prejudice , &c. ) only amongst the dissenters . but to go on : sometimes it is , to bring men to take such care as they ought of their salvation . what care is such as men ought to take , whilst they are out of your church , will be hard for you to tell me . but you indeavour to explain your self , in the following words ; that they may not blindly leave it to the choice neither of any other person , nor yet of their own 〈◊〉 and passions , to prescribe to them what faith or worship they shall imb●…ce . you do well to make use of punishment to shut passion out of the choice ; because you know fear of suffering is no passion . but let that pass . you would have men punished , to bring them to take such care of their salvation , that they may not blindly leave it to the choice of any other person to prescribe to them . are you sincere ? are you in earnest ? tell me then truly : did the magistrate or the national church , any where , or yours in particular , ever punish any man , to bring him to have this care , which you say , he ought to take of his salvation ? did you ever punish any man , that he might not blindly leave it to the choice of his parish-priest , or bishop , or the convocation , what faith or worship he should imbrace ? 't will be suspected care of a party , or any thing else rather than care of the salvation of mens souls ; if , having found out so useful , so necessary a remedy , the only method there is room left for , you will apply it but partially , and make trial of it only on those who you have truly least kindness for . this will , unavoidably , give one reason to imagine , you do not think so well of your remedy as you pretend , who are so sparing of it to your friends ; but are very free of it to strangers , who in other things are used very much like enemies . but your remedy is like the helleboraster , that grew in the woman's garden , for the cure of worms in her neighbours children : for truly it wrought too roughly , to give it to any of her own . methinks your charity , in your present persecution , is much-what as prudent , as justifiable , as that good woman's . i hope i have done you no injury , that i here suppose you of the church of england : if i have , i beg your pardon . it is no offence of malice , i assure you : for i suppose no worse of you , than i confess of my self . sometimes this punishment that you contend for , is , to bring men to act according to reason and sound judgment . tertius è coelo cecidit cato . this is reformation indeed . if you can help us to it , you will deserve statues to be erected to you , as to the restorer of decay'd religion . but if all men have not reason and sound judgment , will punishment put it into them ? besides , concerning this matter mankind is so divided , that he acts according to reason and sound judgment at auspurg , who would be judged to do the quite contrary at edinburgh . will punishment make men know what is reason and sound judgment ? if it will not , 't is impossible it should make them act according to it . reason and sound judgment are the elixir it self , the universal remedy : and you may as reasonably punish men to bring them to have the philosopher's stone , as to bring them , to act according to reason and sound judgment . sometimes it is , to put men upon a serious and impartial examination of the controversy between the magistrate and them , which is the way sor them to come to the knowledg of the truth . but what if the truth be on neither side ( as i am apt to imagine you will think it is not , where neither the magistrate nor the dissenter is either of them of your church ) how will the examining the controversy between the magistrate and him be the way to come to the knowledg of the truth ? suppose the controversy between a lutheran and a papist ; or , if you please , between a presbyterian magistrate and a quaker subject . will the examining the controversy between the magistrate and the dissenting subject , in this case , bring him to the knowledg of the truth ? if you say , yes , then you grant one of these to have the truth on his side . for the examining the controversy between a presbyterian and a quaker , leaves the controversy either of them has with the church of england , or any other church , untouched . and so one , at least , of those being already come to the knowledg of the truth , ought not to be put under your discipline of punishment ; which is only to bring him to the truth . if you say , no , and that the examining the controversy between the magistrate and the dissenter , in this case , will not bring him to the knowledg of the truth ; you consess your rule to be false , and your method to no purpose . to conclude , your system is , in short , this . you would have all men ( laying aside prejudice , humour , passion , &c. ) examine the grounds of their religion , and search for the truth . this , i consess , is heartily to be wish'd . the means that you propose to make men do this , is , that dissenters should be punished , to make them do so . it is as if you had said , men generally are guilty of a fault ; therefore let one sect , who have the ill luck to be of an opinion different from the magistrate , be punished . this at first sight shocks any one who has the least spark of sense , reason , or justice . but having spoken of this already , and concluding that upon second thoughts , you your self will be ashamed of it ; let us consider it put so as to be consistent with common sense , and with all the advantage it can bear ; and then let us see what you can make of it . men are negligent in examining the religions they imbrace , refuse , or persist in ; therefore it is fit they should be punished to make them do it . this is a consequence indeed which may , without defiance to common sense , be drawn from it . this is the use , the only use , which you think punishment can indirectly and at a distance have in matters of religion . you would have men by punishments driven to examine . what ? religion . to what end ? to bring them to the knowledg of the truth . but i answer . first , every one has not the ability to do this . secondly , every one has not the opportunity to do it . would you have every poor protestant , for example , in the palatinate , examine throughly whether the pope be infallible , or head of the church ; whether there be a purgatory ; whether saints are to be pray'd to , or the dead pray'd for ; whether the scripture be the only rule of faith ; whether there be no salvation out of the church ; and whether there be no church without bishops ; and an hundred other questions in controversy between the papists and those protestants : and when he had master'd these , go on to fortify himself against the opinions and objections of other churches he differs from ? this , which is no small task , must be done , before a man can have brought his religion to the bar of reason , and given it fair trial there . and if you will punish men till this be done , the country-man must leave off plowing and sowing , and betake himself to the study of greek and latin ; and the artisan must sell his tools , to buy fathers and school-men , and leave his family to starve . if something less than this will satisfy you , pray tell me what is enough . have they considered and examined enough , if they are satisfied themselves where the truth lies ? if this be the limits of their examination , you will find few to punish ; unless you will punish them to make them do what they have done already . for , however he came by his religion , there is scarce any one to be found who does not own himself satisfied that he is in the right . or else , must they be punished to make them consider and examine till they imbrace that which you chuse for truth ? if this be so , what do you but in effect chuse for them , when yet you would have men punished , to bring them to such a care of their souls that no other person might chuse for them ? if it be truth in general you would have them by punishments driven to seek ; that is to offer matter of dispute , and not a rule of discipline . for to punish any one to make him seek till he find truth , without a judg of truth , is to punish for you know not what ; and is all one as if you should whip a scholar to make him find out the square root of a number you do not know . i wonder not therefore that you could not resolve with your self what degree of severity you would have used , nor how long continued ; when you dare not speak out directly whom you would have punished , and are far from being clear to what end they should be under penalties . consonant to this uncertainty , of whom , or what , to be punished ; you tell us , that there is no question of the success of this method . force will certainly do , if duly proportioned to the design of it . what , i pray , is the design of it ? i challenge you , or any man living , out of what you have said in your book , to tell me directly what it is . in all other punishments that ever i heard of yet , till now that you have taught the world a new method , the design of them has been to cure the crime they are denounced against ; and so i think it ought to be here . what i beseech you is the crime here ? dissenting ? that you say not , any where , is a fault . besides you tell us , that the magistrate hath not an authority to compel any one to his religion : and that you do not require that men should have no rule but the religion of the country . and the power you ascribe to the magistrate is given him to bring men , not to his own , but to the true religion . if dissenting be not the fault ; is it that a man does not examine his own religion , and the grounds of it ? is that the crime your punishments are designed to cure ? neither that dare you say , lest you displease more than you satisfy with your new discipline . and then again , ( as i said before ) you must tell us how far you would have them examine , before you punish them for not doing it . and i imagine , if that were all we required of you , it would be long enough before you would trouble us with a law , that should prescribe to every one how far he was to examine matters of religion ; wherein if he fail'd and came short , he was to be punished ; if he perform'd and went in his examination to the bounds set by the law , he was acquitted and free . sir , when you consider it again , you will perhaps think this a case reserv'd to the great day , when the secrets of all hearts shall be laid open . for i imagine it is beyond the power or judgment of man , in that variety of circumstances , in respect of parts , tempers , opportunities , helps , &c. men are in , in this world , to determine what is every one's duty in this great business of search , inquiry , examination , or to know when any one has done it . that which makes me believe you will be of this mind , is , that where you undertake for the success of this method , if rightly used , it is with a limitation , upon such as are not altogether incurable . so that when your remedy is prepared according to art , ( which art is yet unknown ) and rightly apply'd , and given in a due dose , ( all which are secrets ) it will then infallibly cure . whom ? all that are not incurable by it . and so will a pippin-posset , eating fish in lent , or a presbyterian lecture , certainly cure all that are not incurable by them . for i am sure you do not mean it will cure all , but those who are absolutely incurable ; because you your self allow one means left of cure , when yours will not do , viz. the grace of god. your words are , what means is there left ( except the grace of god ) to reduce them , but to l●…y thorns and briars in their way . and here also , in the place we were considering , you tell us , the incurable are to be lest to god. whereby , if you mean they are to be left to those means he has ordained for mens conversion and salvation , yours must never be made use of : for he indeed has prescribed preaching and hearing of his word ; but as for those who will not hear , i do not find any where that he has commanded they should be compell'd or beaten to it . i must beg my reader 's pardon sor so long a repetition , which i was forced to , that he might be judg whether what i there said , either deserves no answer , or be fully answered in that paragraph , where you undertake to vindicate your method from all impracticableness and inconsistency chargeable upon it , in reference to the end for which you would have men punished . your words are . for what . by which , you say , you perceive i mean ●…vo things : for sometimes i speak of the fault , and sometimes of the end for which men are to be punished , ( and sometimes i plainly confound them . ) now if it be inquired , for what fault men are to be punished ? you answer , for rejecting the true religion after sufficient evidence tender'd them of the truth of it : which certainly is a fault , and deserves punishment . but if i inquire for what end such as do reject the true religion , are to be punished ; you say , to bring them to imbrace the true religion ; and in order to that to bring them to consider , and that carefully and impartially , the evidence which is offered to convince them of the truth of it : which are undeniably just and excellent ends ; and which , through god's blessing , have often been procured , and may yet be procured by convenient penalties inflicted for that purpose . nor do you know of any thing i say against any part of this , which is not already answered . whether i in this confound two things distinct , or you distinguish where there is no difference , the reader may judg by what i have said elsewhere . i shall here only consider the ends of punishing , you here again in your reply to me assign ; and those , as i find them scattered , are these . sometimes you speak of this end , as if it were barely to gain a hearing to those who by prayers and intreaty cannot : and those may be the preachers of any religion . but i suppose you mean the preachers of the true religion . and who i beseech you must be judg of that ? where the law provides sufficient means of instruction for all , as well as punishment for dissenters , it is plain to all concerned , that the punishment is intended to make them consider . what ? the means the law provides for their instruction . who then is judg of what they are to be instructed in , and the means of instruction ; but the law-maker ? it is to bring men to hearken to instruction . from whom ? from any body ? and to consider and examine matters of religion as they ought to do , and to bring those who are out of the right way , to hear , consider and imbrace the truth . when is this end attained , and the penalties which are the means to this end taken off ? when a man conforms to the national church . and who then is judg of what is the truth to be imbraced , but the magistrate ? it is to bring men to consider those reasons and arguments which are proper and sufficient to convince them ; but which , without being forced , they would not consider . and when have they done this ? when they have once conformed : for after that there is no force used to make them consider farther . it is to make men consider as they ought ; and that you tell us , is so to consider , as to be moved heartily to imbrace , and not to reject truth necessary to salvation . and when is the magistrate , that has the care of mens souls , and does all this for their salvation , satisfied that they have so considered ? as soon as they outwardly join in communion with the national church . it is to bring men to consider and examine those controversies which they are bound to consider and examine , i. e. those wherein they cannot err without dishonouring god , and indangering their own and other mens salvations . and to study the true religion with such care and diligence as they might and ought to use , and with an honest mind . and when , in your opinion , is it presumable that any man has done all this ? even when he is in the communion of your church . it is to cure mens unreasonable prejudices and refractoriness against , and aversion to the true religion . whereof none retain the least tincture or suspicion who are once got within the pale of your church . it is to bring men into the right way , into the way of salvation , which force does when it has conducted them within the church-porch , and there leaves them . it is to bring men to imbrace the truth that must save them . and here , in the paragraph wherein you pretend to tell us for what force is to be used , you say , it is to bring men to imbrace the true religion , and in order to that to bring them to consider , and that carefully and impartially , the evidence which is offered to convince them of the truth of it , which , as you say , are undeniable , just and excellent ends ; but yet such as force in your method can never practically be made a means to , without supposing what you say you have no need to suppose , viz. that your religion is the true ; unless you had rather every where to leave it to the magistrate to judg which is the right way , what is the true religion ; which supposition i imagine will less accommodate you than the other . but take which of them you will , you must add this other supposition to it , harder to be granted you than either of the former , viz. that those who conform to your church here , ( if you make your self the judg ) or to the national church any where , ( if you make the magistrate judg of the truth that must save men ) and those only have attained these ends. the magistrate , you say , is obliged to do what in him lies to bring all his subjects to examine carefully and impartially matters of religion , and to consider them as they ought , i. e. so as to imbroce the truth that must save them . the proper and necessary means , you say , to attain these ends is force . and your method of using this force is to punish all the dissenters from the national religion , and none of those who outwardly conform to it . make this practicable now in any country in the world , without allowing the magistrate to be judg what is the truth that must save them , and without supposing also , that whoever do imbrace the outward profession of the national religion , do in their hearts imbrace , i. e. believe and obey the truth that must save them ; and then i think nothing in government can be too hard for your undertaking . you conclude this paragraph in telling me , you do not know of any thing i say against any part of this , which is not already answered . pray tell me where 't is you have answered those objections i made to those several ends which you assigned in your argument considered , and for which you would have force used , and which i have here reprinted again , because i do not find you so much as take notice of them : and therefore the reader must judg whether they needed any answer or no. but to shew that you have not here , where you promise and pretend to do it , clearly and directly told us for what force and penalties are to be used , i shall in the next chapter examine what you mean by bringing men to imbrace the true religion . chap. vii . of your bringing men to the true religion . true religion is on all hands acknowledged to be so much the concern and interest of all mankind , that nothing can be named , which so much effectually bespeak●… the approbation and favour of the publick . the very intitling one's self to that , sets a man on the right side . who dares question such a cause , or oppose what is offered for the promoting the true religion ? this advantage you have secured to your self from unattentive readers , as much as by the often-repeated mention of the true religion , is possible , there being scarce a page wherein the true religion does not appear , as if you had nothing else in your thoughts , but the bringing men to it for the salvation of their souls . whether it be so in earnest , we will now see . you tell us , whatever hardships some false religions may impose , it will however always be easier to carnal and worldly minded men , to give even the first-born for their transgressions , than to mortify the lusts from which they spring , which no religion but the true requires of them . upon this you ground the ne●…essity of force to bring men to the true religion , and charge it on the magistrate as his duty to use it to that end. what now in appearance can express greater care to bring men to the true religion ? but let us see what you say in p. . and we shall sind that in your scheme nothing less is meant : there you tell us , the magistrate inflicts the penalties only upon them that break the law●… and that law requiring nothing but conformity to the national religion , no●… but nonconformists are punished . so that unless an outward profession of the national religion be by the mortification of mens lusts harder than their giving their first-born for their transgression , all the penalties you contend sor concern not , ●…nor can be intended to bring men effectually to the true religion ; since they leave them before they come to the difficulty , which is to mortify their lusts , as the true religion requires . so that your bringing men to the true religion , being to bring them to conformity to the national , for then you have done with force , how far that outward consormity is from being heartily of the true religion , may be known by the distance there is between the easiest and the hardest thing in the world. for there is nothing easier , than to profess in words ; nothing harder , than to subdue the heart , and bring thoughts and deeds into obedience of the truth : the latter is what is required to be of the true religion ; the other all that is required by penalties your way applied . if you say , conformists to the national religion are required by the law civil and ecclesiastical , to lead good lives , which is the difficult part of the true religion : i answer , these are not the laws we are here speaking of , nor those which the defenders of toleration complain of , but the laws that put a distinction between outward conformists and nonconformists : and those they say , whatever may be talked of the true religion , can never be meant to bring men really to the true religion , as long as the true religion is , and is confessed to be a thing of so much greater difficulty than outward conformity . miracles , say you , supplied the want of force in the beginning of christianity ; and therefore so far as they supplied that want , they must be subservient to the same end. the end then was to bring men into the christian church , into which they were admitted and received as brethren , when they acknowledged that jesus was the christ , the son of god. will that serve the turn ? no : force must be used to make men imbrace creeds and ceremonies , i. e. outwardly conform to the doctrine and worship of your church . nothing more than that is required by your penalties ; nothing less than that will excuse from punishment ; that , and nothing but that , will serve the turn ; that therefore , and only that , is what you mean by the true religion you would have force used to bring men to . when i tell you , you have a very ill opinion of the religion on of the church of england , and must own it can only be propagated and supported by force , if you do not think it would be a gainer by a general toleration all the world over : you ask , why you may not have as good an opinion of the church of england's , as you have of noah's religion , notwithstanding you think it cannot now be propagated or supported without using some kinds or degrees of force . when you have proved that noah's religion , that from eight persons spread and continued in the world till the apostles times , as i have proved in another place , was propagated and supported all that while by your kinds or degrees of force , you may have some reason to think as well of the religion of the church of england , as you have of noah's religion , though you think it cannot be propagated and supported without some kinds or degrees of force . but till you can prove that , you cannot upon that ground say you have reason to have so good an opinion of it . you tell me , if i will take your word for it , you assure me you think there are many other countries in the world besides england , where my toleration would be as little useful to truth as in england . if you will name those countries , which will be no great pains , i will take your word for it , that you believe toleration there would be prejudicial to truth : but if you will not do that , neither i nor any body else can believe you . i will give you a reason why i say so , and that is , because no body can believe that , upon your principles , you can allow any national religion , differing from that of the church of england , to be true ; and where the national reli●…ion is not true , we have already your consent , as in spain and italy , &c. for toleration . now that you cannot , without renouncing your own principles , allow any national religion , differing from that establish'd here by law , to be true , is evident : for why do you punish nonconformists here ? to bring them , say you , to the true religion . but what if they hold nothing , but what that other differing national church does , shall they be nevertheless punished if they conform not ? you will certainly say , yes : and if so , then you must either say , they are not of the true religion , or else you must own you punish those , to bring them to the true religion , whom you allow to be of the true religion already . you tell me , if i own with our author , that there is but one true religion , and i owning my self to be of the church of england , you cannot see how i can avoid supposing , that the national religion now in england , back'd by the publick authority of the law , is the only true religion . if i own , as i do , all that you here expect from me , yet it will not serve to draw that conclusion from it , which you do , viz. that the national religion now in england is the only true religion ; taking the true religion in the sense that i do , and you ought to take it . i grant that there is but one true religion in the world , which is that whose doctrine and worship are necessary to salvation . i grant too that the true religion , necessary to salvation , is taught and professed in the church of england : and yet it will not follow from hence , that the religion of the church of england , as established by law , is the only true religion ; if there be any thing established in the church of england by law , and made part of its religion , which is not necessary to salvation , and which any other church , teaching and professing all that is necessary to salvation , does not receive . if the national religion now in england , back'd by the authority of the law , be , as you would have it , the only true religion ; so the only true religion , that a man cannot be saved without being of it . pray reconcile this , with what you say in the immediately preceding paragraph , viz. that there are many other countries in the world where my toleration would be as little useful as in england . for if there be other national religions differing from that of england , which you allow to be true , and wherein men may be saved , the national religion of england , as now established by law , is not the only true religion , and men may be saved without being of it . and then the magistrate can upon your principles have no authority to use force to bring men to be of it . for you tell us , force is not lawful , unless it be necessary ; and therefore the magistrate can never lawfully use it , but to bring men to believe and practise what is necessary to salvation . you must therefore either hold , that there is nothing in the doctrine , discipline and ceremonies of the church of england , as it is established by law , but what is necessary to salvation : or else you must reform your terms of communion , before the magistrate upon your principles can use penalties to make men consider till they conform ; or you can say that the national religion of england is the only true religion , though it contain the only true religion in it ; as possibly most , if not all , the differing christian churches now in the world do . you tell us farther in the next paragraph , that where-ever this only true religion , i. e. the national religion now in england , is received , all other religions ought to be discouraged . why i beseech you discourag'd , if they be true any of them ? for if they be true , what pretence is there for force to bring men who are of them to the true religion ? if you say all other religions , varying at all from that of the church of england , are false ; we know then your measure of the one only true religion . but that your care is only of conformity to the church of england , and that by the true religion you mean nothing else , appears too from your way of expressing your self in thi●… passage , where you own that you suppose that as this only true religion ( to wit , the national religion now in england , back'd with the publick authority of law ) ought to be received where-ever it is preached ; so where-ever it is received all other religions ought to be discouraged in some measure by the civil powers . if the religion establish'd by law in england , be the only true religion , ought it not be preached and received every where , and all other religions discouraged throughout the world ? and ought not the magistrates of all countries to take care that it should be so ? but you only say , where-ever it is preach'd , it ought to be received ; and where-ever it is received , other religions ought to be discouraged , which is well suted to your scheme for inforcing conformity in england , but could scarce drop from a man whose thoughts were on the true religion , and the promoting of it in other parts ' of the world. force then must be used in england , and penalties laid on dissenters there . for what ? to bring them to the true religion , whereby it is plain you mean not only the doctrine but discipline and ceremonies of the church of england , and make them a part of the only true religion : why else do you punish all dissenters for rejecting the true religion , and use force to bring them to it ? when yet a great , if not the greatest part of dissenters in england own and profess the doctrine of the church of england , as firmly as those in the communion of the church of england . they therefore , though they believe the same religion with you , are excluded from the true church of god , that you would have men brought to , and are amongst those who reject the true religion . i ask whether they are not in your opinion out of the way of salvation , who are not joined in communion with the true church ? and whether there can be any true church without bishops ? if so , all but conformists in england that are of any church in europe besides the lutherans and papists , are out of the way of salvation , and so according to your system have need of force to be brought into it : and these too , one for their doctrine of transubstantiation , the other for that of consubstantiation , ( to omit other things vastly differing from the church of england ) you will not , i suppose , allow to be of the true religion : and who then are left of the true religion but the church of england ? for the abyssines have too wide a difference in many points for me to imagine , that is one of those places you mean where toleration would do harm as well as in england . and i think the religion of the greek church can ●…carce be supposed by you to be the true . for if it should , it would be a strong instance against your assertion , that the true religion cannot subsist , but would quickly be effectually extirpated without the assistance of authority , since this has subsisted without any such assistance now above years . i take it then for granted , ( and others with me cannot but do the same , till you tell us , what other religion there is of any church , but that of england , which you allow to be the true religion ) that all you say of bringing men to the true religion , is only bringing them to the religion of the church of england . if i do you an injury in this , it will be capable of a very easy vindication : for it is but naming that other church differing from that of england , which you allow to have the true religion , and i shall yield my self convinc'd , and shall allow these words , viz. the national religion now in england , back'd by the publick authority of law , being the only true religion , only as a little hasty sally of your zeal . in the mean time i shall argue with you about the use of force to bring men to the religion of the church of england , as established by law : since it is more easy to know what that is , than what you mean by the true religion , if you mean any thing else . to proceed therefore ; in the next place i tell you , by using force your way to bring men to the religion of the church of england , you mean only to bring them to an outward profession of that religion ; and that , as i have told you elsewhere , because force used your way , being applied only to dissenters , and ceasing as soon as they conform , ( whether it be intended by the law-maker for any thing more or no , which we have examined in another place ) cannot be to bring men to any thing mo●…e than outward conformity . for if force be used to dissenters , and them only , to bring men to the true religion , and always as soon as it has brought men to conformity , it be taken off , and laid aside , as having done all is expected fro●… it ; 't is plain , that by bringing men to the true religion , and bringing them to outward conformity , you mean the same thing . you use and continue force upon dissenters , because you expect some effect from it : when you take it off , it has wrought that effect , or else being in your power , why do you not continue it on ? the effect then that you talk of , being the imbracing the true religion , and the thing you are satisfied with without any farther punishment , expectation , or inquiry , being outward conformity , 't is plain imbracing the true religion and outward conformity with you , are the same things . neither can you say it is presumable that those who outwardly conform do really understand , and inwardly in their hearts imbrace with a lively faith and a sincere obedience , the truth that must save them . . because it being , as you tell us , the magistrate's duty to do all that in him lies for the salvation of all his subjects , and it being in his power to examine , whether they know and live sutable to the truth that must save them , as well as conform , he can or ought no more to presume , that they do so , without taking an account of their knowledg and lives , than he can or ought to presume that they conform , without taking any account of their coming to church . would you think that physician discharged his duty , and had ( as was pretended ) a care of mens lives , who having got them into his hands , and knowing no more of them , but that they come once or twice a week to the apothecary's shop , to hear what is prescribed them , and sit there a while , should say it was presumable they were recovered , without ever examining whether his prescriptions had any effect , or what estate their health was in ? . it cannot be presumable , where there are so many visible instances to the contrary . he must pass for an admirable presumer , who will seriously affirm that it is presumable that all those who conform to the national religion where it is true , do so understand , believe and practise it , as to be in the way of salvation . . it cannot be presumable , that men have parted with their corruption and lusts to avoid force , when they fly to conformity , which can shelter them from force without quitting their lusts. that which is dearer to men than their first-born , is , you tell us , their lusts ; that which is harder than the hardships of false religions , is the mortifying those lusts : here lies the difficulty of the true religion , that it requires the mortifying of those lusts ; and till that be done , men are not of the true religion , nor in the way of salvation : and 't is upon this account only that you pretend force to be needful . force is used to make them hear ; it prevails , men hear : but that is not enough , because the difficulty lies not in that ; they may hear arguments for the truth , and yet retain their corruption . they must do more , they must consider those arguments . who requires it of them ? the law that insticts the punishment , does not ; but this we may be sure their love of their lusts , and their hatred of punishment requires of them , and will bring them to , viz. to consider how to retain their beloved lusts , and yet avoid the uneasiness of the punishment they lie under ; this is presumable they do ; therefore they go one easy step farther , they conform , and then they are safe from force , and may still retain their corruption . is it therefore presumable they have parted with their corruption , because force has driven them to take sanctuary against punishment in conformity , where force is no longer to molest them , or pull them from their darling inclinations ? the difficulty in religion is , you say , for men to part with their lusts ; this makes force , necessary : men find out a way by consorming to avoid force without parting with their lusts , therefore it is presumable when they con●…orm , that force which they can avoid without quitting their lusts , has made them part with them , which is indeed not to part with their lusts , because of force , but to part with them gratis ; which if you can say is presumable , the foundation of your need of force ( which you place in the prevalency of corruption , and mens adhering to their lusts ) will be gone , and so there will be no need of force at all . if the great difficulty in religion be for men to part with or mortify their lusts , and the only counter-ballance in the other scale , to assist the true religion , to prevail against their lusts , be force ; which i beseech you is presumable , if they can avoid force , and retain their lusts , that they should quit their lusts , and heartily imbrace the true religion , which i●… incompatible with them ; or else that they should avoid the force , and retain their lusts ? to say the former of these , is to say that it is presumable , that they will quit their lusts , and heartily imbrace the true religion for its own sake : for he that heartily imbraces the true religion , because of a force which he knows he can avoid at pleasure , without quitting his lusts , cannot be said so to imbrace it , because of that force : since a force he can avoid without quitting his lusts , cannot be said to assist truth in making him quit them : for in this truth has no assistance from it at all . so that this i●… to say there is no need of force at all in the case . take a co●…tous wretch , whose heart is so set upon money , that he would give his first-born to save his bags ; who is pursued by the force of the magistrate to an arrest , and compelled to hear what is alledg'd against him ; and the prosecution of the law threatning imprisonment or other punishment , if he do not pay the just debt which is demanded of him : if he enters himself in ●…he ki●…g's bench , where he can enjoy his freedom without paying the debt , and parting with his money ; will you say that it is presumable he did it to pay the d●…bt , and not to avoid the force of the law ? the lust of the flesh and pride of life are as strong and prevalent as the lust of the eye : and if you will deliberately say again , that it is presumable , that men are driven by force to consider , so as to part with their lusts , when no more is known of them , but that they do what discharges them from the force , without any necessity of parting with their lusts ; i think i shall have occasion to send you to my pagans and mahometans , but shall have no need to say any thing more to you of this matter my self . i agree with you , that there is but one only true religion ; i agree too that that one only true religion is professed and held in the church of england ; and yet i deny , if force may be used to bring men to that true religion , that upon your principles it can lawfully be used to bring men to the national religion in england as established by law ; because force , according to your own rule , being only lawful because it is necessary , and therefore unfit to be used where not necessary , i. e. necessary to bring men to salvation , it can never be lawful to be used to bring a man to any thing , that is not necessary to salvation , as i have more fully shewn in another place . if therefore in the national religion of england , there be any thing put in as necessary to communion , that is , though true , yet not necessary to salvation , force cannot be lawfully used to bring men to that communion , though the thing so required in it self may perhaps be true . there be a great many truths contained in scripture , which a man may be ignorant of , and consequently not believe , without any danger to his salvation , or else very few would be capable of salvation : for i think i may truly say , there was never any one , but he that was the wisdom of the father , who was not ignorant of some , and mistaken in others of them . to bring men therefore to imbrace such truths , the use of force by your own rule cannot be lawful : because the belief or knowledg of those truths themselves not being necessary to salvation , there can be no necessity men should be brought to imbrace them , and so no necessity to use force to bring men to imbrace them . the only true religion which is necessary to salvation , may in one national church have that joined with it , which in it self is manifestly false and repugnant to salvation ; in such a communion no man can join without quitting the way of salvation . in another national church , with this only true religion may be joined , what is neither repugnant nor necessary to salvation ; and of such there may be several churches differing one from another in confessions , ceremonies and discipline , which are usually call'd different religions , with either or each of which a good man ( if satisfied in his own mind ) may communicate without danger , whilst another not satisfied in conscience concerning something in the doctrine , discipline or worship , cannot safely , nor without sin , communicate with this or that of them . nor can force be lawfully used on your principles to bring any man to either of them , because such things are required to their communion , which not being requisite to salvation , men may seriously and conscientiously differ , and be in doubt about , without indangering their souls . that which here raises a noise , and gives a credit to it , whereby many are misled into an unwarrantable zeal , is , that these are called different religions ; and every one thinking his own the true , the only true , condemns all the rest as false religions . whereas those who hold all things necessary to salvation , and add not thereto any thing in doctrine , discipline or worship , inconsistent with salvation , are of one and the same religion , though divided into different societies or churches , under different forms : which whether the passion and polity of designing ; or the sober and pious intention of well-meaning men , set up , they are no other , than the contrivances of men , and such they ought to be esteemed in whatsoever is required in them , which god has not made necessary to salvation , however in its own nature it may be indifferent lawful or true . for none of the articles or confessions of any church , that i know , containing in them all the truths of religion , though they contain some that are not necessary to salvation , to garble thus the truths of religion , and by their own authority take some not necessary to salvation , and make them the terms of communion ; and leave out others as necessary to be known and believed , is purely the contrivance of men : god never having appointed any such distinguishing system ; nor , as i have shew'd , can force , upon your principles , lawfully be used to bring men to imbrace it . concerning ceremonies , i shall here only ask you whether you think kneeling at the lord's supper , or the cross in baptism , are necessary to salvation ? i mention these as having been matter of great scr●…ple : if you will not say they are , how can you say that force can be lawfully used to bring men into a communion , to which these are made necessary ? if you say , kneeling is necessary to a decent uniformity , ( for of the cross in baptism i have spoken elsewhere ) though that should be true yet 't is an argument you cannot use for it , if you are of the church of england : for , if a decent uniformity may be well enough preserved without kneeling at prayer , where decency requires it at least as much as at receiving the sacrament , why may it not well enough be preserved without kneeling at the sacrament ? now that uniformity is thought sufficiently preserved without kneeling at prayer , is evident by the various postures men are at liberty to use , and may be generally observed , in all our congregations , during the minister's prayer in the pulpit before and after his sermon , which it seems can consist well enough with decency and uniformity ; tho it be at prayer addressed to the great god of heaven and earth , to whose majesty it is that the reverence to be expressed in our gestures is due , when we put up petitions to him , who is invariably the same , in what or whose words soever we address our selves to him . the preface to the book of common-prayer tells us , that the ri●…es and ceremonies appointed to be used in divine worship , are things in their own nature indifferent and alterable . here i ask you , whether any humane power can make any thing , in its own nature indifferent , necessary to salvation ? if it cannot , then neither can any humane power be justified in the use of force , to bring men to conformity in the use of such things . if you think men have authority to make any thing , in it self indifferent , a necessary part of god's worship , i shall desire you to consider what our author says of this matter , which has not yet deserved your notice . the misapplying his power , you say , is a sin in the magistrate , and lays him open to divine vengeance . and is it not a misapplying of his power , and a sin in him to use force to bring men to such a compliance in an indifferent thing , which in religious worship may be a sin to them ? force , you say , may be used to punish those who dissent from the communion of the church of england . let us suppose now all its doctrines not only true , but necessary to salvation ; but that there is put into the terms of its communion some indifferent action which god has not enjoin'd , nor made a part of his worship , which any man is perswaded in his conscience not to be lawful ; suppose kneeling at the sacrament , which having been superstitiously used in adoration of the bread as the real body of christ , may give occasion of scruple to some now , as well as eating of flesh offered to idols did to others in the apostles time ; which though lawful in it self , yet the apostle said , he would eat no flesh while the world standeth , rather than make his weak brother offend . and if to lead , by example , the scrupulous into any action , in it self indifferent , which they thought unlawful , be a sin , as appears at large , rom. xiv . how much more is it to add force to our example , and to compel men by punishments to that , which , though indifferent in it self , they cannot join in without sinning ? i desire you to shew me how force can be necessary in such a case , without which you acknowledg it not to be lawful . not to kneel at the lord's supper , god not having ordained it , is not a sin ; and the apostles receiving it in the posture of sitting or lying , which was then used at meat , is an evidence it may be received not kneeling . but to him that thinks kneeling is unlawful , it is certainly a sin. and for this you may take the authority of a very judicious and reverend prelate of our church , in these words ; where a man is mistaken in his judgment , even in that case it is always a sin to act against it ; by so doing , he wilfully acts against the best light which at present he has for the direction of his actions . i need not here repeat his reasons , having already quoted him above more at large ; though the whole passage , writ ( as he uses ) with great strength and clearness , deserves to be read and considered . if therefore the magistrate enjoins such an unnecessary ceremony , and uses force to bring any man to a sinful communion with our church in it , let me ask you , doth he sin , or misapply his power or no ? true and false religions are names that easily engage mens affections on the hearing of them ; the one being the aversion , the other the desire ( at least as they perswade themselves ) of all mankind . this makes men forwardly give into these names , where-ever they meet with them ; and when mention is made of bringing men from false to the true religion ( very often without knowing what is meant by those names ) they think nothing can be done too much in such a business , to which they intitle god's honour , and the salvation of mens souls . i shall therefore desire of you , if you are that fair and sincere lover of truth you profess , when you write again , to tell us what you mean by true , and what by a false religion , that we may know which in your sense are so : for as you now have used these words in your treatise , one of them seems to stand only for the religion of the church of england , and the other for that of all other churches . i expect here you should make the same outcries against me , as you have in your former letter , for imposing a sense upon your words contrary to your meaning ; and for this you will appeal to your own words in some other places : but of this i shall leave the reader judg , and tell him , this is a way very easy and very usual for men , who having not clear and consistent notions , keep themselves as much as they can under the shelter of general and variously applicable terms , that they may save themselves from the absurdities or consequences of one place , by a help from some general or contrary expression in another : whether it be a desire of victory , or a little too warm zeal for a cause you have been hitherto perswaded of , which hath led you into this way of writing ; i shall only mind you , that the cause of god requires nothing , but what may be spoken out plainly in a clear determined sense , without any reserve or cover . in the mean time this i shall leave with you as evident , that force upon your ground cannot be lawfully used to bring men to the communion of the church of england , ( that being all that i can find you clearly mean by the true religion ) till you have proved that all that is required of one in that communion , is necessary to salvation . however therefore you tell us , that convenient force used to bring men to the true religion , is all that you contend for , and all that you allow . that it is for promoting the true religion . that it is to bring men to consider , so as not to reject the truth necessary to salvation .... to bring men to imbrace the truth that must save them . and abundance more to this purpose . yet all this talk of the true religion amounting to no more , but the national religion established by law in england ; and your bringing men to it , to no more than bringing them to an outward profession of it ; it would better have suted that condition , ( viz. without prejudice , and with an honest mind ) which you require in others , to have spoke plainly what you aimed at , rather than prepossess mens minds in favour of your cause , by the impressions of a name that in truth did not properly belong to it . it was not therefore without ground that i said , i suspected you built all on this lurking supposition , that the national religion now in england , back'd by the publick authority of the law , is the only true religion , and therefore no other is to be tolerated : which being a supposition equally unavoidable , and equally just in other countries ; unless that we can imagine that every-where but in england , men believe what at the same time they think to be a lie , &c. here you erect your plumes , and to this your triumphant logick gives you not patience to answer , without an air of victory in the entrance : how , sir , is this supposition equally unavoidable , and equally just in other countries , where false religions are the national ? ( for that you must mean , or nothing to the purpose . ) hold , sir , you go too fast ; take your own system with you , and you will perceive it will be enough to my purpose , if i mean those religions which you take to be false : for if there be any other national churches , which agreeing with the church of england in what is necessary to salvation , yet have established ceremonies different from those of the church of england ; should not any one who dissented here from the church of england upon that account , as preferring that to our way of worship , be justly punished ? if so , then punishment in matters of religion being only to bring men to the true religion , you must suppose him not to be yet of it , and so the national church he approves of , not to be of the true religion . and yet is it not equally unavoidable , and equally just , that that church should suppose its religion the only true religion , as it is that yours should do so , it agrecing with yours in things necessary to salvation , and having made some things , in their own nature indifferent , requisite to conformity for decency and order , as you have done ? so that my saying , it is equally unavoidable , and equally just in other countries , will hold good , without meaning what you charge on me , that that supposition is equally unavoidable , and equally just , where the national religion is absolutely false . but in that large sense too , what i said will hold good ; and you would have spared your useless subtilties against it , if you had been as willing to take my meaning , and answered my argument , as you were to turn what i said to a sense which the words themselves shew i never intended . my argument in short was this , that granting force to be useful to propagate and support religion , yet it would be no advantage to the true religion , that you a member of the church of england , supposing yours to be the true religion , should thereby claim a right to use force , since such a supposition to those who were members of other churches , and believed other religions , was equally unavoidable , and equally just . and the reason i annexed , shews both this to be my meaning , and my assertion to be true : my words are , unless we can imagin●… that every-where but in england , men believe what at the sam●… time they think to be a lie. having therefore never said , nor thought that it is equally unavoidable , or equally just , that men in every country should believe the national religion of the country ; but that it is equally unavoidable , and equally just , that men believing the national religion of their country , be it true or false , should suppose it to be true ; and let me here add also , should endeavour to propagate it : you however go on thus to reply ; if so , then i fear it will be equally true too , and equally rational : for otherwise i see not how it can be equally unavoidable , or equally just : for if it be not equally true , it cannot be equally just ; and if it be not equally rational , it cannot be equally unavoidable . but if it be equally true , and equally rational , then either all religions are true , or none is true : for if they be all equally true , and one of them be not true , then none of them can be true . i challenge any one to put these four good words , unavoidable , just , rational and true , more equally together , or to make a better-wrought deduction : but after all , my argument will nevertheless be good , that it is no advantage to your cause , for you or any one of it , to suppose yours to be the only true religion ; since it is equally unavoidable , and equally just for any one , who believes any other religion , to suppose the same thing . and this will always be so , till you can shew , that men cannot receive false religions upon arguments that appear to them to be good ; or that having received falshood under the appearance of truth , they can , whilst it so appears , do otherwise than value it , and be acted by it , as if it were true . for the equality that is here in question , depends not upon the truth of the opinion imbraced , but on this , that the light and perswasion a man has at present , is the guide which he ought to follow , and which in his judgment of truth he cannot avoid to be governed by . and therefore the terrible consequences you dilate on in the following part of that page , i leave you for your private use on some sitter occasion . you therefore who are so apt without cause to complain of want of ingenuity in others , will do well hereafter to consult your own , and another time change your stile ; and not under the undesined name of the true religion , because that is of more advantage to your argument , mean only the religion established by law in england , shutting out all other religions now professed in the world. though when you have defined what is the true religion , which you would have supported and propagated by force ; and have told us 't is to be found in the liturgy and thirty nine articles of the church of england ; and it be agreed to you , that that is the only true religion , your argument ( for force as necessary to mens salvation ) from the want of light and strength enough in the true religion to prevail against mens lusts , and the corruption of their nature , will not hold ; because your bringing men by force , your way applied , to the true religion , be it what you will , is but bringing them to an outward conformity to the national church . but the bringing them so far , and no farther , having no opposition to their lusts , no inconsistency with their corrupt nature , is not on that account at all necessary , nor does at all help , where only , on your grounds , you say , there is need of the assistance of force towards their salvation . chap. viii . of salvation to be procured by force your way . there cannot be imagined a more laudable design than the promoting the salvation of mens souls , by any one who shall undertake it . but if it be a pretence made use of to cover some other by-interest , nothing can be more odious to men , nothing more provoking to the great god of heaven and earth , nothing more misbecoming the name and character of a christian. with what intention you took your p●…n in hand to defend and incourage the use of force in the business of mens salvation , 't is sit in charity we take your word ; but what your scheme , as you have delivered it , is guilty of , 't is my business to take notice of , and represent to you . to my saying , that if persecution , as is pretended , were for the salvation of mens souls , bare conformity would not serve the turn , but men would be examined whether they do it upon reason and conviction : you answer , who they be that pretend that persecution is for the salvation of mens souls , you know not . whatever you know not , i know one , who in the letter under consideration pleads for force , as useful for the promoting the salvation of mens souls : and that the use of force is no other means for the salvation of mens souls , than what the author and finisher of our faith has directed . that so far is the magistrate , when he gives his helping - hand to the furtherance of the gospel , by laying convenient penalties upon such as reject it , or any part of it , from using any other means for the salvation of mens souls , than what the author and finisher of our faith has directed , that he does no more than his duty for promoting the salvation of souls . and as the means by which men may be brought into the way of salvation . ay , but where do you say that persecution is for the salvation of souls ? i thought you had been arguing against my meaning , and against the things i say , and not against my words in your meaning , which is not against me . that i used the word persecution for what you call force and penalties , you knew : for in pag. . that immediately precedes this , you take notice of it , with some little kind of wonder , in these words ; persecution , so it seems you call all punishments for religion . that i do so then , ( whether properly or improperly ) you could not be ignorant ; and then i beseech you apply your answer here to what i say : my words are ; ` i●… persecution ( as is pretended ) were for the salvation of mens souls , men that conform would be examined whether `they did so upon reason and conviction . change my word persecution into punishment for religion , and then consider the truth or ingenuity of your answer : for in that sense of the word persecution , do you know no body that pretends persecution is for the salvation of mens souls ? so much for your ingenuity , and the arts you allow your self to serve a good cause . what do you think of one of my pagans or mahometans ? could he have done better ? for i shall often have occasion to mind you of them . now to your argument i said , that i thought those who make laws , and use force , to bring men to church-conformity in religion ; seek only the compliance , but concern themselves not for the conviction of those they punish , and so never use force to convince . for pray tell me , when any dissenter conforms , and enters into the church-communion , is he ever examined to see whether he does it upon reason and conviction , and such grounds as would become a christian concerned for religion ? if persecution ( as i●… pr●…tended ) were for the salvation of mens souls , this would be done , and men not driven to take the sacrament to keep their places , or obtain licences to s●…ll ale , ( for so low have these holy things been prostituted . ) to this you here reply ; as to those magistrates , who having provided sufficiently for the instruction of all under their care , in the true religion , do make laws , and use moderate penalties to bring men to the communion of the church of god , and conformity to the rules and orders of it , i think their behaviour does plainly enough speak them to seek and concern themselves for the conviction of those wh●…m they punish , and for their compliance only as the fruit of their conviction . if means of instruction were all , that is necessary to convince people , the providing sufficiently for instruction would be an evidence , that those that did so , did seek and concern themselves for mens conviction : but if there be something as necessary for conviction as the means of instruction , and without which those means will signify nothing , and that be severe and impartial examination ; and if force be , as you say , so necessary to make men thus examine , that they can by no other way but force be brought to do it : if magistrates do not lay their penalties on non-examination , as well as provide means of instruction , whatever you may say you think , few people will sind reason to believe you think those magistrates seek and concern themselves much for the conviction of those they punish , when that punishment is not levell'd at that , which is a hindrance to their conviction , i. e. against their aversion to severe and impartial examination . to that aversion no punishment can be pretended to be a remedy , which does not reach and combat the aversion ; which ' 〈◊〉 plain no punishment does , which may be avoided without parting with , or abating the prevalency of that aversion . this is the case , where men undergo punishments for not conforming , which they may be rid of , without 〈◊〉 and impartially examining matters of religion . to shew that what i mentioned was no sign of unconcernedness in the magistrate for mens conviction ; you add , nor does the contrary appear from the not examining dissenters when they conform , t●… see whether they do it upon reason and conviction : for where sufficient instruction is provided , it is ordinarily presumable that when dissenters conform , they do it upon reason and conviction . here if ordinarily signifies any thing , ( for it is a word you make much use of , whether to express or cover your sense , let the reader judg ) then you suppose there are cases wherein it is not presumable ; and i a●…k you whether in those , or any cases it be examin'd whether dissenters when they conform , do it upon reason and conviction ? at best that it is ordinarily pr●…sumable , is but gra●…is dictum , especially since you suppose , that it is the corruption of their nature that hinders them from considering as they ought , so as upon reason and. conviction to imbrace the truth : which corruption of nature , that they may retain with conformity i think is very presumable . but be that as it will , this i am fure is ordinarily and always presumable , that if those who use force , were as intent upon mens conviction , as they are on their conformity , they would not wholly content themselves with the one , without ever examining and looking into the other . another excuse you make for this neglect , is , that as to irreligious persons who only seek their s●…chlar advantage , how easy it is for them to pretend conviction , and to offer such grounds ( if that were required ) as would become a christian concerned for religion , that is , what no care of man can certainly prevent . this is an admirable justification of your hypothesis . men are to be punished : to what end ? to make them severely and impartially consider matters of religion , that they may be convinced , and thereupon sincerely imbrace the truth . but what need of force or punishment for this ? because their lusts and corruptions will otherwise keep them both from considering as they ought , and imbracing the true religion ; and therefore they must lie under penalties till they have considered as they ought , which is when they have upon conviction imbraced . but how shall the magistrate know when they upon conviction imbrace , that he may then take off their penalties ? that indeed cannot be known , and ought not to be inquired after , because irreligious persons who only seek their secular advantage , or in other words , all those who desire at their ease to retain their beloved lusts and corruptions , may easily pretend conviction , and offer such grounds ( if it were required ) as would become a christian concerned for religion : this is what no care of man can certainly prevent . which is reason enough , why no busy forwardness in man to disease his brother should use force upon pretence of prevalling against man's corruptions , that hinder their considering and imbracing the truth upon conviction , when 't is confessed , it cannot be known , whether they have considered , are convinced , or have really imbraced the true religion or no ? and thus you have shewn us your admirable remedy , which is not it seems for the irreligious ( for 't is easy , you say , for them to pretend conviction , and so avoid punishment ) but for those who would be religious without it . but here in this case , as to the intention of the magistrate , how can it be said , that the force he uses is designed by subduing mens corruptions , to make way for considering and imbracing the tr●…th , when it is so applied , that it is confessed here , that a man may get rid of the penalties without parting with the corruptions , they are pretended to be used against ? but you have a ready answer , this is what no care of man can certainly prevent ; which is but in other words to proclaim the ridiculousness of your use of force , and to avow that your method can do nothing . if by not certainly , you mean it may any way , or to any degree prevent , why is it not so done ? if not , why is a word that signifies nothing put in , unless it be for a shelter on occasion ? a benefit you know how to draw from this way of writing : but this here taken how you please , will only serve to lay blame on the magistrate , or your hypothesis , chuse you whether . i for my part have a better opinion of the ability and management of the magistrate : what he aimed at in his laws , that i believe he mentions in them , and as wise men do in bu●…nes , fpoke out plainly what he had a mind should be done . but c●…inly there cannot a more ridiculous character be put on law-makers , than to tell the world they intended to make men consider , examine , &c. but yet neither required nor named any thing in their laws but conformity . though yet when men are certainly to be punished for not really imbracing the true religion , there ought to be certain matters of fact , whereby those that do , and those that do not so imbrace the truth , should be distinguished ; and for that you have , 't is true , a clear and established criterion , i. e. conformity and nonconformity : which do very certainly distinguish the innocent from the guilty ; those that really and sincerely do imbrace the truth that must save them , from those that do not . but , sir , to resolve the question , whether the conviction of mens understandings , and the salvation of their souls , be the business and aim of those who use force to bring men into the profession of the national religion ; i ask , whether if that were so , there could be so many as there are , not only in most country-parishes , but , i think i may say , may be found in all parts of england , grosly ignorant in the doctrines and principles of the christian religion , if a strict inquiry were made into it ? if force be necessary to be used to bring men to salvation , certainly some part of it would 〈◊〉 out some of the ignorant and unconsidering that are in the national church , as well as it does so diligently all the nonconformists out of it , whether they have considered , or are knowing or no. but to this you give a very ready answer ; would you have the magistrate punish all indifferently , those who obey the law as well as them that do not ? what is the obedience the law requires ? that you tell us in these words , if the magistrate provides 〈◊〉 〈◊〉 the instruction of all his subjects in the true religion , and then requires them all under convenient penalties to 〈◊〉 to the teachers and ministers of it , and to profess and exercise it with one accord under their direction in publick assemblies : which in other words is but conformity , which here you express a little plainer in these words ; but as those magistrates who having provided sufficiently for the instruction of all under their care in the true religion do make laws , and use moderate penalties to bring men to the communion of the church of god , and to conform to the rules and orders of it . you add , is there any pretence to say that in so doing , he [ the magistrate ] applies force only to a part of his 〈◊〉 , when the law is general , and excepts none ? there is no pretence , i confess , to say that in so doing he applies force only to a part of his subjects , to make them conformists , from that it is plain the law excepts none . but if conformists may be ignorant , grosly ignorant of the principles and doctrines of christianity ; if there be no 〈◊〉 used to make them consider as they ought , so as to understand , be convinced of , believe and obey the truths of the gospel , are not they exempt from that force which you say is to make men consider and examine matters of religion as they ought to do ? force is applied to all indeed to make them conformists : but if being conformists once , and frequenting the places of publick worship , and there shewing an outward compliance with the ceremonies prescribed , ( for that is all the law requires of all , call it how you please ) they are exempt from all force and penalties , though they are never so ignorant , never so far from understanding , believing , receiving the truths of the 〈◊〉 ; i think it is evident that then force is not applied to all to 〈◊〉 the conviction of the vnderstanding . to bring men to consider those reasons and arguments which are proper to convince the mind , and which without being forced , they would not consider . to bring men to that consideration , which nothing else but force ( besides the extraordinary grace of god ) would bring them to . to make men good christians . to make men receive instruction . to cure their aversion to the true religion . to bring men to consider and examine the controversies which they are bound to consider and examine , i. e. those wherein they cannot err without dishonouring god , and endangering their own and other mens eternal salvation . to weigh matters of religion carefully and impartially . to bring men to the true religion and to salvation . that then force is not applied to all the subjects for these ends , i think you will not deny . these are the ends for which you tell us in the places quoted , that force is to be used in matters of religion : 't is by its vsefulness and necessity to those ends , that you tell us , the magistrate is authorized and obliged to use force in matters of 〈◊〉 . now if all these ends be not attained by a bare 〈◊〉 , and yet if by a bare conformity men are wholly exempt from all force and penalties in matters of religion , will you say that for these ends force is applied to all the magistrate's subjects ? if you will , i must send you to my pagans and 〈◊〉 for a little conscience and modesty . if you 〈◊〉 force 〈◊〉 not 〈◊〉 to all for these ends , notwithstanding any laws obliging all to conformity , you must also confess , 〈◊〉 what you say concerning the laws being general , is nothing to the purpose ; since all that are under penalties for not 〈◊〉 are not under any penalties for ignorance , irreligion , or the want of those ends for which you say penalties are useful and necessary . you go on , and therefore if such persons profane the sacrament to keep their places , or to obtain licences to sell ale , this is an horrible wickedness . i 〈◊〉 them not . but it is their own , and they alone must answer for it . yes , and those who threatned poor ignorant and irreligious ale-sellers , whose livelihood it was , to take away their licences , if they did not conform and receive the sacrament , may be thought perhaps to have something to answer for . you add , but it is very unjust to impute it to those who make such laws , and use such force , or to say that they prostitute holy things , and drive men to profane them . nor is it just to insinuate in your answer , as if that had been said which was not . but if it be true that a poor ignorant loose irreligious wretch should be threatned to be turn'd out of his calling and livelihood , if he would not take the sacrament : may it not be said these holy things have been so low prostituted ? and if this be not profaning them , pray tell me what is ? this i think may be said without injustice to any body , that it does not appear , that those who make strict laws for conformity , and take no care to have it examined upon what grounds men conform , are not very much concern'd , that mens understandings should be convinced : and though you go on to say , that they design by their laws to do what lies in them to make men good christians : that will scarce be believed , if what you say be true , that force is necessary to bring those who cannot be otherwise brought to it , to study the true religion , with such care and diligence as they might and ought to use , and with an honest mind . and yet we see a great part , or any of those who are ignorant in the true religion , have no such force applied to them , especially since you tell us , in the same place , that no man ever studied the true religion with such care and diligence as he might and ought to use , and with an honest mind , but he was convinced of the truth of it . if then force and penalties can produce that study , care , diligence and honest mind , which will produce knowledg and conviction ( and that as you say in the following words ) make good men ; i ask you , if there be found in the communion of the church , exempt from force upon the account of religion , ignorant , irreligious , ill men ; and that to speak moderately , not in great disproportion fewer than amongst the nonconformists , will you believe your self , when you say the magistrates do by their laws all that in them lies to make them good christians ; when they use not that force to them which you , not i , say is necessary ; and that they are , where it is necessary , obliged to use ? and therefore i give you leave to repeat again the words you subjoin here , but if after all they [ i. e. the magistrates ] can do , wicked and godless men will still resolve to be so , they will be so , and i know not who but god almighty can help it . but this being spoken of conformists , on whom the magistrates lay no penalties , use no force for religion , give me leave to mind you of the ingenuity of one of my pagans or mahometans . you tell us , that the usefulness of force to make scholars learn , authorizes schoolmasters to use it . and would you not think a schoolmaster discharged his duty well , and had a great care of their learning , who used his rod only to bring boys to school ; but if they come there once a week , whether they slept , or only minded their play , never examined what proficiency they made , or used the rod to make them study and learn , tho they would not apply themselves without it ? but to shew you how much you your self are in earnest for the salvation of souls in this your method , i shall set down what i said , p. . of my letter on that subject , and what you answer , p. . of yours . l. . p. . you speak of it here as the most deplorable condition imaginable , that men should be left to themselves , and not be forced to consider and examine the grounds of their religion , and search impartially and diligently after the truth . this you make the great miscarriage of mankind ; and for this you seem solicitous , all through your treatise , to find out a remedy ; and there is scarce a leaf wherein you do not offer yours . but what if after all , now you should be found to prevaricate ? men have contrived to themselves , say you , a great variety of religions : 't is granted . they seek not the truth in this matter with that application of mind , and that freedom of judgment which is requisite : 't is confessed . all the false religions now on foot in the world , have taken their rise from the slight and partial consideration , which men have contented themselves with in searching after the true ; and men take them up , and persist in them for want of due examination : be it so . there is need of a remedy for this ; and i have found one whose success cannot be questioned : very well . what is it ? let us hear it . why , dissenters must be punished . can any body that hears you say so , believe you in earnest ; and that want of examination is the thing you would have amended , when want of examination is not the thing you would have punished ? if want of examination be the fault , want of examination must be punished ; if you are , as you pretend , fully satisfied that punishment is the proper and only means to remedy it . but if in all your treatise you can shew me one place , where you say that the ignorant , the careless , the inconsiderate , the negligent in examining throughly the truth of their own and others religion , &c. are to be punished , i will allow your remedy for a good one . but you have not said any thing like this ; and which is more , i tell you before-hand , you dare not say it . and whilst you do not , the world has reason to judg , that however want of examination be a general fault , which you with great vehemency have exaggerated ; yet you use it only for a pretence to punish dissenters ; and either distrust your remedy , that it will not cure this evil , or else care not to have it generally cur'd . this evidently appears from your whole management of the argument . and he that reads your treatise with attention , wil be more confirm'd in this opinion , when he shall find , that you ( who are so earnest to have men punished , to bring them to consider and examine , that so they may discover the way to salvation ) have not said one word of considering , searching , and hearkning to the scripture ; which had been as good a rule for a christian to have sent them to , as to reasons and arguments proper to convince them , of you know not what ; as to the instruction and government of the proper ministers of religion , which who they are , men are yet far from being agreed ; or as to the information of those , who tell them they have mistaken their way , and offer to shew them the right ; and to the like uncertain and dangerous guides ; which were not those that our saviour and the apostles sent men to , bat to the scriptures . search the scriptures , for in them you think you have eternal life , says our saviour to the unbelieving persecuting jews . and 't is the scriptures which st. paul says , are able to make wise unto salvation . talk no more therefore , if you have any care of your reputation , how much it is every man's interest not to be left to himself , without molestation , without punishment in matters of religion . talk not of bringing men to imbrace the truth that must save them , by putting them upon examination . talk no more of force and punishment , as the only way lest to bring men to examin . 't is evident you mean nothing less : for tho want of examination be the only fault you complain of , and punishment be in your opinion the only way to bring men to it ; and this the whole design of your book ; yet you have not once proposed in it , that those who do not impartially examine , should be forced to it . and that you may not think i talk at random , when i say you dare not ; i will , if you please , give you some reasons for my saying so . first , because if you propose that all should be punished , who are ignorant , who have not used such consideration as is apt and proper to manifest the truth ; but have been determined in the choice of their religion by impressions of education , admiration of persons , worldly respects , prejudices , and the like incompetent motives ; and have taken up their religion , without examining it as they ought ; you will propose to have several of your own church ( be it what it will ) punished ; which would be a proposition too apt to offend too many of it , for you to venture on . for whatever need there be of reformation , every one will not thank you sor proposing such an one as must begin at ( or at least reach to ) the house of god. secondly , because if you should propose that all those who are ignorant , careless , and negligent in examining , should be punished , you would have little to say in this question of toleration : for if the laws of the state were made as they ought to be , equal to all the subjects , without distinction of men of different professions in religion ; and the faults to be amended by punishments , were impartially punished in all who are guilty of them ; this would immediately produce a perfect toleration , or shew the uselesness of force in matters of religion . is therefore you think it so necessary , as you say , for the promoting of true religion , and the salvation of souls , that men should be punished to make them examine ; do but sind a way to apply force to all that have not throughly and impartially examined , and you have my consent . for tho force be not the proper means of promoting religion ; yet there is no better way to shew the uselesness of it , than the applying it equally to miscarriage , in whomsoever found , and not to distinct : parties or perswasions of men , for the reformation of them alone , when others are equally faulty . thirdly , because without being sor as large a toleration as the author proposes , you cannot be truly and sincerely for a free and impartial examination . for whoever examines , must have the liberty to judg , and follow his judgment ; or else you put him upon examination to no purpose . and whether that will not as well lead men from , as to your church , is so much a venture , that by your way of writing , 't is evident enough you are loth to hazard it ; and if you are of the national church , 't is plain your brethren will not bear with you in the allowance of such a liberty . you must therefore either change your method ; and if the want of examination be that great and dangerous fault you would have corrected , you must equally punish all that are equally guilty of any neglect in this matter , and then take your only means , your beloved force , and make the best of it ; or else you must put off your mask , and confess that you design not your punishments to bring men to examination , but to conformity . for the fallacy you have used , is too gross to pass upon this age. l. . p. . your next paragraph runs high , and charges me with nothing less than prevarication . for whereas , as you tell me , i speak of it here as the most deplorable condition imaginable , that men should be left to themselves , and not be forced to consider and examine the grounds of their religion , and search impartially and diligently after the truth , &c. it seems all the remedy i offer , is no more than this , dissenters must be punished . vpon which thus you insult ; can any body that hears you say so , believe you in earnest , &c. now here i acknowledg , that though want or neglect of examination be a general fault , yet the method i propose for curing it , does not reach to all that are guilty of it , but is limited to those who reject the true religion , preposed to them with sufficient evidence . but then to let you see how little ground you have to say that i prevaricate in this matter , i shall only desire you to consider , what it is that the author and my self were enquiring after : for it is not , what course is to be taken to confirm and establish those in the truth , who have already embraced it : nor , how they may be enabled to propagate it to others , ( for both which purposes i have already acknowledged it very useful , and a thing much to be desired , that all such persons should , as far as they are able , search into the grounds upon which their religion stands , and challenges their belief ; ) but the subject of our enquiry is only , what method is to be used , 〈◊〉 bring men to the true religion . now if this be the only thing we were inquiring after , ( as you cannot deny it to be ) then every one sees that in speaking to this point , i had nothing to do with any who have already imbraced the true religion ; because they are not to be brought to that religion , but only to be confirmed and edified in it ; but was only to consider how those who reject it , may be brought to imbrace it . so that how much soever any of those who own the true religion , may be guilty of neglect of examination ; 't is evident , i was only concerned to shew how it may be cured in those , who by reason of it , reject the true religion , duly proposed or tender'd to them . and certainly to confine my self to this , is not to prevaricate , unless to keep within the bounds which the question under debate prescribes me , be to prevaricate . in telling me therefore that i dare not say that the ignorant , the careless , the inconsiderate , the negligent in examining , &c. ( i. e. all that are such ) are to be punished , you only tell me that i dare not be impertinent . and therefore i hope you will excuse me , if i take no notice of the three reasons you offer in your next page for your saying so . and yet if i had had a mind to talk impertinently , i know not why i might not have dared to do so , as well as other men. there is one thing more in this paragraph , which though nothing more pertinent than the rest , i shall not wholly pass over . it lies in these words ; he that reads your treatise with attention , will be more confirm'd in this opinion , ( viz. that i use want of examination only for a pretence to punish dissenters , &c. ) when he shall find that you ( who are so earnest to have men punish'd , to bring them to consider and examine , that so they may discover the way of salvation ) have not said one word of considering , searching , and hearkning to the scripture ; which had been as good a rule for a christian to have sent them to , as to reasons and arguments proper to convince them , of you know not what , &c. how this confirms that opinion , i do not see ; nor have you thought fit to instruct me . but as to the thing it self , viz. my not saying one word of considering , searching , and hearkning to the scripture ; whatever advantage a captious adversary may imagine he has in it , i hope it will not seem strange to any indifferent and judicious person , who shall but consider that throughout my treatise i speak of the true religion only in general , i. e. not as limited to any particular dispensation , or to the times of the scriptures ; but as reaching from the fall of adam to the end of the world , and so comprehending the times which preceded the scriptures ; wherein yet god left not himself without witness , but furnished mankind with sufficient means of knowing him and his will , in order to their eternal salvation . for i appeal to all men of art , whether , speaking of the true religion under this generality , i could be allowed to descend to any such rules of it , as belong only to some particular times , or dispensations ; such as you cannot but acknowledg the old and new testaments to be . in this your answer you say , the subject of our inquiry is only what method is to be used to bring men to the true religion . he that reads what you say , again and again , that the magistrate is impower'd and obliged to procure as much as in him lies , i. e. as far as by penalties it can be procured that no man neglect his soul , and shall remember how many pages you imploy , a. p , &c. and here p. , &c. to shew that it is the corruption of humane nature which hinders men from doing what they may and ought for the salvation of their souls , and that therefore penalties , no other means being left , and force were necessary to be used by the magistrate to remove these great obstacles of l●…sts and corruptions , that none of his subjects might remain ignorant of the way of salvation , or refuse to imbrace it . one would think your inquiry had been after the means of cvring mens aversion to the true religion , ( which you tell us , p. . if not cured , is certainly destructive of mens eternal salvation ) that so they might heartily imbrace it for their salvation . but here you tell us , your inquiry is only what method is to be used to bring men to the true religion : whereby you evidently mean nothing but outward conformity to that which you think the true church , as appears by the next following words ; now if this be the only thing we were inquiring after , then every one sees that in speaking to this point , i had nothing to do with any who have already imbraced the true religion . and also every one sees that since amongst those with whom ( having already imbraced the true religion ) you and your penalties have nothing to do ; there are those who have not considered and examined matters of religion as they ought , whose lusts and corrupt natures keep them as far alienated from believing , and as averse to a real obeying the truth that must save them , as any other men ; it is manifest that imbracing the true religion in your sense is only imbracing the outward profession of it , which is nothing but outward conformity . and that being the furthest you would have your penalties pursue men , and there leave them with as much of their ignorance of the truth , and carelesness of their souls as they please , who can deny but that it would be impertinent in you to consider how want of impartial examination , or aversion to the true religion should in them be cured ? because they are none of those subjects of the commonwealth , whose spiritual and eternal interests are by political government to be procured or advanced , none of those subjects whose salvation the magistrate is to take care of . and therefore i excuse you , as you desire , for not taking notice of my three reasons ; but whether the reader will do so or no , is more than i can undertake . i hope you too will excuse me for having used so harsh a word as prevaricate , and impute it to my want of skill in the english tongue . but when i find a man pretend to a great concern for the salvation of mens souls , and make it one of the great ends of civil government , that the magistrate should make use of force to bring all his subjects to consider , study and examine , believe and imbrace the truth that must save them : when i shall have to do with a man , who to this purpose hath writ two books to find out and desend the proper remedies for that general backwardness and aversion ( which depraved humane nature keeps men in ) to an impartial search after , and hearty imbracing the true religion ; and who talks of nothing less than obligations on soveraigns , both from their particular duty , as well as from common charity , to take care that none of their subjects should want the assistance of this only means left for their salvation ; nay , who has made it so necessary to mens salvation , that he talks as if the wisdom and goodness of god would be brought in question , if those who needed it should be destitute of it ; and yet notwithstanding all this shew of concern for mens salvation , contrives the application of this sole remedy so , that a great many who lie under the disease , should be out of the reach and benefit of his cure , and never have this only remedy applied to them : when this i say is so manifestly in his thoughts all the while , that he is forced to confess that though want or neglect of examination be a general fault , yet the method he proposes for curing it does not reach to all that are guilty of it ; but frankly owns , that he was not concerned to shew how the neglect of examination might be cured in those who conform , but only in those who by reason of it reject the true religion duly proposed to them : which rejecting the true religion will require a man of art to shew to be here any thing but nonconformity to the national religion . when , i say , i meet with a man another time that does this , who is so much a man of art , as to talk of all , and mean but some ; talk of hearty imbracing the true religion , and mean nothing but conformity to the national ; pretend one thing , and mean another ; if you please to tell me what name i shall give it , i shall not fail : for who knows how soon again i may have an occasion sor it . if i would punish men for nonconformity without owning of it , i could not use a better pretence than to say it was to make them hearken to reasons and arguments proper to convince them , or to make them submit to the instruction and government of the proper ministers of religion , without any thing else , supposing still at the bottom the arguments for , and the ministers of my religion to be these , that till they outwardly complied with , they were to be punished . but if ( instead of outward conformity to my religion covered under these indesinite terms ) i should tell them , they were to examine the scripture , which was the sixed rule for them and me , not examining could not give me a pretence to punish them , unless i would also punish conformists as ignorant and unversed in the scripture as they , which would not do my business . but what need i use arguments to shew , that your punishing to make men examine is designed only against dissenters , when in your answer to this very paragraph of mine , you in plain words acknowledg , that though want of examination be a general fault , yet the method you propose for curing does not reach to all that are guilty of it ? to which if you please to add what you tell us , that when dissenters conform , the magistrate cannot know , and therefore never examins whether they do it upon reason and conviction or no , though it be certain that upon conforming , penalties , the necessary means , cease , it will be obvious , that whatever be talked , conformity is all that is aimed at , and that want of examination is but the pretence to punish dissenters . and this i told you , any one must be convinced of , who observes that you ( who are so earnest to have men punished to bring them to consider and examine that so they may discover the way of salvation ) have not said one word of considering , searching , and hearkning to the scripture , which , you were told , was as good a rule for a christian to have sent men to , as to the instruction and government of the proper ministers of religion , or to the information of those who tell them they have mistaken ' their way , and offer to shew them the right . for this p●…ssing by the scripture you give us this reason , that throughout your trea●…se you speak of the true religion only in general , i. e. not as limited to any particular dispensation , or to the times of the scriptures , but as reaching from the fall of adam to the end of the world , &c. and then you appeal to all men of art , whether speaking of the true religion under this generality , you could be allowed to descend to any such rules of it as belong only to some particular times or dispensations , such as i cannot but acknowledg the old and new testaments to be . the author that you write against , making it his business ( as no body can doubt who reads but the first page of his letter ) to shew that it is the duty of christians to tolerate both christians and others who differ from them in religion , 't is pretty strange ( in asserting against him that the magistrate might and ought to use force to bring men to the true religion ) you should mean any other magistrate than the christian magistrate ; or any other religion than the christian religion . but it seems you took so little notice of the design of your adversary , which was to prove , that christians were not to use force to bring any one to the true christian religion ; that you would prove , that christians now were to use force , not only to bring men to the christian , but also to the jewish religion ; or that of the true church before the law , or to some true religion so general that it is none of these . for , say you , throughout your treatise you speak of the true religion only in general , i. e. not as limited to any particular dispensation : though one that were not a man of art would suspect you to be of another mind your self , when you told us , the shuting out of the jews from the rights of the common-wealth , is a just and necessary caution in a christian commonwealth ; which you say to justify your exception in the beginning of your a — against the largeness of the author's toleration , who would not have jews excluded . but speak of the true religion only in general as much as you please , if your true religion be that by which men must be saved , can you send a man to any better guide to that true religion now than the scripture ? if when you were in your altitudes , writing the first book , your men of art could not allow you to descend to any such rule as the scripture , ( though even there you acknowledg the severities spoken against , are such as are used to make men christians ) because there ( by an art proper to your self ) you were to speak of true religion under a generality , which had nothing to do with the duty of christians , in reference to toleration . yet when here in your second book , where you condescend all along to speak of the christian religion , and tell us , that the magistrates have authority to make laws for promoting the christian religion , and do by their laws design to contribute what in them lies to make men good christians ; and complain of toleration as the very bane of the life and spirit of christianity , &c. and have vouchsafed particularly to mention the gospel ; why here , having been call'd upon for it , you could not send men to the scriptures , and tell them directly , that those they were to study diligently , those they were impartially and carefully to examine , to bring them to the true religion , and into the way of salvation ; rather than talk to them as you do , of receiving instruction , and considering reasons and arguments proper and sufficient to convince them ; rather than propose , as you do all along , such objects of examination and enquiry in general terms , as are as hard to be found , as the thing it self , for which they are to be examined : why i say you have here again avoided sending men to examine the scriptures , is just matter of inquiry . and for this you must apply your self again to your men of art , to furnish you with some other reason . if you will but cast your eyes back to your next page , you will there find that you build upon this , that the subject of your and the author's i●…quiry is only what method is to be used to bring men to the true religion . if this be so , your men of art , who cannot allow you to descend to any such rule as the scriptures , because you speak of the true religion in general , i. e. not as limited to any particular dispensation , or to the times of the scriptures , must allow , that you deserve to be head of their colledg ; since you are so strict an observer of their rules , that though your inquiry be , what method is to be used to bring men to the true religion ( now under the particular dispensation of the gospel , and under scripture-times ) you think it an unpardonable fault to recede so far from your generality , as to admit the study and examination of the scripture into your method ; for fear , 't is like , your method would be too particular , if it would not now serve to bring men to the true religion , who lived before the flood . but had you had as good a memory , as is generally thought needful to a man of art , it is believed you would have spared this reason , for your being so backward in putting men upon examination of the scripture . and any one , but a man of art , who shall read what you tell us the magistrate's duty is ; and will but consider how convenient it would be , that men should receive no instruction but from the ministry , that you there tell us the magistrate assists ; examine no arguments , hear nothing of the gospel , receive no other sense of the scripture , but what that ministry proposes ; who if they had but the coactive power , ( you think them as capable of as other men ) might assist themselves ; he , i say , who reflects but on these things , may perhaps find a reason that may better satisfy the ignorant and unlearned , who have not had the good luck to arrive at being of the number of these men of art , why you cannot descend to propose to men the studying of the scripture . let me for once suppose you in holy orders , ( for we that are not of the adepti , may be allow'd to be ignorant of the punctilio's in writing observed by the men of art : ) and let me then ask what art is this , whose rules are of that authority ; that one , who has received commission from heaven to preach the gospel in season and out of season , for the salvation of souls , may not allow himself to propose the reading , studying , examining of the scripture , which has for at least these sixteen hundred years contained the only true religion in the world ; for fear 〈◊〉 〈◊〉 proposal should offend against the rules of this art by being too particular and consined to the gospel-dispensation ; and therefore could not pass muster , nor find admittance , in a treatise wherein the author professes it his only business to inquire what method is to be used to bring men to the true religion ? do you expect any other dispensation ; that you are so afraid of being too particular , if you should recommend the use and study of the scripture , to bring men to the true religion now in the times of the gospel ? why might you not as well send them to the scriptures , as to the ministers and teachers of the true religion ? have those ministers any other religion to teach , than what is contained in the scriptures ? but perhaps you do this out of kindness and care , because possibly the scriptures could not be found ; but who were the ministers of the true religion , men could not possibly miss . indeed you have allowed your self to descend to what belongs only to some particular times and dispensations , for their sakes , when you speak of the ministers of the gospel . but whether it be as fully agreed on amongst christians , who are the ministers of the gospel that men must hearken to , and be guided by ; as which are the writings of the apostles and evangelists , that ( if studied ) will instruct them in the way to heaven ; is more than you or your men of art can be positive in . where are the canons of this over-ruling art to be found , to which you pay such reverence ? may a man of no distinguishing character be admitted to the privilege of them ? for i see it may be of notable use at a dead-lift , and bring a man off with flying colours , when truth and reason can do him but little service . the strong guard you have in the powers you write for ; and when you have engaged a little too far , the safe retreat you have always at hand in an appeal to these men of art , made me almost at a stand , whether i were not best make a truce with one who had such auxiliaries . a friend of mine finding me talk thus , replied briskly ; 't is a matter of religion , which requires not men of art ; and the assistance of such art as savours so little of the simplicity of the gospel , both shews and makes the cause the weaker . and so i went on to your two next paragraphs . in them , to vindicate a pretty strange argument for the magistrate's use of force , you think it convenient to repeat it out of your a. p. . and so , in compliance with you , shall i do here again . there you tell us , the power you ascribe to the magistrate is given him to bring men , not to his own , but to the true religion : and though ( as our author puts us in mind ) the religion of every prince is orthodox to himself ; yet if this power keep within its bounds , it can serve the interest of no other religion but the true , among such as have any concern for their eternal salvation ; ( and those that have none , deserve not to be considered ) because the penalties it inables him that has it to instict , are not such as may tempt such persons either to renounce a religion which they believe to be true , or to profess one which they do not believe to be so ; but only such as are apt to put them upon a serious and impartial examination of the controversy between the magistrate and them , which is the way for them to come to the knowledg of the truth . and if , upon such examination of the matter , they chance to sind that the truth does not lie on the magistrate's side , they have gained thus much however , even by the magistrate's misapplying his power , that they know better than they did before , where the truth doth lie : and all the hurt that comes to them by it , is only the suffering some tolerable inconveniences for their following the light of their own reason , and the dictates of their own consciences ; which , certainly , is no such mischief to mankind as to make it more eligible that there should be no such power vested in the magistrate , but the care of every man's soul should be left to himself alone , ( as this author demands it should be . ) to this i tell you , that here , out of abundant kindness , when dissenters have their heads ( without any cause ) broken , you provide them a plaister . for , say you , if upon such examination of the matter ( i. e. brought to it by the magistrate's punishment ) they chance to find that the truth doth not lie on the magistrate's side ; they have gain'd thus much however , even by the magistrate's misapplying his power , that they know better than they did before , where the truth does lie . which is as true as if you should say ; upon examination i find such an one is out of the way to york , therefore i know better than i did before that i am in the right . for neither of you may be in the right . this were true indeed , if there were but two ways in all , a right and a wrong . to this you reply here ; that whoever shall consider the penalties , will , you perswade your self , find no heads broken , and so but little need of a plaister . the penalties , as you say , are to be such as will not tempt such as have any concern for their eternal salvation , either to renounce a religion which they believe to be true , or profess one which they believe not to be so , but only such as ( being weigh'd in gold-scales ) are just enough , or as you express it , are apt to put them upon a serious and impartial examination of the controversy between the magistrate and them . if you had been pleased to have told us what penalties those were , we might have been able to guess whether there would have been broken heads or no. but since you have not vouchsafed to do it , and if i mistake not , will again appeal to your men of art for another dispensation rather than ever do it ; i fear no body can be sure these penalties will not reach to something worse than a broken head : especially if the magistrate shall observe that you impute the rise and growth of salse religions ( which it is the magistrate's duty to hinder ) to the pravity of humane nature , unbridled by authority ; which , by what follows , he may have reason to think is to use force sufficient to counterballance the folly , perverseness and wickedness of men : and whether then he may not lay on penalties sufficient , if not to break mens heads , yet to ruin them in their estates and liberties , will be more than you can undertake . and since you acknowledg here , that the magistrate may err so far in the use of this his power , as to mistake the persons that he lays his penalties on ; will you be security that he shall not also mistake in the proportion of them , and lay on such as men would willingly exchange for a broken head ? all the assurance you give us of this , is ; if this power keep within its bounds ; i. e. as you here explain it , if the penalties the magistrate makes use of to promote a false religion , do not exceed the measure of those which he may warrantably use for the promoting the true. the magistrate may notwithstanding any thing you have said , or can say , use any sort of penalties , any degree of punishment ; you having neither shew'd the measure of them , nor will be ever able to shew the utmost measure which may not be exceeded , if any may be used . but what is this i find here ? if the penalties the magistrate makes use of to promote a false religion . is it possible that the magistrate can make use of penalties to promote a false religion ; of whom you told us but three pages back , that it may always be said of him , ( what st. paul said of himself ) that he can do nothing against the truth , but for the truth ? by that one would have thought you had undertaken to us , that the magistrate could no more use force to promote a false religion , than st. paul could preach to promote a false religion . if you say , the magistrate has no commission to promote a false religion , and therefore it may always be said of him , what st. paul said of himself &c. i say , no minister was ever commissioned to preach falshood ; and therefore it may always be said of every minister , ( what st. paul said of himself ) that he can do nothing against the truth , but for the truth : whereby we shall very commodiously have an infallible guide in every parish , as well as one in every commonwealth . but if you thus use scripture , i imagine you will have reason to appeal again to your men of art ; whether , though you may not be allowed to recommend to others the examination and use of scripture , to find the true religion , yet you your self may not use the scripture to what purpose , and in what sense you please , for the defence of your cause . to the remainder of what i said in that paragraph , your answer is nothing but an exception to an inference i made . the argument you were upon , was to justify the magistrate's inflicting penalties to bring men to a false religion , by the gain those that suffered them would receive . their gain was this ; that they would know better than they did before , where the truth does lie . to which i replied , which is as true , as if you should say , upon examination i find such an one is out of the way to york ; therefore i know better than i did before , that i am in the right . this consequence you find fault with , and say it should be thus ; therefore i know better than i did before , where the right way lies . this , you tell me , would have been true ; which was not for my purpose . these consequences , one or t'other , are much-what alike true . for he that of an hundred ways , amongst which there is but one right , shuts out one that he discovers certainly to be wrong , knows as much better than he did before , that he is in the right , as he knows better than before , where the right way lies . for before 't was to one he was not in the right ; and now he knows 't is but to one that he is not in the right ; and therefore knows so much better than before , that he is in the right , just as much as he knows better than he did before , where the right way lies . for let him , upon your supposition , proceed on ; and every day , upon examination of a controversy with some one in one of the remaining ways , discover him to be in the wrong ; he will every day know better than he did before , equally , where the right way lies , and that he is in it ; till at last he will come to discover the right way it self , and himself in it . and therefore your inference , whatever you think , is as much as the other for my purpose ; which was to shew what a notable gain a man made in the variety of false opinions and religions in the world , by discovering that the magistrate had not the truth on his side ; and what thanks he owed the magistrate , for inslicting penalties upon him so much for his improvement , and for affording him so much knowledg at so cheap a rate . and should not a man have reason to boast of his purchase , if he should by penalties be driven to hear and examine all the arguments can be proposed by those in power for all their foolish and false religions ? and yet this gain is what you propose , as a justification of magistrates inslicting penalties for the promoting their false religions . and an impartial examination of the controversy between them and the magistrate , you tell us here , is the way for such as have any concern for their eternal salvation , to come to the knowledg of the truth . to my saying , ` he that is punished may have examined before , ` and then i am sure he gains nothing : you reply , but neither does he lose much , if it be true , which you there add , that all the hurt that befalls him , is only the suffering some tolerable inconvenience for his following the light of his own reason , and the dictates of his conscience . so it is therefore you would have a man rewarded for being an honest man ; ( for so is he who follows the light of his own reason , and the dictates of his conscience ; ) only with the suffering some tolerable inconveniences . and yet those tolerable inconveniences are such as are to counterballance mens lusts , and the corruption of depraved nature ; which you know any slight penalty is sufficient to master . but that the magistrate's discipline shall stop at those your tolerable inconveniences , is what you are loth to be guarantee for : for all the security you dare give of it , is , if it be true which you there add . but if it should be otherwise , the hurt may be more i see than you are willing to answer for . l. . p. . however , you think you do well to incourage the magistrate in punishing , and comfort the man who has suffer'd un●…stly , by shewing what he shall gain by it . whereas , on the contrary , in a discourse of this nature , where the bounds of right and wrong are enquired into , and should be establish'd , the magistrate was to be shew'd the bounds of his authority , and warn'd of the injury he did when he misapplies his power , and punish'd any man who deserv'd it not ; and not be sooth'd into injustice , by consideration of gain that might thence accrue to the sufferer . shall we do evil , that good may come of it ? there are a sort of people who are very wary of touching upon the magistrate's duty , and tender of shewing the bounds of his power , and the injustice and ill consequences of his misapplying 〈◊〉 ; at least , so long as it is misapply'd in favour of them , and their party . i know not whether you are of their number ; but this i am sure , you have the misfortune here to fall into their mistake . the magistrate , you confess , may in this case misapply his power : and instead of representing to him the injustice of it , and the account he must give to his sovereign one day of this great trust put into his hands , for the equal protection of all his subjects , you pretend advantages which the sufferer may receive from it : and so instead of disheartning from , you give encouragement to the mischief . which , upon your principle , join'd to the natural thirst in man after arbitrary power , may be carried to all manner of exorbitancy , with some pretence of right . l. . p. . as to what you say here of the nature of my discourse , i shall only put you in mind that the question there debated is ; whether the magistrate has any right or authority to use force for the promoting the true religion . which plainly supposes the vnlawfulness and injustice of using force to promote a false religion , as granted on both sides . so that i could no way be obliged to take notice of it in my discourse , but only as occasion should be offer'd . and whether i have not shew'd the bounds of the magistrate's authority , as far as i was any way obliged to do it , let any indifferent person judg . but to talk here of a sort of people who are very wary of touching upon the magistrate's duty , and tender of shewing the bounds of his power , where i tell the magistrate that the power i ascribe to him in reference to religion , is given him to bring men , not to his own , but to the true religion ; and that he misapplies it , when he endeavours to promote a false religion by it , is , methinks , at least a little unseasonable . nor am i any more concern'd in what you say of the magistrate's misapplying his power in favour of a party . for as you have not yet proved that his applying his power to the promoting the true religion , ( which is all that i contend for ) is misapplying it ; so much less can you prove it to be misapplying it in favour of a party . but that i encourage the magistrate in punishing men to bring them to a false religion , ( for that is the punishing we here speak of ) and sooth him into injustice , by shewing what those who suffer unjustly shall gain by it , when in the very same breath i tell him that by so punishing , he misapplies his power , is a discovery which i believe none but your self could have made . when i say that the magistrate misapplies his power by so punishing ; i suppose all other men understand me to say , that he sins in doing it , and lays himself open to divine vengeance by it . and can he be encouraged to this , by hearing what others may gain by what ( without repentance ) must cost him so dear ? here your men of art will do well to be at hand again . for it may be seasonable for you to appeal to them , whether the nature of your discourse will allow you to descend to shew ` the magistrate the bounds of his authority , and warn him of ` the injury he does , if he misapplies his power . you say , the question there debated , is , whether the magistrate has any right or authority to use force for promoting the true religion ; which plainly supposes the vnlawfulness and injustice of using force to promote a 〈◊〉 religion , as granted on both sides . neither is that the question in debate ; nor if it were , does it suppose what you pretend . but the question in debate is , as you put it , whether any body has a right to use force in matters of religion ? you say indeed , the magistrate has , to bring men to the true religion . if thereupon , you think the magistrate has none to bring men to a false religion , whatever your men of art may think , 't is probable other men would not have thought it to have been besides the nature of your discourse , to have warn'd the magistrate , that he should consider well , and impartially examine the grounds of his religion before he use any force to bring men to it . this is of such moment to mens temporal and eternal interests , that it might well deserve some particular 〈◊〉 addressed to the magistrate ; who might as much need to be put in mind of impartial examination as other people . and it might , whatever your men of art may allow , be justly expected from you ; who think it no derivation from the rules of art , to tell the subjects that they must submit to the penalties laid on them , or else fall under the sword of the magistrate ; which how true soever , will hardly by any body be sound to be much more to your purpose in this discourse , than it would have been to have told the magistrate of what ill consequence it would be to him and his people , if he misused his power , and warn'd him to be cautious in the use of it . but not a word that way . nay even where you mention the account he shall give for so doing , it is still to satisfy the subjects that they are well provided for , and not left unfurnish'd of the means of salvation , by the right god has put into the magistrate's hands to use his power to bring them to the true religion ; and therefore , they ought to be well content , because if the magistrate misapply it , the great judg will punish him for it . look , sir , and see whether what you say , any where , of the magistrate's misuse of his power , have any other tendency : and then i appeal to the sober reader , whether if you had been as much concern'd for the bounding , as for the exercise of force in the magistrates hands , you would not have spoke of it 〈◊〉 another manner . the next thing you say , is , that the question ( being , whether the magistrate has any right to use force to bring men to the true religion , ) supposes the vnlawfulness of using force to promote a false religion as granted on both sides ; which is so far from true , that i suppose quite the contrary , viz. that if the magistrate has a right to use force to promote the true , he must have a right to use force to promote his own religion ; and that for reasons i have given you elsewhere . but the supposition of a supposition serves to excuse you from speaking any thing directly of setting bounds to the magistrate's power , or telling him his duty in that point ; though you are very frequent in mentioning the obligation he is under , that men should not want the assistance of his force ; and how answerable he is , if any body miscarry for want of it ; though there be not the least whisper of any care to be taken , that no body be 〈◊〉 by it . and now i recollect my self ; i think your method would not allow it : for if you should have put the magistrate upon examining , it would have suppos'd him as liable to error as other men ; whereas , to secure the magistrate's acting right , upon your foundation of never using force but for the true religion , i see no help for it , but either he or you ( who are to licence him ) must be got past the state of examination , into that of certain knowledg and infallibility . indeed , as you say , you tell the magistrate that the power you ascribe to him in reference to religion , is given him to bring men not to his own , but to the true religion . but do you put him upon a severe and impartial examination ; which , amongst the many false , is the one only true religion he must use force to bring his subjects to ; that he may not mistake and misapply his power in a business of that consequence ? not a syllable of this . do you then tell him which it is he must take , without examination , and promote with force ; whether that of england , france or denmark ? this , methinks , is as much as the pope , with all his infallibility , could require of princes . and yet , what is it less than this you do ; when you suppose the religion of the church of england to be the only true ; and upon this your supposition , tell the magistrate it is his duty , by force , to bring men to it ; without ever putting him upon examining , or suffering him or any body else to question , whether it be the only true religion or no ? for if you will stick to what you in another place say , that it is enough to suppose that there is one true religion , and but one , and that that religion may be known by those who profess it ; what authority will this knowableness of the true religion , give to the king of england more than to the king of france , to use force , if he does not actually know the religion he professes to be the true ; or to the magistrate more than the subject , if he has not examin'd the grounds of his religion ? but if he believes you when you tell him , your religion is the true , all is well ; he has authority enough to use force , and he need not examine any farther . if this were not the case ; why you should not be careful to prepare a little advice to make the magistrate examine , as well as you are sollicitous to provide force to make the subject examine , will require the skill of a man of art to discover . whether you are not of the number of those men i there mention'd , ( for that there have been such men in the world , instances might be given ) one may doubt srom your principles . for if upon a supposition that yours is the true religion , you can give authority to the magistrate to 〈◊〉 penalties on all his subjects that dissent from the communion of the national church , without examining whether theirs too may not be that only true religion which is necessary to salvation ; is not this to demand , that the magistrate's power should be applied only in favour of a party ? and can any one avoid being confirm'd in this suspicion , when he reads that broad insinuation of yours , p. . as if our magistrates were not concern'd for truth 〈◊〉 piety , because they granted a relaxation of those penalties , which you would have imploid in favour of your party : for so it must be call'd , and not the church of god , exclusive of others ; unless you will say men cannot be saved out of the communion of your particular church , let it be national where you please . you do not , you say , encourage the magistrate to misapply his power ; because in the very same breath you tell him he misapplies his power . i answer , let all men understand you , as much as you please , to say that he sins in doing it ; that will not excuse you from encouraging him there ; unless it be impossible that a man may be encourag'd to sin. if your telling the magistrate that his subjects gain by his misapplying of force , be not an encouragement to him to misapply it , the doing good to others must cease to be an encouragement to any action . and whether it be not a great encouragement in this case to the magistrate , to go on in the use of 〈◊〉 , without impartially examining whether his or his subjects be the true religion ; when he is told that ( be his religion true or false , ) his subjects , who suffer , will be sure to be gainers by it , let any one judg . for the encouragement is not ( as you put it ) to the magistrate to use force to bring men to what he thinks a false religion ; but it is an encouragement to the magistrate , who presumes his to be the true religion , to punish his dissenting subjects ; without due and impartial examination on which side the truth lies . for having never told the magistrate , that neglect of examination is a sin in him ; if you should tell him a thousand times , that he who uses his power to bring men to a false religion misapplies it ; he would not understand by it that he sinn'd , whilst he thought his the true ; and so it would be no restraint to the misapplying his power . and thus we have some prospect of this admirable machin you have 〈◊〉 up for the salvation of souls . the magistrate is to use force to bring men to the true religion . but what if he misapplies it to bring men to a false religion ? 't is well still for his subjects : they are gainers by it . but this may encourage him to a misapplication of it . no ; you tell him that he that uses it to bring men to a false religion , misapplies it ; and therefore he cannot but understand that you say he sins , and lays himself open to divine vengeance . no ; he believes himself in the right ; and thinks as st. paul , whilst a persecutor , that he does god good service . and you assure him here , he makes his suffering . subjects gainers ; and so he goes on as comfortably as st. paul did . is there no remedy for this ? yes , a very ready one , and that is , that the one only true religion may be known by those who profess it to be the only true religion . to which , if we add how you moderate as well as direct the magistrate's hand in punishing ; by making the last regulation of your convenient penalties to lie in the prudence and experience of magistrates themselves ; we shall find the advantages of your method . for are not your necessary means of salvation , which lie in moderate penalties used to bring men to the true religion , brought to an happy state ; when that which is to guide the magistrate in the knowledg of the true religion , is , that the true religion may be known by those who profess it to be the only true religion ; and the convenient penalties to be used for the promoting of it , are such as the magistrate shall in his prudence think fit ; and that whether the magistrate applies it right or wrong , the subject will be a gainer by it ? if in either of your discourses , you have given the magistrate any better direction than this to know the true religion by , which he is by force to promote ; or any other intelligible measure to moderate his penalties by ; or any other caution to restrain the misuse of his power ; i desire you to shew it me : and then i shall think i have reason to believe , that in this debate you have had more care of the true religion , and the salvation of souls , than to encourage the magistrate to use the power he has , by your direction , and without examination , and to what degree he shall think sit , in favour of a party . for the matter thus stated , if i mistake not , will serve any magistrate , to use any degree of force , against any that dissent from his national religion . having recommended to the subjects the magistrate's 〈◊〉 by a shew of gain , which will accrue to them by it , you do well to bring in the example of julian ; who whatever he did to the christians , would ( no more than you ) own that it was persecution , but for their advantage in the other world. but whether his pretending gain to them , upon grounds which he did not believe ; or your pretending gain to them , which no body can believe to be one ; be a greater mockery ; you were best look . this seems reasonable ; that his talk of philanthropy , and yours of moderation , should be bound up together . for till you speak and tell them plainly what they may trust to ; the advantage the persecuted are to receive from your clemency , may , i imagine , make a second part to what the christians of that age 〈◊〉 from his . but you are solicitous for the salvation of souls , and dissenters shall find the benefit of it . chap. ix . of the vsefulness of force in matters of religion . you having granted that in all pleas for any thing , because of its usefulness , it is not enough to say that it may be serviceable ; but it must be considered , not only what it may , but what it is likely to produce ; and the greater good or harm likely to come from it ought to determine the use of it ; i think there need nothing more to be said to shew the uselesness of force in the magistrate's hands for promoting the true religion , after it has been proved that , if any , then all magistrates , who believe their religion to be true , are under an obligation to use it . but since the usefulness and necessity of force is the main foundation on which you build your hypothesis , we will in the two remaining chapters examine particularly what you say for them . to the author 's saying , that truth seldom hath received , and he fears never will receive much assistance from the power of great men , to whom she is but rarely known , and more rarely welcome , you answer , and yet god himself foretold and promised that kings should be nursing fathers , and queens nursing mothers to his church . if we may judg of this prophecy by what is past or present , we shall have reason to think it concerns not our days ; or if it does , that god intended not that the church should have many such nursing fathers and nursing mothers , that were to nurse them up with moderate penalties , if those were to be the swadling-clouts of this nursery . perhaps , if you read that chapter , you will think you have little reason to build much on this promise , till the restoring of israel : and when you see the gentiles bring thy ( i. e. 〈◊〉 the stile of the chapter seems to import the sons of the israelites ) sons in their arms , and thy daughters be carried upon their shoulders , as is promised in the immediately preceding words ; you may conclude that then kings shall be thy , ( i. e. israels ) nursing fathers , and queens thy nursing mothers . this seems to me to be the 〈◊〉 〈◊〉 by that prophecy , and i guess to a great many others , upon an attentive reading that chapter in isaiah . and to all such this text will do you little service , till you make out the meaning of it better than by barely quoting of it ; which will scarce ever prove , that god hath promised that so many princes shall be friends to the true religion , that it will be better for the true religion that princes should use force for the imposing or propagating of their religions , than not . for unless it prove that , it answers not the author's argument , as an indifferent reader must needs see . for he says not truth never , but she seldom 〈◊〉 received , and he fears never will receive ( not any , but ) much assistance from the power of great men to whom she is bvt rarely known , and more rarely welcome . and therefore to this of isaiah pray join that of st. paul to the corinthians , not many wise , not many mighty , not many noble . but supposing many kings were to be nursing fathers to the church , and that this prophecy were to be fulfilled in this age , and the church were now to be their nursery ; 't is i think more proper to understand this figurative promise , that their pains and discipline was to be imploy'd on these in the church , and that they should feed and cherish them , rather than that these words meant that they should whip those that were out of it . and therefore this text will , i suppose , upon a just consideration of it , signify very little against the known matter of fact which the author urges ; unless you can find a country where the cudgel and the scourge are more the badges and instruments of a good nurse than the breast and the 〈◊〉 ; and that she is counted a good nurse of her own child , who 〈◊〉 her self in whiping children not hers , 〈◊〉 belonging to her nursery . the 〈◊〉 which give you 〈◊〉 〈◊〉 〈◊〉 to hope for any advantage from the authors toleration , which almost all but the church of england injoy'd in the times of the blessed reformation , as it was called , you tell us , were sects and heresies . here your zeal hangs a little in your light. it is not the author's toleration which here you accuse . that , you know , is universal : and the universality of it is that which a little before you wondred at , and complained of . had it been the author's toleration , it could not have been almost all but the church of england ; but it had been the church of england and all others . but let us take it , that sects and 〈◊〉 were , or will be the fruits of a free toleration . i. e. 〈◊〉 are divided in their opinions and ways of worship . differences in ways of worship , wherein there is nothing mixed inconsistent with the true religion , will not hinder men from salvation , who sincerely follow the best light they have ; which they are as likely to do under toleration as force . and as for 〈◊〉 of opinions , speculative opinions in religion , i think i may safely say , that there are 〈◊〉 any where three considering men ( for 't is want of consideration you would punish ) who are in their opinions throughout of the same mind . thus far then , if charity be preserved , ( which it is likelier to be where there is toleration , than where there is persecution ) though without uniformity , i see no great reason to complain of those ill fruits of toleration . but men will run , as they did in the late times , into dangerous and destructive errors , and extravagant ways of worship . as to errors in opinion ; if men upon toleration be so apt to vary in opinions , and run so wide one from another , 't is evident they are not so averse to thinking as you complain . for 't is hard for men , not under force , to quit one opinion and imbrace another , without thinking of them . but if there be danger of that ; it is most likely the national religion should sweep and draw to its self the loose and unthinking part of men ; who without thought , as well as without any contest with their corrupt nature , may imbrace the profession of the countenanced religion , and join in outward communion with the great and ruling men of the nation . for he that troubles not his head at all about religion , what other can so well suit 〈◊〉 as the national , with which the cry and preferments go ; and where ( it being , as you say , presumable that he makes that his profession upon conviction , and that he is in earnest , ) he is sure to be orthodox without the pains of examining , and has the law and government on his side to make it good that he is in the right ? but seducers , if they be tolerated , will be ready at hand , and diligent ; and men will hearken to them . seducers surely have no force on their side , to make people hearken . and if this be so , there is a remedy at hand , 〈◊〉 than force , if you and your friends will use it , which cannot but prevail ; and that is , let the ministers of truth be as diligent ; and they bringing truth with them , truth obvious and easy to be understand ( as you say , what is necessary to salvation is ) cannot but prevail . but seducers are hearken'd to , because they teach opinions favourable to mens lusts. let the magistrate , as is his duty , hinder the practises which their lusts would carry them to , and the advantage will be still on the side of truth . after all , sir , if , as the apostle tells the corinthians , ( cor. . . ) there must be heresies amongst you , that they which are approved may be made manifest ; which , i beseech you , is best for the salvation of mens souls ; that they should enquire , hear , examine , consider , and then have the liberty to profess what they are perswaded of ; or , that having consider'd , they should be forced not to own nor follow their perswasions ; or else , that being of the national religion , they should go ignorantly on without any consideration at all ? in one case , if your penalties prevail , men are forced to act contrary to their consciences , which is not the way to salvation ; and if the penalties prevail not , you have the same fruits , sects and heresies , as under toleration : in the other , 't is true , those ignorant , loose , unthinking conformists , do not break company with those who imbrace the truth that will save them ; but i fear can no more be said to have any share in it , than those who openly dissent from it . for 't is not being in the company , but having on the wedding-garment , that keeps men from being bound hand and foot , and cast into the dreadful and eternal prison . you tell us , force has a proper efficacy to procure the enlightning of the vnderstanding , and the production of belief , viz. by making men consider . but you ascribing mens aversion to examine matters of religion , to the corruption of their nature ; force your way apply'd , ( i. e. so that men avoid the penalties by an outward conformity ) cannot have any proper efficacy to procure consideration ; since men may outwardly conform , and retain their corruption , and aversion to consideration ; and upon this account , force , your way apply'd , is absolutely impertinent . but further ; if force has such a proper efficacy to procure the production of belief , it will do more harm than good , imploid by any but orthodox magistrates . but how to put it only into orthodox hands , is the difficulty . for i think i have proved , that if orthodox magistrates may , and ought to use force , for the promoting their religion , all that think themselves orthodox are obliged to use it too . and this may serve for an answer to all you have said , p. . i having said , whatever indirect efficacy there be in force apply'd by the magistrate your way , it makes against you ; force used by the magistrate , to bring men to consider those reasons and arguments , which are proper and sufficient to convince them , but which without being forced , they would not consider ; may , say you , be serviceable indirectly and at a distance , to make men imbrace the truth which must save them . ` and thus , say i , it may be serviceable to bring men to receive and imbrace falshood , which ` will destroy them . to this you with great triumph reply . how , sir , may force used by the magistrate , to bring men to consider those reasons and arguments which are proper and sufficient to convince them , be serviceable to bring men to imbrace falshood , such falshood as will destroy them ? it seems then , there are reasons and arguments which are proper and sufficient to convince men of the truth of falshood , which will destroy them . which is certainly a very extraordinary discovery , though such as no man can have any reason to thank you for . in the first place , let me ask you ; where did you find , or from what words of mine do you infer that notable proposition , that there are reasons and arguments proper and sufficient to convince men of the truth of falshood ? if a magistrate of the true religion may use force to make men consider reasons and arguments proper to convince men of the truth of his religion ; may not a prince of a false religion use force to make men consider reasons and arguments proper and sufficient to convince them of what he believes to be true ? and may not force thus be serviceable to bring men to receive and imbrace falshood ? in the next place ; did you , who argue with so much school-subtilty as if you drank it in at the very fountain , never hear of such an ill way of arguing as a conjunctis ad divisa ? there are no arguments proper and sufficient to bring a man into the ●…elief of what is in it-self fals●… , whilst he knows or believes it to be false ; therefore there are no arguments proper and sufficient to bring a man into the belief of what is in it-self false , which he neither knows nor believes to be so . a senior sophister would be laugh'd at for such logick . and yet this is all you say in that sentence you erect for a trophy , to convince m●…n of the truth of falshood ; which though not my words , but such as you in your way supply from what i said , you are exceedingly pleased with , and think their very repeating a triumph . but though there are no arguments proper and sufficient to convince men of the truth of falshood , as falshood ; yet i hope you will allow that there are arguments proper and sufficient to make men receive falshoods for truths ; why else do you complain of 〈◊〉 ? and those who imbrace falshoods for truths , do it under the appearance of truth , misled by those arguments which make it appear so , and so convince them . and that magistrates who take their religion to be true , though it be not so , may with force urge such arguments , you will , i think , grant . but you talk as if no body could have arguments proper and sufficient to convince another , but he that was of your way , or your church . this indeed is a new and very extraordinary discav●…y , and such as your brethren , if you can convince them of it , will have reason to thank you for . for if any one was ever by arguments and reasons brought off , or seduced from your church , to be a dissenter , there were then i think reasons and arguments proper and sufficient to convince him . i will not name to you again mr. reynolds , because you have charity enough to question his sincerity . though his leaving his country , friends , and acquaintance , may be presum'd as great a mark of his being convinced and in earnest , as it is for one to write for a national religion in a country where it is uppermost . i will not yet deny but that , in you , it may be pure zeal for the true re●…gion , which you would have assisted with the magi●…ratos force . and since you seem so much concern'd for your sincerity in the argument , it must be granted you deserve the character of a well-meaning man , who own your sincerity in a way so little advantageous to your judgment . but if mr. reynolds , in your opinion , was misled by corrupt ends , or secular interest ; what do you think of a prince now living ? will you doubt his sincerity , or that he was convinced of the truth of the religion he professed , who ventured three crowns for it ? what do you think of mr. chillingworth when he left the church of england for the romish profession ? did he do it without being convinc'd that that was the right ? or was he convinc'd with reasons and arguments , not proper or sufficient to convince him ? but certainly this could not be true , because , as you say , p. . the scripture does not teach any thing of it . or perhaps those that leave your communion do it always without being convinc'd , and only think they are convinc'd when they are not ; or are convinc'd with arguments not proper and sufficient to convince them . if no body can convince another , but he that has truth on his side , you do more honour to the first and second letter concerning toleration , than is for the advantage of your cause , when you impute to them the increase of sects and heresies amongst us . and there are some , even of the church of england , have professed themselves so fully satisfied by the reasons and arguments in the first of them , that though i dare not be positive to you , whose privilege it is to convince men , that they are convinced ; yet i may say , 't is as presumable they are convinced , having owned it , as it is presumable that all that are conformists are made so upon reason and conviction . this , i suppose , may serve for an answer to your next words , that god in his just judgment will send such as receive not the love of truth , that they may be saved , but reject it for the pleasure they have in vnrighteousness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strong delusion , i. e. such reasons and arguments as will prevail with men , so disposed , to believe a lie , that they may be damn'd ; this you confess the scripture plainly teaches us . but that there are any such reasons or arguments as are proper and sufficient to convince or satisfy any , but such resolute and obdurate sinners , of the truth of such falshood as will destroy them , is a position which you are sure the scripture doth not 〈◊〉 us ; and which , you tell me , when i have better considered it , you hope i will not undertake to maintain . and yet if it be not maintainable , what i say here is to no purpose : for if there be no such reasons and arguments as here we speak of , 't is in vain to talk of the magistrate's using force to make men consider them . but if you are still of the mind , that no magistrate but those who are of the true religion , can have arguments back'd with force , proper and sufficient to convince ; and that in england none but resolute obdurate sinners ever forsook or forbore the communion of the church of england , upon reasons and arguments that satisfy or convince them ; i shall leave you to enjoy so charitable an opinion . but as to the usefulness of force , your way applied , i shall lay you down again the same argument i used before ; though in words less sitted for your way of reasoning on them , now i know your talent . if there be any efficacy in force to bring men to any perswasion , it will , your way apply'd , bring more men to error than to truth . your way of using it is only to punish men for not being of the national religion ; which is the only way you do or can apply force , without a toleration . nonconformity is the fault that is punish'd ; which fault , when it ceases , the punishment ceases . but yet to make them consider , is the end for which they are punish'd ; but whether it be or be not intended to make men consider , it alters nothing in the case . now i say , that since all magistrates who believe their religion to be true , are as much obliged to use force to bring their subjects to it , as if it were true ; and since most of the national religions of the world are erroneous ; if force made use of to bring men to the national religion , by punishing dissenters , have any efficacy , ( let it be what it will , indirect and at a distance , if you please ) it is like to do twenty times more harm than good ; because of the national religions of the world , to speak much within compass , there are above wrong for one that is right . indeed , could force be directed to drive all men indifferently , who are negligent and backward in it , to study , examine , and consider seriously matters of religion , and search out the truth ; and if men were , upon their study and examination , permitted to follow what appears to them to be right ; you might have some pretence for force , as serviceable to truth in making men consider . but this is impossible , but under a toleration . and i doubt whether , even there , force can be so apply'd , as to make men consider and impartially examine what is true in the professed religions of the world , and to imbrace it . this at least is certain , that where punishments pursue men like outlying deer , only to the pale of the national church ; and when once they are within that , leaves them free there , and at ease ; it can do no service to the true religion , even in a country where the national is the true . for the penalties ceasing as soon as men are got within the pale and communion of the church , they help not men at all against that which you assign as the great hindrance to the true religion , and which therefore , in your opinion , makes force necessary to assist it . for there being no necessity that men should leave either their vices or corruption , or so much as their ignorance , to get within the pale of the church ; force , your way apply'd , serves only to bring them ( even in the few christian and orthodox countries ) to the profession , not to the knowledg , belief or practice , of the true religion . you say corrupt nature inclines men from the true religion to false ones ; and moderate force is requisite to make such men consider . but such men as , out of corrupt nature , and for their ease and carnal pleasures , chuse an erroneous religion without considering , will again , as soon as they can find their choice incommoded by those penalties , consult the same corrupt nature and carnal appetites , and without considering any thing further , conform to that religion where they can best enjoy themselves . 't is only the conscientious part of dissenters , such as dissent not out of indulgence to corrupt nature , but out of perswasion , who will not conform without considering as they ought . and therefore your argument from corrupt nature , is out of doors . if moderate penalties serve only to work on those who are led by corrupt nature , they are of no use but to fill the church with hypocrites ; that is , to make those men worse hypocrites than they were before , by a new act of hypocrisy , and to corrupt the manners of the rest of the church , by their converse with these . and whether this be for the salvation of souls , as is pretended , or for some other end , that the priests of all religions have generally so earnestly contended for it , i leave to be consider'd . for as for those who dissent out of perswasion , i suspect your moderate penalties will have little effect upon them . for such men being awed by the fear of hell-fire , if that fear will not make them consider better than they have done , moderate penalties will be too weak to work upon them . 't is well if dragooning and martyring can do it . but you add , may it not be true nevertheless , that force your way applied may be serviceable indirectly , and at a distance , to bring men to imbrace the truth which may save them ? which is all you are concerned here to make good . so that if it may possibly happen that it should ever bring two men to imbrace the truth , you have gain'd your point , and overthrown toleration , by the usefulness and necessity there is of force . for without being forced these two men would never have considered : which is more yet than you know , unless you are of his private council , who only can tell when the season of grace is past , and the time come that preaching , intreaty , instruction and perswasion shall never after prevail upon a man. but whatever you are here concerned to make good , are you not also concerned to remember what you say ; where declaring against the magistrates having a power to use what may any way , at any time , upon any person , by any accident , be useful towards the promoting the true religion , you say , who sees not that however such means might chance to hit right in some few cases , yet , upon the whole matter , they would certainly do a great deal more harm than good ; and in all pleas , ( making use of my words ) for any thing because of its usefulness , it is not enough to say that it may be serviceable , but it must be considered , not only what it may , but what it is likely to produce ; and the greater good or harm like to come from it , ought to determine the use of it ? you proceed and tell me , that i , not content to say that force your way applied ( i. e. to bring men to imbrace the truth which must save them ) may be serviceable to bring men to imbrace falshood which will destroy them ; and so is proper to do as much harm as good , ( which seems strange enough ; ) i add ( to increase the wonder ) that in your indirect way it is much more proper , and likely to make men receive and embrace error , than the truth : and that , . because men out of the right way are as apt , and i think i may say apter , to use force than others ; which is , doubtless , an irrefragable demonstration , that force used by the magistrate to bring men to receive and imbrace the truth which must save them , is much more proper and likely to make men receive error than the truth . and then you ask me , how we come to talk here of what men out of the right way are apt to do , to bring others into their , ( i. e. a wrong ) way ; where we are only inquiring , what may be done to bring men to the right way . for you must put me in mind , you say , that that is our question , viz. whether the magistrate has any right to use force , to bring men to the true religion . whether the magistrate has aright to use force in matters of religion , as you more truly state it , ( p. . ) is the main question between us , i confess . but the question here between us is about the usefulness of force your way apply'd ; which being to punish dissenters as dissenters , to make them consider , i shew'd would do more harm than good . and to this , you were here answering . whereby , i suppose , it is plain that the question here is about the usefulness of force , so apply'd . and i doubt not but my readers , who are not concerned , when the question in debate will not serve your turn , to have another substituted , will take this for a regular and natural way of arguing , viz. ` that force , your way apply'd , is more proper and likely to make men imbrace error than the truth ; because men out of the right way are as apt , i think i may say ` apter , to use force than others . you need not then ask as you do , how we come to talk here of men out of the right way . you see how . if you do not , i know not what help there is for your eyes . and i must content my self that any other reader that has eyes , will not miss it . and i wonder that you should : since you know i have on several occasions argued against the use of force in matters of religion ; upon a supposition , that if any one , then all magistrates have a just pretence and right to use it ; which has served you in some places for matter of great reproof , and in others of sport and diversion . but because so plain a thing as that was so strange to you , that you thought it a ridiculous paradox to say , that for all magistrates to suppose the religion they believed to be true , was equally just and reasonable ; and because you took no notice of the words adjoin'd that proved it , viz. unless we can imagine every where but in england , [ or where the national religion is the true ] men believe what at the same time they think to be a lie ; i have taken the pains to prove it to you more at large in another place , and therefore shall make bold to use it here as an argument against force , viz. that if it have any efficacy it will do more harm than good ; because men out of the right way are as apt , or apter to use it : and i shall think it a good one , till you have answered it . it is a good and a sure way , and shews a zeal to the cause , still to hold fast the conclusion , and whatever be in debate , return still to one ' old position . i arguing against what you say for the use of force , viz. that force used not to convince by its own proper efficacy , but only to make men consider , might indirectly and at a distance do some service towards the bringing men to imbrace the truth ; after other arguments against it , i say , that whatever efficacy there is in force , your way apply'd , ( i. e. to punish all , and none but , dissenters from the national church ) makes against you : and the first reason i give for it , is in these words ; because men out of the right way are as apt or apter to use force than others . which is what you are here answering . and what can be done better to answer it , than to the words i have above cited , to subjoin these following ? now whereas our author says , that penalties or force is absolutely impertinent in this case , because it is not proper to convince the mind ; to which , you answer , that though force be not proper to convince the mind , yet it is not absolutely impertinent in this case , because it may however , do some service towards the bringing men to embrace the truth which must save them , by bringing them to consider those reasons and arguments which are proper to convince the mind ; and which , with●…ut being fo●…ed , they would not consider . here i tell you , no , but it is much more proper and likely to make men receive and imbrace error than truth ; because men out of the right way are as apt , and perhaps apter , to use force than others . which you tell me , is as good a proof you believe as the thing would admit : for otherwise , you suppose i would have given you a better . and thus you have certainly gain'd the cause . for i having prov'd that force , your way apply'd , whatever efficacy it had , would do more harm than good , have not sufficiently proved that it cannot do some s●…rvice towards the bringing men to imbrace the truth ; and therefore 't is not absolutely impertinent . but since you think this not enough to prove the use of force in matters of religion impertin●…nt , i shall fa●…ther shew you that force , apply'd your way to make people consider , and so to make them imbrace the truth , is impertinent . your way is to lay penalties on men for nonconformity , as you say , to make men consider : now here let me ask any one but you , whether it be not utterly impertinent so to lay penalties on men , to make them consider , when they can avoid those penalties without considering ? but because it is not enough to prove force , your way apply'd , utterly impertinent , i shall shew you in the next place , that were a law made to punish not barely non-conformity , but non-consideration , those penalties laid on not considering , would be utterly impertinent ; because it could never be proved that a man had not consider'd the arguments offer'd him . and therefore all law-makers till you , in all their penal laws about religion , laid all their penalties upon not imbracing ; and 't was against that , that our author was arguing when he said penalties , in this case are absolutely impernent ; because they are not proper to convince the mind . for in that case , when penalties are laid on men for not imbracing , 't is plain they are used as a means to make men imbrace : which , since those who are careless in matters of religion can do without considering , and those who are conscientious cannot do without conviction ; and since penalties can in no wise convince ; this use of them is absolutely impertinent , and will always be so till you can shew a way how they can be used in religion , not as motives to imbrace , but as motives barely to make men consider . for if you punish them on when they tell you they have considered your arguments , but are not convinced by them , and you judg of their having not considered by nothing but their not imbracing , 't is plain you use penalties instead of arguments to convince them ; since without conviction , those who our author pleads for , cannot imbrace ; and those who do imbrace without conviction , 't is all one as if they did not imbrace at all , they being not one jot the more in the way of salvation ; and so penalties are absolutely impertinent . but imbracing in the sense of the law , and yours too , when you say men have not considered as they ought as long as they reject , is nothing but outward conformity , or an outward profession of imbracing , wherewith the law is satisfied , and upon which the penalties cease . now penalties used to make men in this sense imbrace , are absolutely impertinent to bring men to imbrace in earnest , or , as the author calls it , believe : because an outward profession , which in this case is the immediate end to which penalties are directed , and beyond which they do not reach , is no proper means to produce in men consideration , conviction , or believing . what can be more impertinent than to vex and disease people with the use of force , to no purpose ? and that force must needs be to no purpose , which is so apply'd as to leave the end for which it is pretended to be used , without the means which is acknowledg'd necessary for its attainment . that this is so in your way of using force , will easily appear from your hypothesis . you tell us at large in your argument consider'd , that mens lusts hinder them from even impartial consideration and examination of matters in religion , and therefore force is necessary to remove this hindrance . you tell us likewise at large in your letter , that mens corrupt nature and beloved lusts hinder them also from imbracing the true religion , and that force is necessary likewise to remove this obstacle . now in your way of using force , wherein penalties are laid on men till , and no longer than till , they are made outwardly to conform , force is so apply'd , that notwithstanding the intention of the law-maker ( let it be what it will ) neither the obstacle to impartial examination , rising from mens lusts , nor the aversion to imbracing the true religion , rising from mens corrupt nature , can be removed : unless they can be removed without that , which you suppose necessary to their removal . for since a man may conform , without being under the necessity of impartial examining or imbracing on the one hand , or suffering the penalties on the other ; it is unavoidable , that he should neither impartially examine nor imbrace , if penalties are necessary to make him do either ; because penalties , which are the necessary remedies to remove those hindrances , were never apply'd to them ; and so those obstacles not being removed for want of their necessary remedy , must continue on to hinder both examining and imbracing . for penalties cannot be used as a means to any end , or be apply'd to the procuring any action to be done , which a man from his lusts or any other cause , has an aversion to , but by putting them as it were in one scale as a counter-ballance to that aversion , and the action in the other scale , and putting a man under the necessity of choosing the one or the other : where that is not done , the penalty may be avoided , the aversion or obstacle hath nothing to remove it , and so the action must remain undone . so that if penalties be necessary to make men impartially examine and really imbrace ; if penalties are not so laid on men as to make the alternative to be either suffering the penalties or conforming , it is impossible that men , who without penalties would not impartially examine or really imbrace the true religion , should ever do either ; and then i beseech you consider whether penalties , your way apply'd , be impertinent or no. the necessity of penalties is only where there is some inclination or byas in a man , whencesoever arising , that keeps him from doing something in his power , which he cannot be brought to without the inconveniences of some penal infliction . the efficacy of penalties lies in this , that the inconvenience to be suffer'd by the penalties over-ballance the byas or inclination which leans the man the other way , and so removes the obstacle ; and the application of this remedy lies only in puting a man under the necessary choice either of doing the action , or suffering the penalty : so that in what ever case a man has not been put under that necessity , there penalties have never been apply'd to the procuring that action ; for the obstacle or aversion to it , has never had its necessary remedy . perhaps you will say it is not absolutely impertinent , because it may possibly do some service indirectly and at a distance , and be the occasion that some may consider and imbrace . if whatever may by accident contribute to any end , may be used not impertinently as a means to that end , nothing that i know can be impertinent ; and a penalty of d. a time laid on them for being drunk , may be said , to be a pertinent means , to make men cartesians , or conformists : because it may indirectly and at a distance do some service , by being an occasion to make some men consider their mispending their time ; whereby it may happen that one may betake himself to the study of philosophy , where he may meet with arguments proper and fit to convince him of the truth of that philosophy ; as another betaking himself to the study of divinity , may consider arguments proper and fit to make him ( whether it be in england , holland or denmark ) of the national profession , which he was not of before . just thus , and no otherwise , does d. a sunday , or any other penalty laid on non-conformity , make men study and imbrace the true religion ; and whatever you will call the service it does , direct or indirect , near or at a distance , 't is plain it produces that effect , and conduces to that end meerly by accident ; and therefore must be allow'd to be impertinent to be used to that purpose . that your way of using force in matters of religion , even in a country where the magistrate's is of the true religion , is absolutely impertinent ; i shall further shew you from your own positions . here in the entrance give me leave to observe to you , that you confound two things very different , viz. your way of applying force , and the end for which you pretend you use it . and this perhaps may be it which contributes to cast that mist about your eyes , that you always return to the same place , and stick to the same gross mistake . for here you say , force , your way applied , i. e. to bring men to imbrace the truth which must save them : but , sir , to bring men to imbrace the truth , is not your way of applying force , but the end for which you pretend it is apply'd . your way is to punish men ( as you say ) moderately for being dissenters from the national religion ; this is your way of using force . now if in this way of using it , force does service meerly by accident , you will then , i suppose , allow it to be absolutely impertinent . for you say , if by doing service by accident , i mean doing it but seldom , and beside the intention of the agent , you assure me , that it is not the thing you mean when you say force may indirectly , and at a distance , do some service . for in that use of force , which you defend , the effect is both intended by him that uses it , and withal , you doubt not , so often attain'd , as abundantly to manifest the vsefulness of it . whereby 't is plain the two marks , whereby you distinguish'd your indirect and at a distance usefulness , from that which is by accident , are that , that by accident does service but seldom , and besides the intention of the agent , but yours the contrary . first , as to the intention , you tell us , in the use of force , which you defend , the effect is intended by him that uses it ; that is , those who made laws to punish nonconformists , designed those penalties to make all men , under their power , consider so as to be convinced of , and imbrace the truths that should save them . if one should ask you how you knew it to be their intention , can you say they ever told you so ? if they did not , then so far you and ●…know their ●…ions alike . did they , ever say so in those laws ? nor that neither . those vers'd then in the interpretations of laws , will tell you nothing can be known to be the intention of the law-makers in any law , of which the law is wholly silent : that way then you can not know it to have been their intention , if the law says nothing of it . whatever was the intention of former law-makers , if you had read with attention the last act of uniformity of car. . printed before the common-prayer book , i conclude you would have been better satisfied about the intention of the then law-makers in that law ; sor i think nothing can be plainer to any one who will look into that statute , than that their only end in that law was , what they have expressed in these words , and to the end that vniformity in the publick worship of god ( which is so much desired ) may be speedily effected ; which was driven with such speed , that if all concern'd had opportunity to get and peruse the then establish'd liturgy , 't is certain they had not over-much time seriously and deliberately to consider of all the parts of it before the day set for the use of it . but you think , they ought to have intended , and therefore they did : and i think they neither ought , nor could , in making those laws , intend so unpracticable a thing ; and therefore they did not . which being as certain a way of knowledg as yours , if you know it by that way ; 't is possible you and i may at the same time know contraries . but you know it , by their having provided sufficient means of instruction for all under their care in the true religion ; ( of this sufficient means , we have something to say in another place . ) penalties laid expresly on one fault , have no evidence that they were de-signed to mend another , though there are sufficient means provided of mending it , if men would make a sufficient use of them ; unless those two faults are so connected , as one cannot be mended without the other . now if men cannot conform , without so considering as to be convinced of , and embrace the truth that must save them , you may know that penalties laid on nonconformity , were intended to make men so consider : but if men may conform ; without so considering , one cannot know nor conclude those penalties were intended to make men so consider , whatever provision there is made of means of instruction . but you will say , it is evident that penalties on nonconformists , were intended to make them use these means of instruction . because they are intended for the bringing men to church , the place of instruction , that they are intended to bring men to church , the place of preaching , that i grant , but that those penalties that are laid on men , for not coming to church , can be known thereby to be intended to make men so consider , as to be convinced and imbrace the true religion , that i deny : and it is utterly impossible it should be so , if what you say be true , where you tell us , that the magistrates concern themselves for compliance or conformity , only as the fruit of their conviction . if therefore the magistrates are concerned for mens conformity , only as the fruit of their conviction , and coming to church be that conformity ; coming to church cannot be intended as a means of their conviction : unless it be intended they should be convinc'd , before they are convinc'd . but to shew you , that you cannot pretend the penalty of laws for conformity , to proceed from a care of the souls of all under the magistrates power , and so to be intended , to make them all consider , in any sense . can you , or any one know , or suppose , that penalties which are laid by the law on nonconformity , are intended to make all men consider ; where 't is known that a great number , under the magistrates power , are dispensed with , and privileged from those penalties ? how many , omitting the jews , are there ; for example , in the king of england's dominions , under his care and power , of the walloon , and french church ; to whom force is never apply'd , and they live in security from it ? how many pagans are there in the plantations , many whereof born in his dominions , of whom there was never any care taken , that they should so much as come to church , or be in the least instructed in the christian religion ? and yet must we believe , or can you pretend , that the magistrates use of force , against nonconformists ; is to make all his subjects consider , so as to be convinc'd of , and imbrace the truth that must save them ? if you say , in your way you mean no such indulgence : i answer , the question is not of yours but the magistrates intention ; though what your intention is , who would have the want of consideration , or knowledg , in conformists , exempt from force , is visible enough . again , those penalties cannot be supposed , to be intended to make men consider ; which are laid on those , who have , or may have already considered : and such you must grant to be the penalties laid in england , on nonconformists ; unless you will deny , that any nonconformist has , or can consider , so as to be convinced , or believe , and imbrace the truth that must save him . so that you cannot vouch the intention of the magistrate , where his laws say nothing ; much less affirm , that force is intended to produce a certain end in all his subjects , which is not applied to them all , and is applied to some who have attained that end already : unless you have a privilege to affirm , against all appearance whatsoever may serve your cause . but to learn some moderation in this , i shall send you to my pagans and mahumetans . for whatever charitable wishes magistrates may sometimes have in their thoughts ( which i meddle not with ) ; no body can say , that in making the laws , or in the use of force , we are speaking of , they intended to m●…ke men consider and examine , so as to be convinced of , and heartily to imbrace the truth , that must save them , but he that gives himself the liberty to say any thing . the service that force does , indirectly , and at a distance ; you tell us in the following page , is to make people apply th●…mselves to the use of those means , and helps , which are proper to make them what they are designed to be . in the case before us , what are men designed to be ? holy believers of the gospel in this world , without which no salvation , no seeing of god in the next . let us see now , whether force , your way applied , can be suted to such a design , and so intended for that end. you hold , that all out of the national church , where the religion of the national church is true , should be punished , and ought to have force used to them : and again , you grant that those who are in the communion of the national church , ought not to be punished , or be under the stroke of force ; nor indeed in your way can they . if now the effect be to prevail with men , to consider as they ought , so that they may become what they are designed to be : how can any one think , that you , and they who use force thus , intend , in the use of it , that men should really be christians , both in perswasion and practice , without which there is no salvation ; if they leave off force before they have attained that effect ? or how can it be imagined , that they intend any thing but conformity , by their use of force ; if they leave off the use of it as soon as men conform ? unless you will say that an outward conformity to the national church , whose religion is the true religion , is such an imbracing of the truth as is sufficient to salvation ? or that an outward profession of the christian religion , is the same with being really a christian ; which possibly you will not be very forward to do , when you recollect , what you meet with in the sermons , and printed discourses , of divines of the church of england , concerning the ignorance and irreligion of conformists themselves . for penalties can never be thought , by any one ( but he that can think against common sense , and what he pleases ) to be intended for any end ; which by that constitution , and law whereby they are imposed , are to cease before that end be attained . and will you say , that all who are conformable , have so well considered , that they believe , and heartily imbrace the truths of the gospel , that must save them : when perhaps it will be found that a great many conformists , do not so much as understand them ? but the ignorance or irreligiousness to be found amongst consormists , which your way of talking forces me in some places to take notice of , let me here tell you once for all i lay not the blame of upon conformity , but upon your use of force to make men conform . for whatever the religion be , true or false , it is natural for force , and penalty , so applied , to bring the irreligious , and those who are careless , and unconcerned for the true , into the national profession : but whether it be fitter for such to be kept out , rather than , by force , to be driven into the communion of any church , and owned as members of it , those who have a due care and respect for truly religious and pious conformists , were best consider . but farther , if , as you say , the opposition to the true religion , lies only in mens lusts ; it having light and strength enough ( were it not for that ) to prevail : and it is upon that account only that force is necessary , there is no necessity at all to use force on men , only till they conform , and no farther : since i think , you will not deny , but that the corruption of humane nature is as great in consormists , as in nonconformists ; in the professors of , as in the dissenters from , the national religion . and therefore either force was not necessary before , or else it is necessary still , after men are conformists : unless you will say , that it is harder for a man to be a professor , than a christian indeed : and that the true religion , by its own light and strength , can , without the help of force , prevail over a man's lusts , and the corruption of his nature ; but it has need of the help of force , to make him a conformist , and an outward professor . and so much for the effect , which is intended by him that uses it in that use of force , which you defend . the other argument you bring to shew , that your indirect and at a distance vsefulness of force your way apply'd , is not by accident , is the frequent success of it . which i think is not the true mark of what is not by accident : for an effect may not be by accident , though it has never been produced but once ; and is certainly as little by accident the first time , as when it has been produced a thousand times . that then , by which any thing is excused from being by accident , is not the frequency of the event , but that whereon the frequency of the event depends , when frequent trials are made ; and that is the proper , natural , direct efficacy of the cause or means , which produces the effect . as in the case before us , penalties are the cause or means used to produce an end ; the proper and immediate effect of penalties , is to produce some pain or inconvenience ; and the natural effect of that , is to make a man , who naturally flies from all pain or inconvenience , to endeavour to avoid it ; whereby it naturally and directly works upon the will of man , by proposing to him this unavoidable choice , of doing some action , or enduring the pain or inconvenience of the penalty annexed to its omission . when the pain of doing the action is outweigh'd in the sense of him that lies under the penalty , the pain , that by the law is annex'd to the omission , operates upon his will , as naturally , as thirteen ounces in one scale , laid against twelve ounces in the other , incline the ballance , and bring it down on that side . and this is by a direct and natural efficacy , wherein there is nothing of chance . let us see this how far this will go in your indirect and at a distance usefulness . in your method , the action , you propose to be done , is considering , or a severe and impartial examining matters of religion , which you tell us , men by their great negligence or aversion are kept from doing . what now is a proper means to produce this ? penalties , without which , you tell us , it will not be done . how now is it apply'd in your method ? conformity , and mens neglect or aversion to it , is laid in one scale , and the penalty join'd to the omission of it , laid in the other ; and in this case , if the inconvenience of the penalty overweighs the pains of , or aversion to conformity , it does by a direct and natural efficacy produce conformity : but if it produces a severe and impartial examination , that is meerly by accident ; because the inconvenience of the penalty is not laid against mens aversion or backwardness to examine impartially , as a counter-ballance to that , but against their aversion or backwardness to conform ; and so whatever it does , indirectly and at a distance , 't is certain its making men sev●…rely and impartially examine ( if ever that happens ) is as much by accident , as it would be by accident , if a piece of lead laid in one scale as a counterpoise to feathers in the opposite scale , should move or weigh done gold that was put in the scale of another pair of ballances , which had no counterpoise laid against it . unless you will say there is a necessary connection between conformity , and a severe and impartial examination . but you will say perhaps , that though it be not possible that penalties should produce examination but by mere accident , because examination has no necessary connection with conformity , or the profession of any religion ; yet since there are some who will not take up any profession without a severe and impartial examination , penalties for nonconformity will , by a direct and natural efficacy , produce examination in all such . to which i answer , that those are ( if we may believe what you say ) so very few , that this your remedy , which you put into the magistrate's hands to bring all his subjects to consider and examine , will not work upon one in a thousand ; nay , it can work on none at all , to make them severely and impa●…tially examine , but meerly by accident . for if they are men , whom a slight and partial examination ( which upon your principles you must say ) sufficed to make non-conformists , a slight and partial examination will as well serve to make them conformists ; and so penalties laid on them to make them conform , can only by accident produce a severe and impartial examination , in such men , who can take up the profession of any religion without a severe and impartial examination , no more than it can otherwise than by accident , produce any examination in those who , without any examination , can take up the profession of any religion . and in those very few , who take not up the profession of any religion without a severe and impartial examination , that penalties can do any service , to bring them either to the truth that must save them , or so much as to outward conformity , but meerly by accident , that also is evident . because all such in a country , where they dissent from the national religion , must necessarily have severely and impartially examin'd already , or else you destroy the supposition this argument is built on , viz. that they are men who do severely and impartially examine before they choos●… . and if you lay , or continue your penalties on men , that have so examin'd , 't is plain you use them instead of reasons and arguments ; in which use of them , you confess they have no proper efficacy , and therefore if they do any service , it is meerly by accident . but now let us see the success you boast of , and for that you tell us , that you doubt not but it is so often attain'd , as abundantly to manifest the vsefulness of it . you speak here of it , as a thing tried , and so known , that you doubt not . pray tell us where your moderate ( for great ones you acknowledg to do harm , and to be useless ) penalties have been used , with such success , that we may be past doubt too . if you can shew no such place , do you not vouch experience where you have none ? and shew a willingness not to doubt , where you have no assurance ? in all countries , where any force is used to bring men to the profession of the national religion , and to outward conformity , it is not to be doubted , but that force joining with their natural corruption , in bringing them into the way of preferment , countenance , protection , ease and impunity , should easily draw in all the loose and careless in matters of religion , which are every-where the far greater number : but is it those you count upon , and will you produce them as examples of what force has done to make men consider , study and imbrace the true religion ? did the penalties laid on nonconformity make you consider , so as to study , be convinced , and imbrace the true religion ? or can you give an instance of any one , in whom it produced this effect ? if you cannot , you will have some reason to doubt of what you have said , and not to be so consident that the effect you talk of , is so often attain'd . not that i deny , but that god may sometimes have made these punishments the occasions to men of setting themselves seriously on considering religion , and thence they may have come into the national religion upon a real conviction : but the instances of it i believe to be so few , that you will have reason to remember your own words , where you speak of such things as , any way , at any time , upon any person , by any accident , may be useful towards the promoting of true religion : if men should thence take occasion to apply such things generally , who see●… not that , however they might chance to hit right in some few cases , yet upon the whole matter , they would certainly do a great deal more harm than good . you and i know a country wherein , not long since , greater severities were used than you pretend to approve of . were there not for all that , great numbers of several professions stood out , who by your rule , ought now to have your moderate penalties tried upon them ? and can you think less degrees of force can work , and often , as you say , prevail where greater could not ? but perhaps they might prevail on many of those to return , who having been brought into the communion of the church by former penal laws , have now upon the relaxation left it again . a manifest demonstration , ●…s it not ? that their compliance was the fruit of their conviction ; and that the magistrate was concern'd for their compliance only as the fruit of their conviction . when they as soon as any relaxation of those laws took off the penalties , left again the communion of the national church ? for the lessening the number of conformists , is , i suppose , one of those things which you say your eyes cannot but see at this time ; and which you , with concern , impute to the late relaxation . a plain evidence how presumable it is , even in your own opinion , that those who conform do it upon real conviction . to conclude , these proofs , though i do not pretend to bring as good as the thing will admit , will serve my turn to shew , that force , is impertinent ; since by your own confession it has no direct efficacy to convince men , and by its being indirect and at a distance useful , is not at all distinguish'd from being barely so by accident : since you can neither prove it to be intended for that end , nor frequently to succeed , which are the two marks whereby you put a difference between indirect and at a distance , and by accident . this , i say , is enough to shew what the author said , is true , that the use of force is wholly impertinent . which , whatever other●… do , you upon another reason , must be forced to allow . you profess your self of the church of england , and , if i may guess are so far of it , as to have subscrib'd the articles , which if you have done , and assented to what you subscribed , you must necessarily allow that all force , used for the bringing men to the true religion , is absolutely impertinent ; for that must be absolutely impertinent to be used as a means , which can contribute nothing at all to the end for which it is used . the end here , is to make a man a true christian , that he may be saved ; and he is then , and then only , a true christian , and in the way of salvation , when he believes , and with sincerity obeys the gospel . by the th article of the church of england , you hold , that works done before the grace of christ , and the inspiration of his spirit , are not pleasing to god ; for as much as they spring not of faith in jesus christ , neither do they make men meet to receive grace , ( or as the school - authors say ) deserve grace of congruity ; yea rather , for that they are not done as god has willed and commanded them to be done , we doubt not but they have the nature of sin . now if it be impertinent to use force to make a man do more than he can , and a man can do nothing to procure grace , unless sin can procure it ; and without grace , a man cannot b●…live , or live so as to be a true christian , it is certainly wholly impertinent to use force to bring a man to be truly a christian. to hear and consider , is in mens power , you will say , and to that force may be pertinent ; i grant to make men hear , but not to make them consider in your sense , which you tell us , is to consider so as to imbrace ; if you mean by imbracing any thing but outward conformity . and that according to your article , contributes nothing to the attaining of grace ; because without grace , your article says it is a sin ; and to conform to , and outwardly profess a religion which a man does not understand and heartily believe , every one , i think , judges to be a sin , and no fit means to procure the grace of god. but you tell us , that god denies his grace to none who seriously ask it . if that be so , methinks force should most properly and pertinently be used to make men seriously pray to god for grace . but how , i beseech you , will this stand with your th article ? for if you mean by seriously , so as will make his seeking acceptable to god , that cannot be , because he is supposed yet to want grace which alone can make it acceptable : and if his asking has the nature of sin , as in the article you do not doubt but it has , can you expect that sinning should procure the grace of god ? you will i fear here , without some great help in a very nice distinction from the school-authors , be forced either to renounce your article in the plain sense of it , and so become a dissenter from the church of england , or else acknowledg force to be wholly impertinent to the business of true religion and salvation . another reason i gave against the vsefulness of force in matters of religion , was , because the magistrates of the world , being few of them in the right-way , ( not one of ten , take which side you will ) perhaps not one of an hundred , being of the true religion : 't is likely your indirect way of using force would do an hundred , or at least ten times as much harm as good. to which you reply , which would have been to the purpose , if you had asserted , that every magistrate may use force , your indirect way ( or any way ) to bring men to his own religion , whatever that be . but if you assert no such thing , ( as no man you think but an atheist will assert it ) then this is quite beside the business . i think i have proved , that if magistrates of the true religion may use force to bring men to their religion , every magistrate may use force to bring men to his own religion , when he thinks it the true : and then do you look where the atheism will light . in the next paragraph , having quoted these following words of mine ; where i say , under another pretence , you put into the magistrate's hands as much power to force men to his religion , as any the openest persecutors can pretend to . i ask what difference is there between punishing them to bring them to mass , and punishing them to bring them to consider those reasons and arguments which are proper and sufficient to convince them that they ought to go to mass ? you reply ; a question which you shall then think your self obliged to answer , when i have produced those reasons and arguments which are proper and sufficient to convince men that they ought to go to mass. but if you had not omitted the or immediately preceding lines , ( an art to serve a good cause , which puts me in mind of my pagans and mahumetans ) the reader would have seen that your reply was nothing at all to my argument : my words were these . especially , if you consider , that as the magistrate will certainly use it [ force ] to force men to hearken to the proper ministers of his religion , let it be what it will ; so you having set no time nor bounds to this consideration of arguments and reasons short of being convinced , you under another , &c. my argument is to shew of what advantage force , your way apply'd , is like to be to the true religion , since it puts as much force into the magistrate's hands as the openest persecutors can pretend to , which the magistrates of wrong perswasions may and will use as well as those of the true ; because your way sets no other bounds to considering short of complying . and then i ask , what difference there is between punishing you to bring you to mass , or punishing you to consider those reasons and arguments which are proper and s●…fficient to convince you that you ought to go to mass ? to which you r●…ply . that it is a question you shall then think your self oblig'd to answer when i have produced those reasons and arguments that are pro●…er and sufficient to convince men that they ought to go to mass. whereas , the objection is the same , wh●…ther there be or be not , r●…asons and arguments proper to convince men , that they ●…t to go to mass ; for men m●…st be pu●…h on till they have so co●…dered as to comply : and what differnce is there then b●…n punishing men to bring them to mass , and punishing 〈◊〉 to make them consider so as to go to mass ? but though i pre●…d not to produce any reasons and arguments proper and convi●…e to convince you or all men , that they ought to go to mass ; yet do you think there are none proper and sufficient to convince any men ? and that all the papists in th●… world go to mass without believing it their duty ? and whosoever believes it to be his duty , does it upon reasons and arguments , proper and sufficient to convince him ( though perhaps not to convince an other ) that it is so , or else i imagine he would never believe it at all . what think you of those great numbers of japaneses , that resisted all sorts of torments , even to death it self , for the romish religion ? and had you been in france some years since , who knows but the arguments the k. of france produced might have been proper and sufficient to have convinced you that you ought to go to mass ? i do not by this , think you less confident of the truth of your religion , than you profess to be . but arguments set on with force , have a strange efficacy upon humane frailty ; and he must be well assured of his own strength , who can peremptorily affirm , he is sure he should have stood , what above a million of people sunk under : amongst which , 't is great confidence to say , there was not one so well perswaded of the truth of his religion , as you are of yours ; though some of them gave great proofs of their perswasion in their sufferings for it . but what the necessary method of force may be able to do , to bring any one , in your sense , to any r●…ligion , i. e. to an outward profession of it , he that thinks himself secure against , must have a greater assurance of himself , than the weakness of decayed and depraved nature will well allow . if you have any spell against the force of arguments , driven with penalties and punishments , you will do well to teach it the world ; for it is the hard luck of well-meaning people to be often misled by them , and even the confident themselves have not seldom fallen under them , and betrayed their weakness . to my demanding , if you meant reasons and arguments proper and sufficient to convince men of the truth , why did you not say so ? you reply , as if it were possible for any man that reads your answer , to think otherwise . whoever reads that passage in your a. p. . cannot possibly think you meant to speak out , and possibly you found some difficulty to add any thing to your words ( which are these , force used to bring men to consider reasons and arguments proper and sufficient to convince them ) that might determine their sense . for if you had said , to convince them of truth ; then the magistrate must have made laws , and used force to make men search after truth in general , and that would not have served your turn : if you had said to convince them of the truth of the magistrate's religion , that would too manifestly have put the power in every magistrate's hands , which you tell us , none but an atheist will say . if you had said , to convince them of the truth of your religion , that had looked too ridiculous to be owned , though it were the thing you meant ; and therefore in this strait , where nothing you could say , would well sit your purpose , you wisely choose to leave the sense imperfect , and name nothing they were to be convinced of , but leave it to be collected by your reader out of your discourse , rather than add three words to make it good grammar , as well as intelligible sense . to my saying , that if you pretend it must be arguments to convince men of the truth , it would in this case do you little service ; because the mass in france is as much suppos'd the truth , as the liturgy here . you reply , so that it seems , that in your opinion , whatsoever is suppos'd the truth , is the truth , for otherwise this reason of mine is none at all . if , in my opinion , the supposition of truth authorizes the magistrate to use the same means to bring men to it , as if it were true , my argument will hold good , without taking all to be true which some men suppose true . according to this answer of yours , to suppose or believe his religion the true , is not enough to authorize the mastrate to use force , he must know , i. e. be infallibly certain , that his is the true religion . we will for once suppose you our magistrate , with force promoting our national religion . i will not ask you , whether you know that all required of conformists , is necessary to salvation : but will suppose one of my pagans asking you , whether you know christianity to be the true religion ? if you say , yes , he will ask you how you know it ? and no doubt , but you will give the answer whereby our saviour proved his mission , john v. . that the works which our saviour did bear witness of him , that the father sent him . the miracles that christ did , are a proof of his being sent from god , and so his religion the true religion . but then you will be asked again , whether you know that he did those miracles , as well as those who saw them done ? if you answer , yes ; then it is plain that miracles are not yet withdrawn , but do still accompany the christian religion with all the efficacy and evidence , that they had upon the eye-witnesses of them , and then upon your own grounds , there will be no necessity of the magistrate's assistance , miracles still supplying the want of it . if you answer , that matter of fact done out of your sight , at such a distance of time and place , cannot be known to you as certainly , as it was to the eye-witnesses of it , but that you upon very good grounds firmly believe it ; you are then come to believing , that yours is the true religion , and if that be sufficient to authorize you to use force , it will authorize any other magistrate of any other religion to use force also . for whoever believes any thing , takes it to be true , and as he thinks upon good grounds ; and those often who believe on the weakest grounds , have the strongest confidence : and thus all magistrates who believe their religion to be true , will be obliged to use force to promote it , as if it were the true . to my saying that the usefulness of force , your way apply'd , amounts to no more but this , that it is not impossible but that it may be useful . you reply , i leave it to be judg'd by what has been said ; and i leave it to you your self to judg : only , that you may not forget , i shall here remind you in short of some of the r●…sons i have to say so : . you grant that force has no direct e●…cacy to bring men to imbrace the truth . . you distinguish the indirect and at a distance vsefulness of your force , from that which is barely by accident ; by these two marks , viz. st . that punishment on dissenters for nonconformity , is , by those that use it , intended to make men consider : and d . that your moderate punishments , by experience , are found often successful ; and yours having neither of these marks , it must be concluded to be useful only by accident : and such an usefulness , as i said , one cannot deny , to auricular confession , doing of penance , going pilgrimages to saints , and what not ? yet our church does not think fit to ufe them ; though it cannot be deny'd but they may have some of your indirect and at a distance vsefulness ; that is , perhaps may do some se●…viceindirectly and by accident . if the intention of those that use them , and the success they will tell you they find in the use of them , be a proof of doing service more than by accident ; that cannot be deny'd to them more than to penalties , your way applied . to which , let me add , that niceness and difficulty there is , to hit that just degree of force ; which according to your hypothesis , must be neither so much as to do harm , nor so little as to be ineffectual ; for you your self cannot determine it , makes its usefulness yet more uncertain and accidential . and after all , let its efficacy to work upon mens minds , be what it will , great or little , it being sure to be imploid ten , or possibly , an hundred times to bring men to error , for once that it is imploid to bring men to the truth ; and where it chances to be imploid , on the side of truth , it being liable to make an hundred , or perhaps a thousand outward conformists , for one true and sincere convert ; i leave it also to be judg'd what usefulness it is like to be of . to shew the usefulness of force , your way apply'd , i said , where the law punish'd dissenters without telling them it is to make them consider , they may through ignorance and oversight neglect to do it . your answer is , but where the law provides sufficient means of instruction for all , as well as punishment for dissentors , it is so plain to all concern'd , that the punishment is intended to make them consider , that you see no danger of mens neglecting to do it , through ignorance and oversight . i hope you mean by consider , so to consider as not only to imbrace in an outward profession ( for then all you say is but a poor fallacy , for such a considering amounts to no more but bare outward conformity ; ) but so to consider , study and examine matters of religion , as really to imbrace , what one is convinced to be the true , with faith and obedience . if it be so plain and easy to understand , that a law , that speaks nothing of it , should yet be intended to make men consider , search and study , to sind out the truth that must save them ; i wish you had shew'd us this plainness . for i confess many of all degrees , that i have purposely asked about it , did not ever see , or so much as dream , that the act of uniformity , or against conventicles , or the penalties in either of them , were ever intended to make men seriously study religion , and make it their business to find the truth which must save them ; but barely to make men conform . but perhaps you have met with handicrafts-men , and country-farmers , maid-servants , and day-labourers , who have quicker understandings , and reason better about the intention of the law , for these as well as others are concern'd . if you have not , 't is to be fear'd , your saying it is so plain , that you see no danger of mens neglecting to do it , through ignorance or oversight , is more for its serving your purpose , than from any experience you have , that it is so . when you will enquire into this matter , you will , i guess , find the people so ignorant amidst that great plainness you speak of , that not one of twenty of any degree , amongst conformists or nonconformists , ever understood the penalty of d. a sunday , or any other of our penal laws against nonconformity , to be intended to set men upon studying the true religion , and impartially examining what is necessary to salvation . and if you would come to hudibras's decision , i believe he would have a good wager of it , who should give you a guinea for each one who had thought so , and receive but a shilling for every one who had not . indeed you do not say , it is plain every-where , but only where the law provides sufficient means of instruction for all , as well as punishments for dissenters . from whence , i think it will follow , that that contributes nothing to make it plain , or else that the law has not provided sufficient means of instruction in england , where so very few find this to be so plain . if by this sufficient provision of means of instruction for all ; you mean , persons maintain'd at the publick charge to preach , and officiate in the publick exercise of the national religion ; i suppose you needed not this restriction , there being sew places which have an establish'd national religion , where there is not such means of instruction provided : if you intend any other means of instruction , i know none the law has provided in england but the articles , the liturgy , and the scripture , and how either of them by it self , or these altogether , with a national clergy , make it plain , that the penalties laid on nonconformity , are intended to make men consider , study , and impartially examine matters of religion , you would do well to shew . for magistrates usually know ( and therefore make their laws accordingly ) that the people seldom carry either their interpretation or practice beyond what the express letter of the law requires of them . you would do well also to shew , that a sufficient provision of means of instruction , cannot but be understood to require an effectual use of them , which the law that makes that provision says nothing of . but on the contrary , contents it self with something very short of it : for conformity or coming to church , is at least as far from considering , studying and impartially examining matters of religion , so as to imbrace the truth upon conviction and with an obedient heart , as being present at a discourse concerning mathematicks , and studying mathematicks , so as to become a knowing mathematician , are different one from the other . people generally think they have done their duties abundantly , if they have been at church , whether they mind any thing done there or no : this they call serving of god , as if it were their whole duty ; so backward are they to understand more , though it be plain the law of god expresly requires more . but that they have fully satisfied the law of the land , no body doubts ; nor is it easy to answer what was are ply'd to me on this occasion , viz. if the magistrate intended any thing more in those laws but consormity , would he not have said it ? to which 〈◊〉 me add , if the magistrate intended conformity as the fruit of conviction , would he not have taken some care to have them instructed before they conformed , and examin'd when they did ? but 't is presumable their ignorance , corruption and lusts , all drop off in the church-porch , and that they become perfectly good christians as soon as they have taken 〈◊〉 seats in the church . if there be any whom your example or writing hath inspir'd with a●…uteness enough to sind out this ; i suspect the vulgar who have scarce time and thought enough to make inferences from the law , which scarce one or ten of them ever so much as reads , or perhaps under●…ands when read , are still , and will be ignorant of it : and those who have the time and abilities to argue about it , will find reason to think , that those penalties were not intended to m●…ke men examine the doctrine and ceremonies of religion ; since those who should examine , are prohibited by those very laws , to follow their own judgments , ( which is the very end and use of examination ) if they at all differ from the religion establish'd by law. nor can it appear so plain to all concern'd , that the punishment is intended to make them consider and examine , when they see the punishments you say are to make people consider , spare those who consider and examine matters of religion , as little as any of the most ignorant and careless dissenters . to my saying , some dissenters may have consider'd already , and then force imploid upon them must needs be useless ; unless you can think it useful to punish a man to make him do that which he has done already . you reply , no man who rejects truth necessary to his salvation , has consider'd already as he ought to consider . the words as he ought , are not , as i take it in the question : and so your answer is , no man who rejects the truth necessary to his salvation , hath consider'd , study'd or examin'd matters of religion . but we will let that go : and yet with that allowance , your answer will be nothing to the purpose , unless you will dare to say , that all dissenters reject truth necessary to salvation . for without that supposition , that all dissenters reject truth necessary to salvation , the argument and answer will stand thus . it may be useless to punish all dissenters to make them consider , because some of them may have consider'd already . to which , the answer is , yes , some of them may have consider'd already , but those who reject truth necessary to their salvation , have not consider'd as they ought . i said , the greatest part of mankind , being not able to discern betwixt truth and falshood , that depends upon long and many proofs , and remote consequences ; nor ha●…ing ability enough to discover the false grounds , and resist the captious and fallacious arguments of learned men versed in controversies , are so much more expos'd , by the force , which is used to make them hearken to the information and instruction of men appointed to it by the magistrate , or those of his religion , to be led into falshood and error , than they are likely this way to be brought to imbrace the truth which must save them ; by how much the national religions of the world are , beyond comparison , more of them false or erroneous , than such as have god for their author , and truth for their standard . you reply , if the first part of this be true ; then an infallible guide , and implicit faith , are more necessary than ever you thought them . whether you conclude from thence or no , that then there will be a necessity of an infallible guide , and an implicit faith , 't is nevertheless true , that the greatest part of men are unable to discern , as i said , between truth and falshood depending , upon long and many proofs , &c. but whether that will make an infallible guide necessary or no , imposition in matters of religion certainly will : since there can be nothing more absur'd imaginable , than that a man should take upon him to impose on others in matters of their eternal concernment , without being , or so much as pretending to be infallible : for colour it with the name of considering as much as you please , as long as it is to make men consider as they ought , and considering as they ought , is so to consider , as to imbrace ; the using of force to make men consider , and the using of force to make them imbrace any doctrine or opinion , is the same thing : and to shew a difference betwixt imposing an opinion , and using force to make it be imbrac'd , would require such a piece of subtilty , as i heard lately from a learned man out of the pulpit , who told us , that though two things , he named , were all one , yet for distinction's sake , he would divide them . your reason for the necessity of an infallible guide , is , for if the greatest part of mankind be not able to discern betwixt truth and falshood in matters concerning their salvation ( as i must mean if i speak to the purpose ) their condition must needs be very hazardous , if they have not some guide or judg , to whose determination and direction they may securely resign themselves . and therefore they must resign themselves to the determination and direction of the civil magistrate , or be punish'd . here 't is like you will have something again to say to my modesty and conscience , for imputing to you , what you no where say . i grant it , in direct words ; but in effect as plainly as may be . the magistrate may impose sound creeds and decent ceremonies , i. e such as he thinks sit , for what is sound and decent he i hope must be judg , and if he be judg of what is sound and decent , it amounts to no more , but what he thinks sit : and if it be not what he thinks sit , why is one ceremony preferr'd to another ? why one doctrine of the scripture put into the creed and articles , and another as sound left out ? they are truths necessary to salvation . we shall see that in good time , here only i ask , does the magistrate only believe them to be truths and ceremonies necessary to salvation , or does he certainly know them to be so ? if you say he only believes them to be so , and that that is enough to authorize him to impose them , you by your own confession , authorize magistrates to impose what they think necessary for the salvation of their subjects souls ; and so the king of france did what he was obliged to , when he said he would have all his subjects saved , and so fell to dragooning . if you say the magistrate certainly knows them to be necessary to salvation , we are luckily come to an infallible guide . well then , the sound creeds are agreed on ; the confession and liturgy are framed ; the ceremonies pitch'd on ; and the terms of communion thus set up , you have religion establish'd by law : and what now is the subject to do ? he is to conform . no ; he must first consid●…r . who bids him consider ? no body , he may if he pleases , but the law says nothing to him of it : consider or not consider , if he conforms 't is well , and he is approved of , and admitted . he does consider the best he can , but finds some things he does not understand , other things he cannot believe , assent or consent to . what now is to be done with him ? he must either be punished on , or resign himself up to the determination and direction of the civil magistrate , which till you can ●…ind a better name for it , we will call implicit faith. and thus you have provided a remedy for the hazardous condition of weak understandings , in that which you suppose necessary in the case , viz. an infallible guide and implicit faith , in matters ●…oncerning mens salvation . but you say , for your part you know of no such guide of god's appointing . let that be your rule , and the magistrate with his co-active power , will be left out too . you think there is no need of any such , because notwithstanding the long and many proofs and remote consequences , the false grounds , and the captious and fallacious arguments of learned men vers'd in controversies , with which i ( as well as those of the roman communion ) endeavour to amuse you ; through the goodness of god the truth which is necessary to salvation , lies so obvious and exposed to all that sin●…erely and diligently seek it , that no such person shall ever fail of attaining the knowledg of it . this then is your answer , that truths necessary to salvation are obvious ; so that those who seek them sincerely and diligently , are not in danger to be misled or expos'd in those to error , by the weakness of their understandings . this will be a good answer to what i objected from the danger most are in to be led into error , by the magistrate's adding force to the arguments for their national establish'd religions ; when you have shewn , that nothing is wont to be impos'd in national religions , but what is necessary to salvation ; or which will a little better accommodate your hypothesis , when you can shew that nothing is impos'd , or requir'd for communion with the church of england , but what is necessary to salvation ; and consequently , is very easy and obvious to be known , and distinguish'd from falshood . and indeed , besides what you say here , upon your hypothesis , that force is lawful only , because it is necessary to bring men to salvation , it cannot be lawful to use it , to bring men to any thing , but what is absolutely necessary to salvation . for if the lawfulness of force be only from the need men have of it to bring them to salvation , it cannot lawfully be used , to bring men to that , which they do not need , or is not necessary , to their salvation ; for in such an application of it , it is not needful to their salvation . can you therefore say , that there is nothing required to be believ'd and profess'd in the church of england , but what lies so obvious and expos'd to all that sincerely and diligently seek it , that no such person shall ever fail of attaining the knowledg of it ? what think you of st. athanasius's c●…eed ? is the sense of that so obvious and expos'd to every one who seeks it , which so many learned men have explain'd so different ways , and which yet a great many profess they cannot understand ? or is it necessary to your or my salvation , that you or i should believe and pronounce all those damn'd who do not believe that creed , i. e. every proposition in it ? which i fear would extend to not a few of the church of england , unless we can think that people believe , i. e. assent to the truth of propositions , they do not at all understand . if ever you were acquainted with a country-parish , you must needs have a strange opinion of them , if you think all the plough-men and milk-maids at church , understood all the propositions in athanasius's creed ; 't is more truly , than i should be apt to think of any one of them , and yet i cannot hence believe my self authorized to judg or pronounce them all damn'd : 't is too bold an intrenching on the prerogative of the almighty , to their own master they stand or fall . the doctrine of original sin , is that which is profess'd , and must be owned by the members of the church of england , as is evident from the articles , and several passages in the liturgy : and yet i ask you , whether this be so obvious and expos'd to all that diligently and sincerely seek the truth , that one who is in the communion of the church of england , sincerely seeking the truth , may not raise to himself such difficulties concerning the doctrine of original sin as may puzzle him , though he be a man of study ; and whether he may not push his enquiries so far , as to be stagger'd in his opinion . if you grant me this , as i am apt to think you will , then i enquire whether it be not true ( notwithstanding what you say concerning the plainness and obviousness of truths necessary to salvation ) that a great part of mankind may not be able to discern between truth , and falshood , in several points , which are thought so far to concern their salvation , as to be made necessary parts of the national religion ? if you say it may be so , then i have nothing farther to enquire ; but shall only advise you not to be so severe hereafter in your censure of mr. reynolds , as you are , where you tell me , that the famous instance i give of the two reynolds's is not of any moment to prove the contrary ; unless i can undertake , that he that erred was as sincere in his enquiry after that truth , as i suppose him able to examine and judg . you will , i suppose , be more charitable another time , when you have consider'd , that neither sincerity , nor freedom from error , even in the establish'd doctrines of their own church , is the privilege of those who join themselves in outward profession to any national church whatsoever . and it is not impossible , that one who has subscribed the articles , may yet make it a question , whether it may b●… truly said that god imputes the first sin of adam to his posterity ? &c. but we are apt to be so fond of our own opinions , and almost infallibility , that we will not allow them to be sincere , who quit our communion ; whilst at the same time , we tell the world , it is presumable , that all who imbrace it , do it sincerely , and upon conviction ; though we cannot but know many of them to be but loose , inconsiderate , and ignorant people . this is all the reason you have , when you speak of the reynolds's , to suspect one of the brothers more than the other : and to think , that mr. chillingworth had not as much sincerity when he quitted , as when he return'd to the church of england , is a partiality , which nothing can justify without pretending to infallibility . to shew that you do not fancy your force to be useful , but that you judg so upon just and sufficient grounds , you tell us , the strong probability of its success is grounded upon the consideration of humane nature , and the general temper of mankind , apt to be ●…rought upon by the method you speak of , and upon the indisputable att●…station of experience . the consideration of humane nature , and the general temper of mankind , will teach one this , that men are apt , in things within their power , to be wrought upon by force , and the more wrought upon , the greater the force or punishments are : so that where moderate penalties will not work , great severities will. which consideration of humane nature , if it be a just ground to judg any force useful , will i fear necessarily carry you , in your judgment , to severities beyond the moderate penalties , so often mention'd in your system , upon a strong probability of the success of greater punishment , where less would not prevail . but if to consider so as you require , i. e. so as to imbrace , and believe , be not in their power , then no force at all , great or little , is or can be useful . you must therefore ( consider it which way you will ) either renounce all force as useful , or pull off your mask , and own all the severities of the cruellest perseentors . the other reason of your iudging force to be useful , you say , is grounded on the indisputable att●…station of experience . pray tell us where you have this attestation of experience for your moderate , which is the only useful force : name the country where true religion or sound christianity has been nationally receiv'd , and establish'd by moderate penal laws , that the observing persons you appeal to , may know where to imploy their observation : tell us how long it was t●…ied , and what was the su●…cess of it ? and where there has been the relaxation of such moderate penal laws , the fruits whereof have continually b●…en epicurism and atheism ? till you do this , i fear , that all the world will think , there is a more indisputable attestation of experience for the success of dragooning , and the severities you condemn , than of your moderate method ; which we shall compare with the king of france's , and see which is most successful in making proselytes to church-conformity , ( for yours as well as his reach no farther than that ) when you produce your examples : the consident talk whereof , is good to count●…nce a cause , though experience there be none in the case . but you appeal , you say , to all observing persons , whether where-euer true religion or sound christianity have been nationally receiv'd and 〈◊〉 by moderate penal laws , it has not always visibly lost ground by the relaxation of those laws ? true or false religions , sound or unsound christianity , where-ever establish'd into national religions by penal laws , always have lost , and always will lose ground , i. e. lose several of their confo●…ming professors upon the relaxation of those laws . but this concerns not the true , more than other religions ; nor is any prejudice to it : but only shews , that many are , by the penalties of the law , kept in the communion of the national religion , who are not really convinced , or perswaded of it : and therefore , as soon as liberty is given , they own the dislike they had many of them before , and out of perswasion , curiosity , &c. seek out , and bet●…ke themselves to some other profession . this need not startle the magistrates of any religion , much less those of the true , since they will be sure to retain those , who more mind their secular interest than the truth of religion , ( who are every-where the greater number ) by the advantages of countenance and p●…ferment : and if it be the true religion , they will retain those also , who are in earnest of it , by the stronger tie of co●…science and conviction . you go on , whether sects and hercsies ( even the wildest and most absurd , and even epicurism and atheism ) have not continually thereupon spread themselves , and whether the very life of christianity has not sensibly decay'd , as well as the number of sound prosessors of it been daily lessen'd upon it ? as to atheism and epicurism , whether they more spread under toleration , or national religions , establish'd by moderate penal laws , when you shew us the countries where fair trial hath been made of both , that we may compare them together , we shall better be able to judg . epicurism and atheism , say you , are found constantly to spread themselves upon the relaxation of moderate penal laws . we will suppose your history to be full of instances of such relaxations , which you will in good time communicate to the world , that wants this assistance from your observation . but were this to be justified out of history , yet would it not be any argument against toleration ; unless your history can furnish you with a new sort of religion founded in atheism . however , you do well to charge the spreading of atheism upon toleration in matters of religion , as an argument against those who deny atheism ( which takes away all religion ) to have any right to toleration at all . but perhaps ( as is usual for those who think all the world should see with their eyes , and receive their systems for unquestionable verities ) zeal for your own way makes you call all atheism , that agrees not with it . that which makes me doubt of this , are these following words ; not to speak of what at this time our eyes cannot but see for fear of giving offence : though i hope it will be none to any that have a just concern for truth and piety , to take notice of the books and pamphlets which now fly so thick about this kingdom , manifestly tending to the multiplying of sects and divisions , and even to the promoting of scepticism in religion among us . in which number , you say , you shall not much need my pardon , if you reckon the first and second letter concerning toleration . wherein , by a broad insinuation , you impute the spreading of atheism among us , to the late relaxation made in favour of protestant dissenters : and yet all that you take notice of as a proof of this , is , the books and pamphlets which now fly so thick about this kingdom , manifestly tending to the multiplying of sects and divisions , and even to the promoting of scepticism in religion amongst us ; and for instance , you name the first and second letter concerning toleration . if one may guess at the others by these , the athcism and scepticism you accuse them of will have but little more in it , than an opposition to your hypothesis ; on which , the whole business of religion must so turn , that whatever agrees not with your system , must presently , by interpretation , be concluded to tend to the promoting of atheism or scepticism in religion . for i challenge you to shew in either of those two letters you mention , one word tending to epicurism , atheism or scepticism in religion . but , sir , against the next time you are to give an account of books and pamphlets tending to the promoting scepticism in religion amongst us . i shall mind you of the third letter concerning toleration , to be added to the catalogue , which asserting and building upon this , that true religion may be known by those who profess it , to be the only true religion , does not a little towards betraying the christian religion to scepticks . for what greater advantage can be given them , than to teach , that one may know the true religion ? thereby putting into their hands a right to demand it to be demonstrated to them , that the christian religion is true , and bringing on the professors of it a necessity of doing it . i have heard it complain'd of as one great artifice of scepticks , to require demonstrations where they neither could be had , nor were necessary . but if the true religion may be known to men to be so , a sceptick may require , and you cannot blame him if he does not receive your religion , upon the strongest probable arguments , without demonstration . and if one should demand of you demonstration of the truths of your religion , which i beseech you , would you do , either renounce your assertion , that it may be known to be true , or else undertake to demonstrate it to him ? and as for the decay of the very life and spirit of christianity , and the spreading of epicurism amongst us : i ask , what can more tend to the promoting of them than this doctrine , which is to be found in the same letter , viz. that it is presumable that those who conform , do it upon reason and conviction ? when you can instance in any thing so much tending to the promoting of scepticism in religion and epicurism , in the first or second letter concerning toleration , we shall have reason to think you have some ground for what you say . as to epicurism , the spreading whereof you likewise impu●…e to the relaxation of your moderate penal laws ; that so far as it is distinct from atheism , i think regards mens lives more than their religions , i. e. speculative opinions in religion and ways of worship , which is that we mean by religion , as concern'd in toleration . and for the toleration of corrupt manners , and the debaucheries of life , neither our author , nor i do plead for it ; but say it is properly the magistrate's business , by punishments , to restrain and suppress them . i do not therefore blame your zeal against atheism and epicurism ; but you discover a great zeal against something else , in charging them on toleration , when it is in the magistrate's power to restrain and suppress them by more effectual laws than those for church-conformity . for there are those who will tell you that an outward profession of the national religion , even where it is the true religion , is no more opposite to , or inconsistent with atheism or epicurism , than the owning of another religion , ●…specially any christian profession , that differs from it . and therefore you , in vain , impute atheism or epicurism to the relaxation of penal laws , that require no more than an outward conformity to the national church . as to the s●…cts and un-christian divisions ( for other divisions there may be without prejudice to christianity ) at whose door they chiesly ought to be laid , i have shew'd you elsewhere . one thing i cannot but take notice of here , that having named sects , heresi●…s , epicurism , atheism , and a d●…ay of the spirit and life of christianity , as the fruits of 〈◊〉 , for which you had the attestation of 〈◊〉 〈◊〉 , you add these words , not to speak of what our 〈◊〉 at this 〈◊〉 cannot but 〈◊〉 , for fear of giving offence . whom is it , i beseech you , you are so afraid of offending , if you should speak of the epicurism , atheism , and d●…ay of the spirit , and life of christianity ●…gst 〈◊〉 〈◊〉 ? but i see , he that is so mode●… in one he will not take upon , 〈◊〉 what they cannot know he calls moderate pe●…is or force , may yet , in another pa●…t of the same letter , by bro●…d insinnations , use 〈◊〉 , wherein 't is a hard matter to think law-mak●…rs and gov●…nners are not meant . but whoever be meant , it is at least advisable in accusations that are easier suggested than made out , to cast abroad the slander in general , and leave others to apply it , for ●…ear those who are named , and so justly offended with a false imputation , should be intitled to ask , as in this case , how it appears that sects and herosies have multiplied , epicurism and atheism spread themselves , and that the life and spirit of christianity is decay'd , more within these two years than it was before , and that all this mischief is owing to the late relaxation of the penal laws against protestant dissenters . you go on , and if these have always been the fruits of the relaxation of moderate penal laws , made for the preserving and advancing true religion ; you think this consideration alone is abundantly sufficient to shew the ●…fulness and benefit of such laws . for if these evils have constantly sprung from the relaxation of those laws , 〈◊〉 evident they were prevented before by those laws . one would think by your saying , always been the fruits , and constantly sprung , that moderate penal laws , for preserving the true religion , had been the constant practice of all christian common-wealth ; and that relaxations of them , i●… favour of a free toleration , had frequently happen'd ; and that there were examples both of the one and the other , as common and known , as of prince ; that have persecuted for religion , and learned men who have imploy'd their skill to make it good . but till you shew us in what ages or countries your moderate establishments were in fashion , and where they were again removed to make way for our author's toleration , you to as little purpose talk of the fruits of them , as if you should talk of the fruit of a tree which no body planted , or was no where suffered to grow till one might see what fruit came from it . having laid it down as one of the conditions for a fair debate of this controversy , ` that it should be without supposing all along your church in the right , and your religion the true ; i add these words , which can no more be allow'd to you in this case , whatever your church or religion be , than it can be to a papist or a lutheran , a presbyterian or an anabaptist ; nay no more to you , than it can be allow'd to a jew or mahometan . to which you reply , no sir ? not whatever your church or religion be ? that seems somewhat hard . and you think i might have given you some reason for what i say : for certainly it is not so self-evident as to need no proof . but you think it is no hard matter to guess at my reason , though i did not think fit expresty to own it . for 't is obvious enough there can be no other reason for this assertion of mine , but either the equal truth , or at least the equal certainty ( or vncertainty ) of all religions . for whoever considers my assertion , must see , that to make it good i shall be obliged to maintain one of these two things . either , . that no religion is the true religion , in opposition to other religions : which makes all religions true or false , and so either way indifferent . or , . that though some one religion be the true religion , yet no man can have any more reason than another man of another religion may have , to believe his to be the true religion . which makes all religions equally certain , ( or uncertain , whether i please ) and so renders it vain and idle to enquire after the true religion , and only a piece of good luck if any man be of it , and such good luck as he can never know that he has till he come into the other world. whether of these two principles i will own , you know not . but certainly one or other of them lies at the bottom with me , and is the lurking supposition upon which i build all that i say . certainly no , sir , neither of these reasons you have so ingenuously and friendly found out for me , lies at the bottom ; but this , that whatever privilege or power you claim , upon your supposing yours to be the true religion , is equally due to another ( who supposes his to be the true religion ) upon the same claim : and therefore that is no more to be allow'd to you than to him . for whose is really the true religion , yours or his , being the matter in contest betwixt you , your supposing can no more determine it on your side , than his supposing on his ; unless you can think you have a right to judg in your own cause . you believe yours to be the true religion , so does he believe his : you say you are certain of it , so says he , he is : you think you have arguments proper and sufficient to convince him , if he would consider them ; the same thinks he of his . if this claim , which is equally on both sides , be allow'd to either , without any proof , 't is plain he , i●… whose favour it is allow'd , is allow'd to be judg in his own cause , which no body can have a right to be , who is not at least infallible . if you come to arguments and proofs , which you must do , befo●…e it can be determin'd whose is the true religion , 't is plain your supposition is not allow'd . in our present case , in using punishments in religion , your supposing yours to be the true religion , gives you or your magistrate no more advantage over a papist , presbyterian or mahometan , or more reason to punish either of them for his religion , than the same . supposition in a papist , presbyterian or mahometan gives any of them , or a magistrate of their religion , advantage over you , or reason to punish you for your religion : and therefore this supposition , to any purpose or privilege of using of force , is no more to be allow'd to you , than to any one of any other religion . this the words , in this case , which i there used , would have satisfied any other to have been my meaning : but whether your charity made you not to take notice of them , or the joy of such an advantage as this , not to understand them , this is certain , you were resolved not to lose the opportunity , such a place as this afforded you , of shewing your gift , in commenting and guessing shrewdly at a man's reasons , when he does not think fit expresly to own them himself . i must own you have a very lucky hand at it , and as you do it here upon the same ground , so it is just with the same success , as you in another place have exercis'd your logick on my saying something to the same purpose , as i do here . but , sir , if you will add but one more to your plentiful stock of distinctions , and observe the difference there is between the ground of any one's supposing his religion is true , and the privilege he may pretend to by supposing it true , you will never stumble a●… this again ; but you will find , that though upon the former of these accounts , men of all religions cannot be equally allow'd to suppose their religions true , yet in reference to the latter , the supposition may and ought to be allow'd , or deny'd equally to all men. and the reason of it is plain , viz. because the assurance wherewith one man supposes his religion to be true , being no more an argument of its truth to another , than vice versâ ; neither of them can claim by the assurance , wherewith he supposes his religion the true , any prerogative or power over the other , which the other has not by the same title an equal claim to , over him . if this will not serve to spare you the pains another time of any more such reasonings , as we have twice had on this subject , i think i shall be forced to send you to my mahometans or pagans : and i doubt whether i am not less civil to your parts than i should be , that i do not send you to them now . you go on and say , but as u●…reasonable as this condition is , you see no need you have to decline it , nor any occasion i had to impose it upon you . for certainly the making what i call your new method , cons●…ltent and practicable , does no way oblige you to suppose all along your religion the true , as i imagine . and as i imagine it does : for without that supposition , i would fain have you shew me how it is in any one country practicable to punish men to b●…ing them to the true religion . for if you will argue for force , as necessary to bring men to the true religion , without supposing yours to be it , you will find your self under some such difficulty as this , that then it must be first determin'd , ( and you will require it should be ) which is the true religion , before any one can have a right to use force to bring men to it ; which , if every one did not determine for himself , by supposing his own the true , no body , i think , will desire toleration any longer than till that be settled . you go on , no , sir , it is enough for that purpose , that there is one true religion , and but one . suppose not the national religion establish●…d by law in england to be that , and then even upon your principles of its being useful , and that the magistrate has a commission to use force for the promoting the true religion , prove if you please , that the magistrato has a power to use force to bring men to the national religion in england . for then you must prove the national religion , as establish'd by law in england , to be that one true religion , and so the true religion , that he rejects the true religion , who dissents from any part of it , and so rejecting the true religion , cannot be saved . but of this more in another place . your other two suppositions which you join to the foregoing , are , that that religion may be known by those who 〈◊〉 〈◊〉 to be the only true religion ; and may also be manifested to be such by them to others , so far at least , as to oblige them to receive it , and to leave them without excuse , if they do not . these , you say , are suppositions enough for the making your m●…od consistent and pra●…ioable . they are , 〈◊〉 , more than enough , for you , upon them , to prove any national religion in the world , the only true religion . and till you have proved ( for you profess here to have quitted the supposition of any one's being true , as necessary to your hypothesis ) some national religion to be that only true religion , i would gladly know how it is any where practicable to use force to bring men to the true religion . you suppose there is one true religion , and but one . in this we are both agreed : and from hence , i think , it will follow , since whoever is of this true religion shall be saved , and without being of it no man shall be saved , that upon your second and third supposition , it will be hard to shew any national religion to be this only true religion . for who is it will say , he knows , or that it is knowable , that any national religion ( wherein must be comprehended all that , by the penal laws , he is requird to imbrace ) is that only true religion ; which if men reject , they shall ; and which , if they imbrace , they shall not miss salvation ? or can you undertake that any national religion in the world can be manifested to be such , i. e. in short , to contain all things necessary to salvation , and nothing but what is so ? for that , and that alone , is the one only true religion , without which no body can be saved ; and which is enough for the salvation of every one who imbraces it . and therefore whatever is less or more than this , is not the one only true religion , or that which there is a necessity for their salvation , men should be forced to imbrace . i do not hereby deny , that there is any national religion which contains all that is necessary to salvation , for so doth the romish religion , which is not for all that , so much as a true religion . nor do i deny , that there are national religions that contain all things necessary to salvation , and nothing inconsistent with it , and so may be call'd true religions . but since they all of them joyn with what is necessary to salvation , a great deal that is not so , and make that as necessary to communion , as what is necessary to salvation , not suffering any one to be of their communion , without taking all together ; nor to live amongst them free from punishment , out of their communion ; will you affirm , that any of the national religions of the world , which are imposed by penal laws , and to which men are driven with force , can be said to be , that one only true religion , which if men imbrace , they shall be saved ; and which if they imbrace not , they shall be damn'd ? and therefore , your two suppositions , true or false , are not enough to make it practicable , upon your principles of necessity , to use force upon dissenters from the national religion , though it contain in it nothing but truth , unless that which is requir'd to communion be all necessary to salvation . for whatever is not necessary to salvation , there is no necessity any one should imbrace . so that whenever you speak of the true religion , to make it to your purpose , you must speak only of what is necessary to salvation ; unless you will say , that in order to the salvation of mens souls , it is necessary to use force to bring them to imbrace something , that is not necessary to their salvation . i think that neither you nor any body else , will affirm , that it is necessary to use force to bring men to receive all the truths of the christian religion , though they are truths god has thought sit to reveal . for then , by your own rule , you who profefs the christian religion , must know them all , and must be able to manifest them to others ; for it is on that here you ground the necessity and reasonableness of penalties used to bring men to imbrace the truth . but i suspect 't is the good word religion ( as in other places other words ) has misled you , whilst you content your self with good sounds , and some confused notions , that usually accompany them , without annexing to them any precise determin'd signification . to convince you that 't is not without ground i say this , i shall desire you but to set down what you mean here by true religion , that we may know what in your sense is , and what is not contain'd in it . would you but do thus fairly , and define your words , or use them in one constant settled sense , i think the controversy between you and me , would be at an end without any farther trouble . having shewed of what advantage they are like to be to you for the making your method practicable , in the next place let us consider your suppositions themselves . as to the first , there is one true religion , and but one , we are argeed . but what you say in the next place , that that one true religion may be known by those who profess it , will need a little examination . as first , it will be necessary to enquire , what you mean by known , whether you mean by it knowledg properly so call'd , as contra-distinguish'd to belief ; or only the assurance of a sirm belief ? if the l●…tter , i leave you your supposition to make your use of it , only with this desire , that to avoid mistakes , when you do make any use of it , you would call it believing . if you mean that the true religion may be known with the certainty of knowledg properly so call'd ; i ask you farther , whether that true religion be to be known by the light of nature , or needed a divine revelation to discover it ? if you say ( as i suppose you will ) the latter ; then i ask whether the making out of that to be a divine revelation , depends not upon particular matters of fact , whereof you were no eye-witness ; but were done many ages before you were born , and if so , by what principles of science they can be known to any man now living ? the articles of my religion , and of a great many other such short-sighted people as i am , are articles of faith , which we think there are so good grounds to believe , that we are perswaded to venture our eternal happiness on that belief : and hope to be of that number of whom our saviour said , blessed are they that have not seen , and yet have believed . but we neither think that god requires , nor has given us faculties capable of knowing in this world several of those truths which are to be believed to salvation . if you have a religion , all whose general truths are either self-evident , or capable of demonstration , ( for matters of fact are not capable of being any way known but to the by-standers ) you will do well to let it be known , for the ending of controversies , and banishing of error concerning any of those points out of the world. for whatever may be known , besides matter of fact , is capable of demonstration , and when you have demonstrated to any one any point in religion , you shall have my consent to punish him if he do not assent to it . but yet let me tell you there are many truths even in mathematicks , the evidence whereof one man seeing is able to demonstrate to himself , and so may know them ; which evidence yet he not being able to make another see , ( which is to demonstrate to him ) he cannot make known to him , though his scholar be willing , and with all his power applies himself to learn it . but granting your supposition , that the one true religion may be known by those who profess it to be the only true religion ; will it follow from hence , that because it is knowable to be the true religion , therefore the magistrate who prosesses it actually knows it to be so ? without which knowledg , upon your principles , he cannot use force to bring men to it . but if you are but at hand to assure him , which is the true religion , for which he ought to use force , he is bound to believe you ; and that will do as well as if he examin'd and knew himself , or perhaps better . for you seem not well satisfied with what the magistrates have lately done , without your leave , concerning religion in england . and i confess the easiest way to remove all difficulties in the case , is for you to be the magistrates infallible guide in matters of r●…ligion . and therefore you do well here also to keep to your safe stile , lest if your sense were clear and determin'd , it might be more exposed to exceptions ; and therefore you tell us the true religion may be known by those who profess it . for not saying by some of those , or by all those , the error of what you say is not so easily observed , and requires the more trouble to come at : which i shall spare my self here , being satisfied , that the magistrate who has so full an imployment of his thoughts in the cares of the government , has not an over-plus of leisure to attain that knowledg which you require , and so usually contents himself with believing . your next supposition is , that the one true religion may also be manifested to be such , by the●… , to others ; so far , at least , as to oblige them to receive it , and leave them without excuse if they do not . that it can be manifested to some , so as to oblige , i. e. cause them to receive it , is evident , because it is received . but because this seems to be spoken more in reference to those who do not receive it , as appears by these following words of yours ; then 't is altogether as plain that it may be very reasonable and necessary for some men to change their religion ; and that it may be made appear to them to be so . and then , if such men will not consider what is offer'd to c●…nvince them of the reasonableness and necess●…y of doing it ; it may be very fit and reasonable , you tell me , for any thing i have said to the contrary , in order to the bringing them to the consideration , to require them , under convenient penalties , to forsake their false religions , and to embrace the true . you suppose the true religion may be so manifested by a man that is of it , to all men so far as to leave them if they do not imbrace it , without excuse . without excuse , to whom i beseech you ? to god indeed , but not to the magistrate , who can never know whether it has been so manifested to any man , that it has been through his fault that he has not been convinc●…d , and not through the fault of him to whom the magistrate committed the care of convincing him : and 't is a sufficient ex●…use to the magistrate , for any one to say to him , i have not neglected to consider the arguments , that have been offered me , by those whom you have imploy'd to manifest it to me , but that yours is the only true religion i am not religion . which is so direct and sufficient an excuse to the magistrate , that had he an express commission from heaven to punish all those who did not consider , he could not yet justly punish any one whom he could not convince had not consider'd . but you endeavour to avoid this , by what you infer from this your supposition , viz. that then it may be very fit and reasonable , for any thing i have said to the contrary , to require men under convenient penalties to forsake their false religions , to imbrace the true , i●…order to the bringing them to consideration . whether i have said any ●…hing to the contrary , o●… no , the readers must judg , and i need not repeat . but now i say , it is neither just nor reasonable to require men , under penalties , to attain one end , in order to bring them to use the means not necessary to that , but to another end . for where is it you can say ( unless you will return to your old supposition , of yours being the true religion ; which you say is not necessary to your method ) that men are by the law required to forsake their false religions , and imbrace the true ? the utmost is this , in all countries where the national religion is imposed by law , men are required under the penalties of those laws outwardly to conform to it ; which you say is in order to make them consider . so that your punishments are for the attaining one end , viz. conformity in order to make men use consideration , which is a means not necessary to that , but another end , viz. finding out and imbracing the one true religion . for however consideration may be a necessary means to find and imbrace the one true religion , it is not at all a necessary means to outward conformity in the communion of any religion . to manifest the consistency and practicableness of your method , to the question , what advantage would it be to the true religion , if magistrates did every where so punish ? you answer , that by the magistrates punishing , if i speak to the purpose , i must mean their punishing men for rejecting the true religi●…n ( so tender'd to them , as has been said ) in order to the bringing them to consider and imbrace it . now before we can suppose magistrates every where so to punish , we must suppose the true religion to be every where the national religion . and if this were the case ; you think it is evident ●…nough , what advantage to the true religion it would be , if magistrates every where did so punish . for then we might reasonably hope ●…hat all f●…lse religions would soon vanish , and the true become on●… more the only religion in the world : whereas if magistrates should not so punish , it were much to be fear'd ( especially considering what has already happen'd ) that on the contrary false religions , and atheism , as more agreeable to the soil , would daily take deeper root , and propagate themselves , till there were no room left for the true religion ( which is but a foreign plant ) in any corner of the world. if you can make it practicable that the magistrate should punish men for rejecting the true religion , without judging which is the true religion : or if true religion could appear in person , take the magistrate's seat , and there judg all that rejected her , something might be done . but the mischief of it is , it is a man that must condemn , men must punish , and men cannot do this , but by judging , who is guilty of the crime , which they punish . an oracle , or an interpreter of the law of nature who speaks as clearly , tells the magistrate , he may and ought to punish those , who reject the true religion , tender'd with sufficient evidence : the magistrate is satisfied of his authority , and believes this commission to be good . now i would know how possibly he can execute it , without making himself the judg , . what is the true religion ; unless the law of nature at the same time deliver'd into his hands the articles of the one only true religion , and another book wherein all the ceremonies and outward worship of it are contain'd . but it being certain , that the law of nature has not done this ; and as certain , that the articles , ceremonies and discipline of this one only true religion , have been often varied in several ages and countries , since the magistrate's commission by the law of nature was first given : there is no remedy left , but that the magistrate must judg what is the true religion , if he must punish them who reject it . suppose the magistrate be commission'd to punish those who depart from right reason , the magistrate can yet never punish any one , unless he be judg what is right reason ; and then judging that murder , theft , adultery , narrow cart-wheels , or want of bows and arrows in a man's house , are against right reason , he may make laws to punish men guilty of those , as 〈◊〉 right reason . so if the magistrate in england or france , having a commission to punish those who reject the one only true religion , judges the religion of his national church to be it , 't is possible for him to lay penalties on those who reject it , pursuant to that commission ; otherwise , without judging that to be the one only true religion , 't is wholly impracticable for him to punish those who imbrace it not , as rejecters of the one only true religion . to provide as good a salvo as the thing will bear , you say , in th●… fol●…wing words , before we can suppose magistrates every where so to punish , we must suppose the true religion to be every where the national . that is true of actual punishment , but not of laying on penalties by law ; for that would be to suppose the national religion makes or chuses the magistrate , and not the magistrate the national religion . but we see the contrary ; for let the national religion be what it will before , the magistrate doth not always fall into it and imbrace that ; but if he thinks not that , but some other the true , the first opportunity he has , he changes the national religion into that which he judges the true , and then punishes the dissenters from it ; where his judgment , which is the true religion , always necessarily precedes , and is that which ultimately does , and must determine who are rejecters of the true religion , and so obnoxi●…us to punishment . this being so , i would gladly see how your meth●…d can be any way practicable to the advantage of the true religion , whereof the magistrate every-where must be judg , or else he can punish no body at all . you tell me that whereas i say , that to justify punishment it is requisite that it be directly useful for the procu●…ing some 〈◊〉 good than that which it takes away ; you wish i had told you why it must needs be directly useful for that purpose . however exact you may be in demanding reasons of what is said , i thought here you had no cause to complain ; but you let slip out of your memory the foregoing words of this passage , which together stands thus , punishment is some evil , some inconvenience , some suffering , by taking away , or abridging some good thing , which he who is punish'd ha●… otherwise a right to . now to justify the bringing any such evil upon any man , two things are requisite ; . that he that does it has a commission so to do . . that it be directly useful for the promoting some greater good. 't is evident by these words , that punishment brings direct evil upon a man , and therefore it should not be used but where it is directly useful for the procuring some greater good. in this case , the signification of the word directly , carries a manifest reason in it , to any one who understands what directly means . if the taking away any good from a man cannot be justified , but by making it a means to procure a greater , is it not plain it must be so a means as to have , in the operation of causes and effects , a natural tendency to that effect ? and then it is called directly useful to such an end : and this may give you a reason , why punishment must be directly useful for that purpose . i know you are very tender of your indirect and at a distance usefulness of force , which i have in another place shew'd to be , in your way , only useful by accident ; nor will the question you here subjoin , excuse it from being so , viz. why 〈◊〉 〈◊〉 not as directly useful for the bringing men to the true religion , as the r●…d of correction is to drive foolishness from a child or to work wisdom in him ? because the rod works on the will of the child to obey the reason of the father , whilst under his tuition , and thereby makes it supple to the dictates of his own reason afterwards , and disposes him to obey the light of that , when being grown to be a man , that is to be his guide , and this is wisdom . if your penalties are so used , i have nothing to say to them . your way is charg'd to be impracticable to those ends you purpose , which you indeavour to clear , p. . that there may be fair play on both sides , the reader shall have in the same view what we both say . 〈◊〉 . . p. . it remains now to examine , whether the author's argument will not hold good , even against punishments in your way . for if the magistrate's authority be , as you here say , only to procure all his subjects , ( mark what you say , all his svbjects ) the means of discovering the way of salvation , and to procure 〈◊〉 , as much as in him lies , that none remain ignorant of it , or refuse to embrace it , 〈◊〉 for want of using those means , or by reason of any such prejudices as may render them 〈◊〉 . if this be the magistrate's business , in reference to all his subjects ; i desire you , or any man else , to tell me how this can be done , by the application of force only to a part of them ; unless you will still vainly suppose ignorance , negligence , or prejudice , only amongst that part which any-where differs from the magistrate . if those of the magistrate's church may be ignorant of the way of salvation ; if it be possible there may be amongst them , those who refuse to imbrace it , e●…her for want of using those means , or by reason of any such prejudices as may render them ineffectual ; what , in this case , becomes of the magistrate's authority to procure all his subjects the means of discovering the way of salvation ? must these of his subjects be neglected , and left without the means be has authority to procure them ? or must he use force upon them too ? and then , pray , shew me how this can be done . shall the magistrate punish those of his own religion , to proc●…re them the means of discovering the the way of salvation , and to procure , as much as in him lies , that they remain not ignor an t of it , or refuse not to imbrace it ? these are such contradictions in practice , this is such condemnation of a man 's own religion , as no one can expect from the magistrate ; and i dare say you desire not of him . and yet this is that he must do , if his authority be to procure all his subjects the means of discovering the way to salvation . and if it be so needful , as you say it is , that he should use it ; i am sure force cannot do that till it be apply'd wider , and punishment be laid upon more than you would have it . for if the magistrate be by force to procure , as much as in him lies , that none remain ignorant of the way of salvation ; must he not punish all those who are ignorant of the way of salvation ? and pray t●…ll me how is this any way practicable , but by supposing none in the national church ignorant , and all out of it ignorant of the way of salvation ? which , what is it , but to punish men barely for not being of the magistrate's religion ; the very thing you deny he has authority to do ? so that the magistrate having , by your own confession , no authority thus to use force ; and it being otherways impracticable for the procuring all his subjects the means of discovering the way of salvation ; there is an end of force . and so force being laid aside , either as unlawful , or unpracticable , the author's argument holds good against force , even in your way of applying it . l. . p. . but how little to the purpose this request of yours is , will quickly appear . for if the magistrate provides sufficiently for the instruction of all his subjects in the true religion ; and then requires them all , under convenient penalties , to hearken to the teachers and ministers of it , and to profess and 〈◊〉 it with one accord , under their 〈◊〉 , in publick assemb●…ies : is there any prctence to say , that in so doing he applies force only to a part of his subjects ; when the law is general , and excepts none ? ' ●…is true , the magistrate insticts the penalties in that ease , only upon them that break the law. but is that the the thing you mean by his applying force only to a part of his subjects ? would you have him punish all , indifferently ? them that obey the law , as well as them that do not ? as to ignorance , negligence and prejudice , i desire y●…u , or any man ●…lse , to tell me what better course can be taken to c●…re them , than that which i have mentioned . for if after all that god's ministers , and the magistrate can do , some will still remain ignorant , negligent , or prejudiced ; i do not take that to be any disparagement to it : for certainly that is a very extraordinary remedy , which infassibly cures all discas'd persons to whom it is applied . the backwardness and lusts that hinder an impartial examination , as you describe it , is general . the corruption of nature which hinders a real imbracing the true religion , that also you tell us here , is universal . i ask a remedy for these in your way . you say the law for conformity is general , excepts none . very likely , none that do not conform ; but punishes none who conforming , do neither impartially examine nor really imbrace the true religion . from whence i conclude , there is no corruption of nature in those , who are brought up or join in outward communion with the church of england . but as to ignorance , negligence and prejudice , you say you desire me , or any man else , to tell what better course can be taken to cure them , than that which you have mentioned . if your church can find no better way to cure ignorance and prejudice , and the negligence , that is in men , to examine matters of religion and heartily imbrace the true , than what is impracticable upon conformists , then of all others , conformists are in the most deplorable estate . but , as i remember . you have been told of a better way , which is , the 〈◊〉 with men seriously and friendly about matters in religion , by those whose prosession is the care of souls ; examining what they do understand , and where , either through laziness , prejudice or dissiculty , they do stick ; and applying to their several diseases proper cures , which it is as impossible to do by a general harangue , once or twice a week out of the pulpit , as to sit all mens feet with one shoe , or cure all mens ails with one , though very wholsome , diet-drink . to be thus instant in season and out of season , some men have thought a better way of cure , than a desire , only to have men driven by the whip , either in your , or the magistrate's hands , into the sheepfold : where when they are once , whether they understand or no , their ministers se●…mons ; whether they are , or can be better for them or no ; whether they are ignorant and hypocritical conformists , and in that way like to remain so , rather than to become knowing and sincere converts , some bishops have thought is not sufficiently enquired ; but this no body is to mention , for whoever does so , makes himself an occasion to she●… his good will to the clergy . this had not been said by me here , now i see how apt you are to be put out of temper with any thing of this kind , ( though it be in every serious man's mouth ) had not you desired me to shew you a better way than force , your way apply'd . and to use your way of arguing , since bare preaching , as now us'd , 't is plain , will not do , there is no other means left but this to deal with the corrupt nature of conformists ; for miracles are now ceased , and penalties they are free from ; therefore , by your way of concluding , no other being left , this of visiting at home , conferring and instructing , and admonishing men there , and the like means , proposed by the reverend author of the pastoral care , is necessary ; and men , whose business is the care of souls , are obliged to use it : for you cannot prove , that it cannot do some service ( i think i need not say ) 〈◊〉 and at a distance . and if this be proper and sufficient to bring consormists ( notwithstanding the corruption of their nature ) to examine impartially , and really imbrace the truth that must save them , it will remain to shew , why it may not do as well on nonconformists ( whose , i imagine , is the common corruption of nature ) to bring them to examine and imbrace the truth , that must save them ? and though it be not so extraordinary a re●…edy as will infallibly cure all diseased persons , to whom it is apply'd ; yet since the corruption of nature , which is the same disease , and ●…inders the impartial examination , and hearty imbracing the truth that must 〈◊〉 them , is equally in both , conformists and nonconformists , 't is reasonable to think it should in both have the same cure , let that be what it will. chap. x. of the necessity of force in matters of religion . you tell us you do not ground the lawfulness of such force , as you take to be useful for promoting the true religion , upon the bare usefulness of such force , but upon the necessity as well as usefulness of it ; and therefore you declare it to be no fit means to be used , either for that purpose or any other , where it is not necessary as well as useful . how useful force in the magistrate's hand , for bringing men to the true religion , is like to be , we have shewn in the foregoing chapter , in answer to what you have said for it . so that it being proved not useful , it is impossible it should be necessary . however we will examine what you say to prove the necessity of it . the foundation you build on for its necessity we have in your argument considered , where having at large dilated on mens inconsiderateness in the choice of their religions , and their persisting in those they have once chosen , without due examination , you conclude thus ; now if this be the case , if men are so ●…verse se to a due consideration , if they usually take up their religion , without examining it as they ought , what other 〈◊〉 is there left ? wherein you suppose force necessary , instead of proving it to be so ; for preaching and perswasion not prevailing upon all men , you upon your own authority think fit something else should be done ; and that being resolv'd , you readily pitch on force , because you say you can find nothing else , which in effect is only to tell us , if the salvation of mens souls were only left to your discretion , how you would order the matter . and in your answer to me , you very considently tell us , the true religion cannot prevail without the assistance either of miracles , or of authority . i shall here only observe one or two things , and then go on to examine how you make this good . the first thing i shall observe is , that in your argument considered , &c. you suppose force necessary only to master the aversion there is in men to considering and examination : and here in your answer to me , you make force necessary to conquer the aversion there is in men to imbrace and obey the true religion . which are so very different , that the former justisies the use of force only to make men consider , the other justisies the use of force to make men imbrace religion . if you meant the same thing when you writ your first trtatise , it was not very ingenuous to express your self in such words as were not proper to give your reader your true meaning ; it being a far different thing to use force to make men consider , which is an action in their power to do or omit ; and to use force to make them imbrace , i. e. believe any religion , which is not a thing in any ones power to do or forbear as he pleases . if you say you meant barely considering in your first paper , as the whole current of it would make one believe , then i see your hypothesis may mend , as we have seen in other parts , and in time , may grow to its full stature . another thing i shall remark to you , is , that in your first paper , besides preaching and perswasion , and the grace of god , nothing but force was necessary . here in your second , it is either miracles or authority , which how you make good , we will now consider . you having said , you had no reason from any experiment or expect that true religion should be any way a gainer by toleration . i in●…anced in the prevailing of the gospel , by its own beauty , force and reasonableness , in the first ages of christianity . you reply , that it has not the same beauty , force and reasonableness now , that it had then , unless i include miracles too , which are now ce●…sed and as you tell us , were not withdrawn , till by their help christianity had prevailed to be received for the religion of the empire , and to be encouraged and supported by the laws of it . if therefore we will believe you upon your own word , force being necessary ( for prove it necessary you never can ) you have enter'd into the counsel of god , and tell us , when force could not be had , miracles were imploy'd to supply its want . i cannot but think , say you , it 's highly probable ( if we may be allowed to guess at the counsels of insinite wisdom ) that god was pleased to continue them till then , i. e. till the laws of the empire supported christanity , not so much for any necessity there was of them all that time , for the evincing the truth of the christian religion , as to supply the want of the magistrate's assistance . you allow your self to guess very frelly , when you will make god use miracles to supply a means he no where authorised or appointed ; how long miracles continued we shall see anon . say you , if we may be allowed to guess : this modesty of yours where you confess you guess , is only concerning the time of the continuing of miracles ; but as to their supplying the want of coactive force , that you are positive in , both here and where you tell us , why penalties were not necessary at first , to make men to give ear to the gospel , has already been shewn ; and a little after , the great and wonderful things which were to be done for the evidencing the truth of the gospel , were abundantly sufficient to procure attention , &c. how you come to know so undoubtedly that miracles were made use of to supply the magistrate's authority , since god no where tells you so , you would have done well to shew . but in your opinion force was necessary , and that could not then be had , and so god must use miracles . for , say you , our saviour was no magistrate , and therefore could not inflict political punishments upon any man , so much less could he impower his apostles to do it . could not our saviour impower his apostles to denounce or inflict punishments on careless or obstinate unbelievers , to make them hear and consider ? you pronounce very boldly methinks of christ's power , and set very narrow limits to what at another time you would not deny to be infinite : but it was convenient here for your present purpose , that it should be so limited . but , they not being magistrates , he could not impower his apostles to inflict political punishments . how is it of a sudden , that they must be political punishments ? you tell us all that is necessary , is to lay briars and thorns in mens ways , to trouble and disease them to make them consider . this i hope our saviour had power to do , if he had found it necessary , without the assistance of the magistrates ; he could have always done by his apostles , and ministers , if he had so thought ●…it , what he did once by st. peter , have drop'd thorns and briars into their very minds , that should have pricked , troubled and diseased them sufficiently . but sometimes it is briars and thorns only that you want , sometimes it must be humane means , and sometimes , as here , nothing will serve your turn but political punishments ; just as will best sute your occasion , in the argument you have then before you . that the apostles could lay on punishments , as troublesome and as great as any political ones when they were necessary , we see in ananias and saphira : and he that had all power given him in heaven and in earth , could , if he had thought ●…it , have laid briars and thorns in the way of all that received not his doctrine . you add , but as he could not punish men to make them hear him , so neither was there any need that he should . he came as a prophet sent from god to reveal a new doctrine to the world ; and therefore to prove his mission , he was to do such things as could only be done by a divine power : and the works which he did were abundantly sufficien both to gain him a hearing , and to oblige the world to receive his doctrine . thus the want of force and punishments are supplied . how far ? so far as they are supposed necessary to gain a hearing , and so far as to oblige the world to receive christ's doctrine ; whereby , as i suppose , you mean sufficient to lay an obligation on them to receive his doctrine , and render them inexcusable if they did not : but that they were not sufficient to make all that saw them effectually to receive and imbrace the gospel , i think is evident , and you will not i imagine say , that all who saw christ's miracles believed on him . so that miracles were not to supply the want of such force , as was to be continued on men to make them consider as they ought , i. e. till they imbraced the truth that must save them . for we have little reason to think that our saviour , or his apostles , contended with their neglect or refusal by a constant train of miracles , continued on to those who were not wrought upon by the gospel preached to them . st. matthew tells us , xiii . . that he did not many mighty works in his own country , because of their unbelief ; much less were miracles to supply the want of force in that use you make of it , where you tell us it is to punish the fault of not being of the true religion : for we do not find any miraculously punished to bring them in to the gospel . so that the want of force to either of these purposes not being supplied by miracles , the gospel 't is plain subsisted and spread it self without force so made use of , and without miracles to supply the want of it ' and therefore it so far remains true , that the gospel having the same beauty , force and reasonableness now as it had at the beginning , it wants not force to supply the defect of miracles , to that for which miracles were no where made use of . and so far , at least , the experiment is good , and this assertion true , that the gospel is able to prevail by its own light and truth , without the continuance of force on the same person , or punishing men fo●… not being of the true religion . you say , our saviour being no magistrate , could not inslict political punishments ; much less could be impower his apostles to do in . i know not what need there is , that it should be political ; so there were so much punishment used , as you say , is sufficient to make men consider , it is not necessary it should come from this or that hand : or if there be any odds in that , we should be apt to think it would come best , and most effectually , from those who preached the gospel , and could tell them it was to make them consider , than from the magistrate , who neither doth , nor according to your scheme can , tell them it is to make them consider . and this power , you will not deny , but our saviour could have given to the apos●…les . but if there were such absolute need of political punishments titus or trajan might as well have been converted , as constantin●… for how true it is , that miracles supplied the want of force front those days till constantine's , and then ceased , we shall see by and by . i say not this to enter boldly into the counsels of god , 〈◊〉 to take upon me to consure the conduct of the almighty , or to call his providence to an account ; but to answer your saying ; our s●…viour was no magistrate , and therefore could not inflict political punishments : for he could have had both magistrates and political punishments at his service , if he had thought sit , and needed not to have continued miracles longer , than there was necessity for evincing the truth of the christian religion , as you imagine , to supply the want of the magistrate's assistance , by force , which is necessary . but how come you to know , that force is necessary ? has god revealed it in his word ? no where . has it been revealed to you in particular ? that you will not say . what reason have you for it ? none at all but this , that having set down the grounds , upon which men take up and persist in their religion , you conclude , what means is there lest bue force ? force therefore you conclude necessary , because without any authority , but from your own imagination , you are peremptory , that other means , besides preaching and perswasion , is to be used ; and therefore is it necessary , because you can think of no other . when i tell you there is other means , and that by your own confession the grace of god is another means , and therefore force is not necessary : you reply , though the grace of god be another means , and you thought sit to mention it , to prevent cavils ; yet it is none of the means of which you were speaking , in the place i refer to ; which any one who reads that paragraph wist find to be only humane means : and therefore though the grace of god be both a proper and sufficient means , and such as can work by it self , and without which neither penalties nar any other means can do any thing ; yet it may be true however , that when admonitions and intreaties fail , there is no humane means left , but penalties , to bring prejudiced persons to hear and consider , what may convince them of their errors , and discover the truth to them . and then penalties will be necessary in respect to that end as an humane means . in which words , if you mean any answer to my argument , it is this , that force is necessary , because to bring men into the right way there is other humane means necessary , belides admonitions and perswasions . for else what have we to do with humane in the case ? but it is no small advantage one owes to logick , that where sense and reason fall short , a distinction ready at hand may ech it out . force , when perswasions will not prevail , is necessary , say you , because it is the only means lest , when you are told it is not the only means left , and so cannot be necessary on that account : you reply , that when admonitions and intreatics fail , there is no humane means left , but penalties , to bring prej●…diced persons to hear and consider what may convince them of their errors , and discover the truth to them : and then penalties will be necessary in respect to that end , as an humane means . suppose it be urged to you , when your moderate lower penalties fail , there is no humane means left , but dragooning and such other severities ; which you say you condemn as much as i , to bring prejudiced persons to hear and consider what may convince them of their errors , and discover the truth to them . and then dragooning , imprisonment , scourging , fining 〈◊〉 . will be necessary in respect to that end , as an humane means . what can you say but this ? that you are impower'd to judg what degrees of humane means are necessary , but others are not . for without such a considence in your own judgment , where god has neither said how much , nor that any force is necessary , i think this is as good an argument for the highest , as yours is for the lower penalties . when admonitions and intreaties will not prevail , then penalties , lower penalties , some degrees of force will be necessary , say you , as an humane means . and when your lower penalties , your some degrees of force will not prevail , then higher degrees will be necessary , say i , as an humane means . and my reason is the same with yours , because there is no other means ( i. e. humane means ) left . shew me how your argument concludes for lower punishments being necessary , and mine not for higher , even to dragooning , & eris mihi magnus apollo . but let us apply this to your succedaneum of miracles , and then it will be much more admirable . you tell us , admonitions and intreaties not prevailing to bring men into the right way , force is necessary , because there is no other means left . to that 't is said , yes , there is other means left , the grace of god. ay , but , say you , that will not do ; because you speak only of humane means . so that according to your way of arguing some other humane means is necessary : for you your self tell us , that the means you were speaking of , where you say , that when admonitions and intreaties will not do , what other means is there left but force ? were humane means . your words are , which any one , who reads that paragraph , will find to be only humane means . by this argument then other humane means are necessary besides preaching and perswasion , and those humane means you have found out to be either force or miracles : the latter are certainly notable humane means . and your distinction of humane means serves you to very good purpose , having brought miracles to be one of your humane means . preaching and admonitions , say you , are not sufficient to bring men into the right way , something else is necessary , yes , the grace of god ; no , say you , that will not do , it is not humane means : 't is necessary to have other humane means , therefore in the three or four first centuries after christianity , the insufficiency of preaching and admonitions was made up with miracles , and thus the necessity of other humane means is made good . but to consider a little further your miracles as supplying the want of force . the question between us here is , whether the christian religion did not prevail in the first ages of the church , by its own beauty , force and reasonableness , without the assistance of force ? i say it did , and therefore external force is not necessary . to this you reply , that it cannot prevail by its own light , and strength , without the assistance either of miracles , or of authority ; and therefore the christian reli●…ion not being still accompanied with miracles , force is now necessary . so that to make your equivalent of miracles correspond with your necessary means of force , you seem to require an actual application of miracles , or of force , to prevail with men to receive the gospel , i. e. men could not be prevailed with to receive the gospel without actually seeing of miracles . for when you tell us , that you are sure i cannot say the christian religion is still accompanied with miracles , as it was at its first planting ; i hope you do not mean that the gospel is not still accompanied , with an undoubted testimony , that miracles were done by the first publishers of it , which was as much of miracles ; as i suppose the greatest part of those had , with whom the christian religion prevailed , till it was supported and incouraged , as you tell us , by the laws of the empire : for i think you will not say , or if you should , you could not expect to be believed , that all , or the greatest part of those , that imbraced the christian religion , before it was supported by the laws of the empire , which was not till the fourth century , had actually miracles done before them , to work upon them . and all those , who were not eye-witnesses of miracles done in their presence , 't is plain had no other miracles , than we have , that is upon report ; and 't is probable not so many , nor so well attested as we have . the greatest part then of those who were converted ; at least , in some of those ages , before christianity was supported by the laws of the empire , i think you must allow , were wrought upon by bare preaching , and such miracles as we still have , miracles at a distance , related miracles . in others , and those the greater number , prejudice was not 〈◊〉 moved , that they were prevailed on to consider , to consider as they ought , i. e. in your language , to consider so as to imbrace . if they had not so considered in our days , what , according to your scheme , must have been done to them , that did not consider as they ought ? force must have been applied to them , what therefore in the primitive church was to be done to them ? why ! your 〈◊〉 miracles , actual miracles , such as you deny the christian religion to be still accompanied with , must have been doncin their presence , to work upon them . will you say this was 〈◊〉 and 〈◊〉 a new church-history for us , and out do those writers , who have been thought pretty liberal of miracles if you do not , you must consess miracles supplied not the place of force , and so let fall all your fine contrivance about the necessity either of force or miracles ; and perhaps you will think it at last a more becoming modesty , not to set the divine power and providonce on work , by rules , and for the ends of your hypothesis , without having any thing in authentick history , much less in divine and unerring revelation to justify you . but force and power deserve something more than ordinary and allowable arts or arguments , to get and keep them : si violandum sit jus regnandi causa violandum cst . if the testimony , of miracles having been done , wore sufficient to make the gospel prevail , without force , on those , who were not eye-witnesses of them , we have that still , and so upon that account need not force to supply the want of it : but if truth must have either the law of the country , or actual miracles to support it , what became of it after the reign of constantine the great , under all those emperors , that were erroneous or heretical ? it supported it self in piedmont , and france , and turky , many ages without force or miracles : and it spread it self in divers nations and kingdoms of the north and east , without any force or other miracles , than those , that were done many ages before . so that , i think , you will , upon second thoughts , not deny , but that the true religion is able to prevail now , as it did at first , and has done since in many places , without assistance from the powers in being , by its own beauty , force , and reasonableness , whereof well-attested miraclesis a part . but the account you give us of miracles will deserve to be a little examined ; we have it in these words , considering that those extraordinary means were not withdrawn , till by their help christianity had prcvail'd to be received for the religion of the empire , and to be supported and incouraged by the laws of it , you cannot you say but think it highly probable , ( if we may be allow'd to guess at the counsels of infinite wisdom ) that god was pleased to continue them till then , not so much for any necessity there was of them all that while , for the evincing the truth of the christian religion , as to supply the want of the magistrate's assistance . miracles then , if what you say be true , were continued till christianity was received for the religion of the empire , not so much to evince the truth of the christian religion , as to supply the want of the magistrate's assistance . but in this the leanned author , whose testimony you quote , f●…ils you . for the tells you that the chief use of miracles in the church , after the truth of the christian religion had been sufficiently consirmed by them in the world , was to oppose the salse and pretended miracles of hereticks and heathens ; and answerable hereunto miracles ceased and returned again , as such oppositions made them more or less necessary . accordingly miracles which before had abated in trajan's and hadrian's time , which was in the latter end of the first , or beginning of the second century , did again revive to confound the magical delusions of the hereticks of that time . and in the third century the hereticks using no such tricks , and the faith being consirm'd , they by dearees ceased , of which there then , he says , could be no imaginable necissity . his words are , et quidem●…o minus necessaria sunt pro veterum principiis , recentiora illa miracula , quod haereticos ( quos appellant ) nullos adversarios habeant , qui contraria illis dogmata astruant miraculis . sic enim vidimus , apud veteres , dum nulli ecclesiam exercerent adversarii , seu haretici , seu gentiles ; aut satis illi praeteritis miraculis 〈◊〉 ; an t nullas ipsi praestigias opponerent quae veris essent miraculis oppugnandae ; 〈◊〉 deinde paulatim esse mirificam illam spiritus virtutem . ortos sub trajano hadrianoque haereticos 〈◊〉 praestigiis magicis fuisse usos , & proinde miraculorum verorum in ecclesia usum una revixisse . ne dicam praestigiatores etiam gentiles eodem illo seculo sane frequentissimos , apuleium in africa , in asia , alexandrum , pseudomantim , multosque alios quorum meminit aristides . tertio seculo orto haeretici herniogenes , praxeas , noetus , theodotus , sabellius , novatianus , artemas , samosatenus , nulla , 〈◊〉 videtur , miracula ipsi venditabant , nullis propterea miraculis oppugnandi . inde vidimus , apud ipsos etiam catholicos , sensim defecisse miracula . et quidem , haereticis nulla in contrarium miracula ostentantibus , quae tandem singi potest miraculorum necessitas traditam ab initio fidem , miraculisque adeo jamdudum confirmatam praedicantibus ? nulla certe prorsus pro primaevo miraculorum exemplo . nulla denique consciis vere primaevam esse fidem quam novis miraculis suscipiunt confirmandam . the history therefore you have from him of miracles , serves for his hypothesis , but not at all for yours . for if they were continued to supply the want of force , which was to deal with the corruption of depraved humane nature , that being without any great variation in the world , constantly the same , there could be no reason why they should abate and fail , and then return and revive again . so that there being then , as you suppose , no necessity of miracles for any other end , but to supply the want of the magistrate's assistance , they must , to sute that end , be constant and regularly the same , as you would have force to be , which is steadily and uninterruptedly to be applied , as a constantly necessary remedy , to the corrupt nature of mankind . if you allow the learned dodwell's reasons , for the continuation of miracles , till the fourth century , your hypothesis , that they were continued to supply the magistrate's assistance , will be only precarious . for if there was need of miracles till that time to other purposes , the continuation of them in the church , though you could prove them to be , as frequent and certain , as those of our saviour , and the apostles , it would not advantage your cause : since it would be no evidence , that they were used for that end , which as long as there were other visible uses of them , you could not , without revelation , assure us were made use of by divine providence to supply the want of the magistrate's assistance . you must therefore confute his hypothesis , before you can make any advantage of what he says , concerning the continuation of miracles , for the establishing of yours . for till you can shew , that that which he assigns was not the end , for which they were continued in the church ; the utmost you can say , ●…is , that it may be imagined , that one reason of their continuation was to supply the want of the magistrate's assistance : but what you can without proof imagine possible , i hope you do not expect should be received as an unquestionable proof , that it ●…as so . i can imagin it possible they were not continued for that end , and one imagination will be as good a proof as another . to do your modesty right therefore , i must allow , that you do faintly offer at some kind of reason , to prove that miracles were continued to supply the want of the magistrate's assistance : and since god has no where declared , that it was for that end , you would perswade us in this paragraph , that it was so , by two reasons . one is , that the truth of the christian religion being sufficiently evinced by the miracles done by our saviour and his apostles , and perhaps their immediate successors , there was no other need of miracles to be continued till the fourth century , and therefore they were used by god to supply the want of the magistrate's assistance . this i take to be the meaning of these words of yours , i cannot but think it highly probable that god was pleased to continue them till then , not so much for any necessity there was of them all that while for the evincing the truth of the christian religion , as to supply the want of the magistrate's assistance . whereby , i suppose , you do not barely intend to tell the world what is your opinion in the case , but use this as an argument , to make it probable to others , that this was the end for which miracles were continued , which at best will be but a very doubtful probability to build such a bold assertion on , as this of yours is , viz. that the christian religion is not able to subsist and pre●…ail in the world , by its own light and strength , without the assistance either of force , or actual miracles . and therefore you must either produce a declaration from heaven that authorizes you to say , that miracles were used to supply the want of force , or shew that there was no other use of them but this . for if any other use can be assigned of them , as long as they continued in the church , one may safely deny , that they were to supply the want of force : and it will lie upon you to prove it by some other way than by saying you think it highly probable . for i suppose you do not expect that your thinking any thing highly probable , should be a sufficient reason for others to acquiesce in . when perhaps , the history of miracles considered , no body could bring himself to say he thought it probable , but one whose hypothesis stood in need of such a poor support . the other reason you seem to build on is this , that when christianity was received for the religion of the empire , miracles ceased ; because there was then no longer any need of them : which i take to be the argument infinuated in these words , considering that those extraordinary means were not withdrawn , till by their help christianity had prevailed to be received for the religion of the empire . if then you can make it appear that miracles lasted till christianity was received for the religion of the empire , without any other reason for their continuation , but to supply the wants of the magistrate's assistance ; and that they ceased as soon as the magistrates became christian : your argument will have some kind of probability , that within the roman empire this was the method god used for the propagating the christian religion . but it will not serve to make good your position , that the christian religion cannot subsist and prevail by its own strength and light , without the assistance of miracles or authority , unless you can shew , that god made use of miracles , to introduce and support it in other parts of the world , not subject to the roman empire , till the magistrates there also became christians . for the corruption of nature being the same without , as within the bounds of the roman empire ; miracles , upon your hypothesis , were as necessary to supply the want of the magistrate's assistance in other countries as in the roman empire . for i do not think you will find the civil sovereigns were the first converted in all those countries , where the christian religion was planted after constantine's reign : and in all those it will be necessary for you to shew us the assistance of miracles . but let us see how much your hypothesis is favoured by church-history . if the writings of the fathers of greatest name and credit are to be believed , miracles were not withdrawn when christianity had prevail'd to be received for the religion of the empire . athanasius , the great defender of the catholick orthodoxy , writ the life of his contemporary st. anthony , full of miracles ; which though some have question'd , yet the learned dodwell allows to be writ by athanasius : and the stile evinces it to be his , which is also confirmed by other ecclesiastical writers . palladius tells us , that ammon did many miracles : but that particularly st. athanasius related in the life of anthony , that ammon going with some monks , anthony had sent to him ; when they came to the river lycus , which they were to pass , was afraid to strip for fear of seeing himself naked ; and whilst he was in dispute of this matter , he was taken up , and in an extasy carry'd over by an angel , the rest of the monks swimming the river . when he came to anthony , anthony told him he had sent for him , because god had revealed many things to him concerning him , and particularly his translation . and when ammon died , in his retirement , anthony saw his soul carried into heaven by angels . palladius in vita ammonis . socrates tells us , that anthony saw the soul of ammon taken up by angels , as athanasius writes in the life of anthony . and again , says he , it seems supersluous for me to relate the many miracles anthony did , how he fought openly with devils , discovering all ●…heir tricks and cheats : for athanasius bishop of alexandria has prevented me on that subject , having writ a book particularly of his life . anthony was thought worthy of the vision of god , and led a life perfectly conformable to the laws of christ. this whoever reads the book , wherein is contain'd the history of his life , will easily know ; wherein he will also see prophecy shining out : for he prophesied very clearly of those who were infected with the arian contagion , and foretold what mischief from them was threatned to the churches , god truly reuealing all these things to him , which is certainly the principal evidence of the catholick faith. no such man being to be found amongst the hereticks . but do not take this upon my word , but read and study the book it self . this account you have from st. chrysostom , whom mr. dodwell calls the contemner of fables . st. hierom , in his treatise de viro perfecto , speaks of the frequency of miracles done in his time , as a thing past question : besides those , not a few which he has left upon record , in the lives of hilarion and paul , two monks , whose lives he has writ . and he that has a mind to see the plenty of miracles of this kind , need but read the collection of the lives of the fathers , made by rosweydus . russin tells us , that athanasius lodg'd the bones of st. john baptist in the wall of the church , knowing by the spirit of prophecy , the good they were to do to the next generation : and of what efficacy and use they were , may be concluded from the church with the golden roof , built to them soon after , in the place of the temple of serapis . st. austin tells us , that he knew a blind man restor'd to sight by the bodies of the millan martyrs , and some other such things ; of which kind , there were so many done in that time , that many scaped his knowledg ; and those which he knew , were more than he could number . more of this you may see epist. . he further assures us , that by the simple reliques of st. stephen , a blind woman receiv'd her sight . lucullus was cured of an old fistula ; eucharius of the stone ; three gouty men recovered ; a lad kill'd with a c art-wheel going over him , restor'd to life safe and sound , as if he had received no hurt : a nun lying at the point of death , they sent ber coat to the shrine , but she dying before it was brought back , was restor'd to life by its being laid on her dead body . the like happened at hippo to the daughter of bassus ; and two others , whose names he sets down , were by the same reliques raised from the dead . after these and other particulars there set down , of miracles done in his time by those reliques of st. stephen , the holy father goes on thus ; what shall i do ? pressed by my promise of dispatching this work , i cannot here set down all : and without doubt many , when they shall read , his , will be troubled that i have omitted so many particulars , which they truly know as well as i. for if i should , ●…assing by the rest , 〈◊〉 only the miraculous cures which have been wrought by this most glorious martyr stephen , in the colony of calama , and this of ours , i should fill many books , and yet should not take in all of them : but only of those of which there are collections published , which are read to the people : for this i took care should be done , when i saw that signs of divine power , like those of old , were frequent also in our times . it is not now two years since that shrine has been at hippo : and many of the books ( which i certainly knew to be so ) not being published , those which are published concerning those miraculous operations , amounted to near fifty when i writ this . but at calama , where this shrine was before , there are more published , and their number is incomparably greater . at uzal also a colony , and near utica , we know many famous things to have been done by the same martyr . two of those books he mentions , are printed in the appendix of the x●… tome of st. austin's works of plantius edit . one of them contains two miracles , the other , as i remember , about seventeen . so that at hippo alone , in two years time , we may count , besides those omitted , there were published above miracles , and , as he says , incomparably more at calama : besides what were done by other reliques of the same st. stephen in other parts of the world , which cannot be suppos'd to have had less virtue than those sent to this part of africa . for the reliques of st. stephen , discovered by the dream of a monk , were divided and sent into distant countries , and there distributed to several churches . these may suffice to shew , that if the fathers of the church of great it name and authority are to be believed , miracles were not withdrawn , but continued down to the latter end of the th century , long after christianity had prevailed to be received for the religion of the empire . but if these testimonies of athanas●… , chrysostom , palladius , russin , st. hierom , and st. austin , will not serve your turn , you may find much more to this purpose in the same authors ; and if you please , you may consult also st. basil , gregory nazianzen , gregory nazianzen , st. ambrose , st. hilary , theodoret , and others . this being so , you must either deny the authority of these fathers , or grant that miracles continued in the church after christianity was received for the religion of the empire : and then they could not be to supply the want of the magistrate's assistance , unless they were to supply the want of what was not wanting ; and therefore they were continued for some other end . which end of the continuation of miracles , when you are so far instructed in , as to be able to assure us , that it was different from that for which god made use of them in the d and d centuries : when you are so far admitted into the secrets of divine providence , as to be able to convince the world that the miracles between the apostles and constantine's time , or any other period you shall pitch on , were to supply the want of the magistrate's assistance , and those after , for some other purpose , what you say may deserve to be consider'd . till you do this , you will only shew the liberty you take , to assert with great confidence , though without any ground , whatever will sute your system ; and that you do not stick to make bold with the counsels of infinite wisdom , to make them subservient to your hypothesis . and so i leave you to dispose of the credit of ecclesiastical writers , as you shall think fit ; and by your authority , to establish or invalidate theirs as you please . but this , i think , is evident , that he who will build his faith or reasonings upon miracles delivered by church-historians , wi●… find cause to go no farther than the apostles time , or else not to stop at constantine's : since the writers after that period , whose word we readily take as unquestionable in other things , speak of miracles in their time with no less assurance , than the fathers before the th century ; and a great part of the miracles of the d and d centuries stand upon the credit of the writers of the th . so that that sort of argument which takes and rejects the testimony of the ancients at pleasure , as may best sute with it , will not have much force with those , who are not disposed to imbrace the hypothesis , without any arguments at all . you grant , that the true religion has always light and strength of its own , i. e. without the assistance of force or miracles , sufficient to prevail with all that consider it seriously , and without prejudice : that therefore , for which the assistance of force is wanting , is to make men consider seriously , and without prejudice . now whether the miracles , that we have still , miracles done by christ and his apostles , attested , as they are , by undeniable history , be not fitter to deal with mens prejudices , than force , and than force which requires nothing but outward conformity , i leave the world to judg . all the assistance the true religion needs from authority , is only a liberty for it , to be truly taught ; but it has seldom had that , from the powers in being , in its first entry into their dominions , since the withdrawing of miracles : and yet i desire you to tell me , into what country the gospel , accompanied ( as now it is ) only with past miracles , hath been brought by the preaching of men , who have labour'd in it after the example of the apostles , where it did not so prevail over mens prejudices , that as many as were ordain'd to eternal life , consider'd and believ'd it . which , as you may see , a●…t . xiii . . was all the advance it made , even when assisted with the gift of miracles : for neither then were all , or the majority wrought on to consider , and embrace it . but yet the gespel cannot prevail by its own light and strength ; and therefore miracles were to supply the place of force . how was force used ? a law being made , there was a continued application of punishment to all those , whom it brought not to imbrace the doctrine proposed . were miracles so used till force took place ? for this , we shall want more new church-history , and i think contrary to what we read in that part of it which is unquestionable ; i mean in the acts of the apostles , where we shall find , that the then promulgators of the gospel , when they had preach'd , and done what miracles the spirit of god directed , if they prevail'd not , they often left them : then paul and barnabas waxed bold , and said , it was necessary that the word of god should first have been spoken to you : but seeing you put it from you , and judg your selves unworthy , we turn to the gentiles . they shook off the dust of their feet against them , and came unto iconium . but when divers were hardned , and believed not , but spake evil of that way , before the multitude , he departed from them , and separated the disciples . paul was pressed in spirit , and testisied to the jews that jesus was christ ; and when they opposed themselves , and blasphemed , he shook his raiment , and said unto them , your blood be upon your own heads , i am clean , from henceforth i will go unto the gentiles . did the christian magistrates ever do so , who thought it necessary to support the christian religion by laws ? did they ever , when they had a while punish'd those , whom perswasions and preaching had not prevail'd on , give off , and leave them to themselves , and make trial of their punishment upon others ? or is this your way of force and punishment ? if it be not , your's is not what miracles came to supply the room of , and so is not necessary . for you tell us , they are punish'd to make them consider , and they can never be suppos'd to consider as they ought , whilst they persist in rejecting ; and therefore , they are justly punish'd to make them so consider : so that not so considering , being the fault for which they are punish'd , and the amendment of that fault the end which is design'd to be attain'd by punishing , the punishment must continue . but men were not always heat upon with miracles . to this , perhaps you will reply , that the seeing of a miracle or two , or half a dozen , was sufficient to procure a hearing ; but that being punish'd once or twice , or half a dozen times , is not ; for you tell us , the power of miracles communicated to the apostles , served altogether , as well as punishment , to procure them a hearing : where , if you mean by hearing , only attention , who doubts but punishment may also procure that ? if you mean by hearing , receiving and imbracing , what is propos'd , that even miracles themselves did not effect upon all eye-witnesses . why then , i beseech you , if one be to supply the place of the other , is one to be continued on those who do reject , when the other was never long continued , nor , as i think , we may safely say , often repeated to those , who persisted in their former perswasions ? after all therefore , may not one justly doubt , whether miracles supplied the place of punishment ; nay , whether you your self , if you be true to your own principles , can think so ? you tell us , that not to join themselves to the true church , where sufficient evidence is offered to convince men that it is so , is a fault that it cannot be unjust to punish . let me ask you now ; did the apostles , by their preaching and miracles , offer sufficient evidence to convince men that the church of christ was the true church ; or , which is , in this case , the same thing , that the doctrine they preach'd was the true religion ? if they did , were not those , who persisted in unbelief , guilty of a fault ? and if some of the miracles done in those days , should now be repeated , and yet men should not imbrace the doctrine , or join themselves to the church which those miracles accompanied , would you not think them guilty of a fault , which the magistrate might justly , nay , ought to punish ? if you would answer truly and sincerely to this question , i doubt you would think your beloved punishments necessary notwithstanding miracles , there being no other ●…umane means left . i do not make this judgment of you , from any ill opinion i have of your good nature , but it is consonant to your principles : for if not professing the true religion , where sufficient evidence is offer'd by bare preaching , be a fault , and a eault jus●…y to be punish'd by the magistrate , you will certainly think it much more his duty to punish a greater fault , as you must allow it is , to reject truth propos'd with , arguments and miracles , than with bare arguments : since you tell us , that the magistrate is obliged to procure , as much as in him lies , that every man take care of his own soul , i. e. consider as he ought ; which no man can be suppos'd to do , whilst he persists in rejecting : as you tell us , pag. . miracles , say you , supplied the want of force , till by their help christianity had prevailed to be received for the religion of the empire . not that the magistrates had not as much commission then , from the law of nature , to use force , for promoting the true religion , as since : but because the magistrates then , not being of the true religion , did not afford it the assistance of their political power . if this be so , and there be a necessity either of force or miracles , will there not be the same reason for 〈◊〉 ever since , even to this day , and so on to the end of the world , in all those countries where the magistrate is not of the true religion ? unless ( as you urge it ) you will say ( what without impiety cannot be said ) that the wise and benign disposer of all things , has not furnished mankind with competent means for the promoting his own honour in the world , and the good of souls . but to put an end to your pretence to miracles , as supplying the place of force . let me ask you , whether since the withdrawing of miracles , your moderate degree of force has been made use of , for the support of the christian religion ? if not , then miracles were not made use of to supply the want of force , unless it were for the supply of such force as christianity never had , which is for the supply of just no force at all ; or else for the supply of the severities which have been in use amongst christians , which is worse than none at all . force , you say , is necessary : what force ? not eire and sword , not loss of e●…ates not maiming with corporal punishments , not st●…ving and tormenting in 〈◊〉 prisons : those you condemn . not compulsion : these severities , you say , are apter to hinder , than promote the true religion ; but moderate lower penalties , tolerable inconveniencies , such as should a little disturb and disease men. this assistance not being to be had from the magistrates , in the first ages of christianity , miracles , say you , were continued till christianity became the religion of the empire , not so much for any necessity there was of them , all that while , for the ev●…ncing the truth of the christian r●…ligion , as to supply the want of the magistrate's assistance . for the true religion not being able to support it self by its own light , and strength , without the assistance either of miracles , or of authority , there was a necessity of the one or the other ; and therefore , whilst the powers in being assisted not with necessary force , miracles supplied that want . miracles , then being to supply necessary force , and necessary force being only lower moderate penalties , some inconveni●…ncies , such as only disturb and disease a little . if you cannot shew that in all countries , where the magistrates have been christian , they have assisted with such force , 't is plain t●…at miracles supplied not the want of necessary force ; unless to supply the want of your necessary force , for a time , were to supply the want of an assistance , which true religion had not upon the withdrawing of miracles , and i think i may say , was never thought on by any authority , in any age or country , till you now , above years after , made this happy discovery . nay , sir , since the true religion , as you tell us cannot prevail or subsist without , miracles or authority , i. e. your moderate force ; it must necessarily follow , that the christian religion has , in all ages and countries , been accompanied either with actual miracles , or such force : which , whether it be so or no , i leave you and all sober men to consider . when you can shew , that it has been so , we shall have reason to be satis●… with your bold assertion : that the christian religion , as delivered in the new testament , cannot prevail by its own light , and strength , without the assistance of your moderate penalties , or of actual miracles accompanying it . but if ever since the withdrawing of miracles in all christian countries , where force has been thought necessary by the magistrate to support the national , or ( as every where it is called ) the true religion , those severities have been made use of , which you ( for a good reason ) condemn , as apter to hinder , than promote the true religion ; 't is plain that miracles supplied the want of such an assistance from the magistrate , as was apter to binder , than promote the true religion . and your substituting of miracles , to supply the want of moderate force , will shew nothing , for your cause , but the zeal of a man so sond of force , that he will without any warrant from scripture , enter into the counsels of the almighty ; and without authority from history , talk of miracles , and political anministrations , as may best sute his system . to my saying , a religion that is from god , wants not the assistance of humane authority to make it prevail ; you answer , this is not simply nor always true . indeed when god takes the matter wholly into his own hands , as he does at his first revealing any religion , there can be no need of any assistance of humane authority : but when god has once sufficiently settled his religion in the world , so that if men from thenceforth will do what ●…ey may and ought , in their several capacities , to preserve and propagate it , it may 〈◊〉 and prevail without that extraordinary assistance from him , which was necessary for its first establishment . by this rule of yours , how long was there need of miracles to make christianity subsist and prevail ? if you will keep to it , you will find there was no need of miracles , after the promulgation of the gospel by christ and his apostles ; for i ask you , was it not then so sufficiently settled in the world , that if men would from thenceforth have done what they might and ought , in their several capacities , it would have subsisted and prevailed without that extraordinary assistance of miracles ? unless you will on this occasion retract what you say in other places , viz. that it is a fault not to receive the true religion , where sufficient evidence is offered to convince men that it is so . if then from the times of the apostles , the christian religion has had sufficient evidence , that it is the true religion , and men did their duty , i. e. receive it , it would certainly have subsisted and prevailed , even from the apostles times , without that extraordinary assistance , and then miracles after that were not necessary . but perhaps you will say , that by men in their several capacities , you mean the magistrates . a pretty way of speaking , proper to you alone : but even in that sense , it will not serve your turn . for then there will be need of miracles , not only in the time you propose , but in all times after . for if the magistrate , who is as much subject as other men to that corruption of humane nature , by which you tell us false religions prevall against the true , should not do what he may and ought , so as to be of the true religion , as 't is the odds he will not , what then will become of the true religion , which according to you cannot subsist or prevail without either the assistance of miracles or authority ? subjects cannot have the assistance of authority , where the magistrate is not of the true religion ; and the magistrate wanting the assistance of authority to bring him to the true religion , that want must be still supplied with miracles , or else , according to your hypothesis , all must go to wrack ; and the true religion , that cannot subsist by its own strength and light , must be lost in the world. for i presume you are scarce yet such an adorer of the powers of the world , as to say , that magistrates are privileged from that common corruption of mankind , whose opposition to the true religion you suppose cannot be overcome , without the assistance of miracles or force . the flock will stray , unless the bell-weather conduct them right ; the bell-weather himself will stray , unless the shepherd's crook and staff ( which he has as much need of as any sheep of the flock ) keep him right . ergo , the whole flock will stray , unless the bell-weather have that assistance which is necessary to conduct him right . the case is the same here . so that by your own rule , either there was no need of miracles to supply the want of force , after the apostles time , or there is need of them still . but your answer , when looked into , has something in it more excellent . i say , a religion that is of god , wants not the assistance of humane authority to make it prevail . you answer , true , when god takes the matter into his own hands . but when once he has sufficiently settled religion , so that if men will but do what they may and ought , it may subsist without that extraordinary assistance from heaven ; then he leaves it to their care. where you suppose , if men will do their duties in their several capacities , true religion , being once establish'd , may subsist without miracles . and is it not as true , that if they will , in their several capacities , do what they may and ought , true religion will also subsist without force ? but you are sure magistrates will do what they may and ought , to preserve and propagate the true religion , but subjects will not . if you are not , you must bethink your self how to answer that old question , — sed quis custodiet 〈◊〉 custodes ? — to my having said , that prevailing without the assistance of force , i thought was made use of as an argument for the truth of christian religion . you reply , that you hope i am mistaken , for sure this is a very bad argument , that the christian religion , so contrary in the 〈◊〉 of is , as well to elesh and blood , as to the powers of darkness , should prevail as it did ; and that not only without any assistance from authority , but even in spight of all the opposition which authority and a wicked world , joined with those infernal powers , could make against it . this i acknowledg has deservedly been insisted upon by christians as a very good proof of their religion . but to argue the truth of the christian religion , from its ●…eer prevailing in the world , without any aid from force , or the assistance of the powers in being ; as is whatever religion should so prevail , must needs be the true religion , ( whatever may be intended ) is really not to desend the christian religion , but to be●…ray it . how you have mended the argument by putting in ●…eer , which is not any where used by me , i will not examine . the question is , whether the christian religion , such as it was then , ( for i know not any other christian religion ) and is still contrary to the flesh and blood , and to the powers of darkness , prevail'd not without the assistance of humane force , by those aids it has still ? this , i think , you will not deny to be an argument used for its truth by christians , and some of our church . how far any one in the use of this argument , pleases or displeases you , i am not concern'd . all the use i made of it was to shew , that it is confessed that the christian religion did prevail , without that humane means of the coactive power of the magistrate , which you assumed to be necessary ; and this , i think , makes good the experiment i brought . nor will your seeking , your way , a refuge , in miracles , help you to evade it ; as i have already shewn . but you give a reason for what you say , in these following words ; for neither does the true religion always prevail without the assistance of the powers in being ; nor is that always the true religion , which does so spread and prevail . those who use the argument of its prevailing without force , for the truth of the christian religion , 't is like will tell you , that , if it be true , as you say , that the christian religion ( which at other times does ) some-times does not prevail without the assistance of the powers in being , it is , because when it fails , it wants the due assistance and diligence of the ministers of it . how shall they hear without a preacher ? how shall the gospel be spread and prevail , if those who take on them to be the ministers and preachers of it , either neglect to teach it others as they ought , or confirm it not by their lives ? if therefore you will make this argument of any use to you , you must shew , where it was , that the ministers of the gospel , doing their duty by the purity of their lives , and their interrupted labour , in being instant in season and out of season , have not been able to make it prevail . an instance of this , 't is believed you will scarco find : and if this be the case , that it fails not to prevail where those , whose charge it is , neglect not to teach and spread it with that care , assiduity , and application which they ought , you may hereafter know where to lay the blame ; not on the want of sufficient light and strength in the gospel to prevail , ( wherein methinks , you make very bold with it ) but on the want of what the apostle requires in the ministers of it ; some part whereof , you may read in these words to timothy ; but thou , o man of god , follow after righteousness , godliness , faith , love , patience , meekness : give attendance to reading , to exhortation , to doctrine , preach the word , be instant in season and out of season ; reprove , rebuke , exhort , with all long-suffering and doctrine : and more to this purpose in his epistles to timothy and titus . that the christian religion has prevail'd , and supported it self in the world now above these years , you must grant , and that it has not been by force , is demonstration . for where-ever the christian religion prevail'd , it did it , as far as we know any thing of the means of its propagation and support , without the help of that force , moderate force , which you say , is alone useful and necessary . so that if the severities you condemn , be , as you confess , apter to hinder than promote the gospel , and it has no where had the assistance of your moderate penalties , it must follow , that it prevail'd without force , only by its own strength and light , displaid and brought home to the understandings and hearts of the people , by the preaching , intreaties and exhortations of its ministers . this at least you must grant , that force can be by no means necessary to make the gospel prevail any where , till the utmost has been tried that can be done by arguments and exhortations , prayers and intreaties , and all the friendly ways of perswasion . as to the other part of your assertion , nor is that always the true religion , that does so spread and prevail . 't is like they will demand instances of you , where false religions ever prevail'd against the gospel , without the assistance of force on the one side , or the betraying of it by the negligence and carelesness of its teachers on the other ? so that if the gospel any where wants the magistrate's assistance , it is only to make the ministers of it do their duty . i have heard of those , and possibly there are instances of it now not wanting , who by their pious lives , peaceable and friendly carriage , and diligent application to the several conditions and capacities of their parishioners , and screening them as much as they could from the penalties of the law , have in a short time scarce left a dissenter in a parish ; where , notwithstanding the force had been before used , they scarce found any other . but how far this has recommended such ministers to those who ought to incourage or follow the example , i wish you would inform your self , and then tell me . but who sees not that a justice of peace's warrant is a shorter , and much easier way for the minister , than all this ●…do of instruction , debates , and particular application . whether it be also more christian , or more effectual to make real converts , others may be apt to enquire . this , i am sure , it is not justifiable ( even by your very principles ) to be used till the other has been throughly tried . but if there be any thing in the argument for the truth of christianity , ( as god forbid there should not ) that it has , and consequently can prevail without force , i think it can scarce be 〈◊〉 in matter of fact , that false religions do also prevail against the christian religion , when they come upon equal terms in competition ; and as much diligence and industry is used by the teachers of it , as by seducers to false religions , the magistrate using his force on neither side . for if in this case , which is the fair trial , christianity can prevail , and false religions too , 't is possible contrarieties may prevail against one another both together . to make good therefore your assertion , you must shew us , where-ever any other religion so spread and prevail'd , as to drive christianity out of any country without force , where the ministers of it did their duty to teach , adorn and support it . as to the following words , nor is that always the true religion which does so spread and prevail ; as i doubt not but you will acknowledg with me , when you have but consider'd within how few generations after the flood , the worship of false gods prevail'd against that which noah professed and taught his children , which was undoubtedly the true religion , almost to the utter exclusion of it , ( though that at first was the only religion in the world ) without any aid from force , or assistance from the powers in being . this will need something more than a negative proof , as we shall see by and by . where i say , the inventions of men need the force and help of men : a religion that is from god , wants not the assistance of humane authority . the first part of those words you take no notice of ; neither grant nor deny it to be so , though perhaps it will prove a great part of the controversy between us . to my question , whether if such a toleration as is propos'd by the author of the first letter , were establish'd in france , spain , italy , portugal , &c. the true religion would not be a gainer by it ? you answer , that the true religion would be a loser by it in those few places where it is now establish'd as the national religion ; and particularly , you name england . it is then , it seems , by your way of moderate force and lower penalties , that in all countries where it is national , the true religion hath prevail'd and subsists . for the controversy is between the author 's universal toleration , and your new way of force ; for greater degrees of force , you condemn as hurtful . say then that in england , and where-ever the true religion is national , it has been beholden to your force for the advantages and support it has had , and i will yeild you the cause . but of national re ligions , and particularly that of england , i have occasion to speak more in another place . in the next place you answer , that you suppose i do not hope i shall perswade the world to consent to my toleration . i think by your logick , a proposition is not less true or false , because the world will or will not be perswaded to consent to it . and therefore , though it will not consent to a general toleration , it may nevertheless be true that it would be advantageous to the true religion : and if no body must speak truth till he thinks all the world will be perswaded by it , you must have a very good opinion of your oratory , or else you will have a very good excuse to turn your parsonage , when you have one , into a sine-cure . but though i have not so good an opinion of my gift of perswasion , as perhaps you have of yours ; yet i think i may without any great presumption hope , that i may as soon perswade england , the world , or any government in it , to consent to my toleration , as you perswade it to content it self with moderate penalties . you farther answer , if such a toleration , establish'd there , would permit the doctrine of the church of england to be truly preach'd , and its worship set up in any popish , mahometan or pagan country , you think true religion would be a gainer by it for a time ; but you think withal , that an universal toleration would ruin it both there and every where else , in the end . you grant it then possible , notwithstanding the corruption of humane nature , that the true religion may gain some where , and for some time , by toleration : it will gain under a new toleration you think , but decay under an old one ; would you had told us the reason why you think so . but you think there is great reason to fear , that without god's extraordinary providence , it wo●…ld in a much shorter time , than any one , who does not well consider the matter , will imagine , be most effectually 〈◊〉 by it throughout the world. if you have considered right , and the matter be really so , it is demonstration , that the christian religion , since constantine's time , as well as the true religion before moses's time , must needs have been totally extinguish'd out of the world , and have so continued , unless by miracle and immediate revelation restor'd . for those men , i. e. the magistrates , upon whose being of the true religion , the preservation of it , according to you , depends , living all of them under a free toleration , must needs lose the true religion effectually and speedily , from among them ; a●…d they quitting the true religion , the assistance of force , which should support it against a general defection , be utterly lost . the princes of the world are , i suppose , as well infected with the depraved nature of man , as the rest of their brethren . these , whether or , suppose they lived together in one society , wherein , with the true religion , there were a free toleration , and no coactive power of the magistrate imployed about matters of religion , would the true religion be soon extirpated amongst them ? if you say it would not , you must grant toleration not to be so destructive of the true religion , as you say ; or you must think them of another race , than the rest of corrupt men , and free from that general taint . if you grant that the true religion would be quickly extirpated amongst them , by toleration , living together in one society , the same will happen to them , living as princes , where they are free from all coactive power of the magistrate in matters of religion , and have as large a toleration as can be imagin'd . unless you will say , that depraved humane nature works less in a prince than a subject ; and is most tame , most mortified , where it has most liberty and temptation . must not then , if your maxim be true , toleration quickly deprive the few orthodox princes that are in the world ( take it when you will ) of the true religion ; and with them , take away the assistance of authority , which is necessary to support it amongst their subjects ? toleration then does not , whatever your fears are , make that woful wrack on true religion which you talk of . i shall give you another evidence of it , and then come to examine your great reason taken from the corruption of humane nature , and the instance you so often repeat , and build so much on , the apostacy after the flood . toleration , you sav , would quickly , and effectually extirpate the true reiigion throughout the world. what now is the means to preserve true religion in the world ? if you may be believed , 't is force , but not all force , great severities , fire , faggot , imprisonment , loss of estate , &c. these will do more harm than good ; 't is only lower and moderate penaltics , some tolerable inconveniences , can do the business . if then moderate force hath not been all along , no , nor any where , made use of for the preservation of the true religion , the maintenance and support of the true religion in the world , has not been owing to what you oppose to toleration : and so your argument against toleration is out of doors . you give us in this and the foregoing pages , the grounds of your fear , it is the corruption of humane nature which opposes the true religion . you express it thus , idolatry prevailing against it [ the true reigion ] not by its own light and strength , for it could have nothing of either , but meerly by the advantage it had in the corruption and pravity of humane nature , finding out to it self more agreeable religions than the true . for , say you , whatever hardships some false religions may impose , it will however , always be easier to carnal and worldly-minded men , to give even their first-born for their transgressions , than to mortify their lusts from which they spring , which no religion but the true , requires of them . i wonder , saying this , how you could any longer mistake the magistrate's duty , in reference to religion , and not see wherein force truly can and ou●…ht to be serviceable to it . what you have said , plainly shews you , that the assistance the magistrate's authority can give to the true religion , is in the subduing of lusts , and its being directed against pride , injustice , rapine , luxury and debauchery , and those other immoralities which come properly under his cognisance , and may be corrected by punishments ; and not by the imposing of creeds and ceremonics , as you tell us . sound and decent , you might have left out , whereof their fancies , and not the law of god , will always be judg and consequently the rule . the case between the true and false religions , as you have stated it , in short , sounds thus , true religion has always light and 〈◊〉 of its own sufficient to prevail with all that seriously consider it , and without prejudice . 〈◊〉 or false religions have nothing of light or strength to prevail with . why then does not the true religion prevail against the false , having so much the advantage in light and strength ? the counter-ballance of prejudice hinders . and wherein does that str●…ngth ? the drunkard must part with his cups and companions , and the voluptuous man with his pleasures . the proud and vain must lay by all excess in apparel , furniture and attendance ; and money , the support of all these , must be got only by the ways of justice , honesty , and fair industry . and every one must live peaceably , uprightly , and friendly with his neighbour . here then the magistrate's a●…istance is wanting : here they may and ought to interpose their power , and by severities , against drunkenness , laciviousnes , and all sorts of debauchery ; by a steady and unrelaxed punishment of all the ways of fraud and injustice ; and by their administration , countenance , and example , reduce the irregularities of mens manners into order , and bring sobriety , peaceableness , industry and honesty into fashion . this is their proper business every-where ; and for this they have a commission from god , both by the light of nature and revelation ; and by this , removing the great counterpoise , which lies in strictness of life , and is so strong a bias , with the greatest part , against : the true religion , they would cast the ballance on that ●…de . for if men were forced by the magistrate to live sober , honest and strict lives , whatever their religion were , would not the advantage be on the side of truth , when the gratifying of their lusts were not to be obtained by for saking her ? in mens lives lies the main obstacle to right opinions in religion : and if you will not believe me , yet what a very rational man of the church of england says in the case , will deserve to be remembred . did religion bestow heaven , without any forms and conditions , indifferently upon all ; if the crown of life was hereditary , and free to good and bad , and not settled by covenant upon the elect of god only , such as live soberly , righteously and godly in this present world ; i believe there would be no such thing as an insidel among us . and without controversy 't is the way and means of attaining to heaven , that makes profane scoffers so willing to let go the expeclation of it . 't is not the articles of the creed , but their dury to god and their neighb●…r , that is such an inconsi●…tent incredible legend . they will not practise the rules of religion , and therefore they cannot believe the doctrines of it . the ingenious author will pardon me the change of one word , which i doubt not but 〈◊〉 his opinion , though it did not so well that argument he was then on . you grant the true religion has always light , and strength to prevail ; 〈◊〉 religions have neither . take away the satisfaction of men ; lusts , and which then , i pray , hath the advantage ? will men , against the light of their reason , do violence to their understandings , and for sake truth , and salvation too , gratis ? you tell us here , no religion but the true requires of men the difficult task of mortifying their lust s. this being granted you , what service will this do you to prove a necessity of force to punish all disseuters in england ? do none of their religions require the mortisying of lusts as well as yours ? and now , let us consider your instance whereon you build so much that we hear of it over and over again . for you tell us . idolatry 〈◊〉 , but yet not by the help of force , as has been sufficiently 〈◊〉 . and again , that truth left to shift for her self , will not 〈◊〉 well enough , has been sufficiently 〈◊〉 . what you have done to shew this , is to be seen , where you tell us , within how few generations after the ●…ood , the worship of false gods prevail'd against the religion which noah professed , and taught his children , ( which 〈◊〉 〈◊〉 the true religion ) almost to the ●…tter exclusion of it , ( though that at 〈◊〉 〈◊〉 was the only religion in the world ) without any aid from ●…orce , or the assistance of the powers in being , for any thing we find in the history of those times , as we may reasonably believe , considering that it found an entrance into the world , and entertainment in it , when it could have no such aid , or assistance . of which ( besides the corruption of humane nature ) you suppose there can no other cause be assigned , or none more probable than this , that the powers then in being , did not do what they might and ought to have done , towards the preventing , or checking that horrible apostacy . here you tell us , that the worship of false gods , within a very few generations after the flood prevail'd against the true religion , almost to the ●…tter exclusion of it . this you say indeed , but without any proofs , and unless that be shewing , you have not , as you pretend , any way shewn it . out of what records , i beseech you , have you●… that the true religion was almost wholly extirpated out of the wo●…ld , within a few generations after the flood ? the scripture , the largest history we have of those times , says 〈◊〉 of it , nor does , as i remember , mention any as guilty of idolatry , within or years after the flood . in canaan it self , i do not think that you can out of any credible history 〈◊〉 , t●…at th●…re was any idolatry within ten or twelve generations after noah ; much less that it had so overspread the world and extirpated the true religion , out of that part of it where the scene lay of those actions recorded in the history of the bible . in abraham's 〈◊〉 , 〈◊〉 who was king of 〈◊〉 , was also the priest of the most high god. we read that god , with an immediate hand , punish'd miraculously , first 〈◊〉 , at the confusion of babel , and afterward sodom , and four other cities ; but in neither of these places is there any , the le●…st , mention of idolatry , by which they provoked god , and drew down vengeance on themselves . so that truly you have shewn nothing at all , and what the scripture shews is against you . for besides , that it is plain , b●… melchisedeck the king of sale●… and priest of the most high god , to whom abraham paid tithes , that all the land of canaan was not yet overspread with idolatry , though afterwards in the time of 〈◊〉 , by the forsciture was therefore made of it to the israelites , one may have reason to suspect it were more desiled with it , than any part of the world. besides salem , i say , he that reads the story of abimelech , will have reason to think , that he also and his kingdom , though philistines , were not then infected with idolatry . you think they , and almost all mankind were idolaters , but you may be mistaken ; and that which may serve to shew it , is the example of elijah the prophet , who was at least as infallible a guesser as you , and was as well instructed in the state and history of his own country , and time , as you can be in the state of the whole world or years ago . elijah thought that idolatry had wholly extirpated the true religion out of israel , and complains thus to god. the children of israel have for saken thy covenant , thrown down thy altars , and stain thy prophets with the sword ; and i , even i alone , am left , and they seek my life to take it away . and he is so fully perswaded of it , that he repeats it again : and yet god tells him , that he had there yet knees that had not bowed to baal , that were not idolaters : though this was in the reign of ahab , a king zealous for idolatry ; and in a kingdom set up in an idolatrous worship , which had continued the national religion , established and promoted by the continued succession of several idolatrous princes . and though the national religions soon after the flood were false , which you are far enough from proving ; how does it thence follow , that the true religion was near extirpated ? which it must needs quite have been , before st. peter's time , if there were so great reason to fear , as you tell us , that the true religion , without the assistance of force , would in a much shorter time , than any one that does not well consider the matter would imagine , be most effectually extirpated throughout the world. for above years after noah's time , st. peter tells us , that in every nation , he that search god , and worketh 〈◊〉 , is accepted by him . by which words , and by the occa●…ion on which they were spoken , it is manifest , that in countries where for years together no force had been used for the support of noah's true religion , it was not yet wholly 〈◊〉 . but that you may not think it was so near , that there was but one left , only cornelius , if you will look into acts xvii . . you will find a great multitude of them at thessalonica , and of the devo●…t greeks a great multitude believed , and consorted with paul and silas . and again , more of them in a●…ens , a city wholly given to idol●…try . for that those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate devout , and whereof many are mentioned in the acts , were gen●…iles , who worshipped the true god , and kept the precepts of no●… , mr. mede has abundantly proved . so that what ●…ever you , ●…ho have well considered the matter , may imagine of the shortness of time , wherein noah's religion would be effectually extirpated throughout the world , without the assistance of force , we find it at athens , at philippi , at 〈◊〉 , amongst the rom●…ns , in antioch of pisidia , in th●…ssalonica , above years after , and that not so near being extinguish'd , but that in some of those places the professors of it were numerous : at thessalonica they are call'd a great multitude : at 〈◊〉 many : and how many of them there were in other parts of the world , whereof there was no occasion to make mention in that short history of the 〈◊〉 of the apostles , who knows ? if they answered , in other places , to what were found in these , as ●…hat reason is there to suppose they should not ? i think we may imagine them to be as many , as there were effectually of the true religion christians in europe , a little before the reformation , not withstanding the assistance the 〈◊〉 religion had from authority , after the withdrawing of mira●…les . but you have a salvo , for you write warily , and endeavour to save your self on all hand●… ; you say , there is great reason to fear , that without god's extraordinary providence , it would in a much shorter time , than any one , who does not well consider the matter , would imagine , be most 〈◊〉 extirpated by it , throughout the world. 't is , without doubt , the provide●…ce of god which governs the a●…airs both of the world and his church ; and to that , whether you call it ordinary or extraordinary , you may trust the preservation of his church , without the use of such means , as he has no where appointed or authorized . you fancy force necessary to preserve the true religion , and hence you conclude the magistrate authorized , without any farther commission from god , to use it , if there be no other means left ; and therefore that must be used : if religion should be preserved without it , it is by the extraordinary providence of god ; where extraordinary signi●…cs nothing , but begging the thing in question . the true religion has been preserved many ages , in the church , without force . ay , say you , that was by the extraordinary provid●…ce of god. his providence which over-rules all events , we ea●…ly grant it : but why extraordinary providence ? because force was 〈◊〉 to preserve it . and why was force 〈◊〉 ? because otherwise , without extraordinary providence , it cannot be preserv'd . in such circles , covered under good words , but misapplied , one might shew you taking many a turn in your answer , if it were ●…it to waste others time to trace your wanderings . god has appointed preaching , teaching , perswa●…on , instruction , as a means to continue and propagate his true religion in the world ; and if it were any where preserved and propagated without that , we might call it his extraordinary providence ; but the means he has appointed being used , we may conclude , that men have done their duties , and so may leave it to his providence , however we will call it , to preserve the little flock ( which he bids not to fear ) to the end of the world. but let us return again to what you say , to make good this hypothesis of yours , that idolatry entred first into the world by the contrivance , and spread it self by the endeavours of private men , without the assistance of the magistrates , and those in power . to prove this , you tell us , that it found entrance into the world , and enterta●…nment in it , when it could have no such aid or assistance . when was this , i b●…eech you , that idolatry found this entrance into the world ? under what king's reign was it , that you are so positive it could have no such aid or assistance ? if you had named the time , the thing ( though of no great mom●…nt to you ) had been sure . but now we may very justly question this bare assertion of yours . for since we find , as far back as we have any history of it , that the great men of the world were always forward to set up and promote idolatry and false religions , you ought to have given us some reason why , without authority from history , you a●…irm that idolatry , at its entrance into the world , had not that assistance from men in power , which it never fail'd of afterwards . who they were that made israel to sin , the scripture tells us . their kings were so zealous promoters of idolatry , that there is 〈◊〉 one of them , that has not that brand left upon him in holy writ . one of the first false religions , whose rise and way of propagating we have an account of in sacred history , was by an ambitious usurper , who having rebell'd against his master , with a false title set up a false religion , to secure his power and dominion . why this might not have been done before jeroboam's days , and idols set up at other places , as well as at dan and bethel , to serve politick ends , will need some other proof , than barely saying , it could not be so at first . the devil , unless much more ignorant , was not less busy in those days to engage princes in his favour , and to weave religion into affairs of state , the better to introduce his worship , and support idolatry , by accommodating it to the ambition , vanity , or superstition , of men in power : and therefore , you may as well say , that the corruption of humane nature , as that the assistance of the powers in being , did not , in those days , help forward false religions ; because your reading has furnish'd you with no particular mention of it out of history . but you need but say , that the worship of false gods prevail'd without any aid from force , or the assistance of the powers in being , for any thing we find in the history of those times , and then you have sufficiently 〈◊〉 , what ? even that you have just nothing to shew for your assertion . but whatever that any thing is , which you find in history , you may meet with men ( whose reading yet i will not compare with yours ) who think they have found in history , that princes and those in power , first corrupted the true religion , by setting up the images and symbols of their predecessors in their temples ; which , by their influence , and the ready obedience of the priests they appointed , were in succession of time , propos'd to the people as objects of their worship . thus they think they find in history that 〈◊〉 , queen of egypt , with her counsellor thoth , instituted the funeral-rites of king osir●… , by the honour done to the sacred ox. they think they find also in history , that the ●…ame thoth , who was also king of egypt in his turn , invented the figures of the first egyptian gods , saturn , dagon , jupiter hammon , and the rest : that is , the figures of their statues or idols ; and that he instituted the worship and sacrifices of these gods : and his institutions were so well assisted by th●…se in authority , and observed by the 〈◊〉 they set up , that the worship of those gods soon became the religion of that , and a pattern to other nations . and here we may perhaps , with good reason , place the rise and original of idolatry after the flood , there being nothing of this kind more ancient . so ready was the ambition , vanity , or superstition of princes , to introduce their predecessors into the divine worship of the people , to secure to themselves the greater veneration from their subjects , as descended from the gods ; or to erect such a worship , and such a priesthood , as might awe the blinded and seduced people into that obedience they desired . thus ham , by the authority of his successors , the rulers of egypt , is first brought for the honour of his name and memory into their temples , and never left , till he is erected into a god , and made jupiter hammon , &c. which fashion took afterwards with the princes of other countries . was not the great god of the eastern nations , baal , or jupiter bel●… , one of the first kings of assyria ? and which , i pray , is the more likely , that courts , by their instruments the priests , should thus advance the honour of kings amongst the people for the ends of ambition and power ; or the people find out these resined ways of doing it , and introduce them into courts for the enslaving themselves ? what idolatry does your history tell you of among the greeks , before phoroncus and danaus , kings of the argives , and cecrops and theseus kings of 〈◊〉 , and cadmus king of thebes , introduced it ? an art of rule 't is probable they borrowed from the egyptians . so that if you had not vouch'd the silence of history , without consulting it , you would possibly have found , that in the first ages , princes , by their influence and aid , by the help and artisice of the priests they imploy'd , their fables of their gods , their mysteries and oracles , and all the assistance they could give it by their authority , did so much against the truth , before direct force was grown into fashion , and appear'd openly , that there would be little reason of putting the guard and propagation of the true religion , into their hands now , and arming them with force to promote it . that this was the original of idolatry in the world , and that it was borrowed by other magistrates from the egyptians , is farther evident in that this worship was setled in egypt , and grown the national religion there , before the gods of greece , and several other idolatrous countries , were bo●… . for though they took their pattern of deifying their deceased princes , from the egyptians , and kept , as near as they could , to the number and genealogies of the egyptian gods ; yet they took the names still of some great men of their own , which they accommodated to the mythology of the egyptians . thus , by the assistance of the powers in being , idolatry entred into the world after the flood . whereof , if there were not so clear footsteps in history , why yet should you not imagine princes and magistrates , ingaged in false religions , as ready to imploy their power for the maintaining and promoting their false religions , in those days , as we find them now ? and therefore , what you say in the next words , of the entrance of idolatry into the world , and the it sound in it , will not pass for so very evident without proof , though you tell us never so considently , that you suppose , besides the corruption of humane nature , there can no other carse be assigned of it , or none more probable than this , that the powers then in being , did not what they might and ought to have done ( 〈◊〉 . e. if you mean it to your purpose , use force your way , to make men consider , or to impose creeds and ways of worship ) towards the 〈◊〉 or checking that horrible apostacy . i grant that the entranee and growth of idolatry , might be owing to the negligence of the powers in being , in that they did not do what they might and ought to have done , in using their authority to suppress the enormities of mens manners , and correct the irregularity of their lives . but this was not all the assistance they gave to that horrible apostacy : they were , as for as history gives us any light , the promoters of it , and leaders in it , and did what they ought not to have done , by setting up false religions , and using their authority to establish them to serve their corrupt and ambitious designs . national religions , establish'd by authority , and inforced by the powers in being , we hear of every where , as far back as we have any account of the rise and growth of the religions of the world. shew me any place , within those few generations , wherein you say the 〈◊〉 prevail'd after the flood , where the magistrates , being of the true religion , the subjects by the liberty of a toleration , were lead into false religions , and then you will produce something against liberty of cons●…ience . but to talk of that great apostacy , as wholly owing to toleration , when you cannot produce one instance of toleration then in the world , is to say what you please . that the majority of mankind were then , and always have been , by the corruption and pravity of humane nature , led away , and kept from imbracing the true religion , is past doubt . but whether this be owing to toleration , in matters of religion , is the question . david describes an horrible corruption and apostacy in his time , so as to say , there is none that doth good , no not one ; and yet i do not think you will say , a toleration , then in that kingdom , was the cause of it . if the greatest part cannot be ill without a toleration , i am afraid you must be fain to find out a toleration in every country , and in all ages of the world. for i think it is true , of all times and places , that the broad way that leadeth to destruction , has had most travellers . i would be glad to know where it was that force , your way apply'd , i. e. with punishments only upon nonconformists , ever prevail'd to bring the greater number into the narrow-way , that leads unto life ; which our saviour tells us , there are sew that sind . the corrup●…on of humane nature , you say , opposes the true religion . i grant it you . there was also , say you , an horrible apostacy after the flood ; let this also be granted you : and yet from hence it will not follow , that the true religion cannot subsist and prevail in the world without the assistance of force , your way apply'd , till you have shewn , that the false religions , which were the inventions of men , grew up under toleration , and not by the encouragement and assistance of the powers in being . how near soever therefore , the true religion was to be extinguish'd within a few generations after the flood , ( which whether more in danger then , than in most ages since , is more than you can shew . ) this will be still the question , whether the liberty of toleration , or the authority of the powers in being , contributed most to it ? and whether there can be no other , nor more probable cause assigned , than the want of force , your way apply'd , i shall leave the reader to judg . this i am sure , whatever causes any one else shall assign , are as well proved as yours , if they offer them only as their conjectures . not but that i think men could run into false and foollsh ways of worship , without the instigation or assistance of humane authority ; but the powers of the world , as far as we have any history , having been always forward enough ( true religion as little serving princes as private mens lusts ) to take up wrong religions , and as forward to imploy their authority to 〈◊〉 the religlon , good or bad , which they had once taken up , i can see no reason why the not using of force , by the princes of the world , should be assigned as the sole , or so much as the most probable cause of propagating the false religions of the world , or extirpating the true ; or how you can so positively say , idolatry prevail'd without any assistauce from the powers in being . since therefore history leads us to the magistrates , as the authors and promoters of idolatry in the world , to which we may suppose their not supressing of vice , joined as another cause of the spreading of false religions , you were best consider , whether you can still suppose there can no other cause be assigned , of the prevailing of the worship of false gods , but the magistrate's not interposing his authority in matters of religion . for that that cannot with any probability at all be assigned as any cause , i shall give you this further reason . you impute the prevailing of false religions , to the corruption and pravity of humane nature , left to it self , unbridled by authority . now , if force , your way applied , does not at all bridle the corruption and pravity of humane nature , the magistrate's not so interposing his authority , cannot be assigned as any cause at : all of that apostacy . so that let that apostacy have what rise , and spreas as far as you please , it will not make one jot for force , your way applied , or shew that that can receive any assistance your way from authority . for your use of authority and force , being only to bring mento an outward conformity to the national religion , it leaves the corruption and prauity of humane nature , as unbridled as before ; as i have shewn elsewhere . you tell us , that it is not true , that the true religion will preuail by its own light and strength , without miracles , or the assistance of the powers in being , because of the corruption of humane nature . and for this you give us an instance in the apostacy presently after the flood . and you tell . us , that without the 〈◊〉 of force it would presently be extirpated out of the world. 〈◊〉 the corruption of humane nature be so universal , and so strong , that , without the help of force , the true religion is too weak to stand it , and cannot at all prevail , without miracles or force ; how come men ever to be converted , in countries where the national religion is false ? if you say by extraordinary providence , what that amounts to , has been shewn . if you say this corruption is so potent in all men , as to oppese and prevail against the gospel , not assisted by force or miracles , that is not true . if in most men , so it is still , even where force is used . for i desire you to name me a country , where the greatest part are really and truly christians , such as you confidently believe christ , at the last day , will own to be so . in england , having , as you do , excluded all the dissenters ( or else why would you have them punish'd , to bring them to imbrace the true religion ? ) you must , i fear , allow your self a great latitude in thinkiing , if you think that the corruption of humane nature , does not so far prevail , even amongst conformists , as to make the ignorance , and lives , of great numbers amongst them , such as sutes not at all with the spirit of ●…ue christianity . how great their ignorance may be , in the more spiritual and elevated parts of the christian religion , may be guessed , by what the reverend bishop , before cited , says of it , in reference to a rite of the church ; the most easy and obvious to be instructed in , and understood . his words are , in the common management of that holy right [ consirmation ] it is but too uisible , that of those multitudes that croud to it , the far greater part co●… meerly as if they were to receive the 〈◊〉 blossing , without any sense of the vow made by them , and of their renewing their baptismal engagements in it . and if origen were now alive , might he not sind many in our church to whom these words of his * might be apply'd ; whose faith signifi●…only 〈◊〉 much , and goes no farther than this , viz. that they come duly to the church , and how their heads to the priests ? &c. for it seems it was then the fashion to bow to the priest as it is now to the altar . if therefore you say force is necessary , because without it no men will so consider as to imbrace the true religion , for the salvation of their souls , that i think is manifestly false . if you say it is necessary to use such means as will make the greatest part so imbrace it , you must use some other means than force , your way applied , for that does not so far work on the majority . if you say it is necessary , because possibly it may work on some , which bare preaching , and perswasion , will not : i answer , if possibly your moderate punishments may work on some , and therefore they are necessary , 't is as possible , that greater punishments may work on others , and therefore they are necessary , and so on to the utmost severities . that the corruption of humane nature is every where spread , and that it works powerfully in the children of disobedience , who received not the love of the truth , but had pleasure in unrighteousness ; and therefore god gives them up to believe a lie , no body , i think , will deny . but that this corruption of humane nature works equally in all men , or in all ages ; and so , that god will , or ever did , give up all men , not restrained by force , your way modified and applied , to believe a lie , ( as all false religions are ) that i yet see no reason to grant . nor will this instance of noah's religion , you so much rely on , ever perswade , till you have proved , that from those eight men which brought the true religion with them into the new world , there were not eight thousand , or eighty thousand , which retain'd it in the world in the worst times of the apostacy . and secondly , till you have proved , that the false religions of the world prevail'd , without any aid from force , or the assistance of the powers in being . and thirdly , that the decay of the true religion was for want of force , your moderate force , neither of which you have at all proved , as , i think it manifest . one consideration more touching noah , and his religion , give me leave to suggest , and that is ; if force were so necessary for the support of the true religion , as you make it , 't is strange god , who gave him precepts about other things , should never reveal this to him , nor any body else , that i know . to this , you , who have confessed the scripture not to have given the magistrate this commission , must say , that it is plain enough in the commission that he has from the law of nature , and so needed not any revelation , to instruct the magistrate in the right he has to use force . i confess the magistrates have used force in matters of religion , and have been as considently and constantly put upon it by their priests , as if they had as clear a commission from heaven , as st. peter had to preach the gospel to the gentiles . but yet 't is plain , notwithstanding that commission from the law of nature , there needs some farther instruction from revelation , since it does not appear , that they have found out the right use of force , such as the true religion requires for its preservation ; and though you have after several thousands of years , at last , discovered it , yet it is very 〈◊〉 , you not being able to tell , if a law were now to be made against those who have not consider'd as they ought , what are those moderate penalties which are to be imployed against them , though yet without that all the rest signifies nothing . but however doubtful you are in this , i am glad to find you so direct , in putting mens rejecting the 〈◊〉 religion , upon the difficulty they have to 〈◊〉 their 〈◊〉 , which the true religion requires of them , and i desire you to remember it in other places , where i have occasion to mind you of it . to conclude , that we may see the great advantage your cause will receive from that instance , you so much rely on , of the apostacy after the flood ; i shall oppose another to it . you say , that idolatry prevail'd in the world , in a few generations , almost to the ●…tter exclusion of the true religion , without any aid from force , or assistance of the powers in being , by reason of toleration . and therefore , you think there is great reason to fear , that the trac religion would , by toleration , quickly be most effectually extirpated thoughout the world. and i say , that after christianity was received for the religion of the empire , and whilst political laws , and force , interposed in it , an horrible apostacy prevail'd 〈◊〉 most the ●…tter exclusion of the true religion , and a general introducing of idolatry . and therefore i think there is great reason to fear more harm than good , from the use of force in religion . this i think as good an argument against , as yours for force , and something better ; since what you build on is only presum'd by you , not proved from history : whereas the matter of fact here is well known , nor will you deny it , when you consider the state of religion in christendom under the assistance of that force , which you tell us , succeeded and supplied the place of withdrawn miracles , which in your opinion , are so necessary in the absence of force , that you make that the reason of their continuance ; and tell us , they were continued ●…ill force could be had ; not so much for evincing the truth of christian religion , as to supply the want of the magistrate's assistance . so that when ever force fail'd , there , according to your hypothesis , are miracles to supply its want ; for without one of them , the true religion ( if we may believe you ) will soon be ●…terly extirpated ; and what force , in the absence of miracles , produced in christendoin several ages before the reformation , is so well known , that it will be hard to find what service your way of arguing will do any but the romish religion . but to take your argument in its full latitude , you say , but you say it without book , that there was once a toleration in the world to the almost utter extirpation of the true religion ; and i say to you , that as far as records authorize either opinion , we may say force has been always used in matters of religion , to the great prejudice of the true religion , and the professors of it . and there not being an age wherein you can shew me , upon a fair trial of an establish'd national toleration , that the true religion was extirpated , or indangered , so much as you pretend by it : whereas there is no age ( whereof we have sufficient history to judg of this matter ) wherein it will not be easy to find that the true religion , and its followers , suffered by force . you will in vain endeavour , by instances , to prove the ill effects , or uselesness of toleration , such as the author proposed , which i challenge you to shew me was ever yet set up in the world , or that the true religion sufferd by it ; and 't is to the want of it , the restraints and disadvantages the true religion has laboured under , and it s so little spreading in the world will justly be imputed ; until , from better experiments , you have something to say against it . our saviour has promised that he will build his church on this fundamental truth , that he is christ the son of god ; so that the gates of hell shall not prevail against it : and this i believe , though you tell us the true religion is not able to subsist without the assistance of force , when miracles cease . i do not remember that our saviour any where promises any other assistance but that of his spirit , or gives his little flock any encouragement to expect much countenance or help from the great men of the world , or the coercive power of the magistrates , nor any where authorizes them to use it for the support of his church ; not many wise men after the flesh ; not many mighty , not many noble , is the stile of the gospel ; and i believe will be found to belong to all ages of the church militant , past and to come , as well as to the first : for god , as st. paul tells us , has chosen the foolish things of the world to confound the wise , and the weak things of the world to confound the mighty ; and this not only till miracles ceased , but ever since . to be hated for christ's name sake , and by much tribulation to enter into the kingdom of heaven , has been the general and constant lot of the people of god , as well as it seems to be the current strain of the new testament ; which promises nothing of secular power or greatness ; says nothing of kings being nursing fathers , or queens nursing mothers : which prophecy , whatever meaning it have , 't is like our saviour would not have omitted to support his church with some hopes and assurance of such assistance , if it were to have any accomplishment before his second coming ; when israel shall come in again , and with the gentiles make up the fulness of his glorious kingdom . but the tenor of the new testament is , all that will live godly in jesus christ , shall suffer persecution , tim. iii. in your argument consider'd , you tell us , that no man can fail of finding the way of salvation that seeks it as he ought . in my answer , i take notice to you , that the places of scripture you cite to prove it , point out this way of seeking as we ought , to be a good life ; as particularly that of st. john , if any one will do his will , he shall know of the doctrine whether it be of god : upon which i use these words . so that these places , if they prove what you cite them for , that no man can fail of finding the way of salvation , who seeks it as the ought ; they do also prove , that a good life is the only way to seek as we ought ; and that therefore , the magistrates , if they would put men upon seeking the way of salvation as they ought , should by their laws and penalties force them to a good life ; a good conversation being the surest and readiest way to a right understanding . and that if magistrates will severely and impartially set themselves against vice , in whomsoever it is found , true religion will be spread wider — than ever hitherto it has been by the imposition of creeds and ceremonies . to this you reply , whether the magistrates setting themselves severely and impartially against what you suppose i call vice , or the imposition of sound creeds and decent ceremonies , does more conduce to the spreading the true religion , and rendring it fruitful in the lives of its professors , we need not examine ; you confess , you think , both together do best ; and this , you think , is as much as needs be 〈◊〉 to that paragraph . if it had been put to you , whether a good living , or a good prebend would more conduce to the enlarging your fortune , i think it would be allow'd you as no improper or unlikely answer , what you say here , i think both together would do best ; but here the case is otherwise , your thinking determines not the point : and other people of equal authority , may , and i will answer for it , do think otherwise : but because i pretend to no authority , i will give you a reason , why your thinking is insufficient . you tell us , that force is not a fit means , where it is not necessary as well as useful ; and you prove it to be necessary because there is no other means left . now if the severity of the magistrate , against what i call vice , will , as you will not deny , promote a good life , and that be the right way to seek the truths of religion , here is another means besides imposing , of creeds and ceremonies , to promote true religion ; and therefore , your argument for it necessity because of no other means left , being gone , you cannot say both together are best , when one of them being not necessary , is therefore , by your own confession , not to be used . i having said , that if 〈◊〉 an indirect and at a distance usefulness were sufficient to justify the use of force , the 〈◊〉 might make his subjects eunuchs for the kingdom of heaven : you reply , that you suppose i will not say castration is necessary , because you hope i acknowledge , that marriage , and that grace which god denies to none , who seriously ask it , are sufficient for that purpose . and i hope you acknowledg , that preaching , admonitions and instructions , and that grace which god denies to none who seriously ask it , are sufficient for salvation . so that by this answer of yours , there being no more necessity of force to make men of the true religion , than there is of castration to make men chaste , it will still remain that the magistrate , when he thinks fit , may , upon your principle ; , as well castrate men to make them chaste , as use force to make them imbrace the truth that must save them . if castration be not 〈◊〉 , because marriage and the grace of god is sufficient , without it ; nor will force be necessary , because preaching , and the grace of god is sufficient without it ; and this , i think , by your own rule , where you tell us , where there are many useful means , and some of them are sufficient without the rest , there is no necessity of using them all . so that you must either quit your necessity of force , or take in castration , too , which however , it might not go down with the untractable and desperately perverse and obstinate people in these western countries , yet is a doctrine , you may hope , may meet with a better reception in the ottoman empire , and recommend you to some of my mahometans . to my saying , if what we are apt to think useful , were thence to be concluded so we might be in danger to be obliged to believe the pretended miracle of the church of rome , by your way of reasoning ; unless we will say ( that which without impiety cannot be said ) that the wise and benign disposer and governor of all things , does not use all useful means for promoting his own honour in the world , and the good of souls . this , i think , will conclude as much for miracles as for force : you reply , you think it will not ; for in the place i intend , you speak not of useful , but of competent , i. e. sufficient means : now competent , or sufficient means are necessary ; but you think no man will say that all useful means are so : and therefore though , as you 〈◊〉 , it cannot be said without 〈◊〉 , that the wise and benign disposer and governor of all things has not furnish'd mankind with competent means for the promoting his own honour in the world , and the good of souls ; yet it is very agreeable with pie●…y , and with truth too , to say that he does not now use all useful means : because as none of his attributes obliges him to use more than sufficient means ; s , he may use sufficient means , without using all useful means . for where there are many useful means , and some of them are sufficient without the rest , there is no necessity of using them all . so that from god 's not using miracles now , to promote the true religion , i cannot conclude that he does not think them useful now , but only that he does not think them necessary . and therefore , though what we are apt to think useful , were thence to be concluded so ; yet if whatever is useful , be not 〈◊〉 to be concluded necessary , there is no reason to fear that we should be obliged to believe the miracles pretended to by the church of rome . for if miracles be not now necessary , there is no inconv●…nience in thinking the miracles pretended to by the church of rome , to be but pretended miracles . to which i answer , put it how you will , for competent means , or useful means , it will conclude for miracles still as much as for force . your words are these , if such a degree of outward force , as 〈◊〉 been mentioned , be really of great and necessary use for the advancing these ends , as taking the world as we find it , you say , you think it appears to be ; then it must be acknowledg'd there is a right somewhere to use it for the advancing those ends ; unless we will say ( what without impiety cannot be said ) that the wise and benign disposer of all things , has not furnish'd mankind with competent means for the promoting his own honour in the world , and the good of souls . what , i beseech you , now is the sum of this argument , but this , force is of great and 〈◊〉 use ; therefore , the wise and benign disposer of all things , who will not leave mankind unfurnish'd ( which it would be impiety to say ) of competent means for the promoting his honour in the world , and the good of souls , has given somewhere a right to use it ? let us try it now , whether it will not do as well for miracles . miracles are of great and necessary use , ( as great and necessary at least as force ; ) therefore , the wise and benign disposer of all things , who will not leave mankind unfurnish'd ( which it would be impiety to say ) of competent means for the promoting his honour in the world , and the good of so●…ls , has given somewhere a power of miracles . i ask you , when i in the second letter used your own words , apply'd to miracles instead of force , would they not conclude then as well for miracles as for force . for you must remember there was not then in all your scheme one word of miracles to supply the place of force . force alone was mention'd , force alone was necessary , all was laid on force . nor was it easy to divine , that miracles should be taken in , to mend the defects of your hypothesis , which in your answer to me , you now have done , and i easily allow it , without holding you to any thing you have said , and shall always do so . for seeking truth , and not triumph , as you frequently suggest , i shall always take your hypothesis as you please to reform it , and either imbrace it , or shew you why i do not . let us see therefore , whether this argument will do any better now your scheme is mended , and you make force or miracles necessary . if force or miracles are of great and necessary use for the promoting true religion , and the salvation of souls , then it must be acknowledged , that there is somewhere a right to use the one , or a power to do the other , for the advancing those ends ; unless we will say ( what without impiety cannot be said ) that the wise and be●…ign disposer and governor of all things has not furnish'd mankind with competent mean ; for the promoting his own honour , and the good of souls . from whence it will follow , if your argument be good , that where men have not a right to use force , there still we are to expect miracles , unless we will say , &c. now where the magistrates are not of the true religion , there by this part of your scheme , there is a right in no body to use force ; for if there were , what need of miracles ( as you tell us there was ) in the first ages of christianity , to supply that want ? since the magistrates , who were of false religions then , were furnish'd with as much right , if that were enough , as they are now . so that where the magistrates are of false religions , there you must , upon your principles , affirm miracles are still to supply the want of force ; unless you will say ( what without impiety cannot be said ) that the wise and benign disposer and governor of all things , hath not furnish'd mankind with competent means for the promoting his own honour in the world , and the good of so●…ls . now how far this will favour the pretences of the church of rome to miracles in the east and west-indies , and other parts not under popish governments , you were best consider . this is evident , that in all countries where the true religion is not received for the religion of the state , and supported and encouraged by the laws of it , you must allow miracles to be as necessary now , as ever they were any where in the world , for the supply of the want of force , before the magistrates were christians . and then what advantage your doctrine gives to the church of rome , is very visible . for they , like you , supposing theirs the one only true religion , are supply'd by you with this argument for it , viz. that the true religion will not prevail by its own light and strength , without the assistance of miracles or authority . which are the competent means , which , without impiety , it cannot be said , that the wise and benign disposer and governor of all things , has not furnish'd mankind with . from whence they will not think it hard to draw this consequence ; that therefore the wise and benign governor of all things , has continued in their church the power of miracles ( which yours does not so much as pretend to ) to supply the want of the magistrate's assistance , where that cannot be had to make the true religion prevail . and if a papist should press you with this argument , i would gladly know what you would reply to him . though thi●… be enough to make good what i said , yet since i seek truth , more than my own justification , let us examine a little , what 't is you here say of competent means : competent means , you say , are necessary ; but you think no man will say , all useful means are so . if you think you speak plain clear determin'd sense , when you used this good english word competent , i pity you : if you did it with skill , i send you to my pagans and 〈◊〉 . but this safe way of talking , though it be not altogether so clear , yet it so often occurs in you , that 't is hard to judg , whether it be art or nature . now pray what do you mean by mankind's being furnish'd with competent means ? if it be such means as any are prevail'd on by to imbrace the truth that must save them , preaching is a competent means ; for by preaching alone , without force , many are prevail'd on , and become truly christians ; and then your force , by your own confession , is not necessary . if by competent , you understand such means by which all men are prevail'd on , or the majority , to become truly christians , i fear your force is no competent means . which way ever you put 〈◊〉 , you must acknowledg mankind to be destitute of competent means , or your moderate force not to be that necessary competent means : since whatever right the magistrates may have had any where to use it , where-ever it has not been used , ( let the cause be what it will that kept thi●… means from being used , there the people have been destitute of that means . but you will think there is little reason to complain of obscurity , you having abundantly explain'd what you mean by competent , in saying , competent , i. e. sufficient means . so that we have nothing to do but to find out what you mean by sufficient : and the meaning of that word , in your use of it , you happily give us in these following , what does any man mean by sufficient evidence , but such as will certainly win assent where-ever it is duly consider'd ? apply this to your means , and then tell me , whether your force be such competent , i. e. sufficient means ; that it certainly produced imbracing the tr●… , where-ever it was duly , i. e. your way apply'd ; if it did not , 't is plain it is not your competent sufficient means , and so the world , without any such imputation to the divine wisdom and benignity , might be without it . if you will say it was sufficient , and did produce that end where-ever it was apply'd , i desire you then to tell me whether mankind hath been always furnish'd with competent means . you have it now in your choise , either to talk impiously or renounce force , and disown it to be competent means ; one of the two i do not see how , by your own argument , you can avoid . but to lay by your competent and sufficient means , and to ease you of the uncertainty and difficulty you will be in to determine what is so , in respect of mankind ; i suppose it will be little less impious to say , that the wise and benign disposer and governor hath not furnish'd mankind with necessary means , as to say he hath not furnish'd them with competent means . now , sir , if your moderate penalties , and nothing else , be , since the withdrawing of miracles , this necessary means , what will be left you to say , by your argument , of the wisdom and benignity of god in all those countries , where moderate penalties are not made use of ? where men are not furnish'd with this means to bring them to the true religion ? for unless you can say , that your moderate penalties have been constantly made use of in the world for the support and encouragement of the true religion , and to bring men to it , ever since the withdrawing of miracles , you must con●…s , that not only some countries , ( which yet were enough against you ) but mankind in general , have been unfurnish'd of the necessary means for the promoting the honour of god in the world , and the salvation of mens souls . this argument out of your own mouth ( were there no other ) is sufficient to shew the weakness and unreasonableness of your scheme ; and i hope the due , consideration of it , will make you cautious another time , how you intitle the wisdom and benignity of god to the support of what you once fancy to be of great and necessary use . i having thereupon said , let us not therefore be more wise than our maker in that stupendous and supernatural work of our salvation , the scripture , &c. you reply , though the work of our salvation be , as i justly call it , stupendous and supernatural ; yet you suppose no sober man doubts , but it both admits , and ordinarily requires the use of natural and humane means , in subordination to that grace which works it . if you had taken notice of these immediately following words of mine , the scripture that reveals it to us , contains all that we can know or do , in order to it ; and where that is silent , 't is presumption in us to direct ; you would not have thought what you here say a sufficient answer : for though god does make use of natural and humane means in subordination to grace , yet it is not for man to make use of any means , in subordination to his grace , which god has not appointed , out of a conceit it may do some service indirectly and at a distance . the whole covenant and work of grace , is the contrivance of god's infinite wisdom . what it is , and by what means he will dispense his grace , is known to us by revelation only ; which is so little suted to humane wisdom , that the apostle calls it the foolishness of preaching . in the scripture , is contain'd all that revelation , and all things necessary for that work , all the means of grace : there god has declared all what he would have done for the salvation of souls ; and if he had thought force necessary to be join'd with the foolishness of preaching , no doubt but he would some where or other have reveal'd it , and not left it to the wisaom of man : which how disproportion'd and opposite it is to the ways and wisdom of god in the gospel , and how unfit to be trusted in the business of salvation , you may see cor. i. from v. , to the end . the work of grace admits , and or dinarily requires the use of natural and bumane means . i deny it not : let us now hear your inference ; therefore till i have shewn that no penal laws , that can be made , can do any service towards the salvation of mens souls in subordination to god's grace , or that god has forbidden the magistrate to use force , ( for so you ought to put it ; ) but you rather choose ( according to your ordinary way ) to use general and doubtful words ; and therefore you say , to serve him in that great work with the authority which he has given him , there will be no occasion for the caution i have given , not to be wiser than our maker in that stupendous work of our salvation . by which way of arguing , any thing that i cannot shew , cannot possibly , cannot indirectly and at a distance , or by accident , do any service , or god has not forbidden , may be made use of for the salvation of souls . i suppose you mean expresly forbidden , for else i might think these words , [ who has required this at your hands ? ] a sufficient prohibition of it . the sum of your argument is what cannot be shew'd not to do any service , may be used as an humane means in subordination to grace , in the work of salvation . to which i reply , that what may , through the grace of god , sometimes do some service , cannot without a farther warrant from revelation , than such an usefulness be requir'd , or made use of as a subordinate means to grace . for if so , then auricular confession , penance , pilgrimages , processions , &c. which no body can shew , do not ever do any service , at least , indirectly and at a distance , towards the salvation of souls . 't is not enough that it cannot be shewn that it cannot do any service to justify its usefulness ; for what is there that may not , indirectly and at a distance , or by accident , do some service ? to shew that it is an humane means , that god has no where appointed , in subordination to grace , in the supernatural work of salvation , is enough to prove it an unwarrantable boldness to use it : and much more so in the present case of force , which , if put into the magistrate's hands with power to use it in matters of religion , will do more harm than good ; as i think i have sufficiently shewon . and therefore , since according to you , the magistrate's commission , to use force for the salvation of souls , is from the law of nature ; which commission reaches to none , since the revelation of the gospel , but christian magistrates ; 't is more natural to conclude , ( were there nothing else in the case but the silence of scripture ) that the christian magistrate has no such power , because he has no such commission any where in the gospel , wherein all things are appointed necessary to salvation ; than that there was so clear a commission given to all magistrates by the law of nature , that it is necessary to shew a prohibition from revelation , if one will deny christian magistrates to have that power . since the commission of the law of nature to magistrates , being only that general one , of doing good according to the best of their judgments : if that extends to the use of force in matters of religion , it will abundantly more oppose than promote the true religion , if force in the case has any efficacy at all , and so do more harm than good : which though it shews not , ( what you here demand ) that it can not do any service towards the salvation of mens souls , for that cannot be shewn of any thing ; yet it shews the disservice it does , is so much more , than any service can be expected from it , that it can never be proved , that god has given power to magistrates to use it by the commission they have of doing good , from the law of nature . but 〈◊〉 you tell me , till i have 〈◊〉 that force and penalties cannot do any service towards ●…he sa●…ation of souls , there will be no occa●…ion for the caution i gave you , not to be wiser than our maker in that stupendous and supernatural work , you have forgot your own 〈◊〉 , that it is not enough to authorize the use of force , that it may be useful , if it be not also necessary . and when you can prove such means necessary , which though it cannot be shewn , never upon any occasion , to do any service ; yet may be , and is abundantly shewn , to do so little service , and so uncertainly , that if it be used , it will , if it has any efficacy , do more harm than good : if you can , i say , prove such a means as that necessary , i think i may yield you the cause . but the use of it has so much certain harm , and so little and uncertain good in it , that it can never be suppos'd included or intended in the general commission to the magistrates , of doing good : which may serve for an answer to your next paragraph . only let me take notice , that you here make this commission of the law of nature to extend the use of force , only to induce those , who would not otherwise , to hear what may and ought to move them to imbrace the truth . they have heard all that is offered to move them to imbrace , i. e. believe , but are not moved : is the 〈◊〉 by the law of nature commission'd to punish them for what is not in their power ? for faith is the gift of god , and not in a man's power : or is the magistrate commission'd by the law of nature , which impowers him in general , only to do them good ? is he , i say , commission'd to make them lie , and 〈◊〉 that which they do not believe ? and is this for their good ? if he punish them till they imbrace , i. e. believe , he punishes them for what is not in their power ; if till they imbrace , i. e. barely prosess , he punishes them for what is not for their good : to neither of which , can he be commission'd by the law of nature . to my saying , till you can shew us a 〈◊〉 in scripture , it will be fit for us to obey that 〈◊〉 of the gospel , mark . . which bids us take ●…eed what we 〈◊〉 . you reply , that this you suppose is only intended for the 〈◊〉 reader ; for it ought to be renderd , attend to what you hear ; which you prove out of 〈◊〉 . what if i or my readers are not so learned , as to understand either the greek original , or 〈◊〉 latin comment ? or if we did , are we to be blamed for understanding the scripture in that sense , which the national , i. e. ( as you say ) the true reli●…ion authorizes , and which you tell us , would be a fault in us if we did not believe ? for if , as you suppose , there be sufficient provision made in england for instructing all men in the truth , we cannot then but take the words in this sense , it being that which the publick authority has given them ; for if we are not to follow the sense as it is given us in the transtation authorized by our governors , and used in our worship establish'd by law , but must seek it elsewhere , 't will be hard to find , how there is any other provision made for instructing men in the sense of the scripture , which is the truth that must save them , but to leave them to their own inquiry and judgment , and to themselves , to take whom they think best for interpreters and expounders of scripture , and to quit that of the true church , which she has given in her translation . this is the liberty you take to differ from the true church , when you think ●…it , and it will serve your purpose . she says , take take what you hear ; but you say , the true sense is , 〈◊〉 to what you hear . methinks you should not be at such variance with distenters ; for after all , nothing is so like a nonconformist as a conformist . though it be certainly every one's right to understand the scripture in that sense which appears truest to him , yet i do not see how you , upon your principles , can depart from that which the church of england has given it : but you , i nd●… , when you think fit , take that liberty ; and so much liberty as that , would , i think , satisfy all the 〈◊〉 in england . as to your other place of scripture ; if st. paul , as it seems to me in that xth to the romans , were shewing that the gentiles were provided with all things necessary to salvation , as well as the jews ; and that by having men sent to them to preach the gospel , that provision was made , what you say in the two next paragraphs will shew us , that you understand , that the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both hearing and report , but does no more answer the force of those two verses , against you , than if you had spared all you said with your greek criticism . the words of st. paul are these ; how then shall they call on him on whom they have not believed ? and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher ? and how shall they preach , except they be sent ? so then faith cometh by hearing , and hearing by the word of god. in this deduction of the means of propagating the gospel , we may well suppose st. paul would have put in miracles or penalties , if , as you say , one of them had been necessary . but whether or no every reader will think st. paul set down in that place all necessary means , i know not ; but this , i am consident , he will think , that the new testament does ; and then i ask , whether there be in it one word of force to be used to bring men to be christians , or to hearken to the good tidings of salvation , offer'd in the gospel ? to my asking , what if god , for reasons best known to himself , would not have men compell'd ? you answer , if he would not have them compell'd now miracles are ceased , as far as moderate penalties compel , ( otherwise you are not concern'd in the demand ) he would have told us so . concerning miracles supplying the want of force , i shall need to say nothing more here but to your answer , that god would have told us so . i shall in few words state the matter to you . you first suppose force necessary to co●…pel men to hear , and thereupon suppose the magistrate invested with a power to compel them to hear , and from thence peremptorily declare , that if god would not have force used , he would have told us so . you suppose also , that it must be only moderate force . now may we not ask one , that is so far of the council of the almighty that he can positively say what he would or would not have , to tell us , whether it be not as probable that god , who knows the temper of man that he has made , who knows how apt he is not to spare any degree of force wh●… he believes he has a commission to compel men to do any thing in their power , and who knows also how prone man is to think it reasonable to do so : whether , i say , it is not as probable that god , if he would have the magistrate to use none but moderate force to compel men to hear , would also have told us so ? fathers are not more apt than magistrates to strain their power beyond what is convenient for the education of their children ; and yet it has pleased god to tell them in the new-testament of this moderation , by a precept more than once repeated . to my demanding , ` what if god would have men left to their freedom in this point , if they will hear or if they will forbear , will you constrain them ? thus we are sure he did `with his own people , &c. you answer , but those words , whether they will hear or whether they will sorbear , which we find thrice used in the prophet ezekiel , are nothing at all to my purpose . for by hearing there , no man understands the bare giving an ear to what was to be preach'd , nor yet the considering it only ; but the complying with it , and obeying it , according to the paraphrase which grotius gives of the words . methinks , for this once , you might have allow'd me to have hit upon something to the purpose , you having deny'd me it in so many other places : if it were but for pity , and one other reason ; which is , that all you have to say against it , is , that by hearing there , no man understands the bare giving an ear to what was to be preach'd , nor yet the considering it , but the complying with it , and obeying it . if i misremember not , your hypothesis pretends the use of force to be not barely to make men give an ear , nor yet to consider , but to make them consider as they ought , i. e. so as not to reject ; and therefore , though this text out of ezekiel , be nothing to the purpose against have giving an ear , yet if you please , let it stand as if it were to the purpose against your hypothesis , till you can find some other answer to it . if you will give your self the pains to turn to a●…s xxviii . , — . you will read these words , and some believed the things that were spoken , and some believed not . and when they agreed not among themselves they departed , after that paul had spoken one word ; well spake the holy ghost by esaias the prophet , unto our fathers , saying , go unto this people , and say , hearing , ye shall hear , and shall not understand ; and seeing , ye shall see , and not perceive . for the heart of this people is waxed gross , and their ears are dull of hearing , and their eyes have they closed ; lest they should see with their eyes , and hear with their ears , and understand with their heart , and should be converted , and i should heal them . be it known therefore unto you , that the salvation of god is sent unto the gentiles , and that they will hear it . if one should come now , and out of your treatise , call'd the argument of the letter concerning toleration consider'd and answer'd , reason thus , it is evident that these jews have not sought the truth in this matter , with that application of mind and freedom of judgment which was requisite , whilst they suffer'd their lusts and passions to ●…it in judgment , and manage the enquiry . the impressions of education , the reverence and admiration of persons , worldly respects , and the like incompetent motives , have determin'd them . now if this be the case ; if these men are averse to a due consideration of things , where they are most concern'd to use it , what means is there left ( besides the grace of god ) to reduce them out of the wrong way they are in , but to lay thorns and briars in it ? would you not think this a good argument to shew the necessity of using force and penalties upon these men in the acts , who refused to be brought to imbrace the true religion upon the preaching of st. paul ? for what other means was left , what humane method could be used to bring them to make a wiser and more rational choice , but laying such penalties upon them as might ballance the weight of such prejudices , which inclin'd them to prefer a false way before the true ? tell me , i 〈◊〉 you , would you not ( had you been a christian magistrate in those days ) have thought your self obliged to try , by force , to over-ballance the weight of those prejudices which inclin'd them to prefer a false way to the true ? for there was no other humane means lefe ; and if that be not enough to prove the necessity of using it , you have no proof of any necessity of force at all . if you would have laid penalties upon them , i ask you , what if god , for reasons best known to himself , thought it not necessary to use any other humane means , but preaching and perswasion ? you have a ready answer , there is no other humane means but force , and some other humane means besides preaching , is necessary , i. e. in your opinion : and is it not fit your authority should carry it ? for as to miracles , whether you think fit to rank them amongst humane means or no ; or whether or no there were any shew'd to these unbelieving jews to supply the want of force , i guess , in this case , you will not be much help'd , which ever you suppose : though to one unbi●…s'd , who reads that chapter , it will , i imagine , appear most probable that st. paul , when he thus parted with them , had done no miracles amongst them . but you have , at the close of the paragraph before us , provided a salvo for all , in telling us , however the penalties you defend , are not skch as can any way be pretended to take away mens freedom in this point . the question is , whether there be a necessity of using other humane means but preaching , for the bringing men to imbrace the truth that must save them ; and whether force be it ? god himself seems , in the places quoted and others , to teach us that he would have men left to their freedom from any constraint of force in that point ; and you answer , the penalties you defend are not such as can any ways be pretended to take away mens freedom in this point . tell us what you mean by these words of yours , take away mens freedom in this point ; and then apply it . i think it pretty hard to use penalties and force to any man , without taking away his freedom from penalties and force . farther , the penalties you think necessary , if we may believe you your self , are to be such as may ballance the weight of those prejudices which incline men to prefer a false way before a true : whether these be such as you will defend , is another question . this , i think , is to be made plain , that you must go beyond the lower degrees of force and moderate penalties , to ballance these prejudices . to my saying , that the method of the gospel is to pray and beseech , and that if god had thought it necessary to have men punish'd to make them give ear , he could have called magistrates to be spreaders of the gospel as well as poor fishermen , or paul a persecutor , who yet wanted not power to punish ananias and sapbira , and the incestuous corinthian . you reply , though it be the method of the gospel , for the ministers of it to pray and beseech men ; yet it appears from my own words here , both that punishments may be sometimes necessary ; and that punishing ; and that even by those who are to pray and beseech , is inconsistent with that metbod . i fear , sir , you so greedily lay hold upon any examples of punishment , when on any account they come in your way , that you give your self not liberty to consider whether they are for your purpose or no ; or else you would scarce inser , as you do from my words , that , in your case , punishments may be sometimes necessary . ananias and saphira were punished ; therefore it appears , say you , that punishment may be sometimes necessary . for what , i beseech you ? for the only end , you say , punishments are useful in religion , i. e. to make men consider . so that ananias and saphira were struck dead : for what end ? to make them consider . if you had given your self the leisure to have reflected on this and the other instance of the incestuous corinthian , 't is possible you would have found neither of them to have served very well to shew punishment necessary to bring men to imbrace the true religion ; for both these were punishments laid on those who had already imbraced the true religion , and were in the communion of the true church , and so can only shew ( if you will infer any thing concerning the necessity of punishments from them ) that punishments may be sometimes necessary for those who are in the communion of the true church . and of that you may make your advantage . as to your other in●…erence from my words , viz. that punishing , and that even by those who are , as ambassadors , to pray and beseech , is consistent with that method : when they can do it as the apostles did , by the immediate direction and assistance of the spirit of god , i shall easily allow it to be consistent with the method of the gospel . if that will not content you , 't is plain you have an itch to be handling the secular sword ; and since christ has not given you the power you desire , you would be executing the magistrate's pretended commission from the law of nature . one thing more let me mind you of , and that is , that if , from the punishments of ananias and saphira , and the incestuous 〈◊〉 , you can infer a necessity of punishment to make men consider , it will follow that there was a necessity of punishment to make men consider , notwithstanding miracles ; which cannot therefore be suppos'd , to supply the want of punishments . to my asking , what if god , foreseeing this force would be in the hands of men , as passionate , as humoursom , as liable to prejudice and error , as the rest of their brethren , did not think it a proper means to bring men into the right way ? you reply , but if there be any thing of an argument in this , it proves that there ought to be no civil government in the world ; and so proving too much , proves nothing at all . this you say ; but you being one of those mortals which is liable to error as well as your brethren , you cannot expect it should be received for insallible truth , till you have proved it ; and that you will never do , till you can shew , that there is as absolute a necessity of force in the magistrate's hand for the salvation of souls , as there is of force in the magistrate's hands for the preservation of civil society ; and next , till you have proved that force , in the hands of men , as passionate , and humoursom , or liable to pr●…judice and error as their brethren , would contribute as much to the bringing men , and keeping them in the right way to salvation , as it does to the support of civil society , and the keeping men at peace in it . where men cannot live together without mutual injuries , not to be avoided without force , reason has taught them to seek a remedy in government , which always places power somewhere in the society to restrain and punish such injuries ; which power , whether placed in the community it self , or some chosen by the community to govern it , must still be in the hands of men ; and where ( as in society of civiliz'd and setled nations ) the form of the government place this power out of the community it self , it is unavoidable , that out of men ( such as they are ) some should be made magistrates , and have coercive power or force put into their hands , to govern and direct the society for the publick good ; without which , force so placed in the hands of men , there could be no civil society , nor the ends for which it is instituted to any degree attain'd . and thus government is the will of god. 't is the will of god also , that men should be saved ; but to this , it is not necessary that force or coa●…live power should be put into mens hands ; because god can , and hath provided other means to bring men to salvation : to which , you indeed suppose , but can never prove force necessary . the passions , humours , liableness to prejudices and errors , common to magistrates with other men , do not render force in their hands so dangerous and unuseful , to the ends of society , which is the publick peace , as to the ends of religion , which is the salvation of mens souls . for though men of all rank●… , could be content to have their own humours , passions and prejudices satisfied , yet when they come to make laws , which are to direct their force in civil matters , they are driven to oppose their laws to the humours , passions and prejudices of men in general , whereby their own come to be restrain'd : for if law-makers , in making of laws , did not direct them against the irregular humours , prejudices and passions of men , which are apt to mislead them : if they did not endeavour with their best judgment , to bring men from their humours and 〈◊〉 , to the obedience and practice of right reason , the society could not subsist , and so they themselves would be in danger to lose their station in it , and be expos'd to the unrestrain'd humours , passions , and violence of others . and hence it comes , that be men as humoursom , passionate , and prejudiced as they will , they are still by their own interest obliged to make use of their best skill , and with their most unprejudiced and sedatest thoughts take care of the government and endeavour to preserve the common-wealth ; and therefore , notwithstanding their humours and passions , their liableness to error and prejudice , they do provide pretty well for the support of society , and the power in their hands is of use to the maintenance of it . but in matters of religion it is quite otherwise ; you had told us , about the latter end of your argument c. how liable men were in choosing their religion , to be misled by humour , passion and prejudice ; and therefore , it was not fit that in a business of such concernment they should be left to themselves : and hence , in this matter of religion , you would have them subjected to the coactive power of the magistrate . but this contrivance is visibly of no advantage to the true religion , nor can serve at all to secure men from a wrong choice . for the magistrates , by their humours , prejudices and passions , ( which they are born to like other men ) being as liable , and likely to be misled in the choice of their religion , as any of their brethren , as constant experience hath always shewn , what advantage could it be to mankind , for the salvation of their souls , that the magistrates of the world should have power to use force to bring men to that religion which they , each of them , by whatsoever humour , passion or prejudice influenc'd , had chosen to themselves as the true ? for whatsoever you did , i think with reverence we may say , that god foresaw , that whatever commission one magistrate had by the law of nature , all magistrates had : and that commission , if there were any such , could be only to use their coactive power to bring men to the religion they believed to be true , whether it were really the true or no : and therefore , i shall , without taking away government out of the world , or so must as question it , still think this a reasonable question ; what if god , foresecing this force would be in the hands of men , as passionate , as humoursom , as liable to prejudice and error as the rest of their brethren , did not think it a proper means , in such hands , to bring men into the right way ? and that it needs a better answer than you have given to it : and therefore , you might have spared the pains you have taken in this paragraph , to prove that the magistrates , being liable as much as other men to humour , prejudice , passion and error , makes not force , in his hand , wholly un●…erviceable to the administration of civil government . which is what no body denies : and you would have better imploid it to prove , that if the magistrate's being as liable to passion , humour , prejudice and error as other men , made force , in his hands , improper to bring men to the true religion , this would take away government out of the world : which is a consequence , i think , i may deny . to which , let me now add , what if god foresaw that if force , of any kind or degree whatsoever , were allow'd in behalf of truth , it would be us'd by ●…rring , passionate , prejudiced men , to the restraint and ruin of truth , as constant experience in all ages has shewn , and therefore commanded that the tares should be 〈◊〉 to grow with the wheet till the harvest , when the infallible judg should sever them . that parable of our saviour's plainly tells us , if force were once permitted , even in favour of the true religion , what mischief it was like to do in the misapplication of it , by forward busy mistaken men , and therefore be wholly forbid it ; and yet , i hope , this does not take away civil government out of the world ? to my demanding , ` what if there be other means ? and saying , ` then yours ceases to be necessary upon that account , that there is no other means left ; for the grace of god is another means . you answer , that though the grace of god be another means , yet it is none of the means of which you were speaking in the place i refer to , which any one , who reads that paragraph , will find to be only humane means . in that place , you were endeavouring to prove force necessary to bring men to the true religion , as appears ; and there having dilated for four or five pages together upon the carelesness , prejudices , passions lusts , impressions of education , worldly respects , and other the like causes , which you think mislead and keep men from the true religion ; you at last , conclude force necessary to bring men to it , because admonitions and 〈◊〉 not prevailing , there is no other means left . to this , grace being instanced in as another means , you tell us here , you mean , no other humane means left . so that to prove force necessary , you must prove that god would have other humane means used besides praying , preaching , perswasion and instruction ; and for this , you will need to bring a plain direction from revelation for your moderate punishments ; unless you will pretend to know , by your own natural wisdom , what means god has made necessary ; without which , those whom he hath foreknown and predestinated , and will in his good time call by such means as he thinks sit , according to his purpose , cannot be brought into the way of salvation perhaps you have some warrant we know not of , to enter thus boldly into the counsel of god ; without which , in another man , a modest christian would be apt to think it presumption . you say , there are many who are not prevail'd on by prayers , intreaties and exhortations , to imbrace the religion . what then is to be done ? some degrees of force are necessary to be used . why ? because there is no other humane means left . many are not prevail'd on by your moderate force ; what then is to be done ? greater degrees of force are necessary , because there is no other humane means left . no , say you , god has made moderate force necessary , because there is no other humane means left where preaching and intreaties will not prevail : but he has not made greater degrees of force necessary , because there is no other humane means left where moderate force will not prevail . so that your rule changing , where the reason continues the same , we must conclude you have some way of judging concerning the purposes and ways of the almighty in the work of salvation , which every one understands not . you would not else , upon so slight ground as you have yet produced for it , which is nothing but your own imagination , make force , your moderate force so necessary , that you bring in question the wisdom and bounty of the disposer and governour of all things , as if he had not furnish'd mankind with competent means for the promoting his own honour in the world , and the good of souls , if your moderate force were wanting to bring them to the true religion ; whereas you know , that most of the nations of the world always were destitute of this humane means to bring them to the true religion . and i imagine you would be put to it , to name me one now that is furnish'd with it . besides , if you please to remember what you say in the next words , and therefore thongh the grace of god be both a proper and sussicient means , and such as can work by it self , and without which , neither penalties nor any other means can do any thing ; and by consequence , can make any means effectual : how can you say any humane means , in this supernatural work , unless what god has declar'd to be so , is necessary ? preaching and instruction , and exhortation , are humane means that he has appointed : these , therefore , men may and ought to use ; they have a commission from god , and may expect his blessing and the assistance of his grace ; but to suppose , when they are used and prevail not , that force is necessary , because these are not sussicient , is to exclude grance , and ascribe this work to humane means ; as in effect you do , when'you call force competent and sussicient means , as you have done . for if bare preaching , by the assistance of grace , can and will certainly prevail ; and moderate penalties , as you confess , or any kind of force , without the assistance of grace , can do nothing , how can you say , that force is in any case a more necessary or a more competent , or sufficient means , than bare preaching and instruction ? unless you can shew us , that god hath promised the co-operation and assistance of his grace to force , and not to preaching ? the contrary whereof , has more of appearance . preaching and perswasion are not competent means , you say ; why ? because , without the co-operation of grace , they can do nothing : but by the assistance of grace , they can prevail even without force . force too , without grace , you acknowledge can do nothing ; but join'd with preaching and grace , it can prevail . why then , i pray , is it a more competent means than preaching , or why necessary , where preaching prevails not ? since it can do nothing without that , which , if joined to preaching , can make preaching effectual without it . you go on , yet it may be true however , that when admonitions and intreaties fail , there is no humane means left but penalties , to bring prejudiced persons to hear and consider what may convince them of their errors , and discover the truth to them : and then penalties will be necessary in respect to that end , as an humane means . let it be true or not true , that when intreaties , &c. fail , there is no humane means left but penalties : your inference i deny , that then penalties will be necessary as an humane means . for i ask you , since you lay so much stress to so little purpose on humane means , is some humane means necessary ? if that be your meaning , you have humane means in the case , viz. ad●…onitions , intreaties , being instant in season and out of season . i ask you again ; are penalties necessary because the end could not be obtain'd by preaching , without them ? that you cannot say , for grace co-operating with preaching will prevail ; are penalties then necessary as sure to produce that end ? nor so are they necessary , for without the assistance of grace , you consess , they can do notbing . so that penalties , neither as humane means , nor as any means , are at all necessary . and now you may understand what i intend , by saying that the grace of god is the only means ; which is the enquiry of your next paragraph , viz. this i intend , that it is the only efficacious means , without which all humane means is ineffectual . you tell me , if by it i intend that it does either always , or ordinarily , exclude all other means ; you see no ground i have to say it . and i see no ground you have to think i intended , that it excludes any other means that god in his goodness will be pleased to make use of : but this i intend by it , and this , i think , i have ground to say , that it excludes all the humane means of force from being necessary , or so much as lawful to be used , unless god hath required it by some more authentick declaration than your bare saying or imagining it is necessary . and you must have more than humane confidence , if you continue to mix this poor and humane contrivance of yours , with the wisdom and counsel of god in the work of salvation ; since he having declar'd the means and methods to be used for the saving mens souls , has in the revelation of the gospel , by your own consession , prescribed no such humane means . to my saying , god alone can open the ear that it may hear , and open the heart that it may understand . you reply , but by , your favour , this does not prove that he makes use of no means in doing of it . nor needs it : it is enough for me , if it proves , that if preaching and instruction doth not open the ear , or the heart , 〈◊〉 not necessary any one should try his strength with an hammer or an auger . man is not in this business , ( where no means can be effectual , without the assistance and co-operation of his grace ) to make use of any means which god hath not prescribed . you here set up a way of propagating christianity according to your fancy , and tell us how you would have the work of the gospel carried on : you commission the magistrate by arguments of congruity ; you find an efficacy in punishment towards the converting of men : you limit the force , to be used to low and moderate degrees ; and to countries where sufficient means of instruction are provided by the law. and where the magistrate's religion is the true , i. where it pleases you ; and all this without any direction from god , or any authority so much as pretended from the gospel ; and without its being truly for the propagation of christianity , but only so much of it as you think fit , and what else you are pleas'd to join to it . why else , in the religion you are content to have establish'd by law , and promoted by penalties , is any thing more or less requir'd , than is exprestly contain'd in the new testament . this indeed is well suited to any one , who would have a power of punishing those who differ from his opinion , and would have men compell'd to conformity in england . but in this your fair contrivance , what becomes of the rest of mankind , left to wander in darkness out of this goshen , who neither have , nor ( according to your scheme ) can have your necessary means of force and penalties to bring them to imbrace the truth that must save them : for if that be necessary , they cannot without a miracle , either prince or people , be wrought on without it . if a papist at rome , a lutheran at stockholm , or a calvinist at geneva , should argue thus for his church , would you not say , that such as these look'd like the thoughts of a poor prejudiced narrow mind ? but they may mistake , and you cannot ; they may be prejudiced , but you cannot . say too , if you please , you are confident you are in the right , but they cannot be confident that they are so . this i am sure , god's thoughts are not as man's thoughts , nor his ways as man's ways , isai. lv. . and it may abate any one's confidence of the necessity or use of punishments , for not receiving our saviour , or his religion , when those who had the power of miracles were told , that they knew not what manner of spirit they were of , when they would have commanded down fire from heaven . but you do well to take care to have the church you are of , supported by force and penalties , whatever becomes of the propagation of the gospel , or the sal●…ation of mens souls , in other parts of the world , as not coming within your hypothesis . in your next paragraph , to prove that god does bless the use of force , you say you suppose i mean , by the words you there cite , that the magistrate has no ground to hope that god will bless any penalties that he may use to bring men to hear and consider the doctrine of salvation ; or ( which is the same thing ) that god does not ( at least not ordinarily ) afford his grace and assistance to them who are brought by such penalties to hear and consider that doctrine , to enable them to hear and consider it as they ought , i. e. so as to be moved heartily to imbrace it . you tell me , if this be my meaning ; then to let me see that it is not true , you shall only desire me to tell you , whether they that are so brought to hear and consider , are bound to believe the gospel or not ? if i say they are ; ( and you suppose i dare not say otherwise ; ) then it evidently follows , that god does afford them that grace which is requisite to enable them to believe the gospel : because , without that grace , it is impossible for them to believe it ; and they cannot be bound to believe what it is impossible for them to believe . to which , i shall only answer , that by this irrefragable argument , it is evident , that where-ever due penalties have been used ( for those you tell us are sufficient and competent means ) to make men hear and consider as they ought , there all men were brought to believe the gospel ; which , whether you will resolve with your self to be true or false , will be to me indifferent , and on either hand equally advantage your cause . had you appeal'd to eperience for the success of the use of force by the magistrate , your argument had not shewn half so much depth of theological learning : but the mischief is , that if you will not make it all of a piece scholastick , and by arguing that all whom the magistrates use force upon , are brought to consider as they ought , and to all that are so wrought upon , god does afford that grace which is 〈◊〉 ; and so roundly conclude for a greater success of force , to make men believe the gospel , than ever our saviour and the apostles had by their preaching and miracles , ( for that wrought not on all ) your unanswerable argument comes to nothing . and in truth , as you have in this paragraph ordered the matter , by being too sparing of your abstract metaphysical reasoning , and imploying it but by halves , we are fain , after all , to come to the dull way of experience ; and must be forced to count , as the parson does his communicantes , by his easter-book , how many those are that are so broughs to hear and consider , to know how far god blesses penalties . indeed , were it to be measur'd by conforming ; the easter-book would be a good register to determin it . but since you put it upon believing , that will be of some-what a harder disquisition . to my saying , ( upon that place out of isaiah vi. . make the heart of this people fat , lest they understand , and convert , and be healed ) will all the force you can use be a means to make such people hear and understand , and be converted ? you reply , no , sir , it will not . but what then ? what if god declares that he will not heal those who have long resisted all his ordinary methods , and made themselves , morally speaking , incurable by them ? ( which is the utmost , you say , i can make of the words i quote . ) will it follow from thence , that no good can be done by penalties upon others , who are not so far gone in wickedness and obstinacy ? if it will not , as it is evident it will not , to what purpose is this said ? it is said to this purpose , viz. to shew that force ought not to be used at all . those ordinary methods which , resisted , are punished with a reprobate sense , are the ordinary methods of instruction , without force ; as is evident by this place and many others , particularly rom. i. from whence i argue ; that what state soever you will suppose men in , either as past , or not yet come to the day of grace , no body can be justified in using force to work upon them . for till the ordinary methods of instruction and persuasion can do no more , force is not necessary , ( for you cannot say what other means is there left ) and so by your own rule not lawful . for till god hath pronounced this sentence here , on any one , make his heart fat , &c. the ordinary means of instruction and perswasion , may , by the assistance of god's grace , prevail . and when this sentence is once passed upon them , and god will not afford them his grace to 〈◊〉 them ; ( i take it , you confess in this place ) i am sure you must confess your force to be wholly useless , and so utterly 〈◊〉 : unless that can be pertinent to be used , which you own can do nothing . so that whether it will follow , or no , from mens being given up to a reprobate mind , for having resisted the preaching of salvation , that no good can be done by penalties upon others ; this will follow , that not knowing whether preaching may not , by the grace of god , yet work upon them ; or whether the day of grace be past with them ; neither you nor any body else can say that force is necessary ; and if it be not necessary , you your self tell us it is not to be used . in your next paragraph , you complain of me , as representing your argument , as you say i commonly do , as if you allow'd any magistrate , of what religion soever , to lay penalties upon all that dissent from him . unhappy magistrates that have not your allowance ! but to console them , i imagine they will 〈◊〉 that they are all under the same obligation , one as another , to propagate the religion they believe to be the true , whether you allow it them or no. for to go no farther than the first words of your argument , which you complain i have misrepresented , and which you tell me runs thus , when men fly from the means of right information ; i ask you here , who shall be judg of those means of right information , the magistrate who joins force with them to make them be 〈◊〉 to , or no ? when you have answer'd that , you will have resolv'd a great part of the question , what magistrates are to use force . but that you may not complain again of my misrepresenting , i must beg my readers leave to set down your argument at large in your own words , and all you say upon it . when men fly from the means of a right information , and will not so much as consider how reasonable it is , throughly and impartially to examine a religion , which they imbraced upon such inducements , as ought to have no sway at all in the matter , and therefore with little or no examination of the proper grounds of it ; what humane method can be used to bring them to act like men , in an affair of such consequence , and to make a wiser and more rational choice , but that of laying such penalties upon them , as may ballance the weight of those prejudices , which inclined them to prefer a false way before the true , &c. now this argument , you tell me , i pretend to retort in this manner : and , i say , i see no other means left ( taking the world as we now find it , wherein the magistrate never lays penalties , for matters of religion , upon those of his own church , nor is it to be expected they ever should ) to make men of the national church , any where , throughly and impartially examine a religion , which they imbraced upon such inducements as ought to have no sway at all in the matter , and therefore with little or no examination of the proper grounds of it : and therefore , i conclude the use of force by dissenters upon conformists necessary . i appeal to all the world , whether this be not as just and natural a con●…clusion as yours ? and you say , you are well content the world should judg . and when it determines , that there is the same reason to say , that to bring those who conform to the national church , to examine their religion , it is necessary for dissenters ( who cannot possibly have the 〈◊〉 power , because the national church has that 〈◊〉 its side , and cannot be national without it ) to use force upon conformists , as there is to say , that where the national church is the true church , there to bring dissenters ( as i call them ) to examine their religion , it is necessary for the magistrate ( who has the coactive power ) to lay moderate penalties upon them for dissenting : you say , when the world determines thus , you will never pretend any more to judg what is reasonable , in any case what soever . for you doubt not but you may safely presume that the world will easily admit these two things . . that though it be very fit and desirable , that all that are of the true religion , should understand the true grounds of it ; that so they may be the better able , both to defend themselves against the assaults of seducers , and to reduce such as are out of the way ; yet this is not strictly necessary to their salvation : because experience shews ( as far as men are capable to judg of such matters ) that many do 〈◊〉 believe and profess the true religion , and conscientiously practise the duties of it , who yet do not understand the true grounds upon which it challenges their belief : and no man doubts but who soever does so believe , profess , and practise the true religion , if he perseveres to the end , shall certainly attain salvation by it . . that how much soever i●… concerns those who reject the true religion ( whom i may call dissenters if i please ) to examine and consider why they do so ; and how needful soever penalties may be to bring them to this ; it is , however , ●…tterly unreasonable that such as have not the coactive power , should take upon them to inslict penalties for that purpose : because , as that is not consistent with order and government ; which cannot stand , where private persons are permitted to usurp the coactive power ; so there is nothing more manifest , than that the prejudice which is done to religion , and to the interest of mens souls , by destroying government , does infinitely outweigh any good that can possibly be done by that which destroys it . and whoever admits and considers these things , you say , you are very secure will be far enough from admitting , that there is any parity of reason in the cases we here speak of , or that mine is as just and natural a conclusion as yours . the sum of what you say , amounts to thus much . men being apt to take up their religion , upon inducements that ought to have no sway at all in the matter , and so , with little or no examination of the grounds of it ; therefore penalties are necessary to be laid on them , to make them throughly and impartially examine . but yet penalties need not be laid on conformists , in england , to make them examine ; because they , and you , believe yours to be the true religion : though it must be laid on presbyterians and independents , &c. to make them examine , though they believe theirs to be the true religion ; because you believe it not to be so . but you give another very substantial reason , why penalties cannot be laid on conformists , to make them examine ; and that is , because the national church has the coactive power on its side , and therefore they have no need of penalties to make them examine . the national church of france too , has the co-active power on its side ; and therefore , they who are of it have no need of penalties , any of them , to make them examine . if your argument be good , that men take up their religions upon wrong inducements , and without due examination of the proper grounds of it ; and that therefore , they have need of penalties to be laid on them to make them examine , as they ought , the grounds of their religion ; you must confess there are some in the church of england to whom penalties are necessary : unless you will affirm , that all , who are in the communion of the church of england , have so examin'd : but that i think you will not do , however you indeavour to palliate their ignorance , and negligence , in this matter . there being therefore a need of penalties ; i say , 't is as necessary that presbyterians should lay penalties on the conformists of the church of england , to make them examine , as for the church of england to lay penalties on the presbyterians to make them do so : for they each equally believe their religion to be true ; and we suppose , on both sides , there are those who have not duly examin'd . but here you think you have a sure advantage , by saying it is not consistent with the order of government , and so is impracticable . i easily grant it . but is yours more practicable ? when you can make your way practicable , for the end for which you pretend it necessary ( viz. ) to make all , who have taken up their religion upon such inducements , as ought to have no sway at all in the matter , to examine throughly and impartially the proper grounds of it ; when , i say , you can shew your way practicable , to this end , you will have clear'd it of one main objection , and convinc'd the world that yours is a more just and natural conclusion than mine . if your cause were capable of any other defence , i suppose we should not have had so long and elaborate an answer as you have given us in this paragraph , which at last bottoms only on these two things : . that there is in you , or those of your church , some approaches towards insallibility ; in your belief that your religion is true ; which is not to be allow'd those of other churches , in the belief of theirs . . that it is enough if any one does but conform to it , and remain in the communion of your church : or else one would think there should be as much need for conformists too of your church , to examine the grounds of their religion , as for any others . to understand the true grounds of the true religion ; is not , you say , strictly necessary to salvation . yet , i think , you will not deny , but it is as strictly necessary to salvation , as it is to conform to a national church in all those things it imposes : some whereof , are not necessary to salvation ; some whereof , are acknowledg'd by all to be indifferent ; and some whereof , to some conscientious men , who thereupon decline communion , appear unsound or unlawful . if not being strictly necessary to salvation , will excuse from penalties in the one case , why will it not in the other ? and now i shall excuse the world from determining my conclusion to be as natural as yours : for 't is pity so reasonable a disputant as you are , should take so desperate a resolution as never to pretend any more to judg what is reasonable in any case what soever . whether you have proved that force , used by the magistrate , be a means prescrib'd by god to procure the gift of faith from him , ( which is all you say in the next paragraph , ) others must judg . in that following ; you quote these words of mine . if all the means god has appointed to make men hear and consider , be exhortation in season and out of season , &c. together with prayer for them , and the example of meekness , and a good life ; this is all ought to be done , whether they will hear , or whether they will forbear . to which you thus reply , but if these be not all the means god has appointed , then these things are not all that ought to be done . but if i ask you , how do you know that this is not all god has appointed , you have nothing to answer ( to bring it to your present purpose ) but that you know it by the light of nature . for all you say is but this ; that by the light of nature you know force to be useful and necessary to bring men into the way of salvation ; by the light of nature you know the magistrate has a commission to use force to that purpose ; and by the same light of nature , you know that miracles were appointed to supply the want of force till the magistrates were christians . i imagine , sir , you would scarce have thought this a reasonable answer , if you had taken notice of my words in the same paragraph immediately preceding those you have cited ; which ( that you may see the scope of my argument ) i will here trouble you with again ; and they are these . it is not for you and me , out of an imagination that they may be useful , or are necessary , to prescribe means in the great mysterious work of salvation , other than what god himself has directed . god has appointed force as useful and necessary , and therefore it is to be used , is a way of arguing becoming the ignorance and humility of poor creatures . but i think force useful or necessary , and therefore it is to be used , has methinks a little too much presumption in it . you ask what means is there left ? none , say i , to be used by man , but what god himself has directed in the scriptures , wherein are contained all the means and methods of salvation . faith is the gift of god. and we are not to use any other means to procure this gift to any one , but what god himself has prescribed . if he has prescribed appointed , that any should be forced to hear those who tell them they have mistaken their way , and offer to 〈◊〉 then the right ; and that they should be 〈◊〉 by the magistrate , if they did not ; 't will be past doubt , it is to be made 〈◊〉 of . but till that can be done , 't will be in vain to say , what other means is there left . my argument here lies plainly in this ; that all the means and methods of salvation are contain'd in the scripture : which either you were to have deny'd , or else have 〈◊〉 where it was , in scripture , that force was appointed . but instead of that , you tell us , that god appointed miracles in the beginning of the gospel . and though , when these 〈◊〉 , the means i mention were all the ministers had left , yet this proves not that the magistrate was not to use force . your words are , as to the first spreaders of the gospel , it has already been shown that god appointed other means besides these for them to use , to ●…nduce men to hear and consider : and though , when those extraordinary means ceased , these means which i mention , ( viz. preaching , &c. ) were the only means left to the 〈◊〉 of the gospel ; yet that is no proof that the magistrate , ●…hen he became christian , could not lawfully 〈◊〉 such means as his station 〈◊〉 him to 〈◊〉 , when they became 〈◊〉 . i said , in 〈◊〉 words , no means was to be used by man , but what god himself has directed in the scripture . and you answer , this is no proof that the christian magistrate may not use force . perhaps when they so peremptorily interpose their decisive decreas in the business of salvation ; establish religions by laws and penalties , with what articles , creeds , ceremonies and discipline they think fit ; ( for this we see done almost in all countries ) when they force men to bear those , and those only , who , by their authority , are chosen and allow'd 〈◊〉 men they have mistaken their way , and offer to shew them the right ; it may be thought necessary to prove magistrates to be men. if that needs no proof , what i said needs some other answer . but let us examine a little the parts of what you here say . as to the first spreaders of the gospel , say you , it has already been those , that god appointed other means besides exhortation in season , and out of season , prayer , and the example of a good life , for them to use to induce men to hear and consider . what were those other means ? to that you answer readily , miracles . ergo , men are directed now by scripture to use miracles . or else what answer do you make to my argument , which i gave you in these words , ` no means is to be used by man , but what god himself has directed in the scriptures ; wherein are contain'd all the means and methods of salvation . no , they cannot use miracles now as a means , say you , for they have them not . what then ? therefore the magistrate , who has it , must use force to supply the want of those extraordinary means which are now ceased . this indeed is an inference of yours , but not of the scriptures . does the scripture say any thing of this ? not a word : not so much as the least intimation towards it in all the new testament . be it then true or false , that force is a means to be used by men in the absence of miracles , this is yet no answer to my argument ; this is no proof that'tis appointed in scripture ; which is the thing my argument turns on . revelation then fails you . let us see now how reason and common sense , that common light of nature , will help you out . you then reason thus . bare preaching , &c. will not prevail on men to hear and consider : and therefore some other means is necessary to make them do so . pray what do you mean by men , or any other of those indefinite terms , you have always used in this case ? is it that bare preaching will prevail on no men ? does reason ( under which i comprehend experience too , and all the ways of knowledg , contradistinguish'd to revelation ) discover any such thing to you ? i imagine you will not say that ; or pretend that no body was ever brought , by preaching and perswasion , to hear and consider the truths of the gospel , ( mean by considering what you will ) without other means used by those who applied themselves to the care of converting them . to such therefore as may be brought to hear and consider , without other means , you will not say that other means are necessary . in the next place , therefore , when you say bare preaching will not prevail on men ; do you mean that 't will not prevail on all men , and therefore'tis necessary that men should use other means ? neither , i think , will reason authorise you to draw such a consequence : because neither will preaching alone , nor preaching 〈◊〉 with force ; or any other means man can use , prevail on all men. and therefore no other means can be pretended to be necellary to be used by man , to do what men by those means never did , nor never can do . that some men shall be saved , and not all , is , i think , past question to all that are christians : and those that shall be saved , 't is plain , are the 〈◊〉 . if you think not this plain enough in scripture , i desire you to turn to the th of the articles of the church of england , where you will read these words : predestination to life is the everlasting purpose of god , whereby ( before the foundations of the world were laid ) he hath const decreed by his counsel secret to us , to deliver from curse and damnation those whom he ha●… chosen in christ out of mankind , and to bring them by christ to everlasting salvation , as vessels made to honour . wherefore they which be indued with so excellent a benefit of god , be called according to god's purpose by his spirit , 〈◊〉 in due 〈◊〉 : they through grace obey the calling ; they be justified freely ; they be made sons of god by adoption ; they be made like the image of his only begotten son jesus christ ; they walk religiously in good works ; and at length by god's mercy , they attain to everlasting felicity . now pray tell me whether bare preaching will not prevail on all the elect to hear and consider , without other means to be used by men. if you say it will ; the neceslity of your other means , i think , is out of doors . if you say it will not ; i desire you to tell me how you do know it without revelation ; and whether by your own reason you can tell us , whether any , and what means god has made necessary , besides what he has appointed in scripture for the calling his elect. when you can do this , we shall think you no ordinary divine , nor a stranger to the secret counsels of the insinitely wise god. but till then , your mixing your opinion with the divine wisdom in the great work of salvation , and from arguments of congruity , taking upon you to declare the necessity or usefulness of means , which god has not expresly directed , for the gathering in of his elect , will scarece authorize the magistrate to use his co●…tive power for the edisying and compleating the body of christ , which is his church . those whom god hath chosen in christ out of mankind , before the foundations of the world , are called , according to god's purpose , by his spirit , working in due season , and through grace obey the calling ; say you in your article . the outward means that god has appointed for this , is preaching . ay , but preaching is not enough ; that is , not sussicient means , say you . and i ask you how you know it ; since the scripture , which declares all that we can know in this matter , says nothing of the insussiciency of it , or of the necessity of any other ? nor can there be a necessity of any other means than wh●…t god expresly appoints , in a matter wherein no means can operate effectually , without the assistance of his grace ; and where the assistance of his grace can make any outward means , he appoints effectual . i must desire you here to take notice , that by preaching , which i use for shortness , i mean exhortation , instruction , intreaty , praying for , and in fine , any outward means of perswasion in the power of man , separate from force . you tell us here , as to the first spreaders of the gospel , god appointed other means , viz. miracles , for them to use to induce men to hear and consider . if by the first spreaders of the gospel , you mean the twelve apostles and disciples , whom christ himself sent to preach the gospel ; they indeed were appointed by his immediate command , to shew miracles by-the power which he had bestowed upon them . but will you say , all the ministers and preachers of the gospel had such a commission , and such a power all along from the apostles time ; and that they , every one , did actually shew miracles to induce men to hear and consider , quite down , till christianity was supported by the law of the empire ? unless you could shew this , though you could produce some well-attested miracles , done by some men in every age till that time , yet it would not be sufficient to prove that miracles were appointed to be constantly used to induce men to hear and consider ; and so by your reasoning , to supply the want of force , till that necessary assistance could be had from the authority of the magistrate become christian. for since it is what you build upon , that men will not hear and consider upon bare preaching , ( and i think you will forwardly enough agree , that till christianity was made the religion of the empira , there were those every where that heard the preachers of it so little , or so little consider'd what they said , that they rejected the gospel ; ) and that therefore miracles or force are necessary means to make men hear and consider ; you must own that those who preach'd without the power of miracles , or the coactive power of the magistrate accompanying them , were unfurnish'd of competent and sufficient means to make men hear and consider ; and so to bring them to the true religion . if you will say the miracles done by others were enough to accompany their preaching , to make it be heard and consider'd ; the preaching of the ministers at this day is so accompanied , and so will need no assistance of force from the magistrate . if the report of miracles done by one minister of the gospel some time before , and in another place , were sufficient to make the preaching of ten or a thousand others , be heard and consider'd , why is it not so now ? for the credibility and attestation of the report is all that is of moment ; when miracles done by others , in other places , are the argument that prevails . but this , i fear , will not serve your turn in the business of penalties ; and whatever might satisfy you in the case of miracles , i doubt you would not think the salvation of souls sufficiently provided for , if the report of the force of penalties , used some time since on one side of the tweed , were all that should assist the preachers of the true religion on the other , to make men hear and consider . st. paul , in his epistle to titus , instructs him what he , and the presbyters he should ordain in the cities of crete , were to do for the propagating of the gospel , and bringing men heartily to imbrace it . his directions are , that they should be blameless , not rioters , not self-willed , not soon angry , not given to wine nor filthy lucre , not strikers , not unruly ; lovers of hospitality , and of good men ; sober , just , holy , temperate ; to be able by sound doctrine , both to exhort and convince gain-sayers ; in all things to be a pattern of good works ; in doctrine , shewing uncorruptedness , gravity , sincerity , sound speech that cannot be condemned , that he that is of the contrary part may be ashamed , having no evil to say of you . these things speak , and exhort , and r●…buke , with all authority . avoid foolish questions , and genealogies , and contentions . a man that is an heretick after the first and second admonition , reject . to repay you the favour of your greek , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which , if i may take your liberty of receding from onr translation , i would read avoid . the cretans , by the account st. paul gives of them , were a people that would require all the means that were needful to prevail with any strangers to the gospel to hear and consider . but yet we find nothing directed for the support and propagation of the gospel in this island , but preaching , exhortation , reproof , &c. with the example of a good life . in all this epistle , writ on purpose to instruct the preachers of the gospel , in the means they were to use among the cretans , for their conversion , not a word about miracles , their power or use : which one would think strange , if they were the means appointed and necessary to make men hear and consider , and without which they would not do it . preaching , admonition , exhortation , intreaties , instruction , by the common light of reason , were known , and natural to be used , to perswade men. there needed not be much said to convince men of it . but if miracles were a necessary means , it was a means wholly new , unexpected , and out of the power of other teachers . and therefore one would think , if they were appointed for the ends you propose , one should hear something of that appointment : since that they were to be used ; or how , and when ; was farther from common apprehension ; and seems to need some particular direction . if you say the same spirit that gave them the power of mivacles , would also give them the knowledg both that they had it , and how to use it ; i am far enough from limiting the operations of that infinitely wise spirit , who will not fail to bring all the elect of god into the obedience of truth , by those means , and in that manner he shall think necessary . but yet our saviour , when he sent abroad his disciples , with the power of miracles , not only put it in their commission , whereby they were informed that they had that extraordinary gift , but added instructions to them in the use of it . freely you have received , freely give ; a caution as necessary to the cretan elders , in the use of miracles , if they had that power ; there being nothing more liable to be turn'd to the advantage of filthy lucre. i do not question but the spirit of god might give the power , and stir up the mind of the first spreaders of the gospel to do miracles on some extraordinary occasion . but if they were a necessary means , to make men hear and consider what was preached to them , till force supplied their place ; and so were ordinarily to accompany the preaching of the gospel , ( unless it should be preach'd without the means appointed and necessary to make it prevail ) i think , in that case , we may expect it should expresly have made a part of the preachers commission ; it making a necessary part of the effectual execution of his function . but the apo●…le , it seems , thought fit to lay the stress upon instructing others , and living well themselves , upon being instant in season , and out of season . and therefore directs all his advices for the ordering the cretan church , and the propagating the gospel there , to make them attend to those necessary things of life and doctrine ; without so much as mentioning the appointment , need , or use of miracles . i said , but whatever neglect or aversion there is in some men , impartially and throughly to be instructed ; there will upon a due examination ( i fear ) be sound no less a neglect and aversion in others , impartially and throughly to instruct them . 't is not the talking even general truths in plain and ●…ear language ; much less a man 's own fancies in scholastical or uncommon ways of speaking , an hour or two , once a week , in publick ; that is enough to instruct even willing hearers in the way of salvation , and the grounds of their religion : and that politick discourses and inve●…tives , from the pulpit , instead of friendly and christian debates with people at their houses , were not the proper means to inform men in the foundations of religion ; and that if there were not a neglect in this part , i thought there would be little need of any other means . to this you tell me , in the next paragraph , you do not see how pertinent my discourse , about this matter , is to the present question . if the shewing the neglects , observable in the use of what is agreed to be necessary means , will not be allow'd by you to be pertinent , in a debate about necessary means ; when possibly those very neglects may serve to make other means seem requisite , which really are not so ; yet if you are not of those who will never think any such discourse pertinent ; you will allow me to mind you of it again , as not impertinent in answer to your last letter , wherein you so often tell us of the sufficient provision made for instruction . for wherever the neglect be , it can ●…arce be said there is sufficient provision made for instruction in a christian country , where great numbers of those , who are in the communion of the national church , are grosly ignorant of the grounds of the christian religion . and i ask you , whether it be in respect of such conformists you say , as you do in the same paragraph , that when the best provision is made that can be , for the instruction of the people , you fear a great part of them will still need some moderate penalties to bring them to hear and receive instruction ? but what if all the means that can , be not used for their instruction ? that there are neglects of this kind , you will , i suppose , take the word of a reverend prelate of our church , who thought he could not better shew his good-will to the clergy , than by a seasonable discourse of the pastoral care , to c●…re that neglect for the future . there he tells you , that ministers should watch over and seed their flock , and not enjoy their benesices as farms , &c. which reproach , says he , ( whatever we may be ) our church is free of ; which he proves by the stipulation and covenant they make with christ , that they will never cease their labour , care and diligence , till they have done all that lieth in them , according to their bounden duty , towards all such as are , or should be committed to their care , to bring them to a ripeness of age in christ. and a page or two after , having repeated part of the promise made by those who take orders , he adds , in this is expressed the so much neglected , but so necessary duty , which incumbents owe their flock in a private way ; visiting , instracting and admonishing ; which is one of the most useful and important parts of their duty , how generally socuer it may be disused or forgetten . p. . he says , every , priest that minds his duty will find , that no part of it is so useful as catechistical discourses ; by means whereof , his people will understand all his sermons the better , when they have once had a clear notion of all those terms that must run through them ; for those not being understood , renders them all unintelligible . another part of the priest's duty , he tells you , is with relation to them that are without , who are of the side of the church of rome , or among the dissenters . other churches and bodies are noted for their z●…al , in making proselytes ; for their 〈◊〉 endeavours , as well as their unlawful methods in it : they reckoning perhaps that all will be 〈◊〉 by the increasing their party ; which is the true name of making converts , except they become at the same time good men , as well as votaries to a side or cause . we are certainly very remiss in this of both hands . little pains is taken to gain either upon papists or nonconformists : the law has been so much trusted to , that that method only was thought sure ; it was much valued , and others at the same time as much neglected . and whereas , at first , without force or violence , in forty years time , popery from being the prevailing religion , was reduced to a bandful ; we have now in above twice that number of years , made very little progress , &c. perhaps here again you will tell me , you do not see how this is pertinent to the present question ; which , that you may see , give me leave to put you in mind , that neither you nor any body else can pretend force necessary till all the means of perswasion have been used , and nothing negl●…ted that can be done by all the softer ways of application . and since it is your own doctrine , that force is not lawful , unless where it i●… necessary ; the magistrate , upon your principles , can neither lawfully use force , nor the ministers of any national church plead for it any where , but where they themselves have first done their duties : a draught whereof , a●…apted to our present circumstances , we have in the newly publish'd discours : of the pastoral care. and he that shall press the use of force as necessary , before he can answer it to himself and the world , that those who have taken on them the care of souls have performed their duties , were best consider , whether he does not draw up an accusation against the men of that holy order , or against the magistrate who suffers them to neglect any part of their duty . for whilst what that learned bishop , in the passages above cited and in other places , mentions , is neglected ; it cannot be said that no other means but force is lest : those , which are on all hands acknowledg necessary and useful means , not having yet been made use of . to vindicate your method from novelty , you tell me , 't is as old as st. austin . whatever he says in the place you quote , it shews only his opinion , but not that it was ever used . therefore , to shew it not to be new in practice , you add , that yon think it has been made use of by all those magistrates , who having made all requisite provisions for the instructing their people in the truth , have likewise requir'd them under convenient penalties to imbrace it . which is as much as to say , that those magistrates who used your method , did use your method . and that certainly you may think safely , and without fear of being gainsaid . but now i will tell you what i think , in my turn : and that is , if you could have found any magistrates who had made use of your method , as well as you think you have found a divine that approves of it , you would have named those magistrates as forwardly as you do st. austin . if i think amiss , pray correct me yet , and name them . that which makes me imagine you will hardly find any examples of it , is what i there said in these words ; all other law-makers have constantly taken this method ; that where any thing was to be amended , the fault was first declared , and then penalties denounced against all those who after a time set , should be found guilty of it . this the common sense of mankind , and the very reason of laws ( which are intended not for punishment but correction ) has made so plain , that the subtilest and most refined law-makers have not gone out of this course , nor have the most ignorant and barbarous nations mist it . but you have out-done solon and lycurgus , moses , and our saviour , and are resolved to be a law-maker of a way by your self . 't is an old and obsolete way , and will not , serve your turn , to begin with warnings and threats of penalties , to be inflicted on those who do not re●…orm , but continue to do that which you think they fail in . to allow of impunity to the innocent , or the opportunity of amendment to those who would avoid the penalties , are formalities not worth your notice . you are for a shorter and surer way . take a whole tribe , and punish them at all adventures , whether guilty or no of the miscariage which you would have amended ; or without so much as telling them what it is you would have them do , but leaving them to find it out if they can . all these absurdities are contained in your way of proceding ; and are impossible to be avoided by any one , who will punish dissenters , and only dissenters , to make them consider and weigh the grounds of their religion , and impartially examine whether it be true or no , and upon what grounds they took it up ; that so they may find and 〈◊〉 ace the 〈◊〉 that must save them . these absurdities , i fear , must be remov'd , before any magistrates will find your method practicable . i having said , your method is not altogether unlike the plea made use of to excuse the late barbarous usage of the protestants in france , from being a persecution for religion , viz. that it was not a punishment for religion , but for disobeying the king's laws , which requir'd them to come to mass : so by your rule , di●…enters must be punish'd , not for the religion they have imbraced , and the religion they have rejected . in answer to this , in the next paragraph , you take abundance of pains to prove , that the king of france's laws , that require going to mass , are no laws . you were best to say so on the other side of the water . 't is sure the punishments were punishments , and the dragooning was dragooning . and if you think that plea excus'd them not , i am of your mind . but nevertheless am of opinion , as i was , that it will prove as good a plea as yours . which is what you argue against in your next paragraph , in the words following , wherein you examine the likeness of your new method to this plea. you tell me , i say , by your rule , the di●…enters ' ( from the true religion , for you speak of no other ) must be punish'd ( or if i please subjected to moderate penaltics , such as shall make them uneasy , but ●…uber destroy or undo them ) : for what ? indeed i thought by your 〈◊〉 book , you meant not for their religion , but to make them consider ; but here you ask me where it is you say that dissenters from the true religion , are not to be punish'd for their religion ? ` so then , it seems , in your opinion now , dissenters from the true religion are to be punish'd , or ( as you are pleased to mollify the expression , for the thing is the same ) subjected to moderate penalties for their religion . i think i shall not need to prove , to any one but one of your nice stile , that the execution of penal laws , let the penalties be great or small , are punishments . if therefore the religion of dissenters from the true , be a fault to be punish'd by the magistrate ; who is to judg who are guilty of that fault ? must it be the ma istrate every-where , or the magisrate in some countries and not in others , or the magistrate no-where ? if the magistrate no-where is to be judg who are dissenters from the true religion , he can no-where punish them . if he be to be every-where judg , then the king of france , or the great turk , must punish those whom they judg dissenters from the true religion , as well as other potentates . if some magistrates have a right to judg , and others not ; that yet , i fear , ( how absurd soever it be ) should i grant it , will not do your business . for besides that they will hardly agree to make you their infallible umpire in the case , to determine who of them have , and who have not this right to judg which is the true religion ; or if they should , and you should declare the king of england had that right , ( viz. whilst he complied to support the orthodoxy , ecclesiastical polity , and those ceremonies which you approve of ; ) but that the king of france , and the great turk , had it not , and so could have no right to use force on those they judg'd dissenters from the true religion ; you ought to bethink your self what you will reply to one that should use your own words ; if such a degree of outward force , as has been mentioned , be really of great and even necessary use , for the advancing of the true religion , and salvation of souls , then it must be acknowledg'd , that in france and turky , &c. there is a right somewhere to use it , for the advancing those ends ; unless we will say ( what without impiety cannot be said ) that the wise and benign disposer and governour of all things , has not in france and turky furnish'd mankind with competent means , for the promoting his own honour , and the good of souls . you go on , and tell us , they are to be punish'd , not for following the light of their own reason , nor for obeying the dictates of their own con●…lences , but rather for the contrary . for the light of their own reason , and the dictates of their own conscience ( if their reason and their consciences were not perverted and abused ) would undoubtedly lead them to the same thing , to which the method you speak of is designed to bring them ; i. e. to the same thing to which your reason and your conscience leads you . for if you were to argue with a papist , or a presbyterian , in the case ; what privilege have you to tell him , that his reason and conscience is perverted , more than he has to tell you that yours is so ? unless it be this insupportable presumption , that your reason and conscience ought to be the measure of all reason and conscience in all others , which how you can claim , without pretending to infallibility , is not easy to discern . the diversion you give your self , about the likeness and unlikeness of those two pleas , i shall not trouble my self with ; since , when your fit of mirth was over , you were forced to confess , that as i have made your plea for you , you think there is no considerable difference , as to the fairness of them , excepting what arises from the different degrees of punishment , in the french discipline , and your method . but if the french plea be not true ; and that which i make to be yours be not yours ; — i must beg your pardon , sir , i did not think it was your opinion , ( nor do i yet remember that you any where said in your a. &c. ) that men were to be punish'd for their religion ; but that it was purely to make men examine the religion they had imbraced , and the religion that they had rejected . and if that were of moment , i should think my self sufficiently justified , for this my mistake , by what you say in your argument , &c. from p. , to . but since you explain your self otherwise here , i am not unwilling to take your hypothesis , as you from time to time shall please to reform it . you answer then , that to make them examine , is indeed the next end for which they are to be punish'd . but what is that to my question ? which , if it be pertinent , demands for what fault , not for what end , they are to be punish'd : as appears even by my next words . so that they are punish'd , not for having offended against a law , ( i. e. not for any fault ; ) for there is no law in england that requires them to examine . this , i must confess , was to shew , that here , as in france , whatever was pretended , yet the true reason why people were punish'd , was their religion . and it was for this agreement , that in both places religion was meant , though something else was talked of , that i said your plea was like that made use of in france . but i see i might have spared my pains to prove that you punish diffenters for their religion , since you here own it . you tell me , in the same place , i was impertinent in my question , ( which was this , for what then are they to be punish'd ? ) that i demanded for what end , and not for what fault they are to be punish'd . in good earnest , sir , i was not so subtile as to distinguish them . i always thought that the end of all laws was to amend those faults which were forbidden ; and that when any one was punish'd , the fault for which he was punish'd was the ●…ransgression of the law , in that particular which was by the law commanded or forbidden ; and the end of the punishment , was the amendment of that fault for the future . for example ; if the law commanded to hear , not hearing was the fault punish'd ; and the end of that punishment , was to make the offenders hear . if the law commanded to examine , the fault punish'd , when that law was put in execution , was not examining ; and the end of the punishment , to make the offenders examine . if the law commanded conformity , the fault was nonconformity , and the end of it to make men conform . this was my apprehension concerning laws , and ends of punishments . and i must own my self still so dull as not to distinguish otherwise between the fault for which men are to be punish'd , and the end for which they are to be punish'd , but only as the one is past , the other future . the transgression or fault , is an omission or action that a man is already guilty of ; the end of the punishment , that it be not again repeated . so that if a man be punish'd for the religion he 〈◊〉 , i can see no other end for which he is punish'd , but to make him quit that religion . no other immediate end i mean ; for other remote ends , to which this is subordinate , it may have . so that if not examining the religion which men have imbraced , and the religion they have rejected , be not the fault for which men are punish'd ; i would be glad you would shew me how it can be the next end , as you say it is , of their being punish'd . and that you may not think my dullness gives you a labour without ground , i will tell you the reason why i cannot find any other next end of punishment , but the amendment of the fault forbidden ; and that is , because that seems to me to be the end , the next end , of any action ; which , when obtain'd , the action is to cease , and not cease till it be attain'd . and thus , i think , it is , in punishments , ordain'd by the law. when the fault forbidden is amended , the punishment is to cease , and not till then . this is the only way i have to know the end , or final cause for which any action is done . if you have any other , you will do me a kindness to instruct me . this 't is which makes me conclude , ( and i think with me all those who have not had the leisure and happiness to attain the utmost resining of the schools ) that if their religion be the fault for which dissenters are punish'd , examining is not the end for which they are punish'd ; but the change of their religion : though examining may perhaps in some men , precede their change , and help to it . but that is not necessary . a man may change his religion without it : and when he has chang'd , let the motive be what it will , the end the law aims at is obtain'd , and the punishment ceases . so on the other side , if not hearing , not examining , be the fault for which men are punish'd , conformity is not the next end for which they are punish'd , though it may perhaps , in some , be a consequence of it ; but hearing and examining must be understood to be the ends for which they are punish'd . if they are not the ends , why does the punishment cease when those ends are attain'd ? and thus you have my thoughts concerning this matter , which perhaps will not be very pertinent ( as mine have not the good luck always to be to you ) to a man of nicer distinctions . but let us consider your hypothesis as it now stands , and see what advantage you have got to your cause by this new explication . dissenters from the true religion are to be punish'd , say you , for their religion . why ? because 't is a fault . against whom ? against god. thence it follows indeed , that god , if he pleases , may punish it . but how will you prove that god has given the magistrates of the earth a power to punish all faults against himself ? covetousness , or not loving our neighbour as our selves , are faults or sins against god. ought the magistrate to punish these ? but i shall not need to trouble you much with that question . this matter i think will be decided between us without going so sar . if the magistrate may punish any one for not being of the true religion , must the magistrate judg what is that true religion or no ? if he must not , what must guide him in the punishing of some , and not of others ? for so it is in all places where there is a national religion establish'd by penal laws . if the magistrate be commission'd by the same law of nature ( for that is all the commission you pretend to ) to judg what is the true religion , by which he is authorized to punish those who dissent from it ; must not all magistrates judg , and accordingly punish those who dissent from that , which they judg the true religion , i. e. in effect , those who dissent from theirs ? and if all magistrates have a power to punish those who are not of their religion , i ask you , whether it be of more use or disadvantage to the promoting true religion and salvation of souls ? and when you have resolved that question , you will then be able to tell me whether the usefulness of it ( which must be determin'd by the greater good or harm it is like to do ) is such as to justify your doctrine about it , or the magistrate's use of it . besides , your making the dissenting from the true religion a pault to be punish'd by the magistrate , puts an end to your pretence to moderate punishments ; which , in this place , you make use of to distinguish yours from the french method ; saying , that your method punishes men with punishments which do not deserve to be called so , when compared with those of the french discipline . but if the dissenting from the true religion , be a fault that the magistrate is to punish , and a fault of that consequence , that it draws with it the loss of a man's soul ; i do not see how other magistrates , whose duty it is to punish faults under his cognizance , and by punishing to amend them , can be more remiss than the king of france has been , and fo●…bear declaring that they will have all their people saved , and endeavour by such ways as he has done to effect it : especially since you tell us , that god now leaves religion to the care of men , under his ordinary providence , to try whether they will do their duties in their several capacities or not , leaving them answerable for all that may follow from their neglect . in the correcting of faults , malo nodo 〈◊〉 〈◊〉 , is not only what is justifiable , but what is requisite . but of this more fully in another place . in the next place ; i do not see how , by your method , as you explain it here , the magistrate can punish any one for not being of the true religion , ( though we should grant him to have a power to do it ) whilst you tell us , that your method punishes men for rejecting the true religion , propos'd to them with sufficient evidence , which certainly is a fault . by this part of your scheme it is plain , that you allow the magistrate to punish none but those to whom the true religion is propos'd with sufficient evidence . and sufficient evidence , you tell us , is such as will certainly win 〈◊〉 where-ever it is duty consider'd . now by this rule , there will be very few that the magistrate will have right to punish ; since he cannot know whether those who dissent , do it for want of due consideration in them , or want of sufficient evidence in what is proposed ; unless you mean by due consideration , such consideration that always does bring men actually to 〈◊〉 ; which is in effect to say nothing at all . for then your rule amounts to thus much , that sufficient evidence is such as will certainly win assent where-ever it is consider'd duly , i. e. so as to win assent . this being like some of those other rules we have met with , and ending in a circle , which after you have traced , you at last sind your self just where you were at setting out ; i leave it to you to own as you think sit : and tell you , if by duly considering , you mean considering to his utmost ; that then , that which is propos'd to one with sufficient evidence to win assent , may not be so to another . there are propositions extant in geometry , with their demonstrations annexed , and that with such sufficient evidence to some men of deep thought and penetration , as to make them see the demonstration , and give assent to the truth : whilst there are many others , and those no no●…ices in mathematicks , who with all the consideration and attention they can use , are never able to attain unto it . 't is so in other parts of truth . that which hath evidence enough to make one man certain , has not enough to make another so much as guess it to be true , though he has spared no endcavour or application in examining it . and therefore , if the magistrate be to punish none but those who reject the true religion , when it has been offer'd with sufficient evidence , i imagine he will not have many to punish ; if he will , as he ought , distinguish between the innocent and the guilty . upon your forwardness to encourage the magistrate's use of force in matters of religion , by its usefulness , even so far as to pretend advantages from what your self acknowledge the misapplication of it ; i say that , so instead of 〈◊〉 from , you give encouragement to the mischief : which upon your principle , join'd to the natural thirst in man after arbitrary power , may be carried to all manner of exorbitancy , with some pretence of right . to which your reply is , that you speak on-where but of the use and necessity of force . what think you in the place mention'd , of the gain that you tell the sufferers they shall make by the magistrate's punishing them to bring them to a wrong religion ? you do not , as i remember , there say , that force is necessary in that case : though they gaining , as you say , by it this advantage , that they know better than they did before where the truth does 〈◊〉 ; you cannot but allow , that such a misapplication of force may do some service indirectly and at a distance towards the salvation of souls . but that you may not think , whilst i had under consideration the dangerous encouragement you gave to men in power , to be very busy with their force in matters of religion , by all the ●…orts of usefulness you could imagine of it , however apply'd , right or wrong , that i declin'd mentioning the necessity you pretend of force , because it would not as well serve to the purpose for which i mention its usefulness ; i shall here take it so , that the reader may see what reason you had to complain of my not doing it before . thus then stands your system . the procuring and advancing any way of the spiritual and eternal interests of men , is one of the ends of civil society . and force is put into the magistrate's hands , as necessary for the attaining those ends , where no other means are left , who then upon your grounds may quickly find reason , where it ●…utes his inclination , or serves his turn , to punish men directly to bring them to his religion . for if he may use force because it is necessary , as being the only means left to make men consider those reasons and arguments , which otherwise they would not consider , why may he not by the same rule use force , as the only means left to make men degrees of g'ory , which otherwise they would not attain , and so to advance their eternal interests ? for st. paul 〈◊〉 us , that the 〈◊〉 of this life work for us a far more exce●…ding weight of glory . so that whether the magistrate may not , when it may serve his turn , argue thus from your principles , judg you : dissenters from my religion must be punish'd , if in the wrong , to bring them into the right way ; if in the right , to make them by their sufferings gainers of a far more exceeding weight of glory . but you say , unless it be as necessary for men to attain any greater degree of glory as it is to attain glory , it will not follow that if the magistrate may use force , because it may be indirectly , &c. useful towards the procuring any degree of glory , he may by the same rule use it where it may be in that manner useful towards the procuring a greater degree of glory . but that there is the same necessity of mens attaining a greater degree of glory , as there is of their attaining glory , no man will affirm . for without attaining glory , they cannot escape the demnation of hell , which yet they may escape , without any greater degree of glory . one of the ends of a commonwealth is , say you , the advancing mens eternal interests . the procuring greater degrees of glory , is the advancing a man 's eternal interest . the use of force , to make men suffer for the truth what otherwise they would not suffer , is as necessary for the attaining an higher degree of glory , as using force to make men consider , what otherwise they would not consider , is necessary , for the attaining any degree of glory . but you will say , attaining glory is absolutely necessary , but the attaining any greater degree of glory , however desirable , is not so necessary . now if there be not the same necessity of the one of these , as there is of the other , there can be no pretence to say , that whatever is 〈◊〉 in respect of one of them , is likewise so in respect of the other . but there will always be a just pretence to say , if advancing the eternal interests of men be one of the ends of a commonwealth , and that the force in the magistrate's hands be necessary to the attaining that end ; that then the magistrate is obliged to use it ; whether you will think that end absolutely necessary , or as necessary as another , or no. i shall not here trouble you again with your mistake about what is absolutely necessary , having taken notice of it in another place . only i shall desire you to shew me , that the attaining of glory is absolutely necessary , when next time you have occasion to affirm it . attaining of glory is necessary in order to happiness : and attaining a greater degree of glory , is necessary in order to greater happiness : but neither of them is absolutely necessary , but in order to their respective ends. and now though , as you say , you do not think your self bound to take notice of all that may be done with some pretence of right : yet , i suppose , upon cooler thoughts , when you have consider'd of what dangerous consequence an argument , manag'd as yours is , may be to the true religion , and the sincere prosessors of it ; and what occalion or encouragement it may give to men in power warm'd with zeal , and excited by the proper ministers of their own religion , to make a wrong and exorbitant use of force in matters of religion , you will another time think your self bound not to let it go abroad again without some caution to the magistrate in the use of it ; without one word of advice at least , that since it is given him , as you say , only for promoting the true religion , he should take care and examine impartially whether what he imploys it for , be the one only true religion . it being your opinion whenever he makes use of force in matters of religion , for the promoting any thing but that , he goes beyond his commission , injures his subjects , and indangers his own soul. by this time , sir , i suppose you see upon what grounds i think you have not clear'd those difficulties which were charg'd by me on your method : and my reader will see what reason there was for those imputations which , with so loud an out-cry , you laid upon me of unfair dealing ; since there is not one of them which cannot be made good to be contain'd either in your book or in your hypothesis ; and that so clearly , that i could not imagine that a man who had so far consider'd government , as to engage in print , in such a controversy as this , could miss seeing it as soon as mention'd to him . one of them which very much offends you , and makes you so often tell me what i say is impertinent and nothing to the purpose , and sometimes to use warmer expressions , is , that i argue against a power in the magistrate to bring men to his own religion : for i could not imagine that , to a man of any thought , it could need proving ; that if there were a commission given to all magistrates by the law of nature , which obliged them to use force to bring men to the true religion , it was not possible for them to put this commission in execution , without being judges what was the true religion ; and then there needed no great quickness to perceive , that every magistrate , when your commission came to be put in execution , would , one as well as another , find himself obliged to use force to bring men to that which he believed to be the true religion . but since this was so hard for you to see , i now have been at the pains to prove it , and thereby to clear all thoseimputations . i shall not instance in any other : they are all of a like kind . only where you complain i have not cited your words fairly , if you can shew that i have done it any where in this or the second letter , to the advantage of my cause ; or to avoid any argument in them , not answered ; if you please to shew it me , i shall either let you see your mistake , or acknowledg mine . and now whether you shall think what i have said worth that consideration you promise , or take it all for cavils and impertinencies , to me is very indifferent . enjoy if you please that short and easy way of answering . but if the party you write for , be , as you say , god and the souls of men , it will require you seriously to weigh your scheme , examine and put together the parts of it , observe its tendency and consequences ; and in a word , consider things , and not words . for the party of god and souls needs not any help from obscurity or uncertainty of general and equivocal terms , but may be spoke out clearly and distinctly ; needs no retreat in the round of equivalent , or the uncertainty of misapply'd expressions , that may serve to amuse and deceive the unwary , but instruct no body ; and lastly , needs no leave nor allowance from men of art to direct both subjects and magistrates to the examination of the scriptures , wherein god has reveal'd to the world the ways and means of salvation . in doing of this , in a treatise where you profess the subject of your enquiry is only what method is to be used to bring men to the true religion ; the party you profess to write for would have justified you against the rules of any lawful art ; and no christian man , of what art soever , would have denied you that liberty : and , if i mistake not , the party , you say you write for , demands it of you . if you find upon a review of the whole , that you have manag'd your cause for god and the souls of men , with that sincerity and clearness that satisfies your own reason , and you think may satisfy that of other men , i shall congratulate to you so happy a constitution . but if all your magnified and necessary means of force , in the way you contend for , reaches no farther than to bring men to a bare outward conformity to the church of england ; wherein you can ●…dately affirm , that it is presumable that all that are of it are so upon reason and conviction ; i suppose there needs no more to be said to convince the world what party you write for . the party you write for is god , you say . but if all you have said , aims or amounts to nothing more than that the church of england , as now establish'd by law , in its doctrines , ceremonies and discipline , should be supported by the power of the magistrate , and men by force be driven into it ; i fear the world will think you have very narrow thoughts of god ; or that that is not the party you write for . 't is true , you all along speak of bringing men to the true religion . but to evidence to you , that by the one only true religion , you mean only that of the church of england ; i tell you , that upon your principles , you cannot name any other church now in the world , ( and i again demand of you to do it ) for the promoting whereof , or punishing dissenters from it , the magistrate has the same right to use force , as you pretend he has here in england . till you therefore name some such other true church and true religion , besides that of england , your saying that god is the party you write for , will rather shew that you make bold with his name , than that you do not write for another party . you say too , you write not for any party , but the so●…s of men. you write indeed , and contend earnestly , that men should be brought into an outward conformity to the church of england . but that they imbrace that profession upon reason and conviction , you are content to have it presumable , without any farther enquiry or examination . and those who are once in the outward communion of the national church , however ignorant or irreligious they are , you leave there 〈◊〉 by your only competent means , force ; without which , you tell us , the true religion , by its own light and strength , is not able to prevail against mens lusts and the corruption of nature , so as to be consider'd as it ought , and heartily imbraced . and this drop'd not from your pen by chance : but you professedly make excuses for those of the national religion who are ignorant of the grounds of it ; and give us reasons why force cannot be used to those who outwardly conform , to make them consider so as sincerely to imbrace , believe and obey , the truth that must save them . but the ●…verend author of the pastoral care tell you , party is the true name of making converts , except they become at the same time good men. if the use of force be necessary for the salvation of souls ; and mens souls be the party you write for ; you will be suspected to have betrayed your party , if your method and necessary means of salvation reach no farther than to bring men to outward conformity , though to the true church ; and after that abandons them to their lusts and depraved natures , destitute of the help of force , your necessary and competent means of salvation . this way of managing the matter , whatever you intend , ●…ms rather , in the fitness of it , to be for another party . but since you assure us you write for nothing but god and mens souls , it can only be said you had a good intention , but ill luck ; since your scheme , put into the language of the country , will sit any national church and clergy in the world , that can but suppose it self the true ; and that i presume none of them will fail to do . you were more than ordinary reserv'd and gracious when you tell me , that what party i write for , you will not undertake to say . but having told me , that my letter tends to the promoting of 〈◊〉 in religion , you thought ( 't is like ) that was sufficient to shew the party i write for ; and so you might safely end your letter with words that looked like civil . but that you may another time be a little better informed what party i write for , i will tell you . they are those who in every nation ●…ear god , 〈◊〉 〈◊〉 , and are accepted with him ; and not those who in every nation are zealous for humane constitutions , cry up nothing so much as outward con●…ormity to the national religion , and are accepted by those who are the promoters of it . those that i write for are those , who , according to the light of their own con●…ences , are every-where in earnest in matters of their own salvation , without any desire to impose on others ; a party so seldom favour'd by any of the powers or sects of the world ; a party that has so few preferments to bestow ; so few 〈◊〉 to reward the ●…ndeavours of any one who appears for it , that i conclude i shall easily be believ'd when i say , that neither hopes of preferment , nor a design to recommend my self to those i live amongst , has 〈◊〉 my understanding , or misled me in my undertaking . so much truth as serves the turn of any particular church , and can be accommodated to the narrow interest of some humane constitution , is indeed often received with applause , and the publisher finds his account in it . but i think i may say , truth ( in its full latitude , of those generous principles of the gospel , which so much recommend and inculcate universal charity , and a freedom from the inventions and impositions of men in the things of god , ) has so seldom had a fair and favourable hearing any where , that he must be very ignorant of the history and nature of man , however dignified and distinguish'd , who proposes to himself any secular advantage by writing for her at that rate . as to your request in the close of your letter , i hope this will satisfy you , that you might have spar'd it ; and you with the rest of the world will see that all i 〈◊〉 in my former letter was so true , that you need not have given me any caution for the future . as to the 〈◊〉 of what i say , i doubt whether i shall please you : because i find by your last letter , that what is brought by me to shew the weakness , absurdities , or 〈◊〉 of what you write , you are very apt to call 〈◊〉 , and nothing to the purpose . you must pardon me therefore , if i have endeavour'd more to please other readers than you in that point . i hope they will find , in what i have said , not much besides the matter . but to a man who , supposing himself in the right , builds all upon that supposition , and takes it for an injury to have that privilege deny'd him ; to a man who would soveraignly decide for all the world , what is the true religion , and thereby impower what magistrates he thinks fit , and what not , to use force ; to 〈◊〉 a man not to seem 〈◊〉 , would be really to be so . this makes me pleas'd with your reply to so many passages of my letter , that they were nothing to the purpose : and 't is in your choice whether in your opinion any thing in this shall be so . but since this depends upon your keeping steadily to clear and 〈◊〉 notions of things , separate from words and 〈◊〉 , used in a doubtful and undetermin'd signification ; wherewith 〈◊〉 of art often 〈◊〉 themselves and others ; i shall not be so unreasonable as to expect , whatever you promise , that you should ●…y by your learning to imbrace truth , and own what will not perhaps sute very well with your circumstances and interest . i see , my design not to omit any thing that you might think looks like an argument in yours , has made mine grow beyond the size of a letter . but an answer to any one being very little different from a letter , i shall let it go under that title . i have in it also endeavour'd to bring the scatter'd parts of your scheme into some method , under distinct heads , to give a fuller and more 〈◊〉 view of them . wherein , if any of the arguments which give support to your hypothesis , have escaped me unawares ; be pleased to shew them me ; and i shall either acknowledg their force , or endeavour to shew their weakness . i am , sir , your most humble servant , philanthropus . june , . finis . errata . pag. line read those either baptism . the those who both a chirurgion a. p. . [ in the margin . ]   the doctrine . d. p. . them ? that   shew . p. . [ in the margin . ] consideration ; whoever p. [ in the margin . ] penalties their arguments cannot prevail . things , i should . yet will not give in to ( for   himself ) it munion , excluding named , it will nishments ? learn from   fit , you   however beholden do . if hearts , the unless we argument . i no. these ends p. . [ in the margin . ] and not p. . [ in the margin . ] deviation examination which religion uponr ] magistrate down conviction : when conformity : in my opinion was replied them . what asia alexandrum pseudomantim want single reliques plantins little ; if administrations uninterrupted parish , where force , is , what cannot , without   revelation than usefulness , be   souls may all be justified consistent the societies   places   which force , so so much as questioning wheat   ligion , you the true religion is not   points , effectual acknowledg'd p. . [ in the margin . ] books printed 〈◊〉 , and sold by a. and j. churchill , at 〈◊〉 black swan in peter-noster-row . 〈◊〉 〈◊〉 roman history . forcacio's novels and tales . 〈◊〉 paul 〈◊〉 lives of the popes of rome . — history of the turks . two vol. rushworth's historical collections . lloyd dictionariun historicum , pocticum , geographicum . statutes of ireland . bolton justice of ireland . sir george wheeler's travels into greece . leybourn's dialling . 〈◊〉 chronicle and history of the kings of scotland . machiavel's works . thesaurus brevium . sir simon dew's journal of parliament , q. elizabeth . dr. brady's introduction to the history of england . milton's paradise regain'd . leybourn cursus mathematicus . sir roger l' estrange if sop's fables . bp. hall's contemplations . clark praxis cur. ecclesiasticis . dr. gibson's anatomy . dr. patrick mensa mystica . gentleman's recreations . 〈◊〉 l' clere's logica , &c. drelincourt of death . beybourn's arithmetick . protestant reconciler , compleat . homer's 〈◊〉 . 〈◊〉 minores . royal grammar . gibbon's heraldry . partridge's treasury of physick . bp. 〈◊〉 of prayer and preaching . thibault's chymistry . glasier's chymistry . valerius maximus , english. two treatises of government . the three letters for toleration . some considerations of the consequences of lowring interest , and raising the value of money . sir william temple's observations on holland . — misellanea . dr. burnet's travels . plato 〈◊〉 selden's table-talk . debates of oxon and 〈◊〉 parliaments . titi petronii arbitrii satyricon , cum fragmentis attaecegraecae recuper at 〈◊〉 . anno . livii orationes selectae . o. sleidan de quatuor summis imperiisve . aristotle's rhetorick , english. dr. whitby's several pieces . partridge's astrology . 〈◊〉 orationes , large o. lat. guide to heaven . o. latin testament , the cambridg edition . notes, typically marginal, from the original text notes for div a -e chap. . pag. . pag. . pag. . p. . p. . p. . p. . p. . p. . 〈◊〉 . . a. p. . p. p. . p. . p. . p. . p. . p. . p. . p. . p. 〈◊〉 . l. . p. . a. p. . acts iv. . a. p. . p. . l. . p. . p. . p. . . a. p. a. p. . l. . p. . a. p. . l. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . notes for div a -e chap. . p. . p. . job xxi . , , . matth. xxviii . . p. . a. p. . p. . matth. xxviii . . joh. xvii . . p. . p. . p. . a. p. . l. . p. . p. . p. . p. . chap. xlviii . . p. . p. . p. . pet. ii. p. . l. . p. . as to your next paragraph , i think i might now wholly pass it over . i shall only tell you , that as i have often heard , so i hope i shall always hear of religion establish'd by law. for though the 〈◊〉 authority can add no force or sanction to any religion , whether true or f●…lse , nor any thing to the truth or validity of his own , or any religion whatsoever ; yet i think it may do much toward the upholding and preserving the true religion within his 〈◊〉 ; and in that respect may properly enough be said to establish it . notes for div a -e chap. . l. . p. . p. . p. . p. . p. . 〈◊〉 . . 〈◊〉 . xvii . 〈◊〉 pet. v. 〈◊〉 , . l. . p. . p. . p. . p. . p. p. : p. . p. . p. . p. . p. . p. . 〈◊〉 . . p. . p. . a. p , &c p. 〈◊〉 . l. . p. . p. . p. . p. 〈◊〉 p. . notes for div a -e p. . p. . 〈◊〉 . . p. . p. 〈◊〉 . l. . p. . a. p. . a. p. . a. p. . a. p. . a. p. . p. . p. . ibid. p. . p. . p. . l. . p. 〈◊〉 . p. . l. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . l. . p. . a. p. . p. . p. . p. . p. . p. . p. . p. . p. . l. . p. . p. . notes for div a -e chap. . l. . p. . p. . p. . p. . p. . p. . a. p. . p. . chap. . notes for div a -e p. . l. . p. . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. , , , , . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. . a. p. . p. . p. . p. . p. . p. : p. . p. . p. . p. . p. . p. , . p. . p. . p. . chap. . p. . notes for div a -e p. . l. . p . p. . p. . p. . p. . ibid. p. . p. . p. . 〈◊〉 . ●… cor. viii . . discourse of conscience , p. . p. . p. , . p. , . p. . l. . p. . p. . notes for div a -e l. . p. . p. . p. . p. . p. . p. . p. . p. . ibid. p. . p. . p. . 〈◊〉 . . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . p. . ibid. p. . joh. v. . tim. iii. . p. , , . p. . p. . l. . p. . p. . p. . a. p. . p. . l. . p. . p. . p. . l. . p. . p. . p. . p. . notes for div a -e p. . p. . cor. . . p. . p. . p. . l. . p. p. . p. . p. . p. . p. . a. p. . l. . p. . l. . p. . p. . a. p. , 〈◊〉 . p , , — . 〈◊〉 . . 〈◊〉 . . ●…bid . p. . p. 〈◊〉 p. ●… . a. p. , &c. p. . p. . p. 〈◊〉 . p. . p. . p. . a. p. . p. . p. . l. . p. . p. . p. . l. . p. . p. . p. . p. . p. p. ●… . p. . p. . p. . p. . p. . . p. . p. . p. . ibid. p. . p. . p. . p. . p. . l. . p. . p. 〈◊〉 . a. p. , — . p. , — . notes for div a -e chap. . p. . a. p. . p. . a. p. . l. . p. . p. . p. . p. . p. . p. . p. . lightfoot harm . of the n. t. sect. 〈◊〉 . and 〈◊〉 . p. . p. . a. p. , . p. . p. . p. . p. . p. . p. . p. . dodwell . dissertar . in 〈◊〉 . diss. . sect. lxv . p. . 〈◊〉 . 〈◊〉 . l. . c. . chrysost. hom. . in mat. . c●…cum illuminatum fuisse jam noveram . necea quae cognoscimus , enumerare possumus . aug. retract . l. . c. . que utique mecum ●…iunt . 〈◊〉 dati sunt . cum videremus antiquis 〈◊〉 divinarum signa 〈◊〉 etiam nostris 〈◊〉 frequentari . aug. de civ . 〈◊〉 i. 〈◊〉 . p. . acts xiii . . ver. . acts xix . . acts viii . . p. , . p. . p. . p. . 〈◊〉 . p. . p. . p. . p. . p. . vid. pastoral care , pag. . p. . l. . p. . p. . p. . p. . p. . p. . p. . p. . 〈◊〉 〈◊〉 of the folly of 〈◊〉 . p. . p. . p. . p. . p. . gen. xx , xxi , xxvi . kings xix . . ver. . p. 〈◊〉 . actsx . ver. . p. 〈◊〉 . p. . p. . p. . psal. xiv p. . p. . pastoral care , 〈◊〉 . . * orig. hom. in jos. ix . p. . p. . p. . p. . 〈◊〉 〈◊〉 . xxx . p- . & apost . of the late 〈◊〉 p. . cor. . a. p. . l. . p. . p. . p. . p. . p. . l. . p. ●… . p. . a. p. . p. . p. . p. . p. . l. . p. . p. . p. . p. . p. . p. . p. . p. . rom. x. , . p. . p. . a. p. , &c. p. . p. . a. p. . l. . p. . p. . l. . p. . l. . p. . p. . p. . a. p. . rom. viii . . a. p. . p. . p. . p. . ibid. p. . joh. ix . . p. . p. . p. . a. p. . p. . p. . a. p. . a. p. . p. . p. . i. . p. . p. . p. . l. . p. . p. . ibid. past. care , p. , — . past. care , p. . p. . l. . p. . p. . ibid. a. p. . p. . p. . ibid. p. . p. . p. . l. . p. . p. . p. . p. . p. . p. 〈◊〉 . p. ●… . p. . further considerations concerning raising the value of money wherein mr. lowndes's arguments for it in his late report concerning an essay for the amendment of the silver coins, are particularly examined. locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) further considerations concerning raising the value of money wherein mr. lowndes's arguments for it in his late report concerning an essay for the amendment of the silver coins, are particularly examined. locke, john, - . [ ], , [ ], p. printed for a. and j. churchil ..., london : . advertisement: prelim. p. [ ]-[ ]. errata: p. [ ] following p. . imperfect: the author's short observations on a printed paper, intituled, for encouraging the coining silver money in england, and after for keeping it here ( p. at end), is lacking in filmed copy. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lowndes, william, - . -- some remarks on a report containing an essay for the amendment of the silver coins. coinage -- england. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion further considerations concerning raising the value of money . wherein mr. lowndes's arguments for it in his late report concerning an essay for the amendment of the silver coins , are particularly examined . london , printed for a. and i. churchil at the black swan in pater-noster-row , mdcxcv . to the right honorable s r iohn sommers , kt. lord keeper of the great seal of england , and one of his majesties most honorable privy council . my lord , the papers i here present your lordship , are in substance the same with one which i delivered to you , in obedience to the commands i received by your lordship , from their excellencies , the lords justices ; and with another , which i writ in answer to some questions your lordship was pleased to propose to me concerning our coin. the approbation your lordship was pleased to give them then , has been an encouragement to me , to revise them now , and put them in an order ; fitter to comply with their desires , who will needs have me print something at this time , on this subject : and could any thing of this nature be received with indifferency in this age ; the allowance they have had from your lordship , whose great and clear judgment is , with general consent and applause , acknowledged to be the just measure of right and wrong amongst us , might make me hope that they might pass in the world without any great dislike . however , since your lordship thought they might be of use to clear some difficulties , and rectifie some wrong notions that are taken up about money , i have ventured them into the world , desiring no mercy to any erroneous positions or wrong reasonings , which shall be found in them . i shall never knowingly be of any , but truths and my countrey 's side ; the former i shall always gladly imbrace and own , whoever shews it me : and in these papers , i am sure , i have no other aim , but to do what little i can , for the service of my country . your lordship 's so evidently preferring that to all other considerations , does , in the eyes of all men , sit so well upon you , that my ambition will not be blamed ; if i in this , propose to my self so great an example ; and in my little sphere am moved by the same principle . i have a long time foreseen the mischief and ruine coming upon us by clipp'd money , if it were not timely stopp'd : and had concern enough for the publick , to make me print some thoughts touching our coin some years since . the principles i there went on , i see no reason to alter : they have , if i mistake not , their foundation in nature , and will stand : they have their foundation in nature , and are clear ; and will be so , in all the train of their consequences throughout this whole ( as it is thought ) mysterious business of money , to all those , who will but be at the easie trouble of stripping this subject of hard , obscure and doubtful words , wherewith men are often mislead and mislead others . and now the disorder is come to extremity , and can no longer be plaid with , i wish it may find a suddain and effectual cure ; not a remedy in sound and appearance , which may flatter us on to ruine in the continuation of a growing mischief , that calls for present help . i wish too , that the remedy may be as easie as possible ; and that the cure of this evil be not ordered so as to lay a great part of the burden unequally on those , who have had no particular hand in it . westminster-hall is so great a witness of your lordship's unbiassed justice , and steady care to preserve to every one their right ; that the world will not wonder you should not be for such a lessening our coin , as will , without any reason , deprive great numbers of blameless men of a fifth part of their estates , beyond the relief of chancery . i hope this age will scape so great a blemish . i doubt not but there are many , who , for the service of their countrey , and for the support of the government , would gladly part with , not only one fifth , but a much larger portion of their estates . but when it shall be taken from them , only to be bestowed on men in their , and the common opinion , no better deserving of their countrey than themselves , unless growing exceedingly rich by the publick necessities , whilst every body else finds his fortune streightned by them , be a publick merit , that deserves a publick and signal reward , this loss , of one fifth of their debts and income , will sit heavy on them , who shall feel it without the alleviation of any profit or credit , that will thereby accrue to the nation , by such a lessening of our coin. if any one ask , how i , a retired private man , come at this time to meddle with money and trade : for they are inseparable ; i reply , that your lorship , and the other great men that put me upon it , are answerable for it : whether what i say be to the purpose or no , that i my self am answerable for . this i can answer to all the world , that i have not said any thing here , without a full perswasion of its truth ; nor with any other motive or purpose than the clearing of this artificially perplexed , rather in it self mysterious subject , as far as my poor talent reaches . that which perhaps i shall not be so well able to answer , to your lordship and my self , is the liberty i have taken , in such an address as this , to profess that i am , my lord , your lordships most humble and most obedient servant iohn locke . the preface . though mr. lowndes and i differ in the way , yet i assure my self , our end is the same ; and that we both propose to our selves the service of our country . he is a man known so able in the post he is in ; to which the business of money peculiarly belongs : and has shewed himself so learned in the records , and matters of the mint ; and so exact in calculations and combinations of numbers relating to our coin , either already in use , or designed by him , that i think i should have troubled the publick no more on this subject , had not he himself engaged me in it ; and brought it to that pass , that either i must be thought to renounce my own opinion , or must publickly oppose his . whilst his treatise was yet a manuscript , and before it was laid before those great persons , to whom it was afterwards submitted , he did me the favour to shew it to me ; and made me the compliment , to ask me my opinion of it . though we had some short discourse on the subject , yet the multiplicity of his business , whilst i staid in town ; and my health , which soon after forced me out of it , allowed us not an occasion to debate any one point throughly , and bring it to an issue before i returned to town , his book was in the press ; and finished before i had the opportunity to see mr. lowndes again . and here he laid a new obligation on me , not only in giving me one of them ; but testing me , when i received it from his hands , that it was the first he had parted with to any body . i then went it over a second time , and having more leisure to consider it , i found there were a great many particulars in it drawn out of ancient records , not commonly known , wherewith he had obliged the world. these , which very pleasingly entertained me , though they prevail'd not on me to be of his opinion every where , yet joyn'd with the great civilities he had shewn me , left me in a disposition so little inclined to oppose any thing in it , that i should rather have chosen to acknowledge my self in print , to be his convert , if his arguments had convinced me ; than to troubled the world with the reasons , why i dissent from him . in this disposition my pen rested , from medling any farther with this subject whilst i was in town , soon after my own health , and the death of a friend , forc'd me into the country : and the business occasion'd thereby , and my own private affairs , took up all my time , at my first coming thither ; and had continued on to do so , had not several repeated intimations and instances from london , not without some reproaches of my backwardness , made me see , that the world concern'd me particularly in m. lowndes's postscript , and expected something from me on that occasion . though possibly i was not wholly out of his mind when mr. lowndes writ that invitation , yet i shall not make my self the compliment , to think i alone am concern'd in it . the great importance of the matter made him desire every one to contribute what he could to the clearing of it , and setting it in a true light . and i must do him this right , to think , that he prefers the publick good to his private opinion ; and therefore is willing his proposals and arguments should be with freedom examin'd to the bottom , that if there be any mistake in them , no body may be misled by his reputation and authority , to the prejudice of his country . thus i understand his postscript , and thus i shall endeavour to comply with it . i shall to the best of my skill , examine his arguments with all respect to him , and fidelity to truth , as far as i can discover it . the frankness of his proceeding in particular with me , assures me he is so great a lover of truth and right , that he will not think himself injur'd when that is defended ; and will be glad , when it is made plain , by whose hand soever it be . this is what has made me publish these papers , without any derogation to mr. lowndes , or so much as a suspition that he will take it amiss . i judge of him by my self . for i shall think my self obliged to any one , who shall shew me , or the publick , any material mistake in any thing i have here said , whereon any part of the question turns . books lately printed for , and sold by a. and j. churchill , at the black-swan in pater-noster-row . a view of universal history , from the creation , to the year of christ . by francis tallents , sometimes fellow of magdalen-college , cambridge . the whole graven in copper-plates , each inches deep , and broad ; bound up into books , the sheets lined . a work of great exactness and curiosity . price s. cambden's britannia , newly translated into english , with large additions and improvements . by edmund gibson , of queens college in oxford . the general history of the air. by robert boyle , esq quarto . a compleat journal of the votes , speeches , and debates , both of the house of lords and house of commons , throughout the whole reign of queen elizabeth . collected by sir simonds dewes , baronet , and published by paul bowes , of the middle-temple , esq the d edition . fol. the works of the famous nicholas machivael , citizen and secretary of florence . writen originally in italian , and from thence faithfully translated into english. fol. mr. lock 's essay concerning humane understanding . the third edition with large additions . fol. — his thoughts of education . octavo . the fables of aesop and other mithologists ; made english by sir roger l'estrange , kt. fol. two treatises of government : the first an answer to filmer's patriarcha . the latter an essay concerning the true original , extent , and end of civil government . octavo . notitia monastica : or , a short history of the religious houses in england and wales , &c. by thomas tanner . a. b. octavo . the resurrection of the ( same ) body , asserted from the tradition of the heathens , the ancient jews , and the primitive church : with an answer to the objections brought against it . by humphrey hody , d. d. bishop wilkins of prayer and preaching : enlarged by the bishop of norwich , and dr. williams . o. considerations about lowering the interest and raising the value of money . octav. short observations on a printed paper , entituled , for encouraging the coining silver money in england , and after for keeping it here . octavo . sir w. temple 's hist. of the netherlands . o. — miscellanea . octavo . dr. gibson's anatomy of humane bodies , with figures . octavo . dr. patrick's new version of all the psalms of david in metre . twelves . two treatises of natural religion oct. gentleman's religion , with the grounds and reasons of it . the novels and tales of the renowned iohn boccacio , the first refiner of italian prose ; containing an hundred curious novels : by seven honourable ladies , and three noble gentlemen , framed in ten days . the fifth edition much corrected and amended . logica : sive , ars ratiocinandi . ontologia : sive , de ente in genere . pneumatologia , seu despiritibus . auctore ioanne clerico . o. the lives of the popes , from the time of our saviour jesus christ , to the reign of sixtus iv. by sir paul rycaut , kt. the second edition corrected . the meditations of marcus aurelius antoninus , the roman emperour , concerning himself . to which is added , the life of antoninus , with some remarks upon the whole : by monsieur and mad. dacier . never before in english. octavo . sermons preached by dr. r. leighton , late arch-bp . of glasgow . the second edition . octavo . the roman history , written in latin by titus livius , with the supplements of the learned iohn freinshemius , and iohn dujatius : faithfully done into english. fol. a●icius manlius severinus boetius , of the consolation of philosophy . in five books . made english by the right honourable richard lord viscount preston . octavo . sir richard baker's chronicle of the k. of england , continued down to this time. the reasonableness of christianity , as delivered in the scriptures . octavo . prince arthur ; an heroick poem . in ten books . by r. blackmore , m. d. fellow of the college of physicians , london . fol. the christians defence against the fear of death , with seasonable directions how to prepare themselves to dye well . written originally in french , by charte drilincourt , of paris , and translated into english by m. d. assigny , b. d. third edition . the royal grammer , containing a new and easie method for the speedy attaining the latin tongue . further considerations concerning raising the value of money . silver is the instrument and measure of commerce in all the civilized and trading parts of the world. it is the instrument of commerce by its intrinsick value . the intrinsick value of silver consider'd as money , is that estimate which common consent has placed on it , whereby it is made equivalent to all other things , and consequently is the universal barter or exchange which men give and receive for other things they would purchase or part with for a valuable consideration . : and thus as the wife man tells us , money answers all things . silver is the measure of commerce by its quantity , which is the measure also of its intrinsick value . if one grain of silver has an intrinsick value in it , two grains of silver have double that intrinsick value , and three grains treble , and so on proportionably . this we have daily experience of , in common buying and selling . for if one ounce of silver will buy , i. e. is of equal value to one bushel of wheat , two ounces of silver will buy two bushels of the same wheat , i. e. has double the value . hence it is evident , that an equal quantity of silver is always of equal value to an equal quantity of silver . this common sense , as well as the market , teaches us . for silver being all of the same nature and goodness , having all the same quantities , 't is impossible but it should in the same quantity have the same value . for if a less quantity of any commodity be allowed to be equal in value to a greater quantity of the same sort of commodity , it must be for some good quality it has which the other wants . but silver to silver has no such difference . here it will be asked , is not some silver finer than other ? i answer , one mass of mixed metal not discerned by the eye to be any thing but silver , and therefore called silver , may have a less mixture of baser metal in it than another , and so in common speech is said to be finer silver . so ducatoons having a less mixture of copper in them than our english coin has , are said to be finer silver . but the truth is , the silver that is in each is equally fine , as will appear when the baser metal is separate from it . and 't is of this pure or fine silver i must be understood when i mention silver ; not regarding the copper or lead which may chance to be mix'd with it . for example : take an ounce of fine silver , and ¼ of an ounce of copper , and melt them together , one may say of the whole mass , that it is not fine silver , but it is true there is an ounce of fine silver in it ; and though this mass weighing ¼ ounce be not of equal value to ¼ ounce of fine silver , yet the ounce of fine silver in it is , when separate from the copper , of equal value to any other ounce of silver . by this measure of commerce , viz. the quantity of silver , men measure the value of all other things . thus to measure what the value of lead is to wheat , and of either of them to a c●●tain sort of linnen cloth , the quantity of silver that each is valued at or sells for , needs only be known . for if a yard of cloth be sold for ½ ounce of silver , a bushel of wheat for one ounce , and an hundred weight of lead for two ounces , any one presently sees and says that a bushel of wheat is double the value of a yard of that cloth , and but half the value of an hundred weight of lead . some are of opinion that this measure of commerce , like all other measures , is arbitrary , and may at pleasure be varied ; by putting more or fewer grains of silver in pieces of a known denomination , v. g. by making a penny or a shilling lighter or heavier , in silver , in a country where these are known denominations of pieces of silver money . but they will be of another mind , when they consider that silver is a measure of a nature quite different from all other . the yard or quart men measure by , may rest indifferently in the buyers and sellers , or a third persons hands , it matters not whose it is . but it is not so in silver . it is the thing bargain'd for , as well as the measure of the bargain ; and in commerce passes from the buyer to the seller , as being in such a quantity equivalent to the thing sold : and so it not only measures the value of the commodity it is apply'd to , but is given in exchange for it , as of equal value but this it does , ( as is visible ) only by its quantity , and nothing else . for it must be remembred , that silver is the instrument as well as measure of commerce , and is given in exchange for the things traded for : and every one desiring to get as much as he can of it for any commodity he sells , 't is by the quantity of silver he gets for it in exchange , and by nothing else , that he measures the value of the commodity he sells . the coining of silver , or making money of it , is the ascertaining of its quantity by a publick mark , the better to fit it for commerce . in coin'd silver or money there are these three things , which are wanting in other silver . . pieces of exactly the same weight and fineness . . a stamp set on those pieces by the publick authority of that country . . a known denomination given to these pieces by the same authority . the stamp is a mark , and as it were a publick voucher that a piece of such a denomination is of such a weight , and such a fineness , i. e. has so much silver in it . that precise weight and fineness , by law appropriated to the pieces of each denomination , is called the standard . fine silver is silver without the mixture of any baser metal . allay is baser metal mixed with it . the fineness of any metal appearing to be silver , and so called , is the proportion of silver is in it , compared with what there is in it of baser metals . the fineness of standard silver in england is eleven parts silver , and one part copper , near : or to speak more exactly , the proportion of silver to copper is as an hundred and eleven to nine . whatever piece or mass has in it of baser metal above the proportion of to , is worse or courser than standard . whatever mass of metal has a less proportion than to , of baser metal in it , is better or finer than standard . since silver is the thing sought , and would better serve for the measure of commerce if it were unmixt , it will possibly be asked why any mixture of baser metal is allowed in money , and what use there is of such allay , which serves to make the quantity of silver less known in the several coins of different countries ? perhaps it would have been better for commerce in general , and more convenient for all their subjects , if the princes every where , or at least in this part of the world , would at first have agreed on the fineness of the standard to have been just / allay , in round numbers ; without those minuter fractions which are to be found in the allay of most of the coin in the several distinct dominions of this part of the world : which broken proportion of baser metal to silver , in the standard of the several mints , seems to have been introduced by the skill of men imploy'd in coining , to keep that art ( as all trades are call'd ) a mystery ; rather than for any use or necessity there was of such broken numbers . but be that it as it will , the standard in our mint being now setled by authority , and established by custom , known at home and abroad , and the rules and methods of essaying suited to it ; and all the wrought plate as well as coin of england being made by that measure ; it is of great concernment that it should remain unvariable . but to the question ; what need is there of any mixture of baser metal with silver in money or plate ? i answer , there is great reason for it . for , . copper mixt with silver makes it harder , and so it wears and wastes less in use than if it were fine silver . . it melts easier . . silver as it is drawn and melted from the mine , being seldom perfectly fine , it would be a great charge by refining , to separate all the baser metals from it , and reduce it to perfectly unmixt silver . the use of coin'd silver or money is , that every man in the country where , it is current by publick authority , may , without the trouble of refining , essaying or weighing , be assured what quantity of silver he gives , receives , or contracts for , under such and such denominations . if this security goes not along with the publick stamp , coining is labour to no purpose , and puts no difference between coin'd money and uncoin'd bullion . this is so obvious , that i think no government , where money is coin'd , ever overlooks it . and therefore the laws every where , when the quantity of silver has been lessen'd in any piece carrying the publick stamp , by clipping , washing , rounding , &c. have taken off the authority of the publick stamp , and declar'd it not to be lawful money . this is known to be so in england , and every one may not only refuse any money bearing the publick stamp , if it be clipt , or any ways rob'd of the due weight of its silver ; but he that offers it in payment is liable to indictment , fine and imprisonment . from whence we may see , that the use and end of the publick stamp is only to be a guard and voucher of the quantity of silver which men contract for . and the injury done to the publick faith , in this point , is that which in clipping and false coining hightens the robbery into treason . men in their bargains contract not for denominations or sounds , but for the intrinsick value ; which is the quantity of silver by publick authority warranted to be in pieces of such denominations . and 't is by having a greater quantity of silver , that men thrive and grow richer , and not by having a greater number of denominations ; which when they come to have need of their money will prove but empty sounds , if they do not carry with them the real quantity of silver is expected . the standard once setled by publick authority , the quantity of silver established under the several denominations , ( i humbly conceive , should not be altred ) till there were an absolute necessity shewn of such a change , which i think can never be . the reason why it should not be changed is this ; because the publick authority is guarantee for the performance of all legal contracts . but men are absolv'd from the performance of their legal contracts , if the quantity of silver , under setled and legal denomination , be altred : as is evident , if borrowing l. or ounces of silver to repay the same quantity of silver ( for that is understood by the same sum , and so the law warrants it ) or taking a lease of land for years to come , at the like rent of l. they shall pay both the one and the other in money coin'd under the same denominations with ⅕ less silver in it , than at the time of the bargain . the landlord here and creditor are each defrauded of per cent. of what they contracted for , and is their due . and i ask , how much juster it would be thus to dissolve the contracts they had made ; than to make a law , that from henceforth all landlords and creditors should be paid their past debts and the rents for leases ready made , in clipt money , twenty per cent. lighter than it should be ? both ways they lose twenty per cent. of their due , and with equal justice . the case would be the same , and legal contracts be voided , if the standard should be altred on the otherside , and each species of our coin be made ⅕ heavier . for then he that had borrowed or contracted for any sum , could not be discharged by paying the quantity he agreed for , but be liable to be forced to pay per cent. more than he bargained for , that is , more than he ought . on the other side ; whether the creditor be forced to receive less , or the debtor forced to pay more than his contract , the damage and injury is the same , whenever a man is defrauded of his due . and whether this will not be a publick failure of justice , thus arbitrarily to give one mans right and possession to another , without any fault on the suffering man's side , and without any the least advantage to the publick , i shall leave to be considered . raising of coin is but a specious word to deceive the unwary . it only gives the usual denomination of a greater quantity of silver to a less , ( v. g. calling four grains of silver a penny to day , when five grains of silver made a penny yesterday ) but adds no worth or real value to the silver coin , to make amends for its want of silver . that is impossible to be done . for it is only the quantity of the silver in it that is , and eternally will be , the measure of its value . and to convince any one of this , i ask , whether he that is forced to receive but ounces of silver under the denomination of l. ( for ounces of silver which he lent under the like denomination of l. ) will think these ounces of silver , however denominated , worth those ounces he lent ? if any one can be supposed so silly , he need but go to the next market or shop to be convinced , that men value not money by the denomination , but by the quantity of silver that is in it . one may as rationally hope to lengthen a foot by dividing it into fifteen parts , instead of twelve ; and calling them inches ; as to increase the value of the silver that is in a shilling , by dividing it into fifteen parts instead of twelve , and calling them pence . this is all that is done when a shilling is raised from twelve to fifteen pence . clipping of money is raising it without publick authority ; the same denomination remaining to the piece , that hath now less silver in it , than it had before . altering the standard , by coining pieces under the same denomination with less silver in them than they formerly had , is doing the same thing by publick authority . the only odds is , that by clipping the loss is not forced on any one ( for no body is obliged to receive clip'd money ; ) by altering the standard it is . altering the standard , by raising the money , will not get to the publick or bring to the mint to be coin'd one ounce of silver : but will defraud the king , the church , the universities and hospitals , &c. of so much of their setled revenue , as the money is raised v. g. per cent. if the money ( as is propos'd ) be raised ⅕ . it will weaken , if not totally destroy the publick faith , when all that have trusted the publick , and assisted our present necessities , upon acts of parliament , in the million lottery , bank act , and other loans , shall be defrauded of per cent. of what those acts of parliament were security for . and to conclude , this raising our money will defraud all private men of per cent. in all their debts and ●etled revenues . clipping by english men is robbing the honest man who receives clip'd money , and transferring the silver , i. e. the value is pared off from it into the clippers pocket . clipping by foreigners is robbing england it self . and thus the spaniards lately rob'd portugal of a great part of its treasure or commodities ( which is the same thing ) by importing upon them clip'd money of the portugal stamp . clipping , and clip'd money , have besides this robbery of the publick other great inconveniences : as the disordering of trade , raising foreign exchange , and a general disturbance which every one feels thereby in his private affairs . clipping is so gainful , and so secret a robbery , that penalties cannot restrain it , as we see by experience . nothing , i humbly conceive , can put a stop to clipping , now it is grown so universal , and men become so skilful in it , but making it unprofitable . nothing can make clipping unprofitable , but making all light money go only for its weight . this stops clipping in a moment , brings out all the mill'd and weighty money , deprives us not of any part of our clip'd money for the use of trade . and brings it orderly , and by degrees , and without force into the mint to be recoin'd . if clip'd money be call'd in all at once , and stop'd from passing by weight , i fear it will stop trade , put our affairs all at a stand , and introduce confusion . whereas , if it be permitted to pass by its weight , till it can by degrees be coin'd , ( the stamp securing its fineness as well then as now , and the scales determining its weight ) it will serve for the paying of great sums as commodiously almost as weighty money , and the weighty money being then brought out will serve for the market trade , and less payments , and also to weigh the clip'd money by . on the other side ; if clip'd money be allowed to pass current by tale , till it be all recoin'd , one of these two effects will apparently follow : either that we shall want money for trade , as the clip'd money decreases by being coin'd into weighty ; ( for very few , if any body , who get weighty money into their hands , will part with it , whilst clip'd money , not of half the value is current ) or if they do , the coiners and clippers will pick it up , and new coin and clip it ; whereby clip'd money will be increased . so that , by this way , either money will be wanting to trade , or clip'd money continued . if clip'd money be stop'd all at once , there is immediately a stop of trade . if it be permitted to pass in tale , as if it were lawful weighty money whilst it is recoining , and till all be recoin'd , that way also there will be an end of trade , or no end of clip'd money . but if it be made to pass for its weight till it be all recoin'd , both these evils are avoided , and the weighty money which we want will be brought out to boot . money is necessary to the carrying on of trade . for where money fails , men cannot buy , and trade stops . credit will supply the defect of it to some small degree for a little while . but credit being nothing but the expectation of money within some limited time , money must be had or credit will fail . money also is necessary to us , in a certain proportion to the plenty of it amongst our neighbours . for if any of our neighbours have it in a much greater abundance than we , we are many ways obnoxious to them . . they can maintain a greater force . . they can tempt away our people , by greater wages , to serve them by land or sea , or in any labour . . they can command the markets , and thereby break our trade , and make us poor . . they can on any occasion ingross naval and warlike stores , and thereby endanger us . in countries where domestick mines do not supply it , nothing can bring in silver but tribute or trade . tribute is the effect of conquest : trade , of skill and industry . by commerce silver is brought in only by an over-ballance of trade . an over-ballance of trade , is when the quantity of commodities which we send to any country do more than pay for those we bring from thence : for then the overplus is brought home in bullion . bullion is silver whose workmanship has no value . and thus foreign coin hath no value here for its stamp , and our coin is bullion in foreign dominions . 't is useless , and labour in vain , to coin silver imported into any country where it is not to stay . silver imported cannot stay in any country in which , by an over-ballance of their whole trade , it is not made theirs , and does not become a real increase of their wealth . if by a general ballance of its trade , england yearly sends out commodities to the value of . ounces of silver more than the commodities we bring home from abroad cost us ; there is l. every year clear gain : which will come home in money , be a real increase of our wealth , and will stay here . on the other side , if upon a general ballance of our whole trade , we yearly import commodities from other parts to the value of . l. more than our commodities exported pay for , we every year grow l. poorer . and if we should import a million in bullion from spain every year , yet it is not ours ; it is no increase to our wealth , nor can it stay here ; but must be exported again every grain of it , with . l. of our own money to boot . i have heard it propos'd as a way to keep our money here , that we should pay our debts contracted beyond seas , by bills of exchange . the idleness of such a proposition will appear , when the nature of exchange is a little consider'd . foreign exchange is the paying of money in one country , to receive it in another the exchange is high , when a man pays for bills of exchange above the par. it is low when he pays less than the par. the par is a certain number of pieces of the coin of one country , containing in them an equal quantity of silver to that in another number of pieces of the coin of another country : v. g. supposing skillings of holland to have just as much silver in them as english shillings . bills of exchange drawn from england to holland at the rate of skillings dutch for each pound sterling , is according to the par. he that pays the money here , and receives it there , neither gets nor loses by the exchange ; but receives just the same quantity of silver in the one place , that he parts with in the other . but if he pays one pound sterling to receive but skillings in holland , he pays ⅙ more than the par , and so pays ⅙ more silver for the exchange , let the sum be what it will. the reason of high exchange , is the buying much commodities in any foreign country , beyond the value of what that country takes of ours . this makes english men have need of great sums there , and this raises the exchange or price of bills . for what grows more into demand , increases presently in price . returning money by exchange into foreign parts , keeps not one farthing from going out : it only prevents the more troublesome and hazardous way of sending money in specie forwards and backwards . bills of exchange more commodiously , by scrips of paper , even the accounts between particular debtors and creditors in different countries , as far as the commerce between those two places is equivalent : but where the over-ballance , on either side , demands payment , there bills of exchange can do nothing ; but bullion , or money in specie must be sent . for in a country where we owe money , and have no debts owing to us , bills will not find credit ; but for a short time , till money can be sent to reimburse those that paid them ; unless we can think men beyond sea will part with their money for nothing . if the traders of england owe their correspondents of holland . l. their accounts with all the rest of the world standing equal , and remaining so , one farthing of this . l. cannot be paid by bills of exchange . for example , i owe l. of it ; and to pay that , buy a bill of n. here , drawn on iohn de wit of amsterdam , to pay p. van lore my correspondent there . the money is paid accordingly , and thereby i am out of van lores debt ; but one farthing of the debt of england to holland is not thereby paid ; for n. of whom i bought the bill of exchange , is now as much indebted to iohn de wit , as i was before to p. van lore . particular debtors and creditors are only changed by bills of exchange ; but the debt owing from one country to the other , cannot be paid without real effects sent thither to that value , either in commodities , or money . where the ballance of trade barely pays for commodities with commodities , there money must be sent , or else the debt cannot be paid . i have spoke of silver coin alone , because that makes the money of account , and measure of trade , all through the world. for all contracts are , i think , every where made , and accounts kept in silver coin. i am sure they are so in england , and the neighbouring countries . silver therefore , and silver alone , is the measure of commerce . two metals , as gold and silver , cannot be the measure of commerce both together , in any country : because the measure of commerce must be perpetually the same , invariable , and keeping the same proportion of value in all its parts . but so only one metal does , or can do to it self : so silver is to silver , and gold to gold. an ounce of silver is always of equal value to an ounce of silver , and an ounce of gold to an ounce of gold ; and two ounces of the one , or the other , of double the value to an ounce of the same . but gold and silver change their value one to another : for supposing them to be in value as sixteen to one now ; perhaps the next month they may be as fifteen and three quarters , or and ⅞ to one . and one may as well make a measure , v. g. a yard , whose parts lengthen and shrink , as a measure of trade of materials , that have not always a setled unvariable value to one another . one metal therefore alone can be the money of account and contract , and the measure of commerce in any country . the fittest for this use , of all other , is silver , for many reasons , which need not here be mention'd . it is enough that the world has agreed in it , and made it their common money ; and as the indians rightly call it , measure . all other metals , gold , as well as lead , are but commodities . commodities are moveables , valuable by money , the common measure . gold , though not the money of the world , and the measure of commerce , nor fit to be so , yet may , and ought to be coined , to ascertain its weight and fineness ; and such coin may safely have a price as well as stamp set upon it by publick authority ; so the value set be under the market price . for then such pieces coin'd , will be a commodity as passable as silver money , very little varying in their price : as guineas which were coin'd at the value of s. but passed usually for between or shillings , according to the current rate ; but not having so high a value put upon them by the law , no body could be forced to take them to their loss at s. d. if the price of gold should happen at any time to be cheaper . from what has been said , i think it appears : . that silver is that which mankind have agreed on to take , and give in exchange for all other commodities , as an equivalent . . that 't is by the quantity of silver they give or take , or contract for , that they estimate the value of other things , and satisfie for them ; and thus by its quantity silver becomes the measure of commerce . . hence it necessarily follows , that a greater quantity of silver has a greater value ; a less quantity of silver has a less value ; and an equal quantity an equal value . . that money differs from uncoin'd silver only in this , that the quantity of silver in each piece of money , is ascertain'd by the stamp it bears ; which is set there to be a publick voucher of its weight and fineness . . that gold is treasure as well as silver , because it decays not in keeping , and never sinks much in its value . . that gold is fit to be coin'd as well as silver , to ascertain its quantity to those who have a mind to traffick in it ; but not fit to be joyn'd with silver , as a measure of commerce . . that iewels too are treasure , because they keep without decay ; and have constantly a great value , in proportion to their bulk : but cannot be used for money , because their value is not measur'd by their quantity ; nor can they , as gold and silver , be divided , and keep their value . . the other metals are not treasure , because they decay in keeping , and because of their plenty ; which makes their value little , in a great bulk ; and so unfit for money , commerce , and carriage . . that the only way to bring treasure into england , is the well-ordering our trade . . that the only way to bring silver and gold to the mint , for the increase of our stock of money and treasure , which shall stay here , is an over-ballance of our whole trade . all other ways to increase our money and riches , are but projects that will fail us . these things premised , i shall now proceed to shew wherein i differ from mr. lowndes , and upon what grounds i do so . mr. lowndes proposes , that our money should be raised ( as it is called ) one fifth : that is , that all our present denominations of money , as penny , shilling , half-crown , crown , &c. should each have ⅕ less silver in it , or be answered with coin of ⅕ less value . how he proposes to have it done i shall consider hereafter . i shall at present only examin the reasons he gives for it . his first reason , p. . he gives us in these words , the value of the silver in the coin ought to be raised to the foot of six shillings three pence in every crown ; because the price of standard silver in bullion is risen to six shillings five pence an ounce . this reason seems to me to labour under several great mistakes , as . that standard silver can rise in respect of it self . . that standard bullion is now , or ever was worth , or sold to the traders in it for s. d. the ounce , of lawful money of england . for if that matter of fact holds not to be so , that an ounce of sterling bullion is worth s. d. of our mill'd weighty money , this reason ceases ; and our weighty crown pieces ought not to be raised to s. d ; because our light clip'd money will not purchase an ounce of standard bullion , under the rate of s. d. of that light money . and let me add here , nor for that rate neither . if therefore the author means here , that an ounce of standard silver is risen to s. d. of our clip'd money , i grant it him , and higher too . but then that has nothing to do with the raising our lawful coin , which remains unclip'd ; unless he will say too , that standard bullion is so risen , as to be worth , and actually to sell for s. d. the ounce of our weighty mill'd money . this i not only deny , but farther add , that it is impossible to be so . for six shillings and five pence of mill'd money , weighs an ounce and a quarter near . can it therefore be possible , that one ounce of any commodity , should be worth an ounce and quarter of the self-same commodity , and of exactly the same goodness ? for so is standard silver to standard silver . indeed one has a mark upon it , which the other has not : but it is a mark that makes it rather more , than less valuable : or if the mark , by hindring its exportation , makes it less valuable for that purpose , the melting-pot can easily take it off . the complaint made of melting down our weighty money , answers this reason evidently . for can it be suppos'd , that a goldsmith will give ¼ ounce of coin'd silver , for one ounce of bullion ; when by putting it into his melting-pot , he can for less than a penny charge make it bullion ? ( for 't is always to be remembred , what i think is made clear , that the value of silver , considered as it is money , and the measure of commerce , is nothing but its quantity . ) and thus a mill'd shilling , which has double the weight of silver in it to a current shilling , whereof half the silver is clip'd away , has double the value . and to shew that this is so , i will undertake , that any merchant , who has bullion to sell , shall sell it for a great deal less number of shillings in tale , to any one , who will contract to pay him in mill'd money , than if he be paid in the current clip'd money . those who say bullion is risen , i desire to tell me ; what they mean by risen ? any commodity , i think , is properly said to be risen , when the same quantity will exchange for a greater quantity of another thing ; but more particularly of that thing which is the measure of commerce in the country . and thus corn is said to be risen amongst the english in virginia , when a bushel of it will sell , or exchange for more pounds of tobacco ; amongst the indians , when it will sell for more yards of wampompeal , which ●s their money ; and amongst the english ●here , when it will exchange for a greater quantity of silver , than it would before . rising and falling of commodities is always between several commodities of distinct worths . but no body can say that tobacco ( of the same goodness ) is risen in respect of it self . one pound of the same goodness will never exchange for a pound and a quarter of the same goodness . and so it is in silver : an ounce of silver will always be of equal value to an ounce of silver ; nor can it ever rise or fall in respect of it self : an ounce of standard silver can never be worth ¼ ounce of standard silver ; nor one ounce of uncoin'd silver , exchange for ¼ ounce of coin'd silver : the stamp cannot so much debase its value . indeed the stamp hindring its free exportation , may make the goldsmith ( who profits by the return of money ) give / , or / or perhaps sometimes / more ( that is s. ½ d. s. d. or s. d. the ounce ) of coin'd silver for uncoin'd , when there is need of sending silver beyond seas ; as there always is when the ballance of trade will not supply our wants , and pay our debts there . but much beyond this , the goldsmith wi● never give for bullion ; since he can make it out of coin'd money at a cheaper rate . 't is said bullion is risen to s. d. the ounce , i. e. that an ounce of uncoin'd silver will exchange for ¼ ounce o● coin'd silver . if any one can believe this i will put this short case to him . he ha● of bullion or standard uncoin'd silver two round plates , each of exact size and weight of a crown piece : he has besides of the same bullion , a round plate of the weight and size of a shilling , and another yet less , of the exact weight and size of ● three-pence . the two great plates being of equal weight , and fineness , i suppose he will allow to be of equal value , and that the two less , joyn'd to either of them make it ⅕ more worth than the other is by it self , they having all three together ⅕ more silver in them . let us suppose then , one of the greater , and the two less plates to have received the next moment ( by miracle , or by the mill , it matters not how ) the mark or stamp of our crown , our shilling , and our three-pence : can any body say , that now they have got the stamp of our mint upon them , they are so fallen in value , or the other unstamp'd piece so risen , that that unstamp'd piece which a moment before was worth only one of the other pieces , is now worth them all three ? which is to say , that an ounce of uncoin'd silver is worth an ounce and a quarter of coin'd . this is what men would persuade us , when they say , that bul●ion is raised to s. d. [ of lawful money ] the ounce , which i say is utterly impossible . let us consider this a little farther in an other instance . the present mill'd crown piece , say they , will not exchange for an once of bullion , without the addition of a shilling and a three-pence of weighty coin added to it . coin but that crown piece into s. and d. and then they say it will buy an ounce of bullion , or else they give up their reason and measure of raising the money . do that which is allow'd to be equivalent to coining of a present mill'd crown piece ●nto s. d. ( viz. ) call it pence , and then also it must by this rule of raising ●ny an ounce of bullion . if this be so , the self-same mill'd crown peice will and will not exchange for an ounce of bullion . call ●t pence , and it will not : the very next moment call it pence , and it will. i am afraid no body can think change of denomination has such a power . mr. lowndes supports this his first reason with these words , p. . this reason , which i humbly conceive will appear irrefragable , is grounded upon a truth so apparent that it may well be compared to an axiom , even in mathematical reasoning ; to wit , th● whensoever the intrinsick value of silver in the coin , hath been , or shall be less than the price of silver in bullion , the coin hath and will be melted down . this i think , though it be allowed mr. lowndes for as apparent a truth , and as certain a maxim as he could wish , yet serve● not at all to his purpose of lessening th● coin. for when the coin , is as it should be , according to the standard ( let th● standard be what it will ) weighty an● unclip'd , it is impossible that the value o● coin'd silver should be less than the valu● or price of uncoin'd ; because , as i hav● shewn , the value and quantity of silve● are the same : and where the quantitie● are equal , the values are equal ; excepting only the odds that may be between bullio● that may be freely exported , and coin'd silver that may not ; the odds whereo● scarce ever amounts to above d. per ounce and rarely to above a penny or an half-penny and this odds ( whatever it be ) will equally belong to his raised mill'd money which cannot be exported , as it will to our present mill'd money , which can not be exported ; as i shall have occasion to shew more particularly here after . all this disorder , and a thousand others , comes from light and unlawful money being current . for then it is no wonder that bullion should be kept up to the value of your clip'd money ; that is , that bullion should not be sold by the ounce for less than s. d. when that s. d. clip'd money paid for it , does not weigh above an ounce . this instance therefore of the present price of bullion , proves nothing but that the quantity of silver in money governs the value of it , and not the denomination ; as appears when clip'd money is brought to buy bullion . this is a fair tryal : silver is set against silver , and by that is seen whether clip'd money be of the same value with weighty of the same denomination , or whether it be not the quanquantity of silver in it that regulates its value . i cannot but wonder that mr. lowndes , a man so well skill'd in the law , especially of the mint , the exchequer , and of our money , should all along in this argument speak of clip'd money , as if it were the lawful money of england ; and should propose by that ( which is in effect by the clippers sheers ) to regulate a new sort of coin to be introduced into england . and if he will stand to that measure , and lessen the new coin'd to the rate of bullion sold in exchange for present current clip'd money , to prevent its being melted down ; he must make it yet much lighter than he proposes , and the raising it , or to give it its due name the lessening of it ⅕ will not serve the turn : for i will be bold to say , that bullion now in england is no where to be bought by the ounce for s. d. of our present current clip'd money . so that if his rule be true , and nothing can save the weighty coin from melting down , but reducing it to the weight that clip'd money is brought to , he must lessen the money in his new coin much more than ⅕ ; for an ounce of standard bullion will always be worth an ounce of clip'd money , whether that in tale amount to s. d. s. d. ten shillings , or any other number of shillings or pence of the nick-named clip'd money . for a piece of silver that was coin'd for a shilling , but has half the silver clip'd off , in the law and in propriety of speech is no more a shilling , than a piece of wood , which was once a sealed yard , is still a yard when one half of it is broke off . let us consider this maxim a little further ; which out of the language of the mint in plain english , i think , amounts to thus much , viz. that when an ounce of standard bullion costs a greater number of pence in tale , than an ounce of that bullion can be coin'd into by the standard of the mint , the coin will be melted down . i grant it , if bullion should rise to pence the ounce above s. d. as is now pretended ; which is to say , that an ounce of bullion cannot be bought for less than an ounce and a quarter of the like silver coin'd . but that , as i have shew'd , is impossible to be : and every one would be convinced of the contrary , if we had none now but lawful money current . but 't is no wonder if the price and value of things be confounded and uncertain , when the measure it self is lost . for we have now no lawful silver money current among us : and therefore cannot talk nor judge right , by our present uncertain clip'd money , of the value and price of things , in reference to our lawful regular coin , adjusted and kept to the unvarying standard of the mint . the price of silver in bullion above the value of silver in coin , when clipping has not defac'd our current cash ( for then the odds is very rarely above a penny or two pence the ounce ) is so far from being a cause of melting down our coin , that this price given above the value of the silver in our coin , is given only to preserve our coin from being melted down : for no body buys bullion at above s. d. the ounce , ( which is just the value ) for any other reason , but to avoid the crime and hazard of melting down our coin. i think it will be agreed on all hands , that no body will melt down our money , but for profit . now profit can be made by melting down our money , but only in two cases . first , when the current pieces of the same denomination are unequal , and of different weights ; some heavier , some lighter : for then the traders in money , cull out the heavier , and melt them down with profit . this is the ordinary fault of coining by the hammer ; wherein it usually sufficed , that a bar of silver was cut into as many half-crowns , or shillings , as answer'd its due weight ; without being very exact in making each particular piece of its due weight ; whereby some pieces came to be heavier , and some lighter , than by the standard they should ; and then the heavier pieces were cull'd out , and there was profit to be made ( as one easily perceives ) in melting them down . but this cause of melting down our money is easily prevented , by the exacter way of coining by the mill , in which each single piece is brought to its just weight . this inequality of pieces of the same denomination , is to be found in our money , more than ever , since clipping has been in fashion ; and therefore 't is no wonder , that in this irregular state of our money , one complaint is , that the heavy money is melted down . but this also the making clip'd money go at present for its weight , ( which is a suddain reducing it to the standard ) and then , by degrees , recoining it into mill'd money ( which is the ultimate and more compleat reducing it to the standard ) perfectly cures . the other case wherein our money comes to be melted down , is a losing trade , or which is the same thing in other words , an over-great consumption of foreign commodities . whenever the over-ballance of foreign trade makes it difficult for our merchants to get bills of exchange , the exchange presently rises , and the returns of money raise them in proportion to the want of money english men have in any parts beyond seas . they who thus furnish them with bills , not being able to satisfie their correspondents on whom those bills are drawn , with the product of our commodities there , must send silver from hence to reimburse them , and repay the money they have drawn out of their hands . whilst bullion may be had for a small price more than the weight of our current cash , these exchangers generally choose rather to buy bullion , than run the risque of melting down our coin , which is criminal by the law. and thus the matter for the most part went , whilst mill'd and clipt money passed promiscuously in payment : for so long a clipt half-crown was as good here as a mill'd one , since one passed , and could be had as freely as the other . but as soon as there began to be a distinction between clipt and unclipt money , and weighty money could no longer be had for the light , bullion ( as was natural ) rose ; and it would fall again to morrow to the price it was at before , if there were none but weighty money to pay for it . in short , whenever the whole of our foreign trade and consumption exceeds our exportation of commodities , our money must go to pay our debts so contracted , whether melted , or not melted down . if the law makes the exportation of our coin penal , it will be melted down ; if it leaves the exportation of our coin free , as in holland , it will be carried out in specie . one way or other go it must , as we see in spain ; but whether melted down , or unmelted down , it matters little : our coin and treasure will be both ways equally diminished , and can be restor'd only by an over-ballance of our whole exportation , to our whole importation of consumable commodities . laws made against exportation of money or bullion , will be all in vain . restraint , or liberty in that matter , makes no country rich or poor : as we see in holland ; which had plenty of money under the free liberty of its exportation ; and spain , in great want of money under the severest penalties against carrying of it out . but the coining , or not coining our money , on the same foot it was before , or in bigger or less pieces , and under whatsoever denominations you please , contributes nothing to , or against its melting down or exportation , so our money be all kept each species in its full weight of silver , according to the standard : for if some be heavier , and some lighter allow'd to be current , so , under the same denomination the heavier will be melted down , where the temptation of profit is considerable , which in well regulated coin kept to the standard , cannot be . but this melting down carries not away one grain of our treasure out of england . the coming and going of that depends wholly upon the ballance of our trade ; and therefore it is a wrong conclusion which we find , p. . that continuing either old or new coins on the present foot , will be nothing else but furnishing a species to melt down at an extravagant profit , and will encourage a violent exportation of our silver for sake of the gain only , till we shall have little or none left . for example ; let us suppose all our light money new coin'd , upon the foot that this gentleman would have it , and all our old mill'd crowns going for pence , as he proposes , and the rest of the old mill'd money proportionably , i desire it to be shewed how this would hinder the exportation of one ounce of silver , whilst our affairs are in the present posture . again , on the other side , supposing all our money were now mill'd coin upon the present foot , and our ballance of trade changing our exportation of commodities were a million more than our importation , and like to continue so yearly , whereof one was to holland , and the other to flanders , there being an equal ballance between england , and all other parts of the world we trade to , i ask , what possible gain could any english man make , by melting down and carrying out our money to holland and flanders , when a million was to come thence hither , and english men had more there already than they knew how to use there , and could not get home without paying dear there for bills of exchange ? if that were the case of our trade , the exchange would presently fall here , and rise there beyond the par of their money to ours , i. e. an english merchant must give in holland more silver for the bills he bought there , than he should receive upon those bills here , if the two sums were weigh'd one against the other , or run the risque of bringing it home in specie : and what then could any english man get by exporting of our money or silver thither ? these are the only two cases , wherein our coin can be melted down with profit ; and i challenge any one living to shew me any other . the one of them is removed only by a regular just coin kept equal to the standard ; be that what it will , it matters not , as to the point of melting down of the money . the other is to be removed only by the ballance of our trade kept from running us behind-hand , and contracting debts in foreign countries by an over-consumption of their commodities . to those who say that the exportation of our money , whether melted down , or not melted down , depends wholly upon our consumption of foreign commodities , and not at all upon the sizes of the several species of our money , which will be equally exported , or not exported , whether coin'd upon the old , or the proposed new foot : mr. lowndes replies , p. . first , that the necessity of foreign expence and exportation to answer the ballance of trade , may be diminished , but cannot in any sense be augmented by raising the value of our money . i beg his pardon , if i cannot assent to this . because the necessity of our exportation of money depending wholly upon the debts which we contract in foreign parts , beyond what our commodities exported can pay ; the coining our money in bigger or less pieces under the same or different denominations , or on the present or proposed foot , in itself neither increasing those debts , nor the expences that make them , can neither augment nor diminish the exportation of our money . . he replies p. . that melters of the coin will have less profit by fourteen pence half-penny in the crown when the money is coined upon the new foot. to this i take liberty to say , that there will not be a farthing more profit in melting down the money , if it were all new milled money upon the present foot , than if it were all new coin'd , as is proposed ⅕ lighter . for whence should the profit arise more in the one , than the other ? but mr. lowndes goes upon this supposition ; that standard bullion is now worth six shillings and five pence an ounce , of mill'd money , and would continue to sell for six shillings five pence the ounce , if our money were all weighty mill'd money : both which i take to be mistakes , and think i have proved them to be so . . he says , 't is hoped that the exchange to holland may be kept at a stand , or at least from falling much lower . i hope so too . but how that concerns this argument , or the coining of the money upon a new foot , i do not see . . he says , p. . there is a great difference with regard to the service and disservice of the publick , between carrying out bullion or coin , for necessary uses , or for prohibited commodities . the gain to the exporters , which is that which makes them melt it down and export it , is the same in both cases . and the necessity of exporting it is the same , for 't is to pay debts , which there is an equal necessity of paying , when once contracted , though for useful things . they are the goldsmiths and dealers in silver that usually export what silver is sent beyond sea , to pay the debts they have contracted by their bills of exchange . but those dealers in exchange seldom know , or consider , how they to whom they give their bills , have or will employ the money they receive upon those bills . prohibited commodities , 't is true , should be kept out , and useless ones impoverish us by being brought in ; but that is the fault of our importation , and there the mischief should be cured by laws , and our way of living . for the exportation of our treasure is not the cause of their importation , but the consequence . vanity and luxury spends them , that gives them vent here , that vent causes their importation , and when our merchants have brought them , if our commodities will not be enough , our money must go to pay for them . but what this paragraph has in it against continuing our coin upon the present foot , or for making our coin lighter , i confess here again , i do not see . 't is true what mr. lowndes observes here , the importation of gold , of the going of guineas at s. has been a great prejudice and loss to the kingdom . but that has been wholly owing to our clip'd money , and not at all to our money being coin'd at five shillings two pence the ounce ; nor is the coining our money lighter , the cure of it . the only remedy for that mischief , as well as a great many others , is the putting an end to the passing of clip'd money by tale , as if it were lawful coin. . his fifth head p. . is to answer those , who hold , that by the lessening our money one fifth , all people who are to receive money upon contracts already made , will be defrauded of per. cent. of their due : and thus all men will lose one fifth of their settled revenues , and all men that have lent money ⅕ of their principal and use. to remove this objection , mr. lowndes says , that silver in england is grown scarce , and consequently dearer , and so is of higher price . let us grant for the present , it is of higher price ( which how he makes out i shall examine by and by . ) this , if it were so , ought not to annul any mans bargain , nor make him receive less in quantity than he lent . he was to receive again the same sum , and the publick authority was guarantee that the same sum should have the same quantity of silver under the same denomination : and the reason is plain , why in justice he ought to have the same quantity of silver again , notwithstanding any pretended rise of its value . for if silver had grown more plentiful , and by consequence by our authors rule cheaper , his debtor would not have been compell'd by the publick authority to have paid him in consideration of its cheapness , a greater quantity of silver than they contracted for . cacao nuts were the money of a part of america , when we first came thither . suppose then you had lent me last year , or fifteen-score cacao nuts , to be repaid this year : would you be satisfied and think your self paid your due , if i should tell you , cacao nuts were scarce this year , and that fourscore were of as much value this year as an hundred the last ; and that therefore you were well and fully paid if i restored to you only for the i borrowed ? would you not think your self defrauded of ⅕ of your right , by such a payment ? nor would it make any amends for this to justice , or reparation to you , that the publick had ( after your contract , which was made for fifteen score ) altered the denomination of score , and applyed it to sixteen instead of twenty . examine it , and you will find this just the case , and the loss proportionable in them both : that is , a real loss of per. cent. and therefore a man has right done him , if he receive ⅕ less silver than his contract . as to mr. lowndes's proofs , that silver is now ⅕ more value than it was , i fear none of them will reach mr. lowndes's point . he says p. by daily experience , nineteen penny weight , and three tenths of a penny weight of sterling silver , which is just the weight of a crown piece , will purchase more coin'd money than five unclip'd shillings . i wish he had told us where this daily experience , he speaks of , is to be found : for i dare say no body hath seen a sum of unclip'd shillings paid for bullion any where this twelve months , to go no further back . in the next place , i wish he had told us how much more than five lawful mill'd shillings , bullion of the weight of a crown piece will purchase . if he had said it would purchase six shillings and three pence weighty money , he had proved the matter in question . and whoever has the weight of a crown in silver paid him in mr. lowndes's new coin , instead of six shillings and three pence of our present money , has no injury done him , if it will certainly purchase him six shillings and three pence all unclip'd of our present money . but every one at first sight perceives this to be impossible , as i have already proved it . and i have in this the concurrence of mr. lowndes's new scheme , to prove it to be so . for p. he proposes that his silver vnite having the weight and fineness of a present unclip'd crown piece , should go for pence ; and that the present shilling should go for pence ; by which establishment there will be pence in his vnite , and pence three farthings in six shillings three pence , weighty money of the present coin ; which is an undeniable confession , that it is as impossible for his silver vnite , ( having no more silver in it than a present unclip'd crown , to be worth , and so to purchase six unclip'd shillings and three pence of our present money , as it is for pence to be worth of the same pence , or to be equal to . if he means by more , that his sterling silver of the weight of a crown piece will purchase a penny , or two pence more than five unclip'd shillings , which is the most , and which is but accidental too ; what is this rise of its value to pence , and what amends will one / a little more or less , rise in value , make for ⅕ diminished in weight and lost in the quantity ? which is all one as to say , that a penny , or thereabouts , shall make amends for fifteen pence taken away . another way to recommend his new coin to those who shall receive it instead of the present weightier coin , he tells him , p. . it will pay as much debt and purchase as much commodities as our present money , which is ⅕ heavier . what he says of debts is true ; but yet i would have it well considered by our english gentlemen , that though creditors will lose ⅕ of their principal and use , and landlords will lose ⅕ of their income , yet the debtors and tenants will not get it . it will be asked , who then will get it ? these , i say , and those only who have great sums of weighty money ( whereof one fees not a piece now in payments ) hoarded up by them , will get by it . to those by the proposed change of our money will be an increase of ⅕ added to their riches , paid out of the pockets of the rest of the nation . for what these men received for four shillings , they will pay again for five . this weighty money hoarded up , mr. lowndes , p. computes at one million and six hundred thousand pounds ; so that by raising our money one fifth , there will three hundred and twenty thousand pounds be given to those who have hoarded up our weighty money ; which hoarding up of money is thought by many to have no other merit in it than the prejudicing our trade and publick affairs , and increasing our necessities , by keeping so great a part of our money from coming abroad , at a time when there was so great need of it . if the sum of unclip'd money in the nation , be as some suppose , much greater ; then there will by this contrivance of the raising our coin , be given to these rich hoarders , much above the aforesaid sum of three hundred and twenty thousand pounds of our present money . no body else , but these hoarders , can get a farthing by this proposed change of our coin ; unless men in debt have plate by them , which they will coin to pay their debts . those too , i must confess , will get one fifth by all the plate of their own , which they shall coin and pay debts with , valuing their plate at bullion : but if they shall consider the fashion of their plate , what that cost when they bought it , and the fashion that new plate will cost them , if they intend ever to have plate again , they will find this one fifth seeming present profit in coining their plate to pay their debts , amount to little or nothing at all . no body then but the hoarders will get by this twenty per cent. and i challenge any one to shew how any body else ( but that little in the case of plate coin'd to pay debts ) shall get a farthing by it . it seems to promise fairest to the debtors ; but to them too it will amount to nothing . for he that takes up money to pay his debts , will receive this new money , and pay it again at the same rate he received it , just as he does now our present coin , without any profit at all . and though commodities ( as is natural ) shall be raised in proportion to the lessening of the money , no body will get by that , any more than they do now , when all things are grown dearer . only he that is bound up by contract to receive any sum under such a denomination of pounds , shillings and pence , will find his loss sensibly when he goes to buy commodities , and make new bargains . the markets and the shops will soon convince him , that his money , which is one fifth lighter , is also one fifth worse ; when he must pay twenty per. cent. more for all the commodities he buys with the money of the new foot , than if he bought it with the present coin. this mr. lowndes himself will not deny , when he calls to mind what he himself , speaking of the inconveniencies we suffer by our clip'd money , says , p. . persons before they conclude in any bargains , are necessitated first to settle the price or value of the very money they are to receive for their goods ; and if it be in clip'd or bad money , they set the price of their goods accordingly : which i think has been one great cause of raising the price , not only of merchandizes , but even of edibles , and other necessaries for the sustenance of the common people , to their great grievance . that every one who receives money after the raising our money , on contracts made before the change , must lose twenty per cent. in all he shall buy , is demonstration , by mr. lowndes's own scheme . mr. lowndes proposes that there should be shillings coin'd upon the new foot ⅕ lighter than our present shillings , which should go for pence apiece ; and that the unclip'd shillings of the present coin should go for fifteen pence apiece , and the crown for seventy five pence . a man who has a debt of an hundred pounds owing him , upon bond or lease , receives it in these new shillings , instead of lawful money of the present standard : he goes to market with twenty shillings in one pocket of this new money , which are valued at pence ; and in the other pocket with four mill'd crown pieces , ( or mill'd shillings of the present coin ) which are valued at three hundred pence , which is one fifth more : 't is demonstration then that he loses one fifth , or per cent. in all that he buys , by the receipt of this new money , for the present coin , which was his due ; unless those he deals with will take four for five pence , or four shillings for five shillings . he buys , for example , a quart of oyl for fifteen pence : if he pay for it with the old money in one pocket , one shilling will do it ; if with the new money in the other , he must add three pence to it , or a quarter of another shilling ; and so of all the rest that he pays for , with either the old money which he should have received his debts in , or with the new , which he was forced to receive for it . thus far it is demonstration , he loses twenty per cent. by receiving his debt in a new money thus raised , when he uses it to buy any thing . but to make him amends , mr. lowndes tells him , silver is now dearer ; and all things consequently will be bought cheaper twenty per cent. i am sure there is no demonstration of that , nor appearance of it yet ; and if i may credit housekeepers and substantial tradesmen , all sorts of provisions and commodities are lately risen excessively ; and notwithstanding the scarcity of silver , begin to come up to the true value of our clip'd money , every one selling their commodities so as to make themselves amends in the number of light pieces for what they want in weight . a creditor ought to think the new light money equivalent to the present heavier , because it will buy as much commodities . but what if it should fail , as 't is ten to one but it will , what security has he for it ? he is told so , and he must be satisfied . the salt , wine , oyl , silk , naval stores , and all foreign commodities , will none of them be sold us by foreigners for a less quantity of silver than before , because we have given the name of more peace to it , is i think demonstration . all our names ( if they are any more to us ) are to them but bare sounds ; and our coin , as theirs to us , but meer bullion , valued only by its weight . and a suede will no more sell you his hemp and pitch , or a spaniard his oyl , for less silver ; because you tell him silver is scarcer now in england , and therefore risen in value one fifth ; than a tradesman of london will sell his commodity cheaper to the isle of man , because they are grown poorer , and money is scarce there . all foreign commodities must be shut out of the number of those that will fall , to comply with our raising our money . corn also , 't is evident , does not rise or fall , by the differences of more or less plenty of money , but by the plenty and scarcity that god gives . for our money , in appearance remaining the same , the price of corn is double one year to what it was the precedent ; and therefore we must certainly make account , that since the money is one fifth lighter , it will buy one fifth less corn communibus annis . and this being the great expence of the poor , that takes up almost all their earnings ; if corn be communibus annis sold for one fifth more money in tale than before the change of our money , they too must have one fifth more in tale of the new money for their wages , than they have now ; and the day-labourer must have , not only twelve , but fifteen pence of the new money a day , which is the present shilling , that he has now , or else he cannot live . so that all foreign commodities , with corn and labour , keeping up their value to the quantity of silver , they sell for now ; and not complying in the fall of their real price with the nominal raising of our money ; there is not much left wherein landlords and creditors are to expect the recompense of per cent. abatement of price in commodities to make up their loss in the lightness of our money they are paid their rents and debts in . 't would be easie to shew the same thing concerning our other native commodities , and make it clear , that we have no reason to expect they should abate of their present price , any more than corn and labour . but this is enough , and any one , who has a mind to it , may trace the rest at his leisure . and thus i fear the hopes of cheaper penny-worths , which might beguile some men into a belief , that landlords and creditors would receive no less by the proposed new money , is quite vanished . but if the promise of better penny-worths and a fall of all commodities twenty per cent. should hold true , this would not at all relieve creditors and landlords , and set them on equal terms with their neighbours : because the cheap penny-worths will not be for them alone ; but every body else , as well as they , will share in that advantage ; so that their silver being diminished one fifth in their rents and debts , which are paid them , they would still be twenty per cent. greater losers than their unhoarding neighbours , and forty per cent. greater losers than the hoar●ers of money ; who will certainly get twenty per cent. in the money , whatever happens in the price of things ; and twenty per cent. more in the cheapness of commodities , if that promised recompence be made good to creditors and landlords . for the hoarders of money ( if the price of things falls ) will buy as cheap as they . so that what ever is said of the cheapness of commodities , 't is demonstration , ) whether that proves true or no ) that creditors , and landlords , and all those who are to receive money upon bargains made before the proposed change of our coin , will unavoidably lose twenty per cent. one thing mr. lowndes says in this paragraph very remarkable , which i think decides the question . his words p. . are these , that if the value of the silver in the coins ( by an extrinsick denomination ) be raised above the value or market price of the same silver reduc'd to bullion , the subject would be proportionably injured and defrauded , as they were formerly in the case of base moneys coin'd by publique authority . it remains therefore only to shew , that the market-price of standard bullion is not one fifth above our coin that is to be raised , and then we have mr. lowndes of our side too against its raising . i think it is abundantly proved already , that standard bullion neither is , nor can be worth one fifth more than our lawful weighty money : and if it be not , by mr. lowndes's confession , there is no need of raising our present legal mill'd money to that degree ; and 't is only our clip'd money that wants amendment : and when that is recoin'd and reduced all to mill'd and lawful money , that then too will have no need of raising . this i shall now prove out of mr. lowndes's own words here . mr. lowndes in the forecited words compares the value of silver in our coin , to the value of the same silver reduc'd to bullion ; which he supposing to be as four to five , makes that the measure of the raising our money . if this be the difference of value between silver in bullion , and silver in coin ; and it be true , that four ounces of standard bullion be worth five ounces of the same silver coin'd ; or , which is the same thing , that bullion will sell by the ounce for six shillings and five pence unclip'd money ; i will take the boldness to advise his majesty to buy , or to borrow any where so much bullion , or rather than be without it , melt down so much plate , as is equal in weight to twelve hundred pounds sterling of our present mill'd money . this let him sell for mill'd money ; and according to our authors rule , it will yield fifteen hundred pounds . let that fifteen hundred pounds be reduc'd into bullion , and sold again , and it will produce eighteen hundred and sixty pounds : which l. of weighty money being reduced to bullion , will still produce one fifth more in weight of silver , being sold for weighty money . and thus his majesty may get at least three hundred and twenty thousand pounds by selling of bullion for weighty money , and melting that down into bullion , as fast as he receives it ; till he has brought into his hands the million and six hundred thousand pounds , which mr. lowndes computes there is of weighty money left in england . i doubt not but every one who reads it , will think this a very ridiculous proposition . but he must think it ridiculous for no other reason , but because he sees 't is impossible , that bullion should sell for one fifth above its weight of the same silver coin'd ; that is , than an ounce of standard silver should sell for six shillings five pence of our present weighty money . for if it will , 't is no ridiculous thing that the king should melt down , and make that profit of his money . if our author's rule , ( p. , where he says , that the only just and reasonable foot upon which the coins should be current , is the very price of the silver thereof , in case it be molten in the same place where coins are made current ) be to be observed ; our money is to be raised but an half penny in five shillings ; for that was the ordinary odds in the price between bullion and coin'd silver , before clipping had deprived us , in commerce , of all our mill'd and weighty money . and silver in standard bullion would not be in value one jot above the same silver in coin , if clip'd money were not current by tale , and coin'd silver ( as mr. lowndes proposes , p. ) as well as bullion , had the liberty of exportation . for when we have no clip'd money , but all our current coin is weight , according to the standard , all the odds of value that silver in bullion has to silver in coin , is only owing to the prohibition of its exportation in money ; and never rises , nor can rise , above what the goldsmith shall estimate the risque and trouble of melting it down ; which is so little , that the importers of silver could never raise it to above an half penny an ounce , but at such times as the east-india company , or some foreign sale , calling for a great quantity of silver at a time , made the goldsmith scramble for it ; and so the importers of bullion raise its price upon them , according to the present need of great quantities of silver , which every goldsmith ( eager to ingross to himself as much as he could ) was content to pay high for , rather than go without : his present gains from those whom he furnish'd , and whom otherwise he could not furnish , making him amends . the natural value then between silver in bullion , and in coin , is ( i say ) every where equal ; bating the charge of coinage , which gives the advantage to the side of the coin. the ordinary odds here in england , between silver in bullion , and the same in our coin , is by reason that the stamp hinders its free exportation about an half penny in the crown . the accidental difference , by reason of suddain occasions , is sometimes ( but rarely ) two pence in five shillings , or somewhat more in great urgencies . and since the ordinary rate of things is to be taken as the measure of their price , and mr. lowndes tells us , p. . that if the value of the silver in the coins should be raised above the value , or market price , of the same silver reduced to bullion , the subject would be proportionably injured and defrauded ; i leave him to make the inference , what will be the consequence in england , if our coin be raised here one fifth , or twenty per cent. mr. lowndes says farther , p. . that silver has a price . i answer ; silver to silver can have no other price , but quantity for quantity . if there be any other difference in value , it is or can be nothing but one of these two : first , either the value of the labour imploy'd about one parcel of silver more than another , makes a difference in their price ; and thus fashion'd plate sells for more than its weight of the same silver ; and in countries where the owners pay for the coinage , silver in coin is more worth than its weight in bullion ; but here , where the publick pays the coinage , they are of very near equal value , when there is no need of exportation : for then there is no more odds than the trouble of carrying the bullion to the mint , and fetching again , is worth ; or the charge of refining so much of it , as will bring it to standard , if it be worse than standard . or secondly , some priviledge belonging to one parcel of silver which is denied to another , viz. here in england a liberty of exportation allowed to silver in bullion , deny'd to silver stamp'd . this , when there is need of exportation of silver , gives some small advantage of value to uncoin'd silver here , above coin'd ; but that is ordinarily very inconsiderable ; and can never reach to one fifth , nor half one fifth , as has been already shewn . and this i think will answer all that is said about the price of silver in that place . 't is true what mr. lowndes says in the next words , p. . that five shillings coin'd upon the fo●t propos'd , will actually contain more real and intrinsick value of silver by a great deal , than is in the current money now commonly applied to the payment of the said rents , revenues and debts . but will he hence conclude , because there is now lost in those rents , revenues and debts , a great deal more than twenty per cent. under the present irregularity of our coin , and the robbery in clip'd money , without any the least neglect or miscarriage in the owner that intitled him to that loss , that therefore it is just that the loss of twenty per cent. be establish'd on him by law for the future , in the reforming of our coin ? mr. lowndes's second reason for lessening our coin we have p. . in these words , the value of the silver in the coin ought to be raised , to encourage the bringing of bullion to the mint to be coin'd . this raising of money is , in effect , as has been seen , nothing but giving a denomination of more pence to the same quantity of silver , viz. that the same quantity of silver shall hereafter be called seventy five pence , which is now call'd but sixty pence . for that is all is done : as is manifest , when a crown piece which now goes but for sixty pence , shall be made to go for seventy five pence ; for 't is plain , it contains nothing of silver , or worth in it , more than it did before . let us suppose , that all our silver coin now in england were six pences , shillings , half-crowns and crowns , all milled money , full weight according to the present standard ; and that it should be order'd , that for the future , the crown piece instead of going for sixty pence , should go for seventy five pence , and so proportionably of all the other pieces ; i ask then , how such a change of denomination shall bring bullion to the mint to be coin'd , and from whence ? i suppose this change of names , or ascribing to it more imaginary parts of any denomination , has no charms in it to bring bullion to the mint to be coin'd : for whether you call the piece coin'd twelve pence , or fifteen pence , sixty or seventy five , a crown or a scepter , it will buy no more silk , salt or bread than it would before . that therefore cannot tempt people to bring it to the mint . and if it will pay more debt , that is perfect defrauding , and ought not to be permitted . next , i ask , from whence shall this raising fetch it ? for bullion cannot be brought hither to stay here , whilst the ballance of our trade requires all the bullion we bring in , to be exported again , and more silver out of our former stock with it , to answer our exigences beyond seas . and whilst it is so , the goldsmiths and returners of money will give more for bullion to export , than the mint can give for it to coin ; and so none of that will come to the mint . but says our author , p. . an half-penny an ounce profit , which will be in the propos'd coin , above the present price of sterling bullion , will be an encouragement to those who have english plate , to bring it in to be coin'd . i doubt whether there will be any such profit ; for i imagine that standard bullion cannot now be bought per ounce for six shillings and five pence of our clip'd running cash , which is the measure whereby mr. lowndes determines of the price of sterling silver . but taking this half-penny an ounce profit for granted , it will not bring to the mint any plate , whose fashion is valued by the owner at an half-penny per ounce ; and how much then it is like to bring to the mint , is easie to guess . the true and only good reason that brings bullion to the mint to be coin'd , is the same that brings it to england to stay there , viz. the gain we make by an over-ballance of trade . when our merchants carry commodities abroad , to a greater value than those they bring home , the overplus comes to them in foreign coin or bullion , which will stay here , when we gain by the ballance of our whole trade . for then we can have no debts beyond sea to be paid with it : in this thriving posture of our trade , those to whose share this bullion falls , not having any use of it whilst it is in bullion , choose to carry it to the mint to have it coin'd there , whereby it is of more use to them for , all the business of silver in trade , or purchasing land ; the mint having ascertained the weight and fineness of it : so that on any occasion , every one is ready to take it at its known value , without any ●●●●ple ; a convenience that is wanting in bullion . but when our trade runs on the other side , and our exported commodities will not pay for those foreign ones we consume , our treasure must go ; and then it is in vain to bestow the labour of coining on bullion that must be exported again . to what purpose is it to make it pass through our mint , when it will away ? the less pains and charge it costs us , the better . his third reason p. is , that this raising our coin by making it more in tale , will make it more commensurate to the general need thereof , and thereby hinder the increase of hazardous paper-credit , and the inconveniency of bartering . just as the boy cut his leather into five quarters ( as he call'd them ) to cover his ball , when cut into four quarters it fell short : but after all his pains , as much of his ball lay bare as before . if the quantity of coin'd silver employ'd in england falls short , the arbitrary denomination of a greater number of pence given to it , or which is all one , to the several coin'd pieces of it , will make it commensurate to the size of our trade , or the greatness of our occasions . this is as certain , as that if the quantity of a board which is to stop a leak of a ship fifteen inches square , be but twelve inches square , it will not be made to do it , by being measured by a foot that is divided into fifteen inches instead of twelve , and so having a larger tale or number of inches in denomination given to it . this indeed would be a convincing reason , if sounds would give weight to silver , and the noise of a greater number of pence ( less in quantity proportionably as they are more in number ) were a large supply of money , which our author p. says our occasions require , and which he by an increase of the tale of pence hopes to provide . but that mistake is very visible , and shall be further shewn in the business of bartering . the necessity of trust and bartering is one of the many inconveniencies springing from the want of money . this inconvenience , the multiplying arbitrary denominations , will no more supply , nor any ways make our scarcity of coin commensurate to the need there is of it , than if the cloth which was provided for clothing the army , falling short , one should hope to make it commensurate to that need there is of it , by measuring it by a yard one fifth shorter than the standards or changing the standard of the yard , and so getting the full denomination of yards , necessary according to the present measure . for this is all will be done by raising our coin , as is proposed . all it amounts to , is no more but this , viz. that each piece , and consequently our whole stock of money , should be measured and denominated by a penny one fifth less than the standard . where there is not coin'd silver in proportion to the value of the commodities that daily change owners in trade , there is a necessity of trust , or bartering ; i. e. changing commodities for commodities , without the intervention of money . for example , let us suppose in bermudos but an hunderd pounds in ready money ; but that there is every day there a transferring of commodities from one owner to anther , to the value of double as much . when the money is all got into hands that have already bought all that they have need of for that day , whoever has need of any thing else that day , must either go on tick , or barter for it ; i. e. give the commodities he can best spare , for the commodities he wants , v. g. sugar for bread , &c. now 't is evident here , that changing the denomination of the coin they already have in bermudos , or coining it over again under new denominations , will not contribute in the least towards the removing this necessity of trust or bartering . for the whole silver they have in coin , being but four hundred ounces ; and the exchange of the value of commodities made in a distance of time , wherein this money is paid , not above once , being to the value of eight hundred ounces of silver ; 't is plain that one half of the commodities that shift hands , must of necessity be taken upon credit , or exchanged by barter ; those who want them having not money to pay for them . nor can any alteration of the coin , of denomination of these four hundred ounces of silver help this : because the value of the silver , in respect of other commodities , will not thereby be at all increased ; and the commodities changed , being ( as in the case ) double in value to the four hundred ounces of coin'd silver to be laid out in them ; nothing can supply this want but a double quantity , i. e. eight hundred ounces of coin'd silver ; how denominated it matters not , so there be a fit proportion of small pieces to supply small payments . suppose the commodities passing every day in england , in markets and fairs , between strangers , or such as trust not one another , were to the value of a million of ounces of silver ; and there was but half a million of coin'd silver in the hands of those who wanted those commoditie ; 't is demonstration they must truck for them , or go without them . if then the coin'd silver of england , be not sufficient to answer the value of commodities moving in trade amongst us , credit or barter must do it . where the credit and money fail , barter alone must do it : which being introduced by the want of a greater plenty of coin'd silver , nothing but a greater plenty of coin'd silver can remove it . the increase of denomination does , or can do nothing in the case : for 't is silver by its quantity , and not denomination , that is the price of things , and measure of commerce ; and 't is the weight of silver in it , and not the name of the piece that men estimate commodities by , and exchange them for . if this be not so , when the necessity of our affairs abroad , or ill husbandry at home , has carried away half our treasure , and a moiety of our money is gone out of england ; 't is but to issue a proclamation , that a penny shall go for two-pence , six-pence for a shilling , half a crown for a crown , &c. and immediately without any more ado we are as rich as before . and when half the remainder is gone , 't is but doing the same thing again , and raising the denomination anew , and we are where we were , and so on : where by supposing the denomination raised / , every man will be as rich with an ounce of silver in his purse as he was before when he had sixteen ounces there ; and in as great plenty of money , able to carry on his trade , without bartering ; his silver , by this short way of raising , being chang'd into the value of gold : for when silver will buy sixteen times as much wine , oyl , and bread , &c : to day , as it would yesterday ( all other things remaining the same but the denomination ) it hath the real worth of gold. this i guess every body sees cannot be so . and yet this must be so , if it be true , that raising the denomination one fifth can supply the want , or one jot raise the value of silver in respect of other commodities ; i. e. make a less quantity of it to day , but a greater quantity of corn , oyl and cloth , and all other commodities , than it would yesterday , and thereby remove the necessity of bartering . for if raising the denomination can thus raise the value of coin in exchange for other commodities one fifth , by the same reason it can raise it two fifths , and afterwards three fifths , and again , if need be , four fifths , and as much further as you please . so that by this admirable contrivance of raising our coin , we shall be as rich and as well able to support the charge of the government , and carry on our trade without bartering or any other inconvenience for want of money , with sixty thousand ounces of coin'd silver in england , as if we had six or sixty millions . if this be not so , i desire any one to shew me , why the same way of raising the denomination which can raise the value of money in respect of other commodities , one fifth , cannot when you please raise it another fifth , and so on ? i beg to be told where it must stop , and why at such a degree without being able to go farther . it must be taken notice of , that the raising i speak of here , is the raising of the value of our coin in respect of other commodities ( as i call it all along ) in contradistinction to raising the denomination . the confounding of these in discourses concerning money , is one great cause , i suspect , that this matter is so little understood , and so often talked of with so little information of the hearers . a penny is a denomination no more belonging to eight than to eighty , or to one single grain of silver : and so it is not necessary that there should be sixty such pence , no more nor less , in an ounce of silver i. e. twelve in a piece call'd a shilling , and sixty in a piece call'd a crown ; such like divisions being only extrinsical denominations , are every where perfectly arbitrary , for here in england there might as well have been twelve shillings in a penny , as twelve pence in a shilling , i. e. the denomination of the less piece might have been a shilling , and of the bigger a penny . again , the shilling might have been coin'd ten times as big as the penny , and the crown ten times as big as the shilling ; whereby the shilling would have had but ten pence in it , and the crown an hundred . but this , however order'd , alters not one jot the value of the ounce of silver in respect of other things , any more than it does its weight . this raising being but giving of names at pleasure to aliquot parts of any piece , viz. that now the sixtieth part of an ounce of silver shall be call'd a penny , and to morrow that the seventy fifth part of an ounce of silver shall be call'd a penny , may be done with what increase you please : and thus it may be order'd by a proclamation , that a shilling shall go for twenty four pence , an half-crown for sixty instead of thirty pence , and so of the rest . but that an half-crown shall be worth , or contain , sixty such pence as the pence were before this change of denomination was made , that no power on earth can do : nor can any power ( but that which can make the plenty or scarcity of commodities ) raise the value of our money thus double in respect of other commodities , and make that the same piece , or quantity of silver , under a double denomination , shall purchase double the quantity of pepper , wine or lead , an instant after such proclamation , to what it would do an instant before . if this could be , we might , as every one sees , raise silver to the value of gold , and make our selves as rich as we pleased . but 't is but going to market with an ounce of silver of one hundred and twenty pence , to be convinc'd that it will purchase no more than an ounce of silver of sixty pence . and the ringing of the piece will as soon purchase more commodities as its change of denomination , and the multipli'd name of pence , when it is call'd six score instead of sixty . 't is propos'd , that the twelve pence should be raised to fifteen pence , and the crown to seventy five pence , and so proportionably of the rest : but yet that the pound sterling should not be raised . if there be any advantage in raising , why should not that be raised too ? and as the crown piece is raised from sixty , to seventy five pence , why should not the pound sterling be raised in the same proportion , from two hundred and forty pence , to three hundred pence ? farther , if this raising our coin can so stretch our money and enlarge our pared remainder of it , as to make it more commensurate to the general need thereof , for carrying on the common traffick and commerce of the nation , and to answer occasions requiring a larger supply of money , as mr. lowndes tells us in his third reason p. why are we so nigardly to our selves in this time of occasion , as to stop at one fifth ? why do we not raise it one full moiety , and thereby double our money ? if mr. lowndes's rule p. that if the value of the silver in the coin , should be raised above the market price of the same silver reduc'd to bullion ; the subject would be proportionably injur'd and defrauded , must keep us from this advantages and the publick care of justice stop the raising of the money at one fifth , because if our money be raised beyond the market-price of bullion , it will be so much defrauding of the subject : i then say it must not be raised one fifth , nor half one fifth , that is , it must not be raised fifteen pence in the crown ; no nor five pence . for i deny that the market-price of standard bullion ever was , or ever can be five shillings seven pence of lawful weighty money the ounce : so that if our present mill'd money be raised one fifth , the subjects will by mr. lowndes's rule , be defrauded sixteen per cent. nay , above eighteen per cent. for the market-price of standard bullion being ordinarily under five shillings four pence the ounce , when sold for weighty money ( which is but one thirtieth ) whatever our present mill'd money is raised above one thirtieth , it is by mr. lowndes's rule so much defrauding the subject . for the market-price of any thing , and so of bullion , is to be taken from its ordinary rate all the year round ; and not from the extraordinary rise of two or three market-days in a year . and that the market-price of standard silver was not found , nor pretended to be above five shillings and four pence the ounce , before cliping had left none but light running cash to pay for bullion , or any thing else , is evident from a paper then publish'd , which i took the liberty to examine in my consideration of the consequences of raising the value of money , &c. printed . the author of that paper , 't is manifest , was not ignorant of the price of silver , nor had a design to lessen its rate , set down the highest price it then bore . if then , mr. lowndes's rule of justice , and care of the subject , be to regulate the rise of our mill'd money , it must not be raised above one thirtieth part . if the advantages he promises , of making our money , by raising it one fifth , more commensurate to the general need thereof , be to be laid hold on , 't is reasonable to further , and make it yet more commensurate to the general need there is of it . which ever of the two mr. lowndes will prefer , either reason of state , or rule of justice , one fifth must not be his measure of raising our present mill'd money . if the advantage of making our money more proportionate to our trade , and other necessities , be to govern its proposed raising , every one will cry out to mr. lowndes , if your way will do what you say , the raising it one half will be much better than one fifth , and therefore pray let an half-crown be raised to a crown , and a six-pence to a shilling . if equity , and the consideration of the subjects property ought to govern in the case , you must not raise our mill'd crown to above five shillings and four pence . if it here be said to me , that i do then allow that our money may be raised one thirtieth , i. e. that the crown piece should be raised to five shillings and two pence , and so proportionably of the other species of our coin ; i answer , he that infers so , makes his inference a little too quick . but let us for once allow the ordinary price of standard silver to be five shillings four pence the ounce , to be paid for in weighty coin ( for that must always be remembred , when we talk of the rate of bullion ) and that the rate of bullion is the just measure of raising our money . this i say is no reason for the raising our mill'd crown now to five shillings four pence , and recoining all our clip'd money upon that foot ; unless we intend , as soon as that is done , to new raise , and coin it again . for whilst our trade and affairs abroad require the exportation of silver , and the exportation of our coin'd silver is prohibited , and made penal by our law , standard bullion will always be sold here for a little more than its weight of coin'd silver . so that if we shall indeavour to equal our weighty coin'd silver to standard bullion , by raising it , whilst there is a necessity of the exportation of silver , we shall do no otherwise than a child , who runs to overtake and get up to the top of his shadow , which still advances at the same rate that he does . the priviledg that bullion has , to be exported freely , will give it a little advance in price above our coin , let the denomination of that be raised or fallen as you please , whilst there is need of its exportation , and the exportation of our coin is prohibited by law. but this advance will be but little , and will always keep within the bounds which the risque and trouble of melting down our coin shall set to it in the estimate of the exporter . he that will rather venture to throw an hundred pound into his melting-pot , when no body sees him , and reduce it to bullion , than give an hundred and five pounds for the same weight of the like bullion , will never give five shillings and five pence of mill'd money for an ounce of standard bullion ; nor buy at that price , what he can have near five per cent. cheaper , without any risque , if he will not accuse himself . and i think it may be concluded , that very few , who have furnaces , and other conveniencies ready for melting silver , will give one per cent. for standard bullion , which is under five shillings and three pence per ounce , who can only for the trouble of melting it , reduce our coin to as good bullion . the odds of the price in bullion to coin on this account ( which is the only one , where the coin is kept to the standard ) can never be a reason for raising our coin to preserve it from melting down : because this price above its weight is given for bullion , only to avoid melting down our coin ; and so this difference of price between standard bullion and our coin , can be no cause of its melting down . these three reasons which i have examin'd , contain the great advantages , which our author supposes the propos'd raising of our coin will produce . and therefore i have dwelt longer upon them . his remaining six reasons being of less moment , and offering most of them , but some circumstantial conveniencies , as to the computation of our money , &c. i shall more briefly pass over . only before i proceed to them , i shall here set down the different value of our money , collected from our authors history of the several changes of our coin , since edward the first 's reign , quite down to this present time . a curious history indeed , for which i think my self and the world indebted to mr. lowndes's great learning in this sort of knowledg , and his great exactness in relating the particulars . i shall remark only the quantity of silver was in a shilling in each of those changes ; that so the reader may at first sight , without farther trouble , compare the lessening , or increase of the quantity of silver upon every change . for in propriety of speech , the adding to the quantity of silver in our coin , is the true raising of its value ; and the diminishing the quantity of silver in it , is the sinking of its value ; however they come to be transpos'd and used in the quite contrary sense . if my calculations , from the weight and fineness i find set down in mr. lowndes's extract out of the indentures of the mint , have not misled me , the quantity of silver to a grain , which was in a shilling in every change of our money , is set down in the following table . one shilling contain'd of fine silver       grains . edw. edw. edw. hen. hen. hen. hen. hen. hen. hen. hen. edw. edw. edw. eliz.   eliz.   and so it has remain'd from the of elizabeth to this day . mr. lowndes's mr. lowndes having given us the fineness of the standard silver in every reign , and the number of pieces it was coin'd into , closes this history with words to this purpose , p. . by this deduction it doth evidently appear , that it hath been a policy constantly practised in the mints of england , to raise the value of the coin in its extrinsick denomination from time to time , as any exigence or occasion required , and more especially to encourage the bringing of bullion into the realm to be coin'd . this indeed , is roundly to conclude for his hypothesis . but i could wish , that from the histories of those times , wherein the several changes were made , he had shew'd us the exigences and occasions that produced the raising of the coin , and what effects it had . if i mistake not , henry the ths several raisings of our coin , brought little increase of silver into england . as the several species of our coin lessen'd in their respective quantities of silver ; so the treasure of the realm decreased too : and he that found the kingdom rich , did not , as i remember , by all his raisings our coin , leave it so . another thing , ( that from this history ) makes me suspect that the raising the denomination was never found effectively to draw silver into england , is the lowering the denomination , or adding more silver to the several species of our coin , as in hen. vi's time , the shilling was increased from one hundred forty two grains of silver , to one hundred seventy six . and in the th of edw. vi , in whose time raising the denomination seems to have been tried to the utmost , when a shilling was brought to twenty grains of silver . and the great alteration that was then quickly made on the other hand , from twenty to eighty grains at one leap , seems to shew that this lessening the silver in our coin , had proved highly prejudicial : for this is a greater change in sinking of the denomination in proportion , than ever was made at once in raising it ; a shilling being made four times weightier in silver in the th , than it was in the th year of edw. vi. his reign . kingdoms are seldom found weary of the riches they have , or averse to the increase of their treasure . if therefore the raising the denomination did in reality bring silver into the realm , it cannot be thought that they would at any time sink the denomination , which by the rule of contraries should be at least suspected to drive , or keep it out . since therefore we are not from matter of fact informed , what were the true motives that caused those several changes in the coin ; may we not with reason suspect , that they were owing to that policy of the mint , set down by our author , p. . in these words , that the proposed advance is agreeable to the policy that in past ages hath been practised , not only in our mint , but in the mints of all politick governments ; namely , to raise the value of silver in the coin to promote the work of the mint ? as i remember , suitable to this policy of the mint , there was , some two years since , a complaint of a worthy gentleman , not ignorant of it , that the mill in the mint stood still ; and therefore there was a proposal offer'd for bringing grist to the mill. the business of money , as in all times , even in this our quick-sighted age , hath been thought a mystery : those imploy'd in the mint must , by their places , be supposed to penetrate deepest into it . 't is no impossible thing then to imagine , that it was not hard , in the ignorance of past ages , when money was little , and skill in the turns of trade less , for those versed in the business and policy of the mint , to perswade a prince , especially if money were scarce , that the fault was in the standard of the mint , and that the way to increase the plenty of money , was to raise ( a well sounding word ) the value of the coin. this could not but be willingly enough hearkened to ; when , besides the hopes of drawing an increase of silver into the realm , it brought present gain by the part which the king got of the money , which was hereupon all coined anew , and the mint officers lost nothing , since it promoted the work of the mint . this opinion mr. lowndes himself gives sufficient ground for in his book , particularly p. . where we read these words , although the former debasements of the coins by publick authority , especially those in the reign of king henry viii . and king edward vi. might be projected for the profit of the crown , and the projectors might measure that profit by the excessive quantities of allay that were mixed with the silver and the gold ( and let me add , or by the quantity of silver lessened in each species , which is the same thing ) and though this was enterprized by a prince , who could stretch his prerogative very far upon his people ; and was done in times when the nation had very little commerce , inland or foreign , to be injur'd and prejudiced thereby ; yet experience presently shewed , that the projectors were mistaken , and that it was absolutely necessary to have the base money reformed . this at least they were not mistaken in , that they brought work to the mint , and a part of the money coined to the crown for seigniorage ; in both which there was profit . mr. lowndes tells us , p. . that henry viii . had to the value of fifty shillings for every pound weight of gold coined : i have met with it somewhere , that formerly the king might take what he pleased for coinage . i know not too but the flattering name of raising money might prevail then as it does now ; and impose so far on them , as to make them think the raising , i. e. diminishing the silver in their coin , would bring it into the realm , or stay it here when they found it going out . for if we may guess at the other , by henry viii's raising , it was probably when , by reason of expence in foreign wars , or ill managed trade , they found money begin to grow scarce . the having the species of our coin one fifth bigger , or one fifth less than they are at present , would be neither good nor harm to england , if they had always been so . our standard has continued in weight and fineness just as it is now , for very near this hundred years last past : and those who think the denomination and size of our money have any influence on the state of our wealth , have no reason to change the present standard of our coin ; since under that we have had a greater increase , and longer continuance of plenty of money , than perhaps any other country can shew ; i see no reason to think , that a little bigger or less size of the pieces coined , is of any moment one was or t'other . the species of money in any country , of whatsoever sizes , fit for coining , if their proportions to one another be suited to arithmetick and calculations , in whole numbers , and the ways of account in that country adapted to small payments , and carefully kept to their just weight and fineness , can have no harm in them . the harm comes by the change , which unreasonably and unjustly gives away and transfers men's properties , disorders trade , puzzels accounts , and needs a new arithmetick to cast up reckonings , and keep accounts in ; besides a thousand other inconveniencies ; not to mention the charge of recoining the money . for this may be depended on , that if our money be raised , as is proposed , it will inforce the recoining of all our money , both old and new ( except the new shillings ) to avoid the terrible difficulty and confusion there will be in keeping accounts in pounds , shillings , and pence ( as they must be ) when the species of our money are so ordered , as not to answer those denominations in round numbers . this consideration leads me to mr. lowndes fifth and sixth reasons , p. . wherein he recommends the raising our money in the proportion proposed , for its convenience , to our accounting by pounds , shillings , and pence . and for obviating perplexity among the common people , he proposes the present weigthy crown to go at six shillings three pence ; and the new scepter or vnite to be coined of the same weight , to go at the same rate ; and half-crowns , half-scepters , or half-unites , of the weight of the present half-erown , to go for two shillings seven pence half-penny : by no number of which pieces can there be made an even pound sterling , or any number of even shillings under a pound ; but they always fall into fractions of pounds and shillings , as may be seen by this following table .     l. s. d. crown or scepter piece   crown pieces   crown pieces   crown pieces   half-crown piece   ½ half-crown pieces   ½ half-crown pieces   ½ half-crowns . ½ the present shilling , and new testoon going for . pence , no number of them make any number of even shillings , but five shillings , ten shillings , fifteen shillings , and twenty shillings ; but in all the rest , they always fall into fractions . the like may be said of the present six-pences , and future half testoons going for seven pence half-penny ; the quarter testoons , which are to go for three pence three farthings ; and the gross and groats , which are to go for five pence ; the half gross or groat , which is to go for two pence half penny ; and the prime , which is to go for a penny farthing : out of any tale of each of which species there can no just number of shillings be made , as i think , but five shillings , ten shillings , fifteen shillings , and twenty shillings ; but they always fall into fractions . the new intended shilling alone seems to be suited to our accounting in pounds , shillings , and pence . the great pieces , as scepters , and half scepters , which are made to serve for the payment of greater sums , and are for dispatch in tale , will not in tale fall into even pounds . and i fear it will puzzle a better arithmetician , than most country men are , to tell , without pen and ink , how many of the lesser pieces ( except the shillings ) however combined , will make just sixteen or seventeen shillings . and i imagin there is not one country man of three , but may have it for his pains , if he can tell an hundred pound made up of a promiscuous mixture of the species of this new raised money ( excluding the shillings ) in a days time . and that which will help to confound him , and every body else , will be the old crowns , half-crowns , shillings , and sixpences current for new numbers of pence . so that i take it for granted , that if our coin be raised , as is proposed , not only all our clipp'd , but all our weighty and mill'd money must of necessity be recoined too ; if you would no have trade disturb'd , and people more diseased with new money , which they cannot tell , nor keep accounts in , than with light and clipp'd money , which they are cheated with . and what a charge the new coining of all our money will be to the nation , i have computed in another place . * that i think is of some consideration in our present circumstances , though the confusion that this new raised money , i fear , is like to introduce ; and the want of money , and stop of trade , when the clipp'd is called in , and the weighty is to be recoin'd ; be of much greater . his fourth , eighth , and ninth reasons , p. . and . are taken from the saving our present mill'd money from being cut and recoin'd . the end i confess to be good : 't is very reasonable , that so much excellent coin , as good as ever was in the world , should not be destroyed . but there is , i think , a surer and easier way to preserve it , than what mr. lowndes proposes . 't is past doubt , it will be in no danger of recoining , if our money be kept upon the present foot : but if it be raised , as mr. lowndes proposes , all the present mill'd money will be in danger , and the difficulty of counting it upon the new proposed foot will inforce it to be recoin'd into new pieces of crowns , half-crowns , shillings , and six-pences , that may pass for the same number of pence the present do , viz. . . . and . as i have above shewn . he says in his fourth reason , that if pieces , having the same bigness , should have different values , it might be difficult for the common people ( especially those not skill'd in arithmetick ) to compute how many of one kind will be equal to he summ of another . such difficulties and confusion , in counting money , i agree with him , ought carefully to be avoided . and therefore , since if pieces having the same bigness and stamp , which the people are acquainted with , shall have new values different from those which people are accustomed to ; and these new values shall in numbers of pence not answer our way of accounting by pounds and shillings ; it will be difficult for the common people ( especially those not skill'd in arithmetick ) to compute how many of any one kind will make any summ they are to pay or receive ; especially when the numbers of any one kind of pieces will be brought into so few even summs of pounds and shilings . and thus mr. lowdes's argument here turns upon himself , and is against raising our coin , to the value proposed by him , from the confusion it will produce . his th . reason , p. . we have in these words ; it is difficult to conceive how any design of amending the clipp'd money , can be compassed without raising the value of the silver remaining in them , because of the great deficiency of the silver clipped away ( which upon recoining ) must necessarily be defraid and born one way or other . 't is no difficulty to conceive , that clipp'd money , being not lawful money , should be prohibited to pass for more than its weight . next , it is no difficulty to conceive , that clipp'd money , passing for no more than its weight , and so being in the state of standard bullion , which cannot be exported , should be brought to the mint , and there exchang'd for weighty money . by this way , it is no difficulty to conceive how the amending the clipp'd money may be compassed , because this way the deficiency of the silver clipp'd away , will certainly be defraid and born one way or other . and thus i have gone over all mr. lowndes's reasons for raising our coin : wherein , though i seem to differ from him , yet i flatter my self , it is not altogether so much as at first sight may appear ; since by what i find in another part of his book , i have reason to judge he is a great deal of my mind . for he has five very good arguments for continuing the present standard of fineness , each of which is as strong for continuing also the present standard of weight ; i. e. continuing a penny of the same weight of standard silver , which at present it has . he that has a mind to be satisfied of this , may read mr. lowndes's first five reasons for continuing the present standard of fineness , which he will find in his , , , pages of his report . and when mr. lowndes himself has again considered what there is of weight in them , and how far it reaches , he will at least not think it strange if they appear to me and others , good arguments against putting less silver into our coin of the same denominations , let that diminution be made what way it will. what mr. lowndes says about gold coins , p. . &c. appears to me highly rational , and i perfectly agree with him ; excepting only that i do not think gold is in regard of silver risen ⅕ in england ; which i think may be thus made out . a guinea weighing five penny weight and nine grains , or one hundred and twenty nine grains ; and a pound sterling weighing one thousand eight hundred and sixty grains ; a guinea at twenty shillings is as one hundred and twenty nine to one thousand eight hundred and sixty ; that is , as one to fourteen and an half . a guinea at two and twenty shillings , is as one hundred and twenty nine , to two thousand forty two , i. e. as one to sixteen . a guinea at thirty shillings , is as one hundred twenty nine to two thousand seven hundred eighty four , i. e. as one to twenty one and a half , near . he therefore that receives twenty shillings mill'd money for a guinea , receives one thousand eight hundred and sixty grains standard silver , for one hundred twenty nine grains of standard gold , i. e. fourteen and an half for one . he who receives two and twenty shillings mill'd money for a guinea , has two thousand forty two grains standard silver , for one hundred twenty nine grains standard gold , i. e , sixteen for one . he who receives thirty shillings mill'd money for a guinea , has two thousand seven hundred eighty four grains standard silver , for one hundred twenty nine grains of gold , i. e. twenty one and an half for one . but the current cash being ( upon tryals made about midsummer last ) computed by mr. lowndes p. . to want half its standard weight , and not being mended since , it is evident he who receives thirty shillings of our present clip'd money , for a guinea , has but one thousand three hundred ninety two grains of standard silver , for one hundred twenty nine grains of gold , i. e. has but ten and three quarters of silver for one of gold. i have left out the utmost precisions of fractions in these computations , as not necessary in the present case , these whole numbers shewing well enough the difference of the value of guineas at those several rates . if it be true what i here assert , viz. that he who receives shillings in our current clip'd money for a guinea , receives not eleven grains of silver for one of gold ; wheras the value of gold to silver in all our neighbouring countries is about fifteen to one , which is about a third part more ; it will probably be demanded , how comes it to pass that foreigners , or others , import gold ; when they do not receive as much silver for it here , as they may have in all other countries ? the reason whereof is visibly this , that they exchange it not here for silver , but for our commodities ; and our bargains for commodities as well as all other contracts being made in pounds shillings and pence , our clip'd money retains amongst the people ( who know not how to count but by current money ) a part of its legal value , whilst it passes for the satisfaction of legal contracts , as if it were lawful money . as long as the king receives it for his taxes , and the landlord for his rent , 't is no wonder the farmer and tenent should receive it for his commodities . and this perhaps would do well enough , if our money and trade were to circulate only amongst our selves , and we had no commerce with the rest of the world , and needed it not . but here lies the loss , when foreigners shall bring over gold hither , and with that pay for our commodities at the rate of thirty shillings the guinea , when the same quantity of gold that is in a guinea is not beyond sea worth more silver than is in twenty , or one and twenty and six pence of our mill'd and lawful money : by which way of paying for our commodities england loses near one third of the value of all the commodities it thus sells . and 't is all one as if foreigners paid for them in money coin'd and clip'd beyond sea , wherein was one third less silver than there ought to be . and thus we lose near one third in all our exportation , whilst foreign gold imported is received in payment for thirty shillings a guinea . to make this appear , we need but trace this way of commerce a little , and there can be no doubt of the loss we suffer by it . let us suppose , for example , a bale of holland linnen worth there , one hundred & eighty ounces of our standard silver ; and a bale of serge here worth also the same weight of one hundred eighty ounces of the same standard silver : 't is evident , these two bales are exactly of the same value . mr. lowndes tells us p. that at this time the gold that is in a guinea ( if it were carried to spain , italy , barbary and some other places , ) would not purchase so much silver there , as is equal to the standard of twenty of our shillings , i. e. would be in value there to silver scarce as one to fourteen and an half : and i think , i may say , that gold in holland is , or lately was , as one to fifteen , or not much above . taking then standard gold in holland to be in proportion to standard silver , as one to about fifteen , or a little more ; twelve ounces of our standard gold , or as much gold as is in forty-four guineas and a half , must be given for that bale of holland-linnen , if any one will pay for it there in gold : but if he buys that bale of serge here for one hundred and eighty ounces of silver , which is forty eight pounds sterling , if he pays for it in gold at thirty shillings the guinea , two and thirty guineas will pay for it . so that in all the goods that we sell beyond seas for gold imported , and coin'd into guineas , unless the owners raise them ⅓ above what they would sell them for in mill'd money , we lose twelve in forty four and an half , which is very near one third . this loss is wholly owing to the permitting clip'd money in payment . and this loss we must unavoidably suffer whilst clip'd money is current amongst us . and this robbing of england of near one third of the value of the commodities we sell out , will continue whilst people had rather receive guineas at thirty shillings , than silver coin ( no other being to be had ) that is not worth half what they take it for . and yet this clip'd money , as bad as it is , and however unwilling people are to be charged with it , will always have credit enough to pass , whilst the goldsmiths and bankers receive it ; and they will always receive it , whilst they can pass it over again to the king with advantage , and can have hopes to prevail , that at last when it can be born no longer , but must be call'd in , no part of the loss of light money , which shall be found in their hands shall fall upon them , though they have for many years dealt in it , and by reason of its being clip'd have had all the running cash of the kingdom in their hands , and made profit of it . i say , clip'd money , however had it be , will always pass whilst the king's receivers , the bankers of any kind , and at last the exchequer takes it . for who will not receive clip'd money , rather than have none for his necessary occasions , whilst he sees the great receipt of the exchequer admits it , and the bank and goldsmiths will take it of him , and give him credit for it , so that he needs keep no more of it by him than he pleases . in this state , whilst the exchequer receives clip'd money , i do not see how it can be stop'd from passing . a clip'd half-crown that goes at the exchequer , will not be refused by any one who has hopes by his own or others hands to convey it thither , and who , unless he take it , cannot trade , or shall not be paid . whilst therefore the exchequer is open to clip'd money , it will pass , and whilst clip'd money passes , clippers will certainly be at work ; and what a gap this leaves to foreigners , if they will make use of it to pour in clip'd money upon us ( as its neighbours did into portugal ) as long as we have either goods or weighty money left to be carri'd away at fifty per cent. or greater profit , its easie to see . i will suppose the king receives clip'd money in the exchequer , and at half or three quarters loss coins it into mill'd money . for if he receives all , how much soever clip'd , i suppose the clippers sheers are not so squemish as not to pare away above half . 't will be a wonderful conscienciousness in them , no where , that i know , to be parallell'd , if they will content themselves with less profit than they can make , and will leave seven penny worth of silver in an half-crown , if six penny worth and the stamp be enough to make it pass for half a crown . when his majesty hath coin'd this into mill'd money of standard weight , and paid it out again to the bankers , goldsmiths or others , what shall then become of it ? either they will lay it up to get rid of their clip'd money , for no body will part with heavy money , whilst he has any light ; nor will any heavy money come abroad whilst there is light left ; for whoever has clip'd money by him , will sell good bargains , or borrow at any rate of those who are willing to part with any weighty , to keep that by him , rather than the clip'd money he has in his hands . so that as far as this reaches , no mill'd money , how much soever be coin'd will appear abroad or if it does , will it long scape the coiners and clippers hands , who will be at work presently upon it to furnish the exchequer with more clip'd money at fifty , sixty , seventy , or i know not what advantage . though this be enough to cut off the hopes of mill'd money appearing in payments whilst any clip'd is current . yet to this we may add , that gold imported at an over value will sweep it away as fast as it is coin'd whilst clip'd money keeps up the rate of guineas above their former value . this will be the circulation of our money , whilst clip'd is permitted any way to be current . and if store enough of clip'd money from at home or abroad , can be but provided ( as 't is more than probable it may now the trade is so universal , and has been so long practised with great advantege , and no great danger , as appears by the few have suffer'd in regard of the great number 't is evident are ingaged in the trade , and the vent of it here in england is so known and sure ) i do not see how in a little while we shall have any money or goods at all left in england , if clipping be not immediately stop'd . and how clipping can be stop'd , but by an immediate positive total prohibition , whereby all clip'd money shall be forbid to pass in any payment whatsoever , or to pass for more than its weight , i would be glad to learn. clipping is the great leak , which for some time past has contributed more to sink us , than all the force of our enemies could do . 't is like a breach in the sea-bank , which widens every moment till it be stop'd . and my timerous temper must be pardon'd if i am frighted with the thoughts of clip'd money being current one moment longer , at any other value but of warrant'd standard bullion . and therefore there can be nothing more true and reasonable , nor that deserves better to be consider'd , than what mr. lowndes says in his corollary p. . whoever desires to know the different ways of coining money by the hammer and by the mill , may inform himself in the exact account mr. lowndes has given of both , under his second general head : where he may also see the probablest guess that has been made of the quantity of our clip'd money , and the silver deficient in it ; and an account of what silver money was coin'd in the reigns of q. elizabeth k. iames st . and charles st . more exact than is to be had any where else . there is only one thing which i shall mention , since mr. lowndes does it here again under this head p. . and that is , melting down our coin ; concerning which i shall venture humbly to propose these following questions . . whether bullion be any thing but silver , whose workmanship has no value ? . whether that workmanship , which can be had for nothing , has , or can have any value ? . whether , whilst the money in our mint is coin'd for the owners , without any cost to them , our coin can ever have any value above standard bullion ? . whether , whilst our coin is not of value above standard bullion , goldsmiths and others , who have need of standard silver , will not rather take what is by the free labour of the mint ready essaid and adjusted to their use , and melt that down , rather than be at the trouble of melting mixing and essaying of silver for the uses they have ? . whether the only cure for this wanton , though criminal melting down our coin , be not , that the owners should pay one moiety of the sixteen-pence half-penny , which is paid per pound troy for coinage of silver , which the king now pays all ? . whether by this means standard silver in coin will not be more worth than standard silver in bullion , and so be preserved from this wanton melting down , as soon as an overballance of our trade shall bring as silver to stay here ? for till then it is in vain to think of preserving our coin from melting down , and therefore to no purpose till then to change that law. . whether any laws , or any penalties can keep our coin from being carried out , when debts contracted beyond seas call for it ? . whether it be any odds to england , whether it be carried out , melted down into bullion , or in specie ? . whether , whilst the exigences of our occasions and trade call for it abroad , it will not always be melted down for the conveniency of exportation , so long as the law prohibits its exportation in specie ? . whether standard silver in coin and in bullion , will not immediately be of the same value as soon as the prohibition of carrying out money in specie is taken off ? . whether an ounce of silver the more would be caried out in a year , if that prohibition were taken off ? . whether silver in our coin will not always , during the prohibition of its exportation , be a little less worth than silver in bullion , whilst the consumption of foreign commodities beyond what ours pay for , makes the exportation of silver necessary ? and so , during such a state , raise your money as much and as often as you will , silver in the coin will never fetch as much as the silver in bullion , as mr. lowndes expresses it , p. . as to the inconveniencies and damages we sustain by clip'd money passing by tale , as if it were lawful , nothing can be more true , more judicious , nor more weighty , than what mr. lowndes says under his third general head ; wherein i perfectly agree with him , excepting only where he builds any thing upon the proposed raising our coin one fifth . and to what he says , p. , concerning our being deprived of the use of our heavy money , by mens hoarding it , in prospect that the silver contained in those weghty pieces will turn more to their profit , than lending it at interest , purchasing or trading therewith . i crave leave to add , that those hoarders of money , a great many of them drive no less , but rather a greater trade by hoarding the weighty money , than if they let it go abroad . for , by that means all the current cash being light , clip'd , and hazardous money , 't is all tumbled into their hands , which gives credit to their bills , and furnishes them to trade for as much as they please , whilst every body else scarce trades at all , ( but just as necessity forces ) and is ready to stand still . where he says p. . 't is not likely the weighty moneys will soon appear abroad without raising their value and recoining the clip'd moneys : i should agree with him , if it ran thus ; without recoining the clip'd , and in the mean time making it go for its weight . for that will , i humbly conceive , bring out the heavy money , without raising its value , as effectually and sooner ; for it will do it immediately : his will take up some time . and i fear , if clip'd money be not stopt all at once , and presently from passing any way in tale , the damage it will bring will be irreparable . mr. lowndes 's fourth general head is , to propose the means that must be observed , and the proper methods to be used in , and for the re establishment of the silver coins . the first is , that the work should be finished in as little time as may be ; not only to obviate a farther damage by clipping in the interim , but also that the needful advantages of the new money may be the sooner obtained for the service of the nation . these i agree with him , are very good and necessary ends ; but they are both to be attain'd , i conceive , much sooner by making clip'd money go for its weight , than by the method mr. lowndes proposes . for this immediately puts an end to clipping , and obviates all further damage thereby . next , it immediately brings out all the boarded weighty money , and so that advantage will be sooner obtain'd for the service of the nation , than it can any other way besides . next it preserves the use of clip'd money for the service of the nation in the interim , till it can be re-coin'd all at the tower. his second proposition is , that the loss , or the greatest part of it , ought to be born by the publick , and not by particulars , who being very numerous will be prejudiced against a reformation for the publick benefit , if it be to be effected at the cost of particular men. a tax given to make good the defect of silver in clip'd money , will be paid by particulars , and so the loss will be born by particular men : and whether these particulars be not more numerous , or at least a greater number of innocent men of them more sensibly burden'd that way , than if it takes its chance in the hands of those men , who have profited by the having it in their hands , will be worth considering . and i wish it were well weigh'd , which of the two ways the greater number of men would be most dangerously prejudic'd against this reformation . but as mr. lowndes orders the matter , every body will i fear be prejudic'd against this reformation , when ( as he divides it p. , . ) the owners will bear near one half of the loss in the price of his clip'd money , and every body else his part of the remainder in a tax levied on them for it . i wish a remedy could be found without any bodies loss . most of those ways i have heard proposed to make reparation to every particular man for the clip'd money shall be found in his hands , do so delay the remedy , if not entail clipping upon us , that i fear such a care of particulars indangers the whole . and if that suffer , it will go but ill with particulars . and therefore i think it will be the rational desire of all particulars , that the shortest and surest way , not interfering with law or equity , should be taken to put an effectual end , to an evil , which every moment it continues works powerfully toward a general ruin . his fourth proposition is , that no room must be left for ielousie ; i acknowledg to be a good one , if there can be a way found to attain it . i cannot but wonder to find these words p. that no person whatsoever shall hereafter be oblig'd to accept in legal payments any money whatsoever , that is already clip'd or may hereafter be clip'd or diminish'd ; and that no person shall tender or receive any such money in payment , under some small penalty to be made easily recoverable , &c. as if any man now were obliged to receive clip'd money in legal payment , and there were not already a law with severe penalties against those who tendered clip'd money in payment ? 't is a doubt to me , whether the warden , master-worker , &c. of the mint at the tower , could find fit and skilful persons enough to set nine other mints at work in other parts of england in a quarter of a year , as mr. lowndes proposes p. . besides , mr. lowndes tells us p. that the engines which put the letters upon the edges of the larger silver pieces , and mark the edges of the rest with a graining , are wrought secretly . and indeed this is so great a guard against counterfeiting as well as clipping our money , that it deserves well to be kept a secret , as it has been hitherto . but how that can be , if money be to be coin'd in nine other mints , set up in several parts , is hard to conceive . and lastly , perhaps some may apprehend it may be of ill consequence to have so many men instructed and employ'd in the art of coining , only for a short job , and then turn'd loose again to shift for themselves by their own skill and industry , as they can . the provision made in his fourth rule , p. . to prevent the gain of subtile dealers by culling out the heaviest of the clip'd pieces , though it be the product of great sagacity and foresight , exactly calculated , and as well contrived as in that case it can be ; yet i fear is too subtile for the apprehension and practice of country men , who , many of them , with their little quickness in such matters , have also but small summs of money by them , and so neither having arithmetick , nor choice of clip'd money to adjust it to the weight there required , will be hardly made to understand it . but i think the clippers have , or will take care that there will not be any great need of it . to conclude , i confess my self not to see the least reason why our present mill'd money should be at all altered in fineness , weight , or value . i look upon it to be the best and safest from counterfeiting , adulterating , or any ways being fraudently diminished , of any that ever was coined . it is adjusted to our legal payments , reckonings , and accounts , to which our money must be reduced : the raising its denomination will neither add to its worth , nor make the stock we have , more proportionate to our occasions , nor bring one grain of silver the more into england , or one farthing advantage to the publick : it will only serve to defraud the king , and a great number of his subjects , and perplex all , and put the kingdom to a needless charge of recoining all , both mill'd as well as clip'd money . if i might take upon me to offer any thing new , i would humbly propose , that since market and retail trade requires less divisions than six pences , a sufficient quantity of four penny , four pence half penny , and five penny pieces should be coined . these in change will answer all the fractions between six pence and a farthing , and thereby supply the want of small monies , whereof i believe no body ever saw enough common to answer the necessity of small payments ; whether , either because there was never a sufficient quantity of such pieces coined , or whether because of their smallness they are apter to be lost out of any hands , or because they oftner falling into childrens hands , they lose them , or lay them up ; so it is , there is always a visible want of them , to supply which without the inconveniencies attending very small coin , the proposed pieces , i humbly conceive , will serve . if it be thought fit for this end to have four pence , four pence half penny , and five penny pieces coined , it will , i suppose , be convenient that they should be distinguished from six pences , and from one another , by a deep and very large plain difference in the stamp on both sides , to prevent mistakes , and loss of time in telling of money . the four pence half penny , has already the harp for a known distinction , which may be fit to be continued : the five pence may have the feathers , and the four pence this mark iv. of four on the reverse , and on the other side they may each have the king's head with a crown on it , to shew on that side too , that the piece so coined is one of those under a six pence ; and with that they may each on that side also have some marks of distinction one from another , as the five penny piece this mark of v. the four pence half penny a little harp , and the four pence nothing . these , or any other better distinctions , which his majesty shall order , will in tale readily discover them , if by chance any of them fall into larger payments , for which they are not designed . and thus i have , with as much brevity and clearness as i could , complied with what mr. lowndes professes to be the end of printing his report in these words , viz. that any persons who have considered an affair of this nature , may ( if they please ) communicate their thoughts for rendring the design here aimed at , more perfect , or more agreeable to the publick service . it must be confessed that my considerations have led me to thoughts in some parts of this affair , quite opposite to mr. lowndes's : but how far this has been from any desire to oppose him , or to have a dispute with a man , no otherwise known to me but by his civilities , and whom i have a very great esteem for , will appear by what i printed about raising the value of money , above three years since . all that i have said here in answer to him , being nothing but the applying the principles , i then went on , particularly now to mr. lowndes's arguments , as they came in my way ; that so thereby others might judge what will , or will not be the consequences of such a change of our coin , as he proposes , the only way , i think , of rendring his design more agreeable to the publick services finis . errata . page . l. . same qualities . p. . l. . or sellers ' p. . l. . already . p. . l. . wampompeak ' p. . l. . the exact . p. . l. . for that raising . l. . that lessening . p. . ult . coin. p. . l. . at above . l. . for all . p. . l. . will not . p. . l. . or at most a peny in . p. . l. . above a peny an . l. . about a peny in . p. . l. . larger . p. . l. . to raise it higher to make . p. . l. . have it . notes, typically marginal, from the original text notes for div a -e * vid. short observations on a paper entituled , for incouraging coining , &c. p. . a letter from a person of quality to his friend in the country shaftesbury, anthony ashley cooper, earl of, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a letter from a person of quality to his friend in the country shaftesbury, anthony ashley cooper, earl of, - . locke, john, - . [ ], [i.e. ] p. s.n.], [london : . written by shaftesbury. also ascribed to john locke. cf. halkett & laing ( nd ed.). place of publication from wing. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng england and wales. -- parliament. church and state -- england. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rina kor sampled and proofread - aptara rekeyed and resubmitted - ben griffin sampled and proofread - ben griffin text and markup reviewed and edited - pfs batch review (qc) and xml conversion a letter from a person of quality , to his friend in the country . printed in year , . a letter from a person of quality , to his friend in the country . sir , this session being ended , and the bill of the test neer finished at the committee of the whole house ; i can now give you a perfect account of this state master-piece . it was first hatch't ( as almost all the mischiefs of the world have hitherto been ) amongst the great church men , and is a project of several years standing , but found not ministers bold enough to go through with it , un●il these new ones , who wanting a better bottom to support them , be●ook themselves wholly to this , which is no small undertaking if you consider it in its whole extent . first , to make a distinct party from the rest of the nation of the high episcopal man , and the old cavalier , who are to swallow the hopes of enjoying all the power and office of the kingdom , being also tempted by the advantage they may recieve from overthrowing the act of oblivion , and not a little rejoycing to think how valiant they should prove , if they could get any to fight the old quarrel over again ; now they are possest of the arms , fo●ts , and ammunition of the nation . next they design to have the government of the church sworne to as vnalterable , and so tacitely owned to be of divine right , which though inconsistent with the oath of supremacy ; yet the church men easily break through all obligations whatsoever , to attain this station , the advantage of which , the prelate of rome hath sufficiently taught the world. then in requital to the crown , they declare the government absolute and arbitrary , and allow monarchy as well as episcopacy to be iure divino , and not to be bounded , or limited by humane laws . and to secure all this they resolve to take away the power , and opportunity of parliaments to alter any thing in church or state , only leave them as an instrument to raise money , and to pass such laws , as the court , and church shall have a mind to ; the attempt of any other , how necessary soever , must be no less a crime then perjury . and as the topstone of the whole fabrique , a pretence shall be taken from the jealousies they themselves have raised , and a real necessi●y from the smallness of their partie to encrease , and keep up a standing army , and then in due time the cavalier and church-man , will be made greater fools , but as errant slaves as the rest of the nation . in order to this , the first step was made in the act for regulating corporations , wisely beginning , that in those lesser governments whi●h they meant afterwards to introduce upon the govern●ent of the nation , and making them swear to a declaration , and beleif of such propositions as themselves afterwards upon debate , were enforced to alter , and could not justifie in those words ; so that many of the wealthyest , worthyest , and soberest men , are still kept out of the magistracy of those places . the next step was in the act of the militia , which went for most of the cheifest nobility and gentry , being obliged as lord-lieutenants , deputy-lieutenants , &c. to swear to the same declaration , and belief , with the addition only of these words in persuance of such military commissions , which makes the matter rather worse then better ; yet this went down smoothly as an oath in fashion , a testimony of loyalty , and none adventuring freely to debate the matter , the humor of the age like a strong tide , carries wise and good men down before it : this act is of a piece , for it establisheth a standing army by a law , and swears us into a military government . immediately after this , followeth the act of vniformity , by which all the clergy of england are obliged to subscribe , and declare what the corporations , nobility , and gentry , had before sworn , but with this additional clause of the militia act omitted : this the clergy readily complyed with ; for you know that sort of men are taught rather to obey , then understand , and to use that learning they have , to justify , not to examine what their superiors command : and yet that bartholomew day was fatal to our church , and religion , in throwing out a very great number of whorthy , learned , pious , and orthodox divines , who could not come up to this , and other things in that act ; and it is an oath upon this occasion wor●h your knowledg , that so great was the zeal in carrying on this church affair , and so blind was the obedience required , that if you compute the time of the passing this act , with the time allowed for the clergy to subscribe the book of common prayer thereby established ; you shall plainly find it could not be printed , and distributed so , as one man in forty could have seen and read the book they did so perfectly assent and consent to . but this matter was not compleat until the five mile act passed at oxford , wherein they take an opportunity to introduce the oath in the terms they would have it : this was then strongly opposed by the l. treasurer southampton , lord wharton , l. ashley , and others not only in the concern of those poor ministers that were so severely handled , but as it was in it self , a most unlawful , and unjustifyable oath ; however , the zeal of that time against all nonconformists , easily passed the act. this act was seconded the same sessions at oxford by another bill in the house of commons , to have imposed that oath on the whole nation ; and the providence by which it was thrown out , was very remarquable ; for mr. peregrine bertie , being newly chosen , was that morning introduced into the house by his brother the now earl of lindsey , and sir tho. osborn now l. treasurer , who all three gave their votes against that bill ; and the numbers were so even upon the division ▪ that their three votes carried the question against it . but we owe that right to the earl of lindsey , and the lord treasurer as to acknowledg t●at they have since made ample satisfaction for whatever offence they gave either the church or court in that vote . thus our church became triumphant , and continued so for divers years , the dissenting protestant being the only enemy , and therefore only persecuted , whilest the papists remained undisturbed being by the court t●ought loyal , and by our great bishops not dangerous , they differing only in doctrine , and fundamentalls ; but , as to the government of the church , that was in their religion in its highest exaltation . this dominion continued unto them , untill the l. clifford , a man of a daring and ambitious spirit , made his way to the cheif ministery of affairs by other , and far different measures , and took the opportunity of the war with holland , the king was then engaged in , to propose the declaration of indulgence , that the dissenters of all sorts , as well protestants as papists , might be at rest , and so vast a number of people , not be made desperate , at home , while the king was engaged with so potent an enemy abroad . this was no sooner proposed , but the e. of shattsbury a man as daring but more able , ( though of principles and interest , diametrically opposite to the other ) presently closed with it , and perhaps the opportunity i have had by my conversation with them both , who were men of diversion , and of free and open discourses where they had a confidence ; may give you more light into both their designs , and so by consequence the aimes of their parties , then you will have from any other hand ▪ my l. clifford did in express terms , tell me one day in private discourse ; that the king , if he would be firm to himself , might settle what religion he pleased , and carry the government to what height he would ; for if men were assured in the liberty of their conscience● and undisturbed in their properties , able and upright iudges made in westminster-hall to judg the causes of meum and tuum , and if on the other hand the fort of tilbury was finished to bridle the city , the fort of plymouth to secure the west , and armes for ● in each of these , and in hull for the northern parts , with some addition , which might be easily and undiscernedly made to the forces now on foot , there were none that would have either will , opportunity , or power to resist . but he added withall , he was so sincere in the maintenance of propriety , and liberty of conscience , that if he had his will , though he should introduce a bishop of durham , ( which was the instance he then made , that see being then vacant ) of another religion , yet he would not disturb any of the church beside , but suffer them to dye away , and not let his change ( how hasty soever he was in it ) overthrow either of those principles , and therefore desired he might be thought an honest man as to his part of the declaration , for he meant it really . the l. shaftsbury ( with whom i had more freedom ) i with great assurance , asked what he meant by the declaration , for it seemed to me ( as i then told him ) that it assumed a power to repeal and suspend all our laws , to destroy the church , to overthrow the protestant religion , and to tolerate popery ; he replyed half angry , that he wondered at my objection , there being not one of these in the case : for the king assumed no power of repealing laws , or suspending them , contrary to the will of his parliament , or people , and not to argue with me at that time the power of the king's supremacy , which was of ano●her nature then that he had in civills , and had been exercised without exception in this very case by his father , grand father , and queen elizabeth , under the great seal to forreign protestants , become subjects of england , nor to instance in the suspending the execution of the two acts of navigation and trade , during both this , and the last dutch war in the same words , and upon the same necessity , and as yet , without clamour that ever we heard ; but , to pass by all that , this is certain , a government could not be supposed whether monarchical , or other of any sort , without a standing supream executive power , fully enabled to mitigate , or wholly to suspend the execution of any penal law , in the intervalls of the legislative power , which when assembled , there was no doubt but wherever there lies a negative in passing of a law , there the address or sense known of either of them to the contrary , ( as for instance of either of our two houses of parliament in england ) ought to determine that indulgence , and restore the law to its full execution : for without this , the laws were to no purpose made , if the prince could annull them at pleasure ; and so on the other hand , without a power always in being of dispensing upon occasion , was to suppose a constitution extreamly imperfect and unpracticable , and to cure those with a legislative power always in being , is , when considered , no other then a perfect tyranny . as to the church , he conceived the declaration was extreamly their interest ; for the narrow bottom they had placed themselves upon , and the measures they had proceeded by , so contrary to the properties , and liberties of the nation , must needs in short time , prove fatall to them , whereas this led them into another way to live peaceably with the dissenting and differing protestants , both at home and abroad , and so by necessary and unavoidable consequences , to become the head of them all ; for that place is due to the church of england , being in favor , and of neerest approach to the most powerful prince of that religion , and so always had it in their hands to be the intercessors and procurers of the greatest good and protection , that partie throughout all christendom , can receive . and thus the a. bishop of canterbury might become , not only alterius orbis , but alterius religionis papa , and all this addition of honor and power attaind without the least loss or diminution of the church ; it not being intended that one living dignity , or preferment should be given to any but those , that were strictly conformable . as to the protestant religion , he told me plainly , it was for the preserving of that and that only that he heartily joyned in the declaration ; for besides that , he thought it his duty to have care in his place and station , of those he was convinced , were the people of god and feared him , though of different persuasions ; he also knew nothing else but liberty , and indulgence that could possibly ( as our case stood ) secure the protestant religion in england ; and he beg'd me to consider , if the church of england should attain to a rigid , blind , and undistputed conformity , and that power of our church should come into the hands of a popish prince , which was not a thing so impossible , or remote , as not to be apprehended ; whether in such a case , would not all the armes and artillery of the government of the church , be turned against the pr●sent religion of it , and should not all good protestants tremble to think what bishops such a prince was like to make , and whom those bishops would condemn for hereticks , and that prince might burn ▪ whereas if this which is now but a declaration , might ever by the experience of it , gain the advantage of becoming an established law , the true protestant religion would still be kept up amongst the cities , towns , and trading places , and the worthyest , and soberest ( if not the greatest ) part of the nobility , and gentry , and people : as for the toleration of popery he said , it was a pleasant objection , since he could confidently say that the papists had no advantage in the least by this declaration , that they did not as fully enjoy , and with less noise , by the favor of all the bishops before . it was the vavity of the l. keeper , that they were named at all , for the whole advantage was to the dissenting protestants , which were the only men disturb'd before ; and yet he confest to me , that it was his opinion , and always had been , that the papists ought to have no other pressure laid upon them , but to be made uncapable of office , court , or armes , and to pay so much as might bring them at least to a ballance with the protestants , for those chargable offices they are lyable unto ; and concluded with this that he desired me seriously to weigh , whe●her liberty and propriety were likely to be maintained long in a countrey like ours , where trade is so absolutely necessary to the very being , as well as prosperity of it , and in this age of the world , if articles of faith and matters of religion should become the only accessible ways to our civil rights . thus sir , you have perhaps a better account of the declaration , then you can receive from any other hand , and i could have wisht it a longer continuance , and better reception then it had : for the bishops took so great offence at it , that they gave the alarum of popery through the whole nation , and by their emissaries the clergy ( who by the connexture and subordination of their government , and their being posted in every parish , have the advantage of a quick dispersing their orders , and a sudden and universal insinuation of whatever they please ) raised such a cry , that those good and sober men , who had really long feared the encrease and continuance of popery , had hitherto received , began to believe the bishops were in earnest ; their eyes opened , though late , and therefore joyned in heartily with them ; so that at the next meeting of parliament , the protestants interest was run so high , as an act came up from the commons to the h. of lords in favor of the dissenting protestants , and had passed the lords , but for want of time , besides , another excellent act passed the royal assent for the excluding all papists from office , in the opposition of which , the l. treasurer clifford fell , and yet to prevent his ruine , this sessions had the speedier end. notwithstanding , the bishops attain'd their ends fully , the declaration being cancelled , and the great seal being broken off from it , the parliament having passed an act in favor of the dissenters , and yet the sense of both houses sufficiently declared against all indulgence but by act of parliament : having got this point , they used it at first with seeming moderation , there were no general directions given for prosecuting the non-con●ormists , but here and there some of the most confiding justices , were made use of to try how they could receive the old persecution ; for as yet the zeal raised against the papists , was so great , that the worthyest , and soberest , of the episcopal party , thought it necessary to unite with the dissenting protestants , and not to divide their party , when all their forces were little enough ; in this posture the sessions of parliament that began oct. . . tound matters , which being suddenly broken up , did nothing . the next sessions which began ian . following , the bishops continued their zeal against the papists , and seem'd to carry on in joyning with the countrey lords , many excellent vo●es in order to a bill , as in particular , that the princes of the blood-royal should all marry protestants , and many others , but their favor to dissenting protestants was gone , and they attempted a bargain with the countrey lords , with whom they then joyned not to promote any thing of that nature , except the bill for taking away assent and consent , and renouncing the covenant . this session was no sooner ended without doing any thing , but the whole clergy were instructed to declare that there was now no more danger of the papists : the phanatique ( for so they call the dissenting protestant ) is again become the only dangerous enemy , and the bishops had found a scoth lord , and two new ministers , or rather great officers of england , who were desperate and rash enough , to put their masters business upon so narrow and weak a bottom ; and that old covenanter lauderdale , is become the patron of the church , and has his coach and table fil'd with bishops . the keeper and the treasurer are of a just size to this affair , for it is a certain rule with the church men , to endure ( as seldom as they can ) in business , men abler then themselves . but his grace of scotland : was least to be executed of the three , for having fall'n from presbitery , protestaant religion , and all principles of publick good and private friendship , and become the slave of clifford to carry on the ruine of all that he had professed to support , does now also quit even clifford's generous principles , and betake himself to a so●t of men , that never forgive any man the having once been in the right ; and such men , who would do the worst of things by the worst of means , enslave their country , and betray them , under the mask of religion , which they have the publick pay for , and charge off ; so seething the kid in the mothers milk . our statesmen and bishops being now as well agreed , as in old land's time , on the same principles ▪ with the same passion to attain their end , they in the first place give orders to the judges in all their circuits to quicken the execution of the laws against dissenters ; a new declaration is published directly contrary to the former , most in words against the papists , but in the sense , and in the close , did fully serve against both , and in the execution , it was plain who were meant . a commission besides , comes down directed to the principal gentlemen of each country , to seize the estates of both papists and phanatiques , mentioned in a li●t annexed , wherein by great misfortune , or skill , the names of the papists of best quality and fortune ( and so best known ) were mistaken , and the commission render'd ineffectual as to them . besides this , the great ministers of state did in their common publick assure the partie , that all the places of profit , command , and trust , should only be given to the old cavalier ; no man that had served , or been of the contrary party , should be left in any of them ; and a direction is issued to the great ministers before mentioned , and six or seven of the bishops to meet at lambeth-house , who were like the lords of the articles in scotland , to prepare their compleat modell for the ensuing session of parliament . and now comes this memorable session of aprill . . then , which never any came with more expectation of the court , or dread and apprehension of the people ; the officers , court lords , and bishops , were clearly the major vote in the lords house , and they assured themselves to have the commons as much at their dispose when they reckoned the number of the courtiers , officers , pensioners encreased by the addition of the church and cavalier party , besides the address they had made to men of the best quality there by hopes of honor , great employment , and such things as would take . in a word , the french king's ministers , who are the great chapmen of the world , did not out-doe ours at this time , and yet the over ruling hand of god has blown upon their politicks , and the nation is escaped this session , like a bird out of the snare of the flower . in this sessions the bishops wholly laid aside their zeal against popery . the committee of the whole house for religion , which the country lords had caused to be set up again by the example of the former sessions , could hardly get , at any time , a day appointed for their sitting , and the main thing design'd for a bill voted in the former session , viz. the marrying our princes to none but protestants , was rejected and carryed in the negative by the unanimous votes of the bishops bench ; for i must acquaint you that our great prelates were so neer an intallibility , that they were always found in this session of one mind in the lords house ; yet the lay lords , not understanding from how excellent a principle this proceeded , commonly called them for that reason the dead weight , and they really proved so in the following business , for the third day of this session this bill of test was brought into the lords house by the earl of lindsey l. high chamberlain , a person of great quality , but in this imposed upon , and received its first reading and appointment for the second without much opposition ; the country lords being desirous to observe what weight they put upon it , or how they designed to manage it . at the second reading , the l. keeper , and some other of the court lords , recommended the bill to the house in set and elaborate speeches , the keeper calling it a moderate security to the church and crown , and that no honest man could refuse it , and whosoever did , gave great suspition of dangerous , and anti-monarchicall principles , the other lords declame very much upon the rebellion of the late times , the great number of phanatiques , the dangerous principles of rebellion still remaining , carrying the discourse on as if they meant to trample down the act of oblivion , and all those whose securities depended on it , but the ●arl of shaftsbury and some other of the country lords , earnestly prest that the bill might be laid aside , and that they might not be engaged in the debate of it ; or else that that freedom they should be forced to use in the necessary defence of their opinion , and the preserving of their laws , rights , and liberties , which this bill would overthrow , might not be misconstrued : for there are many things that must be spoken upon the debate , both concerning church and state , that it was well known they had no mind to hear . notwithstanding , this the great officers and bishops called out for the question of referring the bill to a committee ; but the earl of shaftsbury , a man of great abilities , and knowledg in affairs , and one that , in all these variety of changes of this last age , was never known to be either bought or frighted out of his publick principles , at large opened the mischievous , and ill designs , and consequences of the bill , which as it was brought in , required all officers of church and state , and all members of both houses of parliament , to take this oath following . j. a. b. do declare that it is not lawful upon any pretence whatsoever , to take up armes against the king , and that i do abhorr that traiterous position of taking armes by his authority , against his person , or against those that are commission'd by him in pursuance of such commission ; and i do swear that i will not at any time endeavor the alteration of the government , either in church or state , so help me god. the earl of shaftsbury and other lords , spake with such convincing reason , that all the lords , who were at liberty from court-engagements , resolved to oppose to the uttermost , a bill of so dangerous consequence ; and the debate lasted five several days before it was committed to a committee of the whole house , which hardly ever happened to any bill before , all this and the following debates ▪ were managed cheifly by the lords , whose names you will find to the following protestations ; the first whereof , was as followeth . we whose names are under written being peers of this realm , do according to our rights and the ancient vsage of parliaments , declare that the question having been put whether the bill ( entitled an act to prevent the danger which may arise from persons disaffected to the government ) doth so far intrench upon the priviledges of this house ; that it ought therefore to be cast out . it being resolved in the negative , we do humbly conceive that any bill which imposeth an oath upon the peers with a penal●y , as this doth , that upon the refusal of that oath , they shall be made uncapable of sitting and voting in this house , as it is a thing unpresidented in former times , so is it , in our humble opinion , the highest invasion of the liberties and priviledges of the peerage , that possibly may be , and most destructive of the freedom , which they ought to enjoy as members of parliament , because the priviledges of sitting and voting in parliament is an honor they have by birth , and a right so inherant in them , and in separable from them , as that nothing can take it away , but what by the law of the land , must withal , take away their lives , and corrupt their blood ; upon which ground we do here enter our dissent from that vote , and our protestation against it buckingham bridgwater winchester salisbury bedford dorset aylisbury bristol denbigh pagitt holles peter howard e. of berks mohun stamford hallifax de la mer eure shaftsbury clarendon grey roll. say & seal wharton the next protestation was against the vote of committing the bill in the words following ; the question being put whether the bill entituled an act to prevent the dangers , which may arise from persons disaffected to the government , should be commited , it being carried in the affirmative , and we after several days debate , being in no measure satisfied , but still apprehending that this bill doth not only subvert the priviledges , and birth-right of the peers , by imposing an oath upon them with the penalty of losing their places in parliament ; but also , as we humbly conceive , stick at the very root of government ; it being necessary to all government to have freedom of votes and debates in those , who have power to alter , and make laws , and besides , the express words of this bill , obliging every man to abjure all endeavors to alter the government in the church ; without regard to any thing that rules of prudence in the government , or christian compassion to protestant dissenters , or the necessity of affairs at any time , shall or may require . vpon these considerations , we humbly conceive it to be of dangerous consequence to have any bill of this nature , so much as committed , and do enter our dissents from that vote and protestation against it , buckingham winton salisbury denbigh bristol howard of berks clarendon stamford shaftsbury wharton mohun de la mer which protestation was no sooner entred and subscribed the next day , but the great officers and bishops raised a storm against the lords that had subscrib'd it ; endeavouring not only some severe proceedings against their persons , if they had found the house would have born it , but also to have taken away the very liberty of entring protestations with reasons ; but that was defended with so great ability , learning , and reason by the l. holles , that they quitted the attempt , and the debate run for some hours either wholly to raze the protestation out of the books , or at least some part of it , the expression of christian compassion to protestant dissenters being that , which gave them most offence ; but both these ways were so disagreeable to the honor and priviledg of the house , and the latter to common sense and right , that they despaired of carrying it , and contented themselves with having voted that the reasons given in the said protestation , did reflect upon the honor of the house , and were of dangerous consequence . and i cannot here forbear to mention the worth , and honor , of that noble lord holles , suitable to all his former life , that whilst the debate was at the height , and the protesting lords in danger of the tower ; he begg'd the house to give hime leave to put his name to that protest , and take his fortune with those lords , because his sickness had forced him out of the house the day before , so that not being at the question , he could not by the rules of the house sign it . this vote against those twelve lords begat the next day this following protestation signed by . whereas it is the undoubted priviledg of each peer in parliament when a question is past contrary to his vote and judgment , to enter his protestation against it , and that in pursuance thereof , the bill entituled an act to prevent the dangers which may may arise from persons disaffected to the government , being conceived by some lords to be of so dangerous a nature , as that it was not fit to receive the countenance of a committment , those lords did protest against the commitment of the said bill , and the house having taken exceptions at some expressions in their protestation ; those lords who were present at the debate , did all of them severally and voluntarily declare , that they had not intention to reflect upon any member , much less upon the whole house , which , as is humbly conc●ived , was more then in strictness did consist with that absolute freedom of protesting , which is inseparable from every member of this house , and was done by them meerly out of their great respect to the house , and their earnest desire to give all satisfaction concerning themselves , and the clearness of their intentions : yet the house not satisfied with this their declaration but proceeding to a vote , that the reasons given in the said protestation do reflect upon the honor of the house , and are of dangerous consequence ; which is in our humble opinion , a great discountenancing of the very liberty of protesting . we whose names are under written , conceive our selves , and the whole house of peers , extreamly concerned that this great wound should be given ( as we humbly apprehend ) to so essential a priviledg of the whole peerage of this realm , as their liberty of protesting , do now ( according to our unquestionable right ) make use of the same liberty to enter this our dissent from , and protestation against the said vote , bucks winton bedford dorset salisbury bridgwater denbigh berks clarendon aylisbury shaftsbury say & seal hallifax audley fits water eure wharton mohun holles de la mer grey roll. after this bill being committed to a committee of the whole house , the first thing insisted upon by the lords against the bill ; was , that there ought to be passed some previus votes to secure the rights of peerage , and priviledg of parliament before they entred upon the debate , or amendments of such a bill as this ; and at last two previous votes were obtained , which i need not here set down , because the next protestation hath them both in terminis . whereas upon the debate on the bill entituled an act to prevent the dangers which may arise from persons disaffected to the government ▪ it was ordered by the house of peers the th . of aprill last , that no oath should be imposed by any bill , or otherwise , upon the peers with a penalty in case of refusal , to lose their places , or votes in parliament , or liberty to debate therein ; and whereas also , upon debate of the same , the bill was ordered the third of this instant may , that there shall be nothing in this bill , which shall extend to deprive either of the houses of parliament , or any of their members , of their just ancient freedom , and priviledg of debating any matter or business which shall be propounded , or debated in either of the said houses , or at any conference or committee , of both , or either of the said houses of parliament , or touching the repeal , or alteration of any old , or preparing any new laws , or the redressing any publick grievance ; but that the said members of either of the said houses , and the assistance of the house of peers , and every of them , shall have the same freedom of speech , and all other priviledges whatsoever , as they had before the making of this act. both which orders were passed as previous directions unto the committee of the whole house , to whom the said bill was committed , to the end that nothing should remain in the said bill , which might any ways tend towards the depriving of either of the houses of parliament , or any of their members , of their ancient freedom of debates , or votes , or other their priviledges whatsoever . yet the house being pleased , upon the report from the committee , to pass a vote , that all persons who have , or shall have right to sit and vote in either house of parliament , should be added to the first enacted clause in the said bill , whereby an oath is to be imposed upon them as members of either house , which vote we whose names are under written being peers of this realm , do humbly conceive , is not agreeable to the said two previous orders , and it having been humbly offered , and insisted upon by divers of us , that the proviso in the late act entituled an act for preventing dangers , that may happen from popish recusants ; might be added to the bill depending , whereby the peerage of every peer of this realm , and all their priviledges , might be preserved in this bill , as fully as in the said late act : yet the house not pleasing to admit of the said proviso , but proceeding to the passing of the said vote , we do humbly upon the grounds aforesaid , and according unto our undoubted right , enter this our dissent from , and protestation against the same . bucks bedford winton salisbury berks bridgwater stamford clarendon denbigh dorset shaftsbury wharton eure de la mer pagitt mohun this was their last protestation ; for after this they alter'd their method , and reported not the votes of the committee , and parts of the bill to the house , as they past them , but ▪ took the same order as is observed in other bills , not to report unto the house , untill they ●ad gone through with the bill , and so report all the amendments together . this they thought a way of more dispach and which did prevent all protestations , untill it came to the house ; for the votes of a committe , though of the whole house , are not thought of that weight , as that there should be allowed the entering a dissent of them , or protestation against them . the bill being read over at the committee , the lord keeper objected against the form of it , and desired that he might put it in another method , which was easily allowed him , that being not the dispute . but it was observeable the hand of god was upon them in this whole affair ; their chariot-wheels were taken off , they drew heavily : a bill so long design'd , prepared , and of that moment to all their affairs , had hardly a sensible composure . the first part of the bill that was fallen upon ; was , whether there should be an oath at all in the bill , and this was the only part the court-partie defended with reason : for the whole bill being to enjoyn an oath , the house mig●t reject it , but the committee was not to destroy it . yet the lord hallifax did with that quickness , learning , and elegance , which are inseparable from all his discourses , make appear , that as there really was no security to any state by oaths , so also , no private person , much less states-man , would ever order his affairs as relying on it , no man would ever sleep with open doors , or unlockt up treasure , or plate , should all the town be sworn not to rob ; so that the use of multiplying oaths had been most commonly to exclude , or disturb some honest consciencious men , who would never have prejudiced the government . it was also insisted on by that lord and others , that the oath imposed by the bill , contained three clauses , the two former assertory , and the last promissory , and that it was worthy the consideration of the bishops ▪ whether assertory oaths , which were properly appointed to give testimony of a matter of fact , whereof a man is capable to be fully assured by the evidence of his senses , be lawfully to be made use of to confirm , or invalidate doctrinal propositions , and whether that legislative power , which imposes such an oath , doth not necessarily assume to it self an infallibility ? and , as for prom●ssory oaths , it was desired that those learned prelates would consider the opinion of grotius de jure bellj & pacis , lib. . cap. xiii . who seems to make it plain that those kind of oaths are forbidden by our saviour christ , mat. . , . and whether it would not become the fathers of the church , when they have well weighed that and other places of the new testament ; to be more tender in multiplying oaths , then hitherto the great men of the church have been ? but the bishops carried the point , and an oath was ordered by the major vote . the next thing in consideration , was about the persons that should be enjoyned to take this oath ; and those were to be , all such as enjoyed any beneficial office or employment , ecclesiastical , civil , or military ; and no farther went the debate for some hours , until at last the lord keeper rises up , and with an eloquent oration , desires to add privy counsellors , iustices of the peace , and members of both houses ; the two former particularly mentioned only to usher in the latter ; which was so directly against the two previous votes , the first of which was enroll'd amongst the standing orders of the house , that it wanted a man of no less assurance in his eloquence to propose it , and he was driven hard , when he was forced to tell the house , that they were masters of their own orders , and interpretation of them . the next consideration at the committee was the oath it self , and it was desired by the countrey lords , that it might be clearly known , whether it were meant all for an oath , or some of it a declaration , and some an oath ? if the latter , then it was desired it might be distinctly parted , and that the declaratory part should be subscribed by it self , and not sworn . there was no small pains taken by the lord keeper and the bishops , to prove that it was brought in ; the two first parts were only a declaration , and not an oath ; and though it was replyed that to declare upon ones oath , or to abhorr upon ones oath , is the same thing with i do swear ; yet there was some difficulty to obtain the dividing of them , and that the declaratory part should be only subscribed , and the rest sworn to . the persons being determin'd , and this division agreed to , the next thing was the parts of the declaration , wherein the first was ; j a. b. do declare that it is not lawful upon any pretence whatsoever , to take up armes against the king. this was lyable to great objections ; for it was said it might introduce a great change of the government , to oblige all the men in great trust in england , to declare that exact boundary , and extent , of the oath of allegiance , and inforce some things to be stated , that are much better involv'd in generals , and peradventure are not capable of another way of expression , without great wrong on the one side , or the other . there is a law of edw. . that armes shall not be taken up against the king , and that it is treason to do so , and it is a very just and reasonable law ; but it is an idle question at best , to ask whether armes in any case can be taken up against a lawful prince , because it necessarily brings in the debate in every man's mind , how there can be a distinction then left between absolute , and bounded monarchys , if monarchs have only the fear of god , and no fear of humane resistance to restrain them . and it was farther urged , that if the chan●e of humane affairs in future ages , should give the french king a just title and investiture in the crown of england , and he should avowedly own a design by force , to change the religion , and make his government here as absolute as in france , by the extirpation of the nobility , gentry , and principal citizens of the protestant party , whether in such , or like cases , this declaration will be a service to the government , as it is now establisht : nay , and it was farther said , that they overthrow the government that suppose to place any part of it above the fear of man : for in our english government , and all bounded monarchys , where the prince is not absolute , there every individual subject is under the fear of the king , and his people , either for breaking the peace , or disturbing the common interest that every man hath in it , or if he invades the person or right of his prince , he invades his whole people , who have bound up in him , and derive from him , all their liberty , property , and safety : as also the prince himself , is under the fear of breaking that golden chain and connexture between him and his people , by making his interest contrary to that they justly and rightly claim : and therefore neither our ancestors , nor any other country free like ours , whilst they preserv'd their liberties , did ever suffer any mercenary , or standing guards to their prince , but took care that his safety should be in them , as theirs was in him ▪ though these were the objections to this head , yet they were but lighty touch'd , and not fully insisted upon , until the debate of the second head , where the scope of the design was opened clearer , and more distinct to every man's capacity . the second was , and that i do abhorr that trayterous position of taking armes by his authority against his person . to this was objected , that if this be meant an explanation of the oath of allegiance to leave men without pretense to oppose where the individual person of the king is , then it was to be considered , that the proposition as it is here set down is universal , and yet in most cases the position is not to be abhorred by honest or wise men : for there is but one case , and that never like to happen again , where this position is in danger to be trayterous , which was the case of the long parliament , made perpetual● by the king 's own act , by which the government was perfectly altered , and made inconsistent with its self ; but it is to be supposed the crown hath sufficient warning , and full power to prevent the falling again into that danger . but the other cases are many , and such as may every day occurr , wherein this position is so far from traiterous , that it would prove both necessary and our duty . the famous instance of hen. . who being a soft and weak prince , when taken prisoner by his cousin edward . that pretended to the crown , and the great earl of warwick , was carryed in their armies , gave what orders and commissions they pleased , and yet all those that were loyal to him adhered to his wife and son , fought in a pitcht battel against him in person , and retook him : this was directly taking up armes by his authority against his person , and against those that were commission'd by him , and yet to this day no man hath ever blamed them , or thought but that , if they had done other , they had betray'd their prince . the great case of charles . of france , who being of a weak and crazie brain , yet govern'd by himself , or rather by his wife , a woman of passionate , and heady humour , that hat●ed her son the dolphin , a vigorous and brave prince , and passionately loved her daughter ; so that she easily ( being pressed by the victory of hen. . of england ) comply'd to settle the crown of france upon him , to marry her daughter to him , and own his right , contrary to the salique law. this was directly opposed with armes and force by the dolphin , and all good french men , even in his father's life time . a third instance is that of king iames of blessed memory , who when he was a child , was seized , and taken prisoner by those , who were justly thought no friends to his crown or safe●y , and if the case should be put , that a future king of england of the same temper with hen. . or charl. . of france , should be taken prisoner by spaniard , dutch , or french , whose overgrowing power should give them thoughts of vast empire , and should , with the person and commission of the king , invade england for a conquest , were it not suitable to our loyalty to joyn with the son of that king , for the defence of his fathers crown and dignity , even against his person and commission ? in all these and the like cases it was not justified , but that the st●ict letter of the law might be otherwise co●strued , and when wisely considerd , fit it ▪ should be so , yet that it was not safe either for the kingdom , or person of the king and his crown , that it should be in express words swor● against ; for if we shall forswear all distinctions , which ill men have made ill use of , either in rebellion , or heresy , we must extend the oath to all the particulars of divinity , and politiques . to this the aged bishop of winchester reply'd , that to take up armes in such cases , is not against , but for the person of the king : but his lordship was told that he might then as well , nay much better , have le●t it upon the old oath of allegiance , then made such a wide gapp in his new declaration . the th●rd and last part of the de●laration was or against those that are commissioned by him . here the mask was plainly pluckt off , and arbitrary government appear'd bare-faced , and a standing army to be established by act of parliament , for it was said by several of the lords , that if whatever is by the kings commission , be not opposed by the king's authority , then a standing army is law when ●ver the king pleases ; and yet the king's commission was never thought sufficient to protect , or justify any man , where it is against his authority , which is the law ; this allowed alters the whole law of england , in the most essential and fundamental parts of it , and makes the whole law of property to become arbitrary , and without effect , whenever the king pleases . for instance , if in a suit with a great favourite , a man recovers house and lands , and by course of law be put into possession by the sheriff , and afterwards a warrant is obtain'd by the interest of the person , to command some souldiers of the standing army to take the possession and deliver it back , in such a case , the man in possession may justify to defend himself , and killing those who shall violently endeavour to enter his house , the party , whose house is invaded , takes up armes by the king's authority against those , who are commissioned by him . and it is the same case , if the souldiers had been commissioned to defend the house against the sheriff , when he first endeavored to take the possession according to law , neither could any order , or commission of the king 's , put a stop to the sheriff , if he had done his duty in raising the whole force of that count to put the law in execution ; neither can the court ▪ from whom that order proceeds , ( if they observe their oaths , and duty ) put any stop to the execution of the law in such a case , by any command or commission from the king whatsoever ; nay , all the guards , and standing forces in england , cannot be secured by any commission from being a direct riot , and unlawful assembly , unless in time of open war and rebellion : and it is not out of the way to suppose , that if any king hereafter , shall contrary to the petition of right , demand , and levie money by privy-seal , or otherwise , and cause souldiers to enter , and distrain fo● such like illegall taxes , that in such a case any man may by law defend his house against them ; and yet this is of the same nature with the former , and against the words of the declaration . these instances may seem somwhat rough , and not with the usual reverence towards the crown , but they alleadged , they were to be excused , when all was concerned , and without speaking thus plain , it is refused to be understood ; and , however happy we are now , either in the present prince , or those we have in prospect , yet the suppositions are not extravagant , when we consider , kings are but men , and compassed with more temptations then others ; and , as the earl of salisbury , who stood like a rock of nobility , and english principles , excellently replyed to the lord keeper , who was pleased to term them remote instances , that they would not hereafter prove so , when this declaration had made the practise of them justifiable . these arguments enforced the lords for the bill to a change of this part of the declaration , so that they agreed the second ▪ and thrid parts of it , should run th●s ; and i do abhorr that trayterous position of taking armes against by his authority , against his person , or against those , that are commissioned by him according to law , in time of rebellion , or war , acting in pursuance of such commission . which mends the matter very little ; for if they mean the king's authority , and his lawful commission , to be two things , and such as are capable of opposition , then it is as dangerous to are the liberties of the nation , as when it run in the former words , and we only chea●ed by new phrasing of it : but if they understand them to be one and the same thing , as really and truly they are , then we are only to abhorr the treason of the position of taking armes by the king's authority against the king's authority , because it is non-sense , and not practicable ; and so they had done little but confest , that all the clergy and many other persons , have been forced by former acts of this present parliament , to make this declaration in other words , that now are found so far from being justifiable , that they are directly contrary to magna charta our properties , and the establish'd law and government of the nation . the next thing in course was , the oath it self , against which the objection lay so plain , and so strong at the first entrance , viz. that there was no care taken of the doctrine , but only the discipline of the church . the papists need not scruple the taking this oath ; for episcopacy remains in its greatest lustre , though the popish religion was introduced , but the king's supremacy is justled aside by this oath , and makes better room for an ecclesiastical one , in so much that with this , and much more , they were inforced to change their oath , and the next day bring it in as followeth . i do swear that i will not endeavour to alter the protestant religion or the government either of church or state. by this they thought they had salved all , and now began to call their oath a security for the protestant religion , and the only good design to prevent popery , if we should have a popish prince . but the countrey lords wondred at their confidence in this , since they had never thought of it before , and had been but the last preceeding day of the debate by pure shame compell'd to to this addition ; for it was not unknown to them , that some of the bishops themselves had told some of the roman catholick lords of the house , that care had been taken that it might be such an oath , as might not bear upon them . but let it be whatever they would have it , yet the countrey lords thought the addition was unreasonable , and of as dangerous consequence as the rest of the oath . and it was not to be wondred at , if the addition of the best things , wanting the authority of an express divine institution , should make an oath not to endeavor to alter , just so much worse by the addition . for as the earl of shaftsbury very well urg'd , that it is a far different thing to believe , or to be fully persuaded of the truth of the doctrine of our church ; and to swear never to endeavor to alter ; which last , must be utterly unlawful , unless you place an infallibility either in the church , or your self , you being otherwise obliged to alter , when ever a clearer , or better light comes to you ; and he desir'd leave to ask , where are the boundaries , or where shall we find , how much is meant by the protestant religion . the lord keeper thinking he had now got an advantage , with his usual eloquence , desires it might not be told in gath , nor published in the streets of askalon , that a lord of so greats parts , and 〈…〉 himself for the church of england , should not know what is meant by the protestant religion . this was seconded with great pleasantness by div●rs of the lords the bishops ; but the bishop of winchester , and some others of them were pleased to condescend to instruct that lord , that the protestant religion was comprehended in articles , the liturgie , the catechisme , the homilies , and the canons . to this the earl of shaftsbury replied , that he begg'd so much charity of them to believe , that he knew the protestant religion so well , and was so confirmed in it , that he hoped he should burn for the witness of it , if providence should call him to it : but he might perhaps think some things not necessary , that they accoun●ed essential , nay he might think some things not true , or agreeable to the scripture , that they might call doctrines of the church : besides when he was to swear never to endeavor to alter , it was certainly necessary to know how far the just extent of this oath was ; but since they had told him that the protestant religion was in those tracts , he had still to ask , whether they meant those whole tracts were the protestant religion , or only that the protestant religion was contained in all those , but that every part of these was not the protestant religion . if they meant the ●ormer of these then he was extreamly in the dark to find the doctrine of predestination in the . and . art. to be owned by so few great doctors of the church , and to find the . art. to define the church directly as the independents do : besides the . art. sta●ing the authority of the church is very dark , and either contradicts it self , or says nothing , or what is contrary to the known laws of the land ; besides several other things , in the articles , have been preached , and writ against by men of great favor , power , and preferment in the church . he humbly conceived the liturgie was not so sacred , being made by men the other day ; and thought to be more differing from the dissenting protestants , and less easy to be complyd with , upon the advantage of a pretense well known unto us all , of making alterations as might the better unite us ; in stead whereof , there is scarce one altera●ion , but widens the breach , and no ordination allow●d by it here , ( as it now stands last reformed in the act of vniformity ) but what is episcopall ; in so much that a popish priest is capable , when converted , of any church preferment without reordination ; but no protestant minister not episcopally ordain'd , but is required to be reordain'd , as much as in us lies unchurching all the forreign protestants , that have not bishops , though the contrary was both allow●d , and practis'd from the beginning of the reformation till the time of that act , and several bishops made of such , as were never ordain'd priests by bishops . moreover the vncharitableness of it was so much against the interest of the crown , and church of england ( casting off the dependency of the whole protestant partie abroad ) that it would have been bought by the pope and french king at a vast summ of money ; and it is difficult to conceive so great an advantage fell to them meerly by chance , and without their help ; so that he thought to endeavor to alter , and restore the liturgy to what it was in queen elizabeths days might consist with his being a very good protestant . as to the catachisme , he really thought it might be mended , and durst declare to them , it was not well that there was not a better made . for the homilies he thought there might be a better book made , and the . hom. of repairing and keeping clean of churches , might be omitted . what is yet stranger then all this , the canons of our church are directly the old popish canons , which are still in force , and no other ; which will appear , if you turn to the stat. . hen. . cap. confirmed and received by . eliz. where all those canons are establish'd , untill an alteration should be made by the king in pursuance of that act ; which thing was attempted by edward the th . but not perfected , and let alone ever since , for what reasons the lords the bishops could best tell ; and it was very hard to be obliged by oath not to endeavour to alter either the english common-prayer book , or the canon of the mass. but if they meant the latter , that the protestant religion is contein'd in all those , but that every part of those is not the protestant religion , then ●e apprehended it might be in the bishops power to declare ex post facto what is the protestant religion or not , or else they must leave it to every man to judge for himself , what parts of those books are or are not , and then their oath had been much better let alone . much of this nature was said by that lord , and others , and the great officers , and bishops were so hard put to it , that they seemed willing , and convinced to admit of an expedient . the lord wharton and old and expert parliament man of eminent piety and abilities , beside a great friend to the protestant religion , and interest of england , offer'd as a cure to the whole oath , and what might make it pass in all the parts of it , without any farther debate , the addition of these words at the latter end of the oath , viz. as the same is or shall be establish'd by act of parliament , but this was not endured at all , when the lord grey of rollston , a worthy and true english lord , offered another expedient , which was the addition of words , by force or fraud , to the beginning of the oath , and then it would run thus , i do swear not to endeavor by force or fraud to alter ; this was also a cure that would have passed the whole oath , and seemed as if it would have carried the whole house ▪ the duke of york and bishop of rochester both second●ng it ; but the lord trea●urer , who had privately before consented to it , speaking against it , gave the word and sign to that party , and it being put to the question , the major vote answered all arguments , and the l. grey's proposition was laid aside . having thus carried the question , relying upon their strength of votes , taking advantage that those expedients that had been offered , extended to the whole oath , though but one of the clauses in the oath had been debated , the other two not mentioned at all , they attempted strongly at nine of the clock at night to have the whole oath put to the question , and though it was resolutely opposed by the lord mohun , a lord of great courage , and resolution in the publick interest , and one whose own personal merits , as well as his fathers , gave him a just title to the best favors of the court ; yet they were not diverted but by as great a disorder as ever was seen in that house proceeding from the rage those unreasonable proceedings had caused in the country lords , they standing up in a clump together , and crying out with so loud a con●inued voice adjourn , that when silence was obtain'd , fear did what reason could not do , cause the question to be put only upon the first clause concerning protestant religion , to which the bishops desired might be added , as it is now established , and one of the eminentest of those were for the bill added the words by law ; so that , as it was passed , it ran , i ▪ a. b. do swear that i will not endeavor to alter the protestant religion now by law established in the church of england . and here observe the words by law do directly take in the canons though the bishops had never mentioned them . and now comes the consideration of the latter part of the oath which comprehends these clauses , viz. nor the goverment either in church or state , wherein the church came first to be considerd . and it was objected by the lords against the bill that it was not agreeable to the king's crown and dignity , to have his subjects sworn to the government of the church equally as to himself ; that for the kings of england to swear to maintain the church , was a diffe●ent thing from enjoyning all his officers , and both his houses of parliament to swear to them . it would be well understood , before the bill passed , what the government of the church ( we are to swear to ) is , and what the boundaries of it , whether it derives no power , nor authority , nor the exercise of any power , authority , or function , but from the king as head of the church , and from god as through him , as all his other officers do ? for no church or religion can justify it self to the government , but the state religion , that ownes an entire dependency on , and is but a branch of it ; or the independent congregations ; whilest they claim no other power , but the exclusion of their own members from their particular communion , and endeavor not to set up a kingdom of christ to their own use in this world , whilest our saviour hath told us , that his kingdom is not of it ; for otherwise there would be imperium in imperio , and two distinct supream powers inconsistent with each other , in the same place , and over the same persons . the bishops al●eadged ▪ that priesthood and the power thereof , and the authorities belonging thereunto were derived immediately from christ , but that the license of exercising that authority and power in any country is derived from the civil magistrate : to which was replied , that it was a dangerous thing to secure by oath , and act of parliament those in the exercise of an authority , and power in the king's country , and over his subjects , which being received from christ himself , cannot be altered , or limitted by the king's laws ; and that this was directly to set the mitre above the crown . and it was farther offered , that this oath was the greatest attempt that had been made against the king's supremacy since the reformation ; for the king in parliament may alter , diminish , enlarge , or take away any bishoprick ; he may take any part of a diocess , or a whole diocess , and put them under deans , or other persons ; ●or if this be not lawful , but that episcopacy should be jure divino , the maintaining the government : as it is now , is unlawful ; since the deans of hereford , and salisbury , have very large tracts under their jurisdiction , and several parsons of parishes have episcopal jurisdiction ; so that at best that government wants alteration , that is so imperfectly settled . the bishop of winchester affirmed in this debate several times , that there was no christian church before calvin that had not bishops ; to which he was answered that the albigenses a very numerous people , and the only visible known church of true beleivers , of some ages , had no bishops . it is very true , what the bishop of winchester replyd , that they had some amongst them , who alone had power to ordain , but that was only to commit that power to the wisest , and gravest men amongst them , and to secure ill , and unfit men from being admitted into the ministery ; but they exercis'd no jurisdiction over the others . and it was said by divers of the lords , that they thought episcopal government best for the church , and most suitable for the monarchy , but they must say with the lord of southampton upon the occasion of this oath in the parliament of oxford , i will not be sworn not to take away episcopacie , there being nothing , that is not of divine precept , but such circumstances may come in humane affairs , as may render it not eligible by the best of men. and it was also said , that if episcopacy be to be received as by divine precept , the king's supremacy is overthrown , and so is also the opinion of the parliaments both in edw. . and queen elizabeths time ; and the constitution of our church ought to be altered , as hath been shewd . but the church of rome it self hath contradicted that opinion , when she hath made such vast tracts of ground , and great numbers of men exempt from episcopal jurisdiction . the lord wharton upon the bishops claim to a divine right , asked a very hard question , viz. whether they then did not claim withall , a power of excommunicating their prince , which they evading to answer , and being press'd by some other lords , said they never had done it . upon which the lord hallifax told them that that might well be ; for since the reformation they had hitherto had too great a dependance on the crown to venture on that , or any other offence to it : and so the debate passed on to the third clause , which had the same exceptions against it with the two former , of being unbounded how far any man might meddle , and how far not , and is of that extent , that it overthrew all parliaments , and left them capable of nothing but giving money . for what is the business of parliaments but the alteration , either by adding , or taking away some part of the government , either in church or state ? and every new act of parliament is an alteration ; and what kind of government in church and state must that be , which i must swear upon no alteration of time , emergencie of affairs , nor variation of humane things , never to endeavor to al●er ? would it not be requ●site that such a government should be given by god himself , and that withall the ceremonie of thunder , and lightening , and visible appearance to the whole people , which god vouchsafed to the chrildren of israel at mount sinaj ? and yet you shall no where read that they were sworn to it by any oath like this : nay on the contrary , the princes and the rulers , even those recorded for the best of them , did make sever●l variations . the lord stafford , a noble man of great honor and candour , but who had been all along for the bill , yet was so far convinced with the debate , that he freely declared , there ought to be an addition to the oath , for preserving the freedom of debates in parliament . this was strongly urged by the never to be forgotten , earl of bridgwater , who gave reputation , and strength to this cause of england ; as did also those worthy earls denbigh , clarendon , and aylisbury , men of great worth and honor. to salve all that was said by these , and the other lords , the lord keeper and the bishops urged , that there was a proviso , which fully preserved the priviledges of parliament , and upon farther enquiry there appearing no such , but only a previous vote , as is before mention'd , they allow●d that that previous vote should be drawn into a proviso , and added to the b●ll , and then in their opinion the exception to the oath for this cause was perfectly removed ; but on the other side it was offered , that a positive absolute oath being taken , a proviso in the act could not dispence with it without some reference in the body of the oath , unto that proviso ; but this also was utterly denied , untill the next day , the debate going on upon other matters , the lord treasurer , whose authority easily obtained with the major vote , reassumed what was mentioned in the debates of the proceeding days , and allow'd a reference to the proviso ▪ so that it then past in these words , i a. b. do swear that i will not endeavor to alter the protestant religion now by law establisht in the church of england , nor the government of this kingdom in church , or state , as it is now by law established , and i do take this oath according to the meaning of this act and the proviso contain'd in the same , so help me god. there was a passage of the very greatest observation in the whole debate , and which with most clearness shewd what the great men and bishops aimed at , and should in order have come in before , but that it deserved so particular a consideration , that i thought best to place it here by it self , which was , that upon passing of the p●oviso for preserving the rights , and priviledges of parliaments made out of the previous votes , it was excellently observ'd by the earl of bullingbrook , a man of great abilitie , and learning in the laws of the land , and perfectly stedfast in all good english principles , that though that proviso did preserve the freedom of debates and votes in parliament , yet the oath remain'd notwithstanding that proviso upon all men , that shall take as a prohibition either by speech , or writing , or address , to endeavor any alteration in religion , church , or state ; nay also upon the members of both houses otherwise then as they speak , and vote in open parliaments or committees : for this oath takes away all private converse upon any such affairs even one with another . this was seconded by the lord de la mer , whose name is well known , as also his worth , piety , and learning ; i should mention his great merits too , but i know not whether that be lawful , they lying yet unrewarded . the lord shaftsbury presently drew up some words for preserving the same rights , priviledges , and freedoms , which men now enjoy by the laws established , that so by a side wind we might not be deprived of the great liberty we enjoy as english men , and desired those words might be inserted in that proviso before it past . this was seconded by many of the forementioned lords , and prest upon those terms , that they desired not to countenance , or make in the least degree any thing lawful , that was not already so , but that they might not be deprived by this dark way of proceeding of that liberty was necessary to them as men , and without which parliaments would be renderd useless . upon this all the great officers showd themselves , nay the d. of lauderdail himself , though under the load of two addresses , opened his mouth , and together with the lord keeper , and the lord treasurer , told the committee in plain terms , that they intended , and design'd to prevent caballing , and conspiracies against the government that they knew no reason why any of the king's officers should consult with parliament men about parliament business , and particularly mention'd those of the armie , treasury , and navy ; and when it was objected to them , that the greatest part of the most knowing gentry were either justices of the peace , or of the militia , and that this took away all converse , or discourse of any alteration , which was in truth of any business in parliament , and that the officers of the navy , and treasury , might be best able to advise what should be fit in many cases ; and that withall none of their lordships did offer any thing to salve the inconvenience of parliament men being deprived of discoursing one with another , upon the matters that were before them . besides it must be again remembred , that nothing was herein desired to be countenanced , or made lawful , but to preserve that that is already law , and avowedly justified by it ; for without this addition to the proviso , the oath renderd parliaments but a snare not a security to the people ; yet to all this was answerd sometimes with passion , and high words , sometimes with jests , and raillery ( the best they had ) and at the last the major vote answered all objections , and laid a side the addition tendered . there was another thing before the finishing of the oath , which i shall here also mention , which was an additional oath tendered by the marquess of winchester , who ought to have been mentioned in the first , and chiefest place for his conduct , and support in the whole debate , being an expert parliament man , and one whose quallity , parts , and fortune , and owning of good principles , concurr to give him one of the greatest places in the esteem of good men. the additional oath tenderd , was as followeth , i do swear that i will never by threats , injunctions , promises , advantages , or invitation , by or from any person whatsoever , nor from the hopes , or prospect of any gift , place , office , or benefit whatsoever , give my vote other then according to my opinion and conscience , as i shall be truly , and really persuaded upon the debate of any-business in parliament ; so help me god. this oath was offerd upon the occasion of swearing memb●rs of parliament , and upon this score only , that if any new oath was thought fit ( which that noble lord declared his own judgment perfectly against ) this certainly was ( all considerations , and circumstances taken in ) most necessary to be a part , and the nature of it was not so strange if they considerd the iudges oath , which was not much different from this . to this the lord keeper seemed very averse , and declared in a very fine speech , that it was an vseless oath ; for all gifts , places , and offices , were likelyest to come from the king , and no member of parliament in either house , could do too much for the king , or be too much of his side , and that men might lawfully , and worthily , have in their prospect , such offices , or benefits from him. with this the lords against the bill , were in no tearms satisfied , but plainly spoke out that men had been , might , and were likely to be , in either house , too much for the king , as they call'd it , and that whoever did endeavour to give more power to the king , then the law and constitution of the government had given , especially if it tended to the introducing an absolute and arbitrary government might justly be said to do too much for the king , and to be corrupted in his judgment by the prospect of advantages , and rewards ; though , when it is considered that every deviation of the crown towards absolute power , lessens the king in the love , and affection of his people , makeing him become less their interest , a wise prince will not think it a service done him. and now remains only the last part of the bill , which is the the penalty different according to the quallifications of the persons all that are , or shall be privy counsellors , iustices of the peace , or possessors of any beneficial office , ecclesiastical , civill , or military , are to take the oath when summoned , upon pain of l. and being made uncapable of bearing office , the members of both houses are not made uncapable , but lyable to the penalty of l. if they take it not . upon all which the considerations of the debate were , that those officers , and members of both houses are of all the nation the most dangerous to be sworn into a mistake , or change of the government , and that , as to the members of both houses , the penalty of l. was directly against the latter of the . previous votes , and although they had not applied the penalty of incapacity unto the members of both houses , because of the first previous vote in the case of the lords , neither durst they admit of a proposition made by some of themselves , that those that did not come up , and sit as members , should be lyable to the taking the oath , or penalty , untill they did so : yet their ends were not to be compassed without invading the latter previous vote , and contrary to the rights and priviledges of parliament enforce them to swear , or pay l. every parliament , and this they ca●ried through with so strong a resolution , that having experienced their misfortunes in replys for several hours , not one of the party could be provoked to speak one word . though , besides the former arguments , it was strongly urged , that this oath ought to be put upon officers with a heavier penalty then the test was in the act of the immediate preceding session against the papists , by which any man might sit down with the loss of his office , without being in the darger of the penalty of l. and also that this act had a direct retrospect ( which ought ne●er to be in penall laws ) for this act punishes men for having an office without taking this oath , which office , before this law pass , they may now lawfully enjoy without it . yet notwithstanding it provides not a power , in many cases , for them to part with it , before this oath overtake them ; for the clause whoever is in office the . september will not relieve a justice of the peace , who , being once sworn , is not in his own power to be left out of commission ; and so might be instanced in several other cases ; as also the members of the house of commons were not in their own power to be unchosen ; and as to the lords , they were subjected by it to the meanest condition of mankind , if they could not enjoy their birthright , without playing tricks sutable to the humour of every age , and be enforced to swear to every fancie of the present times . three years ago it was all liberty and indulgence , and now it is strict and rigid conformity and what it may be , in some short time hereafter , without the spirit of prophesying might be shrewdly guest by a considering man. this being answerd with silence , the duke of buckingham , whose quality ▪ admirable wit , and unusual pains , that he took all along in the debate against this bill , makes me mention him in this last place , as general of the partie , and coming last out of the field , made a speech late at night of eloquent , and well placed non-sense , showing how excellently well he could do both ways , and hoping that might do , when sense ( which he often before used with the highest advantage of wit , and reason ) would not ; but the earl of winchilsea readily apprehending the dialect , in a short reply , put an end to the debate , and the major vote ultima ratio senatuum , & conciliorum , carried the question as the court , and bishops would have it . this was the last act of this tragi-comedy , which had taken up sixteen or seventeen whole days debate , the house sitting many times till eight or nine of the clock at night , and sometimes till midnight ; but the business of priviledg between the two houses gave such an interruption , that this bill was never reported from the committee to the house . i have mention'd to you divers lords , that were speakers , as it fell in the debate , but i have not distributed the arguments of the debate to every particular lord. now you know the speakers , your curiosity may be satisfied , and the lords i am sure will not quarrel about the division . i must not forget to mention those great lords , bedford , devonshire , and burlington , for the countenance and support they gave to the english interest . the earl of bedford was so brave in it , that he joyn'd in three of the protests ; so also did the earl of dorset , and the earl of stamford , a young noble man of great hopes , the lord eure , the lord viscount say and seal , and the lord pagitt in two ; the lord audley and the lord fitzwater in the d and the lord peter , a noble man of great estate , and always true to the maintenance of liberty , and property in the first . and i should not have omitted the earl of dorset , lord audley , and the lord peter amongst the speakers : for i will assure you they did their parts excellently well . the lord viscount hereford was a steady man among the countrey lords ; so also was the lord townsend , a man justly of great esteem , and power in his own countrey , and amongst all those that well know him . the earl of carnarvon ought not to be mention'd in the last place , for he came out of the countrey on purpose to oppose the bill , stuck very fast to the countrey partie , and spoke many excellent things against it . i dare not mention the roman catholick lords , and some others , for fear i hurt them ; but thus much i shall say of the roman catholick peers , that if they were safe in their estates , and yet kept out of office , their votes in that house would not be the most unsafe to england of any sort of men in it . as for the absent lords , the earl of ruttland , lord sandys , lord herbert of cherbury , lord north , and lord crew , ought to be mentiond with honor , having taken care their votes should maintain their own interest , and opinions ; but the earls of exceter , and chesterfield , that gave no proxies this sessions , the lord montague of boughton , that gave his to the treasurer , and the lord roberts his to the earl of northampton , are not easily to be understood . if you ask after the earl of carlisle , the lord viscount falconbridge , and the lord berkely of berkley castle , because you find them not mentioned amongst their old friends , all i have to say , is , that the earl of carlisle stept aside to receive his pention , the lord berkely to dine with the lord treasurer , but the lord viscount falconberg , like the noble man in the gospel , went away sorrowfull , for he had a great office at court ▪ but i despair not of giving you a better account of them next sessions , for it is not possible when they consider that cromwell's major general , son in law , and friend , should think to find their accounts amongst men that set up on such a bottom . thus sir , you see the standard of the new partie is not yet set up , but must be the work of another session , though it be admirable to me , how the king can be enduced to venture his affairs upon such weak counsels , and of so fatal consequences ; for i believe it is the first time in the world , that ever it was thought adviseable , after fifteen years of the highest peace , quiet , and obedience , that ever was in any countrey , that there should be a pretense taken up , and a reviving of former miscarriages , especially after so many promises , and declarations , as well as acts of oblivion , and so much merit of the offending partie , in being the instruments of the king 's happy return , besides the putting so vast a number of the king's subjects in u●ter despair of having their crimes ever forgotten ; and it must be a great mistake in counsels , or worse , that there should be so much pains taken by the court to debase , and bring low the house of peers , if a military government be not intended by some . for the power of peerage , and a standing army are like two buckets , the proportion that one goes down , the other exactly goes up ; and i refer you to the consideration of all the histories of ours , or any of our neighbor northern monarchies , whether standing forces military , and arbitrary government , came not plainly in by the same steps , that the nobility were lessened ; and whether when ever they were in power , and greatness , they permitted the least shadow of any of them : our own countrey is a clear instance of it ; for though the white rose and the red chang'd fortunes often to the ruine , slaughter and beheading of the great men of the other side ; yet nothing could enforce them to secure themselves by a standing force : but i cannot believe that the king himself will ever design any such thing ; for he is not of a temper rob●st , and laborious enough , to deale with such a sort of men , or reap the advantages , if there be any , of such a government , and i think , he can hardly have forgot the treatment his father received from the officers of his army , both at oxford , and newark ; 't was an hard , but almost an even choice to be the parliaments prisoner , or their slave ; but i am sure the greatest prosperity of his armes could have brought him to no happier condition , then our king his son hath before him whenever he please . however , this may be said for the honor of this session , that there is no prince in christendom hath at a greater expence of money , maintained for two months space , a nobler , or more useful dispute of the politiques , mistery , and see●e●s of government , bo●h in church and state , then this hath been ; of which noble design no part is owing to any of the countrey lords , for they several of them begg'd , at the first entrance into the debate , that they might not be engaged in such disputes , as would unavoidably produce divers things to be said , which they were willing to let alone . but i must bear them witness , and so will you , having read this , that they did their parts in it , when it came to it , and spoke plain like old english lords . i shall conclude with that , upon the whole matter , is most worthy your consideration , that the design is to declare us first into another government more absolute , and arbitrary , then the oath of allegience , or old law knew , and then make us swear unto it , as it is so established : and less then this the bishops could not offer in requi●al to the crown for par●ing with its supremacy , and suffering them to be sworn to equal with it self . archbishop laud was the first founder of this device ; in his canons of . you shall find an oath very like this , and a declaratory canon preceding that monarchy is of divine right , which was also affirmed in this debate by our reverend prelates , and is owned in print by no less men then a. bishop vsher , and b. sand●rson ; and i am afraid it is the avowd opinion of much the greater part of our dignified clergie : if so ▪ i am sure they are the most dangerous sort of men alive to our english government , and it is the first thing ought to be look● into , and strictly examin'd by our parliaments , ' ●is the leaven that corrupts the whole lump ; for if that be true , i am sure monarchy is not to be bounded by humane laws , and the . chap. of . sa●uel , will prove ( as many of our divines would have it ) the great charter of the royal prerogative , and our magna charta that says our kings may not take our fields , our vineyards , our corn , and our sheep is not in force , but void and null , because against divine institution ; and you have the riddle out , why the clergy are so re●dy to take themselves , & impose upon others ▪ such kind of oaths as these , they have pla●ed themselves , and their possessions upon a better , and a surer bottom ( as they think ) then magna charta , and so have no more need of , or concern for it : nay what is worse , they have tr●ckt away the rights and liberties of the people in this , and all other countries wherever they have had opportunity , that they might be owned by the prince to be iure divino , and maintain'd in that pretention by that absolute power and force , they have contributed so much to put into his hands ; and that priest , and prince may , like castor and pollux , be worshipt together as divine in the same temple by us poor lay-subjects ; and that sense and reason , law , properties , rights , and liberties , shall be understood as the oracles of those deities shall interpret , or give signification to them , and ne'● be made use of in the world to oppose the absolute , and freewill of either of them . sir , i have no more to say , but begg your pardon for this tedious trouble , and that you will be very careful to whom you communicate any of this . finis . a letter concerning toleration humbly submitted, etc. epistola de tolerantia. english locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a letter concerning toleration humbly submitted, etc. epistola de tolerantia. english locke, john, - . popple, william, d. . [ ], p. printed for awnsham churchill, london, . first published in latin, with title : epistola de tolerantia : goudae, . translated from the latin of john locke by popple. attributed to john locke. cf. nuc pre- . reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng toleration. freedom of religion -- england. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - jennifer kietzman sampled and proofread - jennifer kietzman text and markup reviewed and edited - pfs batch review (qc) and xml conversion a letter concerning toleration : humbly submitted , &c. licensed , octob. . . london , printed for awnsham churchill , at the black swan at amen-corner . . a letter concerning toleration . there will be published in a few days , an agreement betwixt the present and the former government : or , a discourse of this monarchy , whether elective or hereditary . also of abdication , vacancy , interregnums , present possession of the crown , and the reputation of the church of england , &c. by a divine of the church of england , &c. foxes and firebrands : or , a specimen of the danger and harmony of popery and separation . a third-part . an hundred and fifty three chymical aphorisms : to which , whatever relates to the science of chymistry may fitly be referred . done by the labour and stidy of a country hermite , and printed in latin at amsterdam , anno . sold by awnsham churchill in ave-mary lane. to the reader . the ensuing letter concerning toleration , first printed in latin this very year , in holland , has already been translated both into dutch and french. so general and speedy an approbation may therefore bespeak its favourable reception in england . i think indeed there is no nation under heaven , in which so much has already been said upon that subject , as ours . but yet certainly there is no people that stand in more need of having something further both said and done amongst them , in this point , than we do . our government has not only been partial in matters of religion ; but those also who have suffered under that partiality , and have therefore endeavoured by their writings to vindicate their own rights and liberties , have for the most part done it upon narrow principles , suited only to the interests of their own sects . this narrowness of spirit on all sides has undoubtedly been the principal occasion of our miseries and confusions . but whatever have been the occasion , it is now high time to seek for a thorow cure. we have need of more generous remedies than what have yet been made use of in our distemper . it is neither declarations of indulgence , nor acts of comprehension , such as have yet been practised or projected amongst us , that can do the work. the first will but palliate , the second encrease our evil. absolute liberty , iust and true liberty , equal and impartial liberty , is the thing that we stand in need of . now tho this has indeed been much talked of , i doubt it has not been much understood ; i am sure not at all practised , either by our governours towards the people in general , or by any dissenting parties of the people towards one another . i cannot therefore but hope that this discourse , which treats of that subject , however briefly , yet more exactly than any we have yet seen , demonstrating both the equitableness and practicableness of the thing , will be esteemed highly seasonable , by all men that have souls large enough to prefer the true interest of the publick before that of a party . it is for the use of such as are already so spirited , or to inspire that spirit into those that are not , that i have translated it into our language . but the thing it self is so short , that it will not bear a longer preface . i leave it therefore to the consideration of my countrymen , and heartily wish they may make the use of it that it appears to be designed for . a letter concerning toleration . honoured sir , since you are pleased to inquire what are my thoughts about the mutual toleration of christians in their different professions of religion , i must needs answer you freely , that i esteem that toleration to be the chief characteristical mark of the true church . for whatsoever some people boast of the antiquity of places and names , or of the pomp of their outward worship ; others , of the reformation of their discipline ; all , of the orthodoxy of their faith ; ( for every one is orthodox to himself : ) these things , and all others of this nature , are much rather marks of men striving for power and empire over one another , than of the church of christ. let any one have never so true a claim to all these things , yet if he be destitute of charity , meekness , and good-will in general towards all mankind , even to those that are not christians , he is certainly yet short of being a true christian himself . the kings of the gentiles exercise lordship over them , said our saviour to his disciples , but ye shall not be so . the business of true religion is quite another thing . it is not instituted in order to the erecting of an external pomp , nor to the obtaining of ecclesiastical dominion , nor to the exercising of compulsive force ; but to the regulating of mens lives according to the rules of vertue and piety . whosoever will lift himself under the banner of christ , must in the first place , and above all things , make war upon his own lusts and vices . it is in vain for any man to usurp the name of christian , without holiness of life , purity of manners , and benignity and meekness of spirit . let every one that nameth the name of christ , depart from iniquity . thou , when thou art converted , strengthen thy brethren , said our lord to peter . it would indeed be very hard for one that appears careless about his own salvation , to persuade me that he were extreamly concern'd for mine . for it is impossible that those should sincerely and heartily apply themselves to make other people christians , who have not really embraced the christian religion in their own hearts . if the gospel and the apostles may be credited , no man can be a christian without charity , and without that faith which works , not by force , but by love. now i appeal to the consciences of those that persecute , torment , destroy , and kill other men upon pretence of religion , whether they do it out of friendship and kindness towards them , or no : and i shall then indeed , and not till then , believe they do so , when i shall see those fiery zealots correcting , in the same manner , their friends and familiar acquaintance , for the manifest sins they commit against the precepts of the gospel ; when i shall see them prosecute with fire and sword the members of their own communion that are tainted with enormous vices , and without amendment are in danger of eternal perdition ; and when i shall see them thus express their love and desire of the salvation of their souls , by the infliction of torments , and exercise of all manner of cruelties . for if it be out of a principle of charity , as they pretend , and love to mens souls , that they deprive them of their estates , maim them with corporal punishments , starve and torment them in noisom prisons , and in the end even take away their lives ; i say , if all this be done meerly to make men christians , and procure their salvation , why then do they suffer whoredom , fraud , malice , and such like enormities , which ( according to the apostle ) manifestly rellish of heathenish corruption , to predominate so much and abound amongst their flocks and people ? these , and such like things , are certainly more contrary to the glory of god , to the purity of the church , and to the salvation of souls , than any conscientious dissent from ecclesiastical decisions , or separation from publick worship , whilst accompanied with innocency of life . why then does this burning zeal for god , for the church , and for the salvation of souls ; burning , i say , literally , with fire and faggot ; pass by those moral vices and wickednesses , without any chastisement , which are acknowledged by all men to be diametrically opposite to the profession of christianity ; and bend all its nerves either to the introducing of ceremonies , or to the establishment of opinions , which for the most part are about nice and intricate matters , that exceed the capacity of ordinary understandings ? which of the parties contending about these things is in the right , which of them is guilty of schism or heresie , whether those that domineer or those that suffer , will then at last be manifest , when the cause of their separation comes to be judged of . he certainly that follows christ , embraces his doctrine , and bears his yoke , tho' he forsake both father and mother , separate from the publick assemblies and ceremonies of his country , or whomsoever , or whatsoever else he relinquishes , will not then be judged an heretick . now , tho' the divisions that are amongst sects should be allowed to be never so obstructive of the salvation of souls ; yet nevertheless adultery , fornication , vncleanness , lasciviousness , idolatry , and such like things , cannot be denied to be works of the flesh ; concerning which the apostle has expresly declared , that they who do them shall not inherit the kingdom of god. whosoever therefore is sincerely sollicitous about the kingdom of god , and thinks it his duty to endeavour the enlargement of it amongst men , ought to apply himself with no less care and industry to the rooting out of these immoralities , than to the extirpation of sects . but if any one do otherwise , and whilst he is cruel and implacable towards those that differ from him in opinion , he be indulgent to such iniquities and immoralities as are unbecoming the name of a christian , let such a one talk never so much of the church , he plainly demonstrates by his actions , that 't is another kingdom he aims at , and not the advancement of the kingdom of god. that any man should think fit to cause another man , whose salvation he heartily desires , to expire in torments , and that even in an unconverted estate , would , i confess , seem very strange to me , and , i think , to any other also . but no body , surely , will ever believe that such a carriage can proceed from charity , love , or good-will . if any one maintain that men ought to be compelled by fire and sword to profess certain doctrines , and conform to this or that exteriour worship , without any regard had unto their morals ; if any one endeavour to convert those that are erroneous unto the faith , by forcing them to profess things that they do not believe , and allowing them to practise things that the gospel does not permit ; it cannot be doubted indeed but such a one is desirous to have a numerous assembly joyned in the same profession with himself ; but that he principally intends by those means to compose a truly christian church , is altogether incredible . it is not therefore to be wondred at , if those who do not really contend for the advancement of the true religion , and of the church of christ , make use of arms that do not belong to the christian warfare . if , like the captain of our salvation , they sincerely desired the good of souls , they would tread in the steps , and follow the perfect example of that prince of peace , who sent out his soldiers to the subduing of nations , and gathering them into his church , not armed with the sword , or other instruments of force , but prepared with the gospel of peace , and with the exemplary holiness of their conversation . this was his method . tho' if infidels were to be converted by force , if those that are either blind or obstinate were to be drawn off from their errors by armed soldiers , we know very well that it was much more easie for him to do it with armies of heavenly legions , than for any son of the church , how potent soever , with all his dragoons . the toleration of those that differ from others in matters of religion , is so agreeable to the gospel of jesus christ , and to the genuine reason of mankind , that it seems monstrous for men to be so blind , as not to perceive the necessity and advantage of it , in so clear a light. i will not here tax the pride and ambition of some , the passion and uncharitable zeal of others . these are faults from which humane affairs can perhaps scarce ever be perfectly freed ; but yet such as no body will bear the plain imputation of , without covering them with some specious colour ; and so pretend to commendation , whilst they are carried away by their own irregular passions . but however , that some may not colour their spirit of persecution and unchristian cruelty with a pretence of care of the publick weal , and observation of the laws ; and that others , under pretence of religion , may not seek impunity for their libertinism and licentiousness ; in a word , that none may impose either upon himself or others , by the pretences of loyalty and obedience to the prince , or of tenderness and sincerity in the worship of god ; i esteem it above all things necessary to distinguish exactly the business of civil government from that of religion , and to settle the just bounds that lie between the one and the other . if this be not done , there can be no end put to the controversies that will be always arising , between those that have , or at least pretend to have , on the one side , a concernment for the interest of mens souls , and on the other side , a care of the commonwealth . the commonwealth seems to me to be a society of men constituted only for the procuring , preserving , and advancing of their own civil interests . civil interests i call life , liberty , health , and indolency of body ; and the possession of outward things , such as money , lands , houses , furniture , and the like . it is the duty of the civil magistrate , by the impartial execution of equal laws , to secure unto all the people in general , and to every one of his subjects in particular , the just possession of these things belonging to this life . if any one presume to violate the laws of publick justice and equity , established for the preservation of those things , his presumption is to be check'd by the fear of punishment , consisting of the deprivation or diminution of those civil interests , or goods , which otherwise he might and ought to enjoy . but seeing no man does willingly suffer himself to be punished by the deprivation of any part of his goods , and much less of his liberty or life , therefore is the magistrate armed with the force and strength of all his subjects , in order to the punishment of those that violate any other man's rights . now that the whole jurisdiction of the magistrate reaches only to these civil concernments ; and that all civil power , right and dominion , is bounded and confined to the only care of promoting these things ; and that it neither can nor ought in any manner to be extended to the salvation of souls , these following considerations seem unto me abundantly to demonstrate . first , because the care of souls is not committed to the civil magistrate , any more than to other men. it is not committed unto him , i say , by god ; because it appears not that god has ever given any such authority to one man over another , as to compell any one to his religion . nor can any such power be vested in the magistrate by the consent of the people ; because no man can so far abandon the care of his own salvation , as blindly to leave it to the choice of any other , whether prince or subject , to prescribe to him what faith or worship he shall embrace . for no man can , if he would , conform his faith to the dictates of another . all the life and power of true religion consists in the inward and full perswasion of the mind ; and faith is not faith without believing . whatever profession we make , to whatever outward worship we conform , if we are not fully satisfied in our own mind that the one is true , and the other well pleasing unto god , such profession and such practice , far from being any furtherance , are indeed great obstacles to our salvation . for in this manner , instead of expiating other sins by the exercise of religion , i say in offering thus unto god almighty such a worship as we esteem to be displeasing unto him , we add unto the number of our other sins , those also of hypocrisie , and contempt of his divine majesty . in the second place . the care of souls cannot belong to the civil magistrate , because his power consists only in outward force ; but true and saving religion consists in the inward perswasion of the mind , without which nothing can be acceptable to god. and such is the nature of the understanding , that it cannot be compell'd to the belief of any thing by outward force . confiscation of estate , imprisonment , torments , nothing of that nature can have any such efficacy as to make men change the inward judgment that they have framed of things . it may indeed be alledged , that the magistrate may make use of arguments , and thereby draw the heterodox into the way of truth , and procure their salvation . i grant it ; but this is common to him with other men. in teaching , instructing , and redressing the erroneous by reason , he may certainly do what becomes any good man to do . magistracy does not oblige him to put of either humanity or christianity . but it is one thing to perswade , another to command ; one thing to press with arguments , another with penalties . this civil power alone has a right to do ; to the other good-will is authority enough . every man has commission to admonish , exhort , convince another of error , and by reasoning to draw him into truth : but to give laws , receive obedience , and compel with the sword , belongs to none but the magistrate . and upon this ground i affirm , that the magistrate's power extends not to the establishing of any articles of faith , or forms of worship , by the force of his laws . for laws are of no force at all without penalties , and penalties in this case are absolutely impertinent ; because they are not proper to convince the mind . neither the profession of any articles of faith , nor the conformity to any outward form of worship ( as has already been said ) can be available to the salvation of souls , unless the truth of the one , and the acceptableness of the other unto god , be thoroughly believed by those that so profess and practise . but penalties are no ways capable to produce such belief . it is only light and evidence that can work a change in mens opinions ; which light can in no manner proceed from corporal sufferings , or any other outward penalties . in the third place . the care of the salvation of mens souls cannot belong to the magistrate ; because , though the rigour of laws and the force of penalties were capable to convince and change mens minds , yet would not that help at all to the salvation of their souls . for there being but one truth , one way to heaven ; what hopes is there that more men would be led into it , if they had no rule but the religion of the court , and were put under a necessity to quit the light of their own reason , and oppose the dictates of their own consciences , and blindly to resign up themselves to the will of their governors , and to the religion , which either ignorance , ambition , or superstition had chanced to establish in the countries where they were born ? in the variety and contradiction of opinions in religion , wherein the princes of the world are as much divided as in their secular interests , the narrow way would be much straitned ; one country alone would be in the right , and all the rest of the world put under an obligation of following their princes in the ways that lead to destruction ; and that which heightens the absurdity , and very ill suits the notion of a deity , men would owe their eternal happiness or misery to the places of their nativity . these considerations , to omit many others that might have been urged to the same purpose , seem unto me sufficient to conclude that all the power of civil government relates only to mens civil interests , is confined to the care of the things of this world , and hath nothing to do with the world to come . let us now consider what a church is . a church then i take to be a voluntary society of men , joining themselves together of their own accord , in order to the publick worshipping of god , in such a manner as they judge acceptable to him , and effectual to the salvation of their souls . i say it is a free and voluntary society . no body is born a member of any church ; otherwise the religion of parents would descend unto children , by the same right of inheritance as their temporal estates , and every one would hold his faith by the same tenure he does his lands ; than which nothing can be imagined more absurd . thus therefore that matter stands . no man by nature is bound unto any particular church or sect , but every one joins himself voluntarily to that society in which he believes he has found that profession and worship which is truly acceptable to god. the hopes of salvation , as it was the only cause of his entrance into that communion , so it can be the only reason of his stay there . for if afterwards he discover any thing either erroneous in the doctrine , or incongruous in the worship of that society to which he has join'd himself , why should it not be as free for him to go out as it was to enter ? no member of a religious society can be tied with any other bonds but what proceed from the certain expectation of eternal life . a church then is a society of members voluntarily uniting to this end . it follows now that we consider what is the power of this church , and unto what laws it is subject . forasmuch as no society , how free soever , or upon whatsoever slight occasion instituted , ( whether of philophers for learning , of merchants for commerce , or of men of leisure for mutual conversation and discourse , ) no church or company , i say , can in the least subsist and hold together , but will presently dissolve and break to pieces , unless it be regulated by some laws , and the members all consent to observe some order . place , and time of meeting must be agreed on ; rules for admitting and excluding members must be establisht ; distinction of officers , and putting things into a regular course , and such like , cannot be omitted . but since the joyning together of several members into this church-society , as has already been demonstrated , is absolutely free and spontaneous , it necessarily follows , that the right of making its laws can belong to none but the society it self , or at least ( which is the same thing ) to those whom the society by common consent has authorised thereunto . some perhaps may object , that no such society can be said to be a true church , unless it have in it a bishop , or presbyter , with ruling authority derived from the very apostles , and continued down unto the present times by an uninterrupted succession . to these i answer . in the first place , let them shew me the edict by which christ has imposed that law upon his church . and let not any man think me impertinent if , in a thing of this consequence , i require that the terms of that edict be very express and positive . for the promise he has made us , that wheresoever two or three are gathered together in his name , he will be in the midst of them , seems to imply the contrary . whether such an assembly want any thing necessary to a true church , pray do you consider . certain i am , that nothing can be there wanting unto the salvation of souls ; which is sufficient to our purpose . next , pray observe how great have always been the divisions amongst even those who lay so much stress upon the divine institution , and continued succession of a certain order of rulers in the church . now their very dissention unavoidably puts us upon a necessity of deliberating , and consequently allows a liberty of choosing that , which upon consideration , we prefer . and in the last place , i consent that these men have a ruler of their church , established by such a long series of succession as they judge necessary ; provided i may have liberty at the same time to join my self to that society , in which i am perswaded those things are to be found which are necessary to the salvation of my soul. in this manner ecclesiastical liberty will be preserved on all sides , and no man will have a legislator imposed upon him , but whom himself has chosen . but since men are so sollicitous about the true church , i would only ask them , here by the way , if it be not more agreeable to the church of christ , to make the conditions of her communion consist in such things , and such things only , as the holy spirit has in the holy scriptures declared , in express words , to be necessary to salvation ; i ask , i say , whether this be not more agreeable to the church of christ , than for men to impose their own inventions and interpretations upon others , as if they were of divine authority , and to establish by ecclesiastical laws , as absolutely necessary to the profession of christianity , such things as the holy scriptures do either not mention , or at least not expresly command . whosoever requires those things in order to ecclesiastical communion , which christ does not require in order to life eternal , he may perhaps indeed constitute a society accommodated to his own opinion and his own advantage , but how that can be called the church of christ , which is established upon laws that are not his , and which excludes such persons from its communion as he will one day receive into the kingdom of heaven , i understand not . but this being not a proper place to enquire into the marks of the true church , i will only mind those that contend so earnestly for the decrees of their own society , and that cry out continually the church , the church , with as much noise , and perhaps upon the same principle , as the ephesian silversmiths did for their diana ; this , i say , i desire to mind them of , that the gospel frequently declares that the true disciples of christ must suffer persecution ; but that the church of christ should persecute others , and force others by fire and sword , to embrace her faith and doctrine , i could never yet find in any of the books of the new testament . the end of a religious society ( as has already been said ) is the publick worship of god , and by means thereof the acquisition of eternal life . all discipline ought therefore to tend to that end , and all ecclesiastical laws to be thereunto confined . nothing ought , nor can be transacted in this society , relating to the possession of civil and worldly goods . no force is here to be made use of , upon any occasion whatsoever : for force belongs wholly to the civil magistrate , and the possession of all outward goods is subject to his jurisdiction . but it may be asked , by what means then shall ecclesiastical laws be established , if they must be thus destitute of all compulsive power ? i answer , they must be established by means suitable to the nature of such things , whereof the external profession and observation , if not proceeding from a thorow conviction and approbation of the mind , is altogether useless and unprofitable . the arms by which the members of this society are to be kept within their duty , are exhortations , admonitions , and advices . if by these means the offenders will not be reclaimed , and the erroneous convinced , there remains nothing farther to be done , but that such stubborn and obstinate persons , who give no ground to hope for their reformation , should be cast out and separated from the society . this is the last and utmost force of ecclesiastical authority : no other punishment can thereby be inflicted , than that , the relation ceasing between the body and the member which is cut off , the person so condemned ceases to be a part of that church . these things being thus determined , let us inquire in the next place , how far the duty of toleration extends , and what is required from every one by it . and first , i hold , that no church is bound by the duty of toleration to retain any such person in her bosom , as , after admonition , continues obstinately to offend against the laws of the society . for these being the condition of communion , and the bond of the society , if the breach of them were permitted without any animadversion , the society would immediately be thereby dissolved . but nevertheless , in all such cases care is to be taken that the sentence of excommunication , and the execution thereof , carry with it no rough usage , of word or action , whereby the ejected person may any wise be damnified in body or estate . for all force ( as has often been said ) belongs only to the magistrate , nor ought any private persons , at any time , to use force ; unless it be in self-defence against unjust violence . excommunication neither does , nor can , deprive the excommunicated person of any of those civil goods that he formerly possessed . all those things belong to the civil government , and are under the magistrate's protection . the whole force of excommunication consists only in this , that , the resolution of the society in that respect being declared , the union that was between the body and some member comes thereby to be dissolved ; and that relation ceasing , the participation of some certain things , which the society communicated to its members , and unto which no man has any civil right , comes also to cease . for there is no civil injury done unto the excommunicated person , by the church-minister's refusing him that bread and wine , in the celebration of the lord's supper , which was not bought with his , but other mens money . secondly , no private person has any right , in any manner , to prejudice another person in his civil enjoyments , because he is of another church or religion . all the rights and franchises that belong to him as a man , or as a denison , are inviolably to be preserved to him . these are not the business of religion . no violence nor injury is to be offered him , whether he be christian or pagan . nay , we must not content our selves with the narrow measures of bare justice : charity , bounty , and liberality must be added to it . this the gospel enjoyns , this reason directs , and this that natural fellowship we are born into requires of us . if any man err from the right way , it is his own misfortune , no injury to thee : nor therefore art thou to punish him in the things of this life , because thou supposest he will be miserable in that which is to come . what i say concerning the mutual toleration of private persons differing from one another in religion , i understand also of particular churches ; which stand as it were in the same relation to each other as private persons among themselves , nor has any one of them any manner of jurisdiction over any other , no not even when the civil magistrate ( as it sometimes happens ) comes to be of this or the other communion . for the civil government can give no new right to the church , nor the church to the civil government . so that whether the magistrate joyn himself to any church , or separate from it , the church remains always as it was before , a free and voluntary society . it neither acquires the power of the sword by the magistrate's coming to it , nor does it lose the right of instruction and excommunication by his going from it . this is the fundamental and immutable right of a spontaneous society , that it has power to remove any of its members who transgress the rules of its institution : but it cannot , by the accession of any new members , acquire any right of jurisdiction over those that are not joined with it . and therefore peace , equity , and friendship , are always mutually to be observed by particular churches , in the same manner as by private persons , without any pretence of superiority or jurisdiction over one another . that the thing may be made yet clearer by an example ; let us suppose two churches , the one of arminians , the other of calvinists , residing in the city of constantinople . will any one say , that either of these churches has right to deprive the members of the other of their estates and liberty , ( as we see practised elsewhere ) because of their differing from it in some doctrines or ceremonies ; whilst the turks in the mean while silently stand by , and laugh to see with what inhumane cruelty christians thus rage against christians ? but if one of these churches hath this power of treating the other ill , i ask which of them it is to whom that power belongs , and by what right ? it will be answered , undoubtedly , that it is the orthodox church which has the right of authority over the erroneous or heretical . this is , in great and specious words , to say just nothing at all . for every church is orthodox to it self ; to others , erroneous or heretical . for whatsoever any church believes , it believes to be true ; and the contrary unto those things , it pronounces to be error . so that the controversie between these churches about the truth of their doctrines , and the purity of their worship , is on both sides equal ; nor is there any judge , either at constantinople , or elsewhere upon earth , by whose sentence it can be determined . the decision of that question belongs only to the supream judge of all men , to whom also alone belongs the punishment of the erroneous . in the mean while , let those men consider how hainously they sin , who , adding injustice , if not to their error yet certainly to their pride , do rashly and arrogantly take upon them to misuse the servants of another master , who are not at all accountable to them . nay , further : if it could be manifest which of these two dissenting churches were in the right , there would not accrue thereby unto the orthodox any right of destroying the other . for churches have neither any jurisdiction in worldly matters , nor are fire and sword any proper instruments wherewith to convince mens minds of error , and inform them of the truth . let us suppose , nevertheless , that the civil magistrate inclined to favour one of them , and to put his sword into their hands , that ( by his consent ) they might chastise the dissenters as they pleased . will any man say , that any right can be derived unto a christian church , over its brethren , from a turkish emperor ? an infidel , who has himself no authority to punish christians for the articles of their faith , cannot confer such an authority upon any society of christians , nor give unto them a right which he has not himself . this would be the case at constantinople . and the reason of the thing is the same in any christian kingdom . the civil power is the same in every place : nor can that power , in the hands of a christian prince , confer any greater authority upon the church , than in the hands of a heathen ; which is to say , just none at all . nevertheless , it is worthy to be observed , and lamented , that the most violent of these defenders of the truth , the opposers of errors , the exclaimers against schism , do hardly ever let loose this their zeal for god , with which they are so warmed and inflamed , unless where they have the civil magistrate on their side . but so soon as ever court-favour has given them the better end of the staff , and they begin to feel themselves the stronger , then presently peace and charity are to be laid aside : otherwise , they are religiously to be observed . where they have not the power to carry on persecution , and to become masters , there they desire to live upon fair terms , and preach up toleration . when they are not strengthned with the civil power , then they can bear most patiently , and unmovedly , the contagion of idolatry , superstition , and heresie , in their neighbourhood ; of which , in other occasions , the interest of religion makes them to be extreamly apprehensive . they do not forwardly attack those errors which are in fashion at court , or are countenanced by the government . here they can be content to spare their arguments : which yet ( with their leave ) is the only right method of propagating truth , which has no such way of prevailing , as when strong arguments and good reason , are joined with the softness of civility and good usage . no body therefore , in fine , neither single persons , nor churches , nay , nor even commonwealths , have any just title to invade the civil rights and worldly goods of each other , upon pretence of religion . those that are of another opinion , would do well to consider with themselves how pernicious a seed of discord and war , how powerful a provocation to endless hatreds , rapines , and slaughters , they thereby furnish unto mankind . no peace and security , no not so much as common friendship , can ever be established or preserved amongst men , so long as this opinion prevails , that dominion is founded in grace , and that religion is to be propagated by force of arms. in the third place : let us see what the duty of toleration requires from those who are distinguished from the rest of mankind , ( from the laity , as they please to call us ) by some ecclesiastical character , and office ; whether they be bishops , priests , presbyters , ministers , or however else dignified or distinguished . it is not my business to inquire here into the original of the power or dignity of the clergy . this only i say , that whence-soever their authority be sprung , since it is ecclesiastical , it ought to be confined within the bounds of the church , nor can it in any manner be extended to civil affairs ; because the church it self is a thing absolutely separate and distinct from the commonwealth . the boundaries on both sides are fixed and immovable . he jumbles heaven and earth together , the things most remote and opposite , who mixes these two societies ; which are in their original , end , business , and in every thing , perfectly distinct , and infinitely different from each other . no man therefore , with whatsoever ecclesiastical office he be dignified , can deprive another man that is not of his church and faith , either of liberty , or of any part of his worldly goods , upon the account of that difference between them in religion . for whatsoever is not lawful to the whole church , cannot , by any ecclesiastical right , become lawful to any of its members . but this is not all . it is not enough that ecclesiastical men abstain from violence and rapine , and all manner of persecution . he that pretends to be a successor of the apostles , and takes upon him the office of teaching , is obliged also to admonish his hearers of the duties of peace , and good-will towards all men ; as well towards the erroneous as the orthodox ; towards those that differ from them in faith and worship , as well as towards those that agree with them therein : and he ought industriously to exhort all men , whether private persons or magistrates , ( if any such there be in his church ) to charity , meekness , and toleration ; and diligently endeavour to allay and temper all that heat , and unreasonable averseness of mind , which either any mans fiery zeal for his own sect , or the craft of others , has kindled against dissenters . i will not undertake to represent how happy and how great would be the fruit , both in church and state , if the pulpits every where sounded with this doctrine of peace and toleration ; lest i should seem to reflect too severely upon those men whose dignity i desire not to detract from , nor would have it diminished either by others or themselves . but this i say , that thus it ought to be . and if any one that professes himself to be a minister of the word of god , a preacher of the gospel of peace , teach otherwise , he either understands not , or neglects the business of his calling , and shall one day give account thereof unto the prince of peace . if christians are to be admonished that they abstain from all manner of revenge , even after repeated provocations and multiplied injuries , how much more ought they who suffer nothing , who have had no harm done them , forbear violence , and abstain from all manner of ill usage towards those from whom they have received none . this caution and temper they ought certainly to use towards those who mind only their own business , and are sollicitous for nothing but that ( whatever men think of them ) they may worship god in that manner which they are persuaded is acceptable to him , and in which they have the strongest hopes of eternal salvation . in private domestick affairs , in the management of estates , in the conservation of bodily health , every man may consider what suits his own conveniency , and follow what course he likes best . no man complains of the ill management of his neighbour's affairs . no man is angry with another for an error committed in sowing his land , or in marrying his daughter . no body corrects a spendthrift for consuming his substance in taverns . let any man pull down , or build , or make whatsoever expences he pleases , no body murmurs , no body controuls him ; he has his liberty . but if any man do not frequent the church , if he do not there conform his behaviour exactly to the accustomed ceremonies , or if he brings not his children to be initiated in the sacred mysteries of this or the other congregation , this immediately causes an uproar . the neighbourhood is filled with noise and clamour . every one is ready to be the avenger of so great a crime . and the zealots hardly have the patience to refrain from violence and rapine , so long till the cause be heard , and the poor man be , according to form , condemned to the loss of liberty , goods , or life . oh that our ecclesiastical orators , of every sect , would apply themselves with all the strength of arguments that they are able , to the confounding of mens errors ! but let them spare their persons . let them not supply their want of reasons with the instruments of force , which belong to another jurisdiction , and do ill become a churchman's hands . let them not call in the magistrate's authority to the aid of their eloquence , or learning ; lest , perhaps , whilst they pretend only love for the truth , this their intemperate zeal , breathing nothing but fire and sword , betray their ambition , and shew that what they desire is temporal dominion . for it will be very difficult to persuade men of sense , that he , who with dry eyes , and satisfaction of mind , can deliver his brother unto the executioner , to be burnt alive , does sincerely and heartily concern himself to save that brother from the flames of hell in the world to come . in the last place . let us now consider what is the magistrate's duty in the business of toleration : which certainly is very considerable . we have already proved , that the care of souls does not belong to the magistrate : not a magisterial care , i mean , ( if i may so call it ) which consists in prescribing by laws , and compelling by punishments . but a charitable care , which consists in teaching , admonishing , and persuading , cannot be denied unto any man. the care therefore of every man's soul belongs unto himself , and is to be left unto himself . but what if he neglect the care of his soul ? i answer , what if he neglect the care of his health , or of his estate , which things are nearlier related to the government of the magistrate than the other ? will the magistrate provide by an express law , that such an one shall not become poor or sick ? laws provide , as much as is possible , that the goods and health of subjects be not injured by the fraud or violence of others ; they do not guard them from the negligence or ill-husbandry of the possessors themselves . no man can be forced to be rich or healthful , whether he will or no. nay , god himself will not save men against their wills . let us suppose , however , that some prince were desirous to force his subjects to accumulate riches , or to preserve the health and strength of their bodies . shall it be provided by law , that they must consult none but roman physicians , and shall every one be bound to live according to their prescriptions ? what , shall no potion , no broth , be taken , but what is prepared either in the vatican , suppose , or in a geneva shop ? or , to make these subjects rich , shall they all be obliged by law to become merchants , or musicians ? or , shall every one turn victualler , or smith , because there are some that maintain their families plentifully , and grow rich in those professions ? but it may be said , there are a thousand ways to wealth , but one only way to heaven . 't is well said indeed , especially by those that plead for compelling men into this or the other way . for if there were several ways that lead thither , there would not be so much as a pretence left for compulsion . but now if i be marching on with my utmost vigour , in that way which , according to the sacred geography , leads streight to ierusalem ; why am i beaten and ill used by others , because , perhaps , i wear not buskins ; because my hair is not of the right cut ; because perhaps i have not been dip't in the right fashion ; because i eat flesh upon the road , or some other food which agrees with my stomach ; because i avoid certain by-ways , which seem unto me to lead into briars or precipices ; because amongst the several paths that are in the same road , i choose that to walk in which seems to be the streightest and cleanest ; because i avoid to keep company with some travellers that are less grave , and others that are more sowre that they ought to be ; or in fine , because i follow a guide that either is , or is not , clothed in white , and crowned with a miter ? certainly , if we consider right , we shall find that for the most part they are such frivolous things as these , that ( without any prejudice to religion or the salvation of souls , if not accompanied with superstition or hypocrisie ) might either be observed or omitted ; i say they are such like things as as these , which breed implacable enmities amongst christian brethren , who are all agreed in the substantial and truly fundamental part of religion . but let us grant unto these zealots , who condemn all things that are not of their mode , that from these circumstances arise different ends. what shall we conclude from thence ? there is only one of these which is the true way to eternal happiness . but in this great variety of ways that men follow , it is still doubted which is this right one . now neither the care of the commonwealth , nor the right of enacting laws , does discover this way that leads to heaven more certainly to the magistrate , than every private mans search and study discovers it unto himself . i have a weak body , sunk under a languishing disease , for which ( i suppose ) there is one only remedy , but that unknown . does it therefore belong unto the magistrate to prescribe me a remedy , because there is but one , and because it is unknown ? because there is but one way for me to escape death , will it therefore be safe for me to do whatsoever the magistrate ordains ? those things that every man ought sincerely to enquire into himself , and by meditation , study , search , and his own endeavours , attain the knowledge of , cannot be looked upon as the peculiar possession of any one sort of men. princes indeed are born superior unto other men in power , but in nature equal . neither the right , nor the art of ruling , does necessarily carry along with it the certain knowledge of other things ; and least of all of the true religion . for if it were so , how could it come to pass that the lords of the earth should differ so vastly as they do in religious matters ? but let us grant that it is probable the way to eternal life may be better known by a prince than by his subjects ; or at least , that in this incertitude of things , the safest and most commodious way for private persons is to follow his dictates . you will say , what then ? if he should bid you follow merchandise for your livelihood , would you decline that course for fear it should not succeed ? i answer : i would turn merchant upon the princes command , because in case i should have ill success in trade , he is abundantly able to make up my loss some other way . if it be true , as he pretends , that he desires i should thrive and grow rich , he can set me up again when unsuccessful voyages have broke me . but this is not the case , in the things that regard the life to come . if there i take a wrong course , if in that respect i am once undone , it is not in the magistrates power to repair my loss , to ease my suffering , nor to restore me in any measure , much less entirely , to a good estate . what security can be given for the kingdom of heaven ? perhaps some will say that they do not suppose this infallible judgment , that all men are bound to follow in the affairs of religion , to be in the civil magistrate , but in the church . what the church has determined , that the civil magistrate orders to be observed ; and he provides by his authority that no body shall either act or believe , in the business of religion , otherwise than the church teaches . so that the judgment of those things is in the church . the magistrate himself yields obedience thereunto , and requires the like obedience from others . i answer : who sees not how frequently the name of the church , which was so venerable in the time of the apostles , has been made use of to throw dust in peoples eyes , in following ages ? but however , in the present case it helps us not . the one only narrow way which leads to heaven is not better known to the magistrate than to private persons , and therefore i cannot safely take him for my guide , who may probably be as ignorant of the way as my self , and who certainly is less concerned for my salvation than i my self am . amongst so many kings of the iews , how many of them were there whom any israelite , thus blindly following , had not fall'n into idolatry , and thereby into destruction ? yet nevertheless , you bid me be of good courage , and tell me that all is now safe and secure , because the magistrate does not now enjoin the observance of his own decrees in matters of religion , but only the decrees of the church . of what church i beseech you ? of that certainly which likes him best . as if he that compells me by laws and penalties to enter into this or the other church , did not interpose his own judgment in the matter . what difference is there whether he lead me himself , or deliver me over to be led by others ? i depend both ways upon his will , and it is he that determines both ways of my eternal state. would an israelite , that had worshipped baal upon the command of his king , have been in any better condition , because some body had told him that the king ordered nothing in religion upon his own head , nor commanded any thing to be done by his subjects in divine worship , but what was approved by the counsel of priests , and declared to be of divine right by the doctors of their church ? if the religion of any church become therefore true and saving , because the head of that sect , the prelates and priests , and those of that tribe , do all of them , with all their might , extol and praise it ; what religion can ever be accounted erroneous , false and destructive ? i am doubtful concerning the doctrine of the socinians , i am suspicious of the way of worship practised by the papists , or lutherans ; will it be ever a jot the safer for me to join either unto the one or the other of those churches , upon the magistrates command , because he commands nothing in religion but by the authority and counsel of the doctors of that church ? but to speak the truth , we must acknowledge that the church ( if a convention of clergy-men , making canons , must be called by that name ) is for the most part more apt to be influenced by the court , than the court by the church . how the church was under the vicissitude of orthodox and arrian emperors is very well known . or if those things be too remote , our modern english history affords us fresh examples , in the reigns of henry the th , edward the th , mary , and elizabeth , how easily and smoothly the clergy changed their decrees , their articles of faith , their form of worship , every thing , according to the inclination of those kings and queens . yet were those kings and queens of such different minds , in point of religion , and enjoined thereupon such different things , that no man in his wits ( i had almost said none but an atheist ) will presume to say that any sincere and upright worshipper of god could , with a safe conscience , obey their several decrees . to conclude . it is the same thing whether a king that prescribes laws to another mans religion pretend to do it by his own judgment , or by the ecclesiastical authority and advice of others . the decisions of church-men , whose differences and disputes are sufficiently known , cannot be any founder , or safer than his : nor can all their suffrages joined together add any new strength unto the civil power . tho this also must be taken notice of , that princes seldom have any regard to the suffrages of ecclesiasticks that are not favourers of their own faith and way of worship . but after all , the principal consideration , and which absolutely determines this controversie , is this . although the magistrates opinion in religion be sound , and the way that he appoints be truly evangelical , yet if i be not thoroughly perswaded thereof in my own mind , there will be no safety for me in following it . no way whatsoever that i shall walk in , against the dictates of my conscience , will ever bring me to the mansions of the blessed . i may grow rich by an art that i take not delight in ; i may be cured of some disease by remedies that i have not faith in ; but i cannot be saved by a religion that i distrust , and by a worship that i abhor . it is in vain for an unbeliever to take up the outward shew of another mans profession . faith only , and inward sincerity , are the things that procure acceptance with god. the most likely and most approved remedy can have no effect upon the patient , if his stomach reject it as soon taken . and you will in vain cram a medicine down a sick mans throat , which his particular constitution will be sure to turn into poison . in a word . whatsoever may be doubtful in religion , yet this at least is certain , that no religion , which i believe not to be true , can be either true , or profitable unto me . in vain therefore do princes compel their subjects to come into their church-communion , under pretence of saving their souls . if they believe , they will come of their own accord ; if they believe not , their coming will nothing avail them . how great soever , in fine , may be the pretence of good-will , and charity , and concern for the salvation of mens souls , men cannot be forced to be saved whether they will or no. and therefore , when all is done , they must be left to their own consciences . having thus at length freed men from all dominion over one another in matters of religion , let us now consider what they are to do . all men know and acknowledge that god ought to be publickly worshipped . why otherwise do they compel one another unto the publick assemblies ? men therefore constituted in this liberty are to enter into some religious society , that they may meet together , not only for mutual edification , but to own to the world that they worship god , and offer unto his divine majesty such service as they themselves are not ashamed of , and such as they think not unworthy of him , nor unacceptable to him ; and finally that by the purity of doctrine , holiness of life , and decent form of worship , they may draw others unto the love of the true religion , and perform such other things in religion as cannot be done by each private man apart . these religious societies i call churches : and these i say the magistrate ought to tolerate . for the business of these assemblies of the people is nothing but what is lawful for every man in particular to take care of ; i mean the salvation of their souls : nor in this case is there any difference between the national church , and other separated congregations . but as in every church there are two things especially to be considered ; the outward form and rites of worship , and the doctrines and articles of faith ; these things must be handled each distinctly ; that so the whole matter of toleration may the more clearly be understood . concerning outward worship , i say ( in the first place ) that the magistrate has no power to enforce by law , either in his own church , or much less in another , the use of any rites or ceremonies whatsoever in the worship of god. and this , not only because these churches are free societies , but because whatsoever is practised in the worship of god , is only so far justifiable as it is believed by those that practise it to be acceptable unto him . whatsoever is not done with that assurance of faith , is neither well in it self , nor can it be acceptable to god. to impose such things therefore upon any people , contrary to their own judgment , is in effect to command them to offend god ; which , considering that the end of all religion is to please him , and that liberty is essentially necessary to that end , appears to be absurd beyond expression . but perhaps it may be concluded from hence , that i deny unto the magistrate all manner of power about indifferent things ; which if it be not granted , the whole subject-matter of law-making is taken away . no , i readily grant that indifferent things , and perhaps none but such , are subjected to the legislative power . but it does not therefore follow , that the magistrate may ordain whatsoever he pleases concerning any thing that is indifferent . the publick good is the rule and measure of all law-making . if a thing be not useful to the common-wealth , tho it it be never so indifferent , it may not presently be established by law. and further : things never so indifferent in their own nature , when they are brought into the church and worship of god , are removed out of the reach of the magistrate's jurisdiction ; because in that use they have no connection at all with civil affairs . the only business of the church is the salvation of souls : and it no ways concerns the common-wealth , or any member of it , that this , or the other ceremony be there made use of . neither the use , nor the omission of any ceremonies , in those religious assemblies , does either advantage or prejudice the life , liberty , or estate of any man. for example : let it be granted , that the washing of an infant with water is in it self an indifferent thing . let it be granted also , that if the magistrate understand such washing to be profitable to the curing or preventing of any disease that children are subject unto , and esteem the matter weighty enough to be taken care of by a law , in that case he may order it to be done . but will any one therefore say , that a magistrate has the same right to ordain , by law , that all children shall be baptized by priests , in the sacred font , in order to the purification of their souls ? the extream difference of these two cases is visible to every one at first sight . or let us apply the last case to the child of a iew , and the thing speaks it self . for what hinders but a christian magistrate may have subjects that are iews ? now if we acknowledge that such an injury may not be done unto a iew , as to compel him , against his own opinion , to practice in his religion a thing that is in its nature indifferent ; how can we maintain that any thing of this kind may be done to a christian ? again : things in their own nature indifferent cannot , by any human authority , be made any part of the worship of god ; for this very reason ; because they are indifferent . for since indifferent things are not capable , by any virtue of their own , to propitiate the deity ; no human power or authority can confer on them so much dignity and excellency as to enable them to do it . in the common affairs of life , that use of indifferent things which god has not forbidden , is free and lawful : and therefore in those things human authority has place . but it is not so in matters of religion . things indifferent are not otherwise lawful in the worship of god than as they are instituted by god himself ; and as he , by some positive command , has ordain'd them to be made a part of that worship which he will vouchsafe to accept of at the hands of poor sinful men . nor when an incensed deity shall ask us , who has required these , or such like things at our hands ? will it be enough to answer him , that the magistrate commanded them . if civil jurisdiction extended thus far , what might not lawfully be introduced into religion ? what hodge-podge of ceremonies , what superstitious inventions , built upon the magistrate's authority , might not ( against conscience ) be imposed upon the worshippers of god ? for the greatest part of these ceremonies and superstions consists in the religious use of such things as are in their own nature indifferent : nor are they sinful upon any other account than because god is not the author of them . the sprinkling of water , and the use of bread and wine , are both in their own nature , and in the ordinary occasions of life , altogether indifferent . will any man therefore say that these things could have been introduced into religion , and made a part of divine worship , if not by divine institution ? if any human authority or civil power could have done this , why might it not also injoyn the eating of fish , and drinking of ale , in the holy banquet , as a part of divine worship ? why not the sprinkling of the blood of beasts in churches , and expiations by water or fire , and abundance more of this kind ? but these things , how indifferent soever they be in common uses , when they come to be annexed unto divine worship , without divine authority , they are as abominable to god , as the sacrifice of a dog. and why a dog so abominable ? what difference is there between a dog and a goat , in respect of the divine nature , equally and infinitely distant from all affinity with matter ; unless it be that god required the use of the one in his worship , and not of the other ? we see therefore that indifferent things how much soever they be under the power of the civil magistrate , yet cannot upon that pretence be introduced into religion , and imposed upon religious assemblies ; because in the worship of god they wholly cease to be indifferent . he that worships god does it with design to please him and procure his favour . but that cannot be done by him , who , upon the command of another , offers unto god that which he knows will be displeasing to him , because not commanded by himself . this is not to please god , or appease his wrath , but willingly and knowingly to provoke him , by a manifest contempt ; which is a thing absolutely repugnant to the nature and end of worship . but it will here be asked : if nothing belonging to divine worship be left to human discretion , how is it then that churches themselves have the power of ordering any thing about the time and place of worship , and the like ? to this i answer ; that in religious worship we must distinguish between what is part of the worship it self , and what is but a circumstance . that is a part of the worship which is believed to be appointed by god , and to be well-pleasing to him ; and therefore that is necessary . circumstances are such things which , tho' in general they cannot be separated from worship , yet the particular instances or modifications of them are not determined ; and therefore they are indifferent . of this sort are the time and place of worship , the habit and posture of him that worships . these are circumstances , and perfectly indifferent , where god has not given any express command about them . for example : amongst the iews , the time and place of their worship , and the habits of those that officiated in it , were not meer circumstances , but a part of the worship it self ; in which if any thing were defective , or different from the institution , they could not hope that it would be accepted by god. but these , to christians under the liberty of the gospel , are meer circumstances of worship , which the prudence of every church may bring into such use as shall be judged most subservient to the end of order , decency , and edification . but , even under the gospel , those who believe the first , or the seventh day to be set apart by god , and consecrated still to his worship , to them that portion of time is not a simple circumstance , but a real part of divine worship , which can neither be changed nor neglected . in the next place : as the magistrate has no power to impose by his laws , the use of any rites and ceremonies in any church , so neither has he any power to forbid the use of such rites and ceremonies as are already received , approved , and practised by any church : because if he did so , he would destroy the church it self ; the end of whose institution is only to worship god with freedom , after its own manner . you will say , by this rule , if some congregations should have a mind to sacrifice infants , or ( as the primitive christians were falsely accused ) lustfully pollute themselves in promiscuous uncleanness , or practise any other such heinous enormities , is the magistrate obliged to tolerate them , because they are committed in a religious assembly ? i answer , no. these things are not lawful in the ordinary course of life , nor in any private house ; and therefore neither are they so in the worship of god , or in any religious meeting . but indeed if any people congregated upon account of religion , should be desirous to sacrifice a calf , i deny that that ought to be prohibited by a law. melibaeus , whose calf it is , may lawfully kill his calf at home , and burn any part of it that he thinks fit . for no injury is thereby done to any one , no prejudice to another mans goods . and for the same reason he may kill his calf also in a religious meeting . whether the doing so be well-pleasing to god or no , it is their part to consider that do it . the part of the magistrate is only to take care that the commonwealth receive no prejudice , and that there be no injury done to any man , either in life or estate . and thus what may be spent on a feast , may be spent on a sacrifice . but if peradventure such were the state of things , that the interest of the commonwealth required all slaughter of beasts should be forborn for some while , in order to the increasing of the stock of cattel , that had been destroyed by some extraordinary murrain ; who sees not that the magistrate , in such a case , may forbid all his subjects to kill any calves for any use whatsoever ? only 't is to be observed , that in this case the law is not made about a religious , but a political matter : nor is the sacrifice , but the slaughter of calves thereby prohibited . by this we see what difference there is between the church and the commonwealth . whatsoever is lawful in the commonwealth , cannot be prohibited by the magistrate in the church . whatsoever is permitted unto any of his subjects for their ordinary use , neither can nor ought to be forbidden by him to any sect of people for their religious uses . if any man may lawfully take bread or wine , either sitting or kneeling , in his own house , the law ought not to abridge him of the same liberty in his religious worship ; tho' in the church the use of bread and wine be very different , and be there applied to the mysteries of faith , and rites of divine worship . but those things that are prejudicial to the commonweal of a people in their ordinary use , and are therefore forbidden by laws , those things ought not to be permitted to churches in their sacred rites . onely the magistrate ought always to be very careful that he do not misuse his authority , to the oppression of any church , under pretence of publick good. it may be said ; what if a church be idolatrous , is that also to be tolerated by the magistrate ? i answer . what power can be given to the magistrate for the suppression of an idolatrous church , which may not , in time and place , be made use of to the ruine of an orthodox one ? for it must be remembred that the civil power is the same every where , and the religion of every prince is orthodox to himself . if therefore such a power be granted unto the civil magistrate in spirituals , as that at geneva ( for example ) he may extirpate , by violence and blood , the religion which is there reputed idolatrous ; by the same rule another magistrate , in some neighbouring country , may oppress the reformed religion ; and , in india , the christian. the civil power can either change every thing in religion , according to the prince's pleasure , or it can change nothing . if it be once permitted to introduce any thing into religion , by the means of laws and penalties , there can be no bounds put to it ; but it will in the same manner be lawful to alter every thing , according to that rule of truth which the magistrate has framed unto himself . no man whatsoever ought therefore to be deprived of his terrestrial enjoyments , upon account of his religion . not even americans , subjected unto a christian prince , are to be punished either in body or goods , for not imbracing our faith and worship . if they are perswaded that they please god in observing the rites of their own country , and that they shall obtain happiness by that means , they are to be left unto god and themselves . let us trace this matter to the bottom . thus it is . an inconsiderable and weak number of christians , destitute of every thing , arrive in a pagan country : these foreigners beseech the inhabitants , by the bowels of humanity , that they would succour them with the necessaries of life : those necessaries are given them ; habitations are granted ; and they all joyn together , and grow up into one body of people . the christian religion by this means takes root in that countrey , and spreads it self ; but does not suddenly grow the strongest . while things are in this condition , peace , friendship , faith and equal justice , are preserved amongst them . at length the magistrate becomes a christian , and by that means their party becomes the most powerful . then immediately all compacts are to be broken , all civil rights to be violated , that idolatry may be extirpated : and unless these innocent pagans , strict observers of the rules of equity and the law of nature , and no ways offending against the laws of the society , i say unless they will forsake their ancient religion , and embrace a new and strange one , they are to be turned out of the lands and possessions of their forefathers , and perhaps deprived of life it self . then at last it appears what zeal for the church , joyned with the desire of dominion , is capable to produce ; and how easily the pretence of religion , and of the care of souls , serves for a cloak to covetousness , rapine , and ambition . now whosoever maintains that idolatry is to be rooted out of any place by laws , punishments , fire , and sword , may apply this story to himself . for the reason of the thing is equal , both in america and europe . and neither pagans there , nor any dissenting christians here , can with any right be deprived of their worldly goods , by the predominating faction of a court-church : nor are any civil rights to be either changed or violated upon account of religion in one place more than another . but idolatry ( say some ) is a sin , and therefore not to be tolerated . if they said it were therefore to be avoided , the inference were good . but it does not follow , that because it is a sin it ought therefore to be punished by the magistrate . for it does not belong unto the magistrate to make use of his sword in punishing every thing , indifferently , that he takes to be a sin against god. covetousness , uncharitableness , idleness , and many other things are sins , by the consent of all men , which yet no man ever said were to be punished by the magistrate . the reason is , because they are not prejudicial to other mens rights , nor do they break the publick peace of societies . nay , even the sins of lying and perjury , are no where punishable by laws ; unless in certain cases , in which the real turpitude of the thing , and the offence against god , are not considered , but only the injury done unto mens neighbours , and to the commonwealth . and what if in another country , to a mahumetan or a pagan prince , the christian religion seem false and offensive to god ; may not the christians for the same reason , and after the same manner , be extirpated there ? but it may be urged further , that by the law of moses idolaters were to be rooted out . true indeed , by the law of moses . but that is not obligatory to us christians . no body pretends that every thing , generally , enjoyned by the law of moses , ought to be practised by christians . but there is nothing more frivolous than that common distinction of moral , judicial , and ceremonial law , which men ordinarily make use of . for no positive law whatsoever can oblige any people but those to whom it is given . hear o israel ; sufficienly restrains the obligation of the law of moses only to that people . and this consideration alone is answer enough unto those that urge the authority of the law of moses ; for the inflicting of capital punishments upon idolaters . but however , i will examine this argument a little more particularly . the case of idolaters , in respect of the iewish commonwealth , falls under a double consideration . the first is of those who , being initiated in the mosaical rites , and made citizens of that commonwealth , did afterwards apostatise from the worship of the god of israel . these were proceeded against as traytors and rebels , guilty of no less than high-treason . for the common-wealth of the iews , different in that from all others , was an absolute theocracy : nor was there , or could there be , any difference between that commonwealth and the church . the laws established there concerning the worship of one invisible deity , were the civil laws of that people , and a part of their political government ; in which god himself was the legislator . now if any one can shew me where there is a commonwealth , at this time , constituted upon that foundation , i will acknowledge that the ecclesiastical laws do there unavoidably become a part of the civil ; and that the subjects of that government both may , and ought to be kept in strict conformity with that church , by the civil power . but there is absolutely no such thing , under the gospel , as a christian common-wealth . there are , indeed , many cities and kingdoms that have embraced the faith of christ ; but they have retained their ancient form of government ; with which the law of christ hath not at all medled . he , indeed , hath taught men how , by faith and good works , they may attain eternal life . but he instituted no common-wealth . he prescribed unto his followers no new and peculiar form of government ; nor put he the sword into any magistrate's hand , with commission to make use of it in forcing men to forsake their former religion , and receive his . secondly . foreigners , and such as were strangers to the commonwealth of israel , were not compell'd by force to observe the rites of the mosaical law. but , on the contrary , in the very same place where it is ordered that an israelite that was an idolater should be put to death , there it is provided that strangers should not be vexed nor oppressed . i confess that the seven nations , that possest the land which was promised to the israelites , were utterly to be cut off . but this was not singly because they were idolaters . for , if that had been the reason , why were the moabites and other nations to be spared ? no ; the reason is this . god being in a peculiar manner the king of the iews , he could not suffer the adoration of any other deity ( which was properly an act of high-treason against himself ) in the land of canaan , which was his kingdom . for such a manifest revolt could no ways consist with his dominion , which was perfectly political , in that country . all idolatry was therefore to be rooted out of the bounds of his kingdom ; because it was an acknowledgment of another god , that is to say , another king ; against the laws of empire . the inhabitants were also to be driven out , that the intire possession of the land might be given to the israelites . and for the like reason the emims and the horims were driven out of their countries , by the children of esau and lot ; and their lands , upon the same grounds , given by god to the invaders . but tho all idolatry was thus rooted out of the land of canaan , yet every idolater was not brought to execution . the whole family of rahab , the whole nation of the gibeonites , articled with iosuah , and were allowed by treaty : and there were many captives amongst the iews , who were idolaters . david and solomon subdued many countries without the confines of the land of promise , and carried their conquests as far as euphrates . amongst so many captives taken , so many nations reduced under their obedience , we find not one man forced into the jewish religion , and the worship of the true god , and punished for idolatry , tho all of them were certainly guilty of it . if any one indeed , becoming a proselyte , desired to be made a denison of their commonwealth , he was obliged to submit unto their laws ; that is , to embrace their religion . but this he did willingly , on his own accord , not by constraint . he did not unwillingly submit , to shew his obedience ; but he sought and sollicited for it , as a privilege . and as soon as he was admitted , he became subject to the laws of the common-wealth , by which all idolatry was forbidden within the borders of the land of canaan . but that law ( as i have said ) did not reach to any of those regions , however subjected unto the iews , that were situated without those bounds . thus far concerning outward worship . let us now consider articles of faith. the articles of religion are some of them practical , and some speculative . now , tho both sorts consist in the knowledge of truth , yet these terminate simply in the understanding , those influence the will and manners . speculative opinions , therefore , and articles of faith ( as they are called ) which are required only to be believed , cannot be imposed on any church by the law of the land. for it is absurd that things should be enjoyned by laws , which are not in mens power to perform . and to believe this or that to be true , does not depend upon our will. but of this enough has been said already . but ( will some say ) let men at least profess that they believe . a sweet religion indeed , that obliges men to dissemble , and tell lies both to god and man , for the salvation of their souls ! if the magistrate thinks to save men thus , he seems to understand little of the way of salvation . and if he does it not in order to save them , why is he so so sollicitous about the articies of faith as to enact them by a law ? further , the magistrate ought not to forbid the preaching or professing of any speculative opinions in any church , because they have no manner of relation to the civil rights of the subjects . if a roman catholick believe that to be really the body of christ , which another man calls bread , he does no injury thereby to his neighbour . if a iew do not believe the new testament to be the word of god , he does not thereby alter any thing in mens civil rights . if a heathen doubt of both testaments , he is not therefore to be punished as a pernicious citizen . the power of the magistrate , and the estates of the people , may be equally secure , whether any man believe these things or no. i readily grant , that these opinions are false and absurd . but the business of laws is not to provide for the truth of opinions , but for the safety and security of the commonwealth , and of every particular mans goods and person . and so it ought to be . for truth certainly would do well enough , if she were once left to shift for her self . she seldom has received , and i fear never will receive much assistance from the power of great men , to whom she is but rarely known , and more rarely welcome . she is not taught by laws , nor has she any need of force to procure her entrance into the minds of men . errors indeed prevail by the assistance of forreign and borrowed succours . but if truth makes not her way into the understanding by her own light , she will be but the weaker for any borrowed force violence can add to her . thus much for speculative opinions . let us now proceed to practical ones . a good life , in which consists not the least part of religion and true piety , concerns also the civil govrnment : and in it lies the safety both of mens souls , and of the commonwealth . moral actions belong therefore to the jurisdiction both of the outward and inward court ; both of the civil and domestick governor ; i mean , both of the magistrate and conscience . here therefore is great danger , least one of these jurisdictions intrench upon the other , and discord arise between the keeper of the publick peace and the overseers of souls . but if what has been already said concerning the limits of both these governments be rightly considered , it will easily remove all difficulty in this matter . every man has an immortal soul , capable of eternal happiness or misery ; whose happiness depending upon his believing and doing those things in this life , which are necessary to the obtaining of gods favour , and are prescribed by god to that end ; it follows from thence , st , that the observance of these things is the highest obligation that lies upon mankind , and that our utmost care , application , and diligence , ought to be exercised in the search and performance of them ; because there is nothing in this world that is of any consideration in comparison with eternity . dly , that seeing one man does not violate the right of another , by his erroneous opinions , and undue manner of worship , nor is his perdition any prejudice to another mans affairs ; therefore the care of each mans salvation belongs only to himself . but i would not have this understood , as if i meant hereby to condemn all charitable admonitions , and affectionate endeavours to reduce men from errors ; which are indeed the greatest duty of a christian. any one may employ as many exhortations and arguments as he pleases , towards the promoting of another man's salvation . but all force and compulsion are to be forborn . nothing is to be done imperiously . no body is obliged in that matter to yield obedience unto the admonitions or injunctions of another , further than he himself is perswaded . every man , in that , has the supreme and absolute authority of judging for himself . and the reason is , because no body else is concerned in it , nor can receive any prejudice from his conduct therein . but besides their souls , which are immortal , men have also their temporal lives here upon earth ; the state whereof being frail and fleeting , and the duration uncertain ; they have need of several outward conveniences to the support thereof , which are to be procured or preserved by pains and industry . for those things that are necessary to the comfortable support of our lives are not the spontaneous products of nature , nor do offer themselves fit and prepared for our use . this part therefore draws on another care , and necessarily gives another imployment . but the pravity of mankind being such , that they had rather injuriously prey upon the fruits of other mens labours , than take pains to provide for themselves ; the necessity of preserving men in the possession of what honest industry has already acquired , and also of preserving their liberty and strength , whereby they may acquire what they further want ; obliges men to enter into society with one another ; that by mutual assistance , and joint force , they may secure unto each other their proprieties , in the things that contribute to the comfort and happiness of this life ; leaving in the mean while to every man the care of his own eternal happiness , the attainment whereof can neither be facilitated by another mans industry , nor can the loss of it turn to another mans prejudice , nor the hope of it be forced from him by any external violence . but forasmuch as men thus entring into societies , grounded upon their mutual compacts of assistance , for the defence of their temporal goods , may nevertheless be deprived of them , either by the rapine and fraud of their fellow-citizens , or by the hostile violence of forreigners ; the remedy of this evil consists in arms , riches , and multitude of citizens ; the remedy of the other in laws ; and the care of all things relating both to the one and the other , is committed by the society to the civil magistrate . this is the original , this is the use , and these are the bounds of the legislative ( which is the supreme ) power , in every commonwealth . i mean , that provision may be made for the security of each mans private possessions ; for the peace , riches , and publick commodities of the whole people ; and , as much as possible , for the increase of their inward strength , against forreign invasions . these things being thus explain'd , it is easie to understand to what end the legislative power ought to be directed , and by what measures regulated ; and that is the temporal good and outward prosperity of the society ; which is the sole reason of mens entring into society , and the only thing they seek and aim at in it . and it is also evident what liberty remains to men in reference to their eternal salvation , and that is , that every one should do what he in his conscience is perswaded to be acceptable to the almighty , on whose good pleasure and acceptance depends their eternal happiness . for obedience is due in the first place to god , and afterwards to the laws . but some may ask , what if the magistrate should enjoyn any thing by his authority that appears unlawful to the conscience of a private person ? i answer , that if government be faithfully administred , and the counsels of the magistrate be indeed directed to the publick good , this will seldom happen . but if perhaps it do so fall out ; i say , that such a private person is to abstain from the action that he judges unlawful ; and he is to undergo the punishment , which it is not unlawful for him to bear . for the private judgment of any person concerning a law enacted in political matters , for the publick good , does not take away the obligation of that law , nor deserve a dispensation . but if the law indeed be concerning things that lie not within the verge of the magistrate's authority ; ( as for example , that the people , or any party amongst them , should be compell'd to embrace a strange religion , and join in the worship and ceremonies of another church , ) men are not in these cases obliged by that law , against their consciences . for the political society is instituted for no other end but only to secure every mans possession of the things of this life . the care of each mans soul , and of the things of heaven , which neither does belong to the common-wealth , nor can be subjected to it , is left entirely to every mans self . thus the safeguard of mens lives , and of the things that belong unto this life , is the business of the commonwealth ; and the preserving of those things unto their owners is the duty of the magistrate . and therefore the magistrate cannot take away these worldly things from this man , or party , and give them to that ; nor change propriety amongst fellow-subjects , ( no not even by a law ) for a cause that has no relation to the end of civil government ; i mean , for their religion ; which whether it be true or false , does no prejudice to the worldly concerns of their fellow-subjects , which are the things that only belong unto the care of the commonwealth . but what if the magistrate believe such a law as this to be for the publick good ? i answer : as the private judgment of any particular person , if erroneous , does not exempt him from the obligation of law , so the private judgment ( as i may call it ) of the magistrate does not give him any new right of imposing laws upon his jects , which neither was in the constitution of the government granted him , nor ever was in the power of the people to grant : much less , if he make it his business to enrich and advance his followers and fellow-sectaries , with the spoils of others . but what if the magistrate believe that he has a right to make such laws , and that they are for the publick good ; and his subjects believe the contrary ? who shall be judge between them ? i answer , god alone . for there is no judge upon earth between the supreme magistrate and the people . god , i say , is the only judge in this case , who will retribute unto every one at the last day according to his deserts ; that is , according to his sincerity and uprightness in endeavouring to promote piety , and the publick weal and peace of mankind . but what shall be done in the mean while ? i answer : the principal and chief care of every one ought to be of his own soul first , and in the next place of the publick peace : tho' yet there are very few will think 't is peace there , where they see all laid waste . there are two sorts of contests amongst men ; the one managed by law , the other by force : and these are of that nature , that where the one ends , the other always begins . but it is not my business to inquire into the power of the magistrate in the different constitutions of nations . i only know what usually happens where controversies arise , without a judge to determine them . you will say then the magistrate being the stronger will have his will , and carry his point . without doubt . but the question is not here concerning the doubtfulness of the event , but the rule of right . but to come to particulars . i say , first , no opinions contrary to human society , or to those moral rules which are necessary to the preservation of civil society , are to be tolerated by the magistrate . but of these indeed examples in any church are rare . for no sect can easily arrive to such a degree of madness , as that it should think sit to teach , for doctrines of religion , such things as manifestly undermine the foundations of society , and are therefore condemned by the judgment of all mankind : because their own interest , peace , reputation , every thing , would be thereby endangered . another more secret evil , but more dangerous to the commonwealth , is , when men arrogate to themselves , and to those of their own sect , some peculiar prerogative , covered over with a specious shew of deceitful words , but in effect opposite to the civil right of the community . for example . we cannot find any sect that teaches expresly , and openly , that men are not obliged to keep their promise ; that princes may be dethroned by those that differ from them in religion ; or that the dominion of all things belongs only to themselves . for these things , proposed thus nakedly and plainly , would soon draw on them the eye and hand of the magistrate , and awaken all the care of the commonwealth to a watchfulness against the spreading of so dangerous an evil. but nevertheless , we find those that say the same things , in other words . what else do they mean , who teach that faith is not to be kept with hereticks ? their meaning , forsooth , is that the priviledge of breaking faith belongs unto themselves : for they declare all that are not of their communion to be hereticks , or at least may declare them so whensoever they think fit . what can be the meaning of their asserting that kings excommunicated forfeit their crowns and kingdoms ? it is evident that they thereby arrogate unto themselves the power of deposing kings : because they challenge the power of excommunication , as the peculiar right of their hierarchy . that dominion is founded in grace , is also an assertion by which those that maintain it do plainly lay claim to the possession of all things . for they are not so wanting to themselves as not to believe , or at least as not to profess , themselves to be the truly pious and faithful . these therefore , and the like , who attribute unto the faithful , religious and orthodox , that is , in plain terms , unto themselves , any peculiar priviledge or power above other mortals , in civil concernments ; or who , upon pretence of religion , do challenge any manner of authority over such , as are not associated with them in their ecclesiastical communion ; i say these have no right to be tolerated by the magistrate ; as neither those that will not own and teach the duty of tolerating all men in matters of meer religion . for what do all these and the like doctrines signifie , but that they may , and are ready upon any occasion to seise the government , and possess themselves of the estates and fortunes of their fellow-subjects ; and that they only ask leave to be tolerated by the magistrate so long until they find themselves strong enough to effect it ? again : that church can have no right to be tolerated by the magistrate , which is constituted upon such a bottom , that all those who enter into it , do thereby , ipso facto , deliver themselves up to the protection and service of another prince . for by this means the magistrate would give way to the settling of a forrein jurisdiction in his own country , and suffer his own people to be listed , as it were , for souldiers against his own government . nor does the frivolous and fallacious distinction between the court and the church afford any remedy to this inconvenience ; especially when both the one and the other are equally subject to the absolute authority of the same person ; who has not only power to perswade the members of his church to whatsoever he lists , either as purely religious , or in order thereunto , but can also enjoyn it them on pain of eternal fire . it is ridiculous for any one to profess himself to be a mahumetan only in his religion , but in every thing else a faithful subject to a christian magistrate , whilst at the same time he acknowledges himself bound to yield blind obedience to the mufti of constantinople ; who himself is intirely obedient to the ottoman emperor , and frames the feigned oracles of that religion according to his pleasure . but this mahumetan living amongst christians , would yet more apparently renounce their government , if he acknowledged the same person to be head of his church who is the supreme magistrate in the state. lastly , those are not at all to be tolerated who deny the being of a god. promises , covenants , and oaths , which are the bonds of humane society , can have no hold upon an atheist . the taking away of god , tho but even in thought , dissolves all . besides also , those that by their atheism undermine and destroy all religion , can have no pretence of religion whereupon to challenge the privilege of a toleration . as for other practical opinions , tho not absolutely free from all error , if they do not tend to establish domination over others , or civil impunity to the church in which they are taught , there can be no reason why they should not be tolerated . it remains that i say something concerning those assemblies , which being vulgarly called , and perhaps having sometimes been conventicles , and nurseries of factions and seditions , are thought to afford the strongest matter of objection against this doctrine of toleration . but this has not hapned by any thing peculiar unto the genius of such assemblies , but by the unhappy circumstances of an oppressed or ill-setled liberty . these accusations would soon cease , if the law of toleration were once so setled , that all churches were obliged to lay down toleration as the foundation of their own liberty ; and teach that liberty of conscience is every mans natural right , equally belonging to dissenters as to themselves ; and that no body ought to be compelled in matters of religion , either by law or force . the establishment of this one thing would take away all ground of complaints and tumults upon account of conscience . and these causes of discontents and animosities being once removed , there would remain nothing in these assemblies that were not more peaceable , and less apt to produce disturbance of state , than in any other meetings whatsoever . but let us examine particularly the heads of these accusations . you 'll say , that assemblies and meetings endanger the publick peace , and threaten the commonwealth . i answer : if this be so , why are there daily such numerous meetings in markets , and courts of judicature ? why are crowds upon the exchange , and a concourse of people in cities suffered ? you 'll reply ; those are civil assemblies ; but these we object against , are ecclesiastical . i answer : 't is a likely thing indeed , that such assemblies as are altogether remote from civil affairs , should be most apt to embroyl them . o , but civil assemblies are composed of men that differ from one another in matters of religion ; but these ecclesiastical meetings are of persons that are all of one opinion . as if an agreement in matters of religion , were in effect a conspiracy against the commonwealth ; or as if men would not be so much the more warmly unanimous in religion , the less liberty they had of assembling . but it will be urged still , that civil assemblies are open , and free for any one to enter into ; whereas religious conventicles are more private , and thereby give opportunity to clandestine machinations . i answer , that this is not strictly true : for many civil assemblies are not open to every one . and if some religious meetings be private , who are they ( i beseech you ) that are to be blamed for it ? those that desire , or those that forbid their being publick ? again ; you 'll say , that religious communion does exceedingly unite mens minds and affections to one another , and is therefore the more dangerous . but if this be so , why is not the magistrate afraid of his own church ; and why does he not forbid their assemblies , as things dangerous to his government ? you 'll say , because he himself is a part , and even the head of them . as if he were not also a part of the commonwealth , and the head of the whole people . let us therefore deal plainly . the magistrate is afraid of other churches , but not of his own ; because he is kind and favourable to the one , but severe and cruel to the other . these he treats like children , and indulges them even to wantonness . those he uses as slaves ; and how blamelesly soever they demean themselves , recompenses them no otherwise than by gallies , prisons , confiscations , and death . these he cherishes and defends : those he continually scourges and oppresses . let him turn the tables : or let those dissenters enjoy but the same privileges in civils as his other subjects , and he will quickly find that these religious meetings will be no longer dangerous . for if men enter into seditious conspiracies , 't is not religion inspires them to it in their meetings ; but their sufferings and oppressions that make them willing to ease themselves . just and moderate governments are every where quiet , every where safe . but oppression raises ferments , and makes men struggle to cast off an uneasie and tyrannical yoke . i know that seditions are very frequently raised , upon pretence of religion . but 't is as true that , for religion , subjects are frequently ill treated , and live miserably . believe me , the stirs that are made , proceed not from any peculiar temper of this or that church or religious society ; but from the common disposition of all mankind , who when they groan under any heavy burthen , endeavour naturally to shake off the yoke that galls their necks . suppose this business of religion were let alone , and that there were some other distinction made between men and men , upon account of their different complexions , shapes , and features , so that those who have black hair ( for example ) or gray eyes , should not enjoy the same privileges as other citizens ; that they should not be permitted either to buy or sell , or live by their callings ; that parents should not have the government and education of their own children ; that all should either be excluded from the benefit of the laws , or meet with partial judges ; can it be doubted but these persons , thus distinguished from others by the colour of their hair and eyes , and united together by one common persecution , would be as dangerous to the magistrate , as any others that had associated themselves meerly upon the account of religion ? some enter into company for trade and profit : others , for want of business , have their clubs for clarret . neighbourhood joyns some , and religion others . but there is one only thing which gathers people into seditious commotions , and that is oppression . you 'll say ; what , will you have people to meet at divine service against the magistrates will ? i answer ; why , i pray , against his will ? is it not both lawful and necessary that they should meet ? against his will , do you say ? that 's what i complain of . that is the very root of all the mischief . why are assemblies less sufferable in a church than in a theater or market ? those that meet there are not either more vicious , or more turbulent , than those that meet elsewhere . the business in that is , that they are ill used , and therefore they are not to be suffered . take away the partiality that is used towards them in matters of common right ; change the laws , take away the penalties unto which they are subjected , and all things will immediately become safe and peaceable ; nay , those that are averse to the religion of the magistrate , will think themselves so much the more bound to maintain the peace of the commonwealth , as their condition is better in that place than elsewhere ; and all the several separate congregations , like so many guardians of the publick peace , will watch one another , that nothing may be innovated or changed in the form of the government : because they can hope for nothing better than what they already enjoy ; that is , an equal condition with their fellow-subjects , under a just and moderate government . now if that church , which agrees in religion with the prince , be esteemed the chief support of any civil government , and that for no other reason ( as has already been shewn ) than because the prince is kind , and the laws are favourable to it ; how much greater will be the security of a government , where all good subjects , of whatsoever church they be , without any distinction upon account of religion , enjoying the same favour of the prince , and the same benefit of the laws , shall become the common support and guard of it ; and where none will have any occasion to fear the severity of the laws , but those that do injuries to their neighbours , and offend against the civil peace ? that we may draw towards a conclusion . the sum of all we drive at is , that every man may enjoy the same rights that are granted to others . is it permitted to worship god in the roman manner ? let it be permitted to do it in the geneva form also . is it permitted to speak latin in the market-place ? let those that have a mind to it , be permitted to do it also in the church . is it lawfull for any man in his own house , to kneel , stand , sit , or use any other posture ; and to cloath himself in white or black , in short or in long garments ? let it not be made unlawful to eat bread , drink wine , or wash with water , in the church . in a word : whatsoever things are left free by law in the common occasions of life , let them remain free unto every church in divine worship . let no mans life , or body , or house , or estate , suffer any manner of prejudice upon these accounts . can you allow of the presbyterian discipline ? why should not the episcopal also have what they like ? ecclesiastical authority , whether it be administred by the hands of a single person , or many , is every where the same ; and neither has any jurisdiction in things civil , nor any manner of power of compulsion , nor any thing at all to do with riches and revenues . ecclesiastical assemblies , and sermons , are justified by daily experience , and publick allowance . these are allowed to people of some one perswasion : why not to all ? if any thing pass in a religious meeting seditiously , and contrary to the publick peace , it is to be punished in the same manner , and no otherwise , than as if it had happened in a fair or market . these meetings ought not to be sanctuaries for factious and flagitious fellows : nor ought it to be less lawful for men to meet in churches than in halls : nor are one part of the subjects to be esteemed more blameable , for their meeting together , than others . every one is to be accountable for his own actions ; and no man is to be laid under a suspition , or odium , for the fault of another . those that are seditious , murderers , thieves , robbers , adulterers , slanderers , &c. of whatsoever church , whether national or not , ought to be punished and suppressed . but those whose doctrine is peaceable , and whose manners are pure and blameless , ought to be upon equal terms with their fellow-subjects . thus if solemn assemblies , observations of festivals , publick worship , be permitted to any one sort of professors ; all these things ought to be permitted to the presbyterians , independents , anabaptists , arminians , quakers , and others , with the same liberty . nay , if we may openly speak the truth , and as becomes one man to another , neither pagan , nor mahumetan , nor iew , ought to be excluded from the civil rights of the commonwealth , because of his religion . the gospel commands no such thing . the church , which judges not those that are without , wants it not . and the commonwealth , which embraces indifferently all men that are honest , peaceable and industrious , repuires it not . shall we suffer a pagan to deal and trade with us , and shall we not suffer him to pray unto and worship god ? if we allow the iews to have private houses and dwellings amongst us , why should we not allow them to have synagogues ? is their doctrine more false , their worship more abominable , or is the civil peace more endangered , by their meeting in publick than in their private houses ? but if these things may be granted to iews and pagans , surely the condition of any christians ought not to be worse than theirs in a christian commonwealth . you 'll say , perhaps , yes , it ought to be : because they are more inclinable to factions , tumults , and civil wars . i answer : is this the fault of the christirn religion ? if it be so , truly the christian religion is the worst of all religions , and ought neither to be embraced by any particular person , nor tolerated by any commonwealth . for if this be the genius , this the nature of the christian religion , to be turbulent , and destructive to the civil peace , that church it self which the magistrate indulges will not always be innocent . but far be it from us to say any such thing of that religion , which carries the greatest opposition to covetousness , ambition , discord , contention , and all manner of inordinate desires ; and is the most modest and peaceable religion that ever was . we must therefore seek another cause of those evils that are charged upon religion . and if we consider right , we shall find it to consist wholly in the subject that i am treating of . it is not the diversity of opinions , ( which cannot be avoided ) but the refusal of toleration to those that are of different opinions , ( which might have been granted ) that has produced all the bustles and wars , that have been in the christian world , upon account of religion . the heads and leaders of the church , moved by avarice and insatiable desire of dominion , making use of the immoderate ambition of magistrates , and the credulous superstition of the giddy multitude , have incensed and animated them against those that dissent from themselves ; by preaching unto them , contrary to the laws of the gospel and to the precepts of charity , that schismaticks and hereticks are to be outed of their possessions , and destroyed . and thus have they mixed together and confounded two things that are in themselves most different , the church and the commonwealth . now as it is very difficult for men patiently to suffer themselves to be stript of the goods , which they have got by their honest industry ; and contrary to all the laws of equity , both humane and divine , to be delivered up for a prey to other mens violence and rapine ; especially when they are otherwise altogether blameless ; and that the occasion for which they are thus treated does not at all belong to the jurisdiction of the magistrate , but intirely to the conscience of every particular man ; for the conduct of which he is accountable to god only ; what else can be expected , but that these men , growing weary of the evils under which they labour , should in the end think it lawful for them to resist force with force , and to defend their natural rights ( which are not forfeitable upon account of religion ) with arms as well as they can ? that this has been hitherto the ordinary course of things , is abundantly evident in history : and that it will continue to be so hereafter , is but too apparent in reason . it cannot indeed be otherwise , so long as the principle of persecution for religion shall prevail , as it has done hitherto , with magistrate and people ; and so long as those that ought to be the preachers of peace and concord , shall continue , with all their art and strength , to excite men to arms , and sound the trumpet of war. but that magistrates should thus suffer these incendiaries , and disturbers of the publick peace , might justly be wondred at ; if it did not appear that they have been invited by them unto a participation of the spoil , and have therefore thought fit to make use of their covetousness and pride as means whereby to increase their own power . for who does not see that these good men are indeed more ministers of the government , than ministers of the gospel ; and that by flattering the ambition , and favouring the dominion of princes and men in authority , they endeavour with all their might to promote that tyranny in the commonwealth , which otherwise they should not be able to establish in the church ? this is the unhappy agreement that we see between the church and state. whereas if each of them would contain it self within its own bounds , the one attending to the worldly welfare of the commonwealth , the other to the salvation of souls , it is impossible that any discord should ever have hapned between them . sed , pudet haec opprobria , &c. god almighty grant , i beseech him , that the gospel of peace may at length be preached , and that civil magistrates growing more careful to conform their own consciences to the law of god , and less sollicitous about the binding of other mens consciences by humane laws , may , like fathers of their country , direct all their counsels and endeavours to promote universally the civil welfare of all their children ; except only of such as are arrogant , ungovernable , and injurious to their brethren , and that all ecclesiastical men , who boast themselves to be the successors of the apostles , walking peaceably and modesty in the apostles steps , without intermedling with state-affairs , may apply themselves wholly to promote the salvation of souls . farewell . perhaps it may not be amiss to add a few things concerning heresy and schism . a turk is not , nor can be , either heretick or schismatick , to a chrishian : and if any man fall off from the christian faith to mahumetism , he does not thereby become a heretick or schismatick , but an apostate and an infidel . this no body doubts of . and by this it appears that men of different religions cannot be hereticks or schismaticks to one another . we are to enquire therefore , what men are of the same religion . concerning which , it is manifest that those who have one and the same rule of faith and worship , are of the same religion : and those who have have not the same rule of faith and worship are of different religions . for since all things that belong unto that religion are contained in that rule , it follows necessarily that those who agree in one rule are of one and the same religion : and vice versa . thus turks and christians are of different religions : because these take the holy scriptures to be the rule of their religion , and those the alcoran . and for the same reason , there may be different religions also even amongst christians . the papists and the lutherans , tho' both of them profess faith in christ , and are therefore called christians , yet are not both of the same religion : because these acknowledge nothing but the holy scriptures to be the rule and foundation of their religion ; those take in also traditions and the decrees of popes , and of these together make the rule of their religion . and thus the christians of st. iohn ( as they are called ) and the christians of geneva are of different religions : because these also take only the scriptures ; and those i know not what traditions , for the rule of their religion . this being setled , it follows ; first , that heresy is a separation made in ecclesiastical communion between men of the same religion , for some opinions no way contained in the rule it self . and secondly , that amongst those who acknowledge nothing but the holy scriptures to be their rule of faith , heresy is a separation made in their christian communion , for opinions not contained in the express words of scripture . now this separation may be made in a twofold manner . . when the greater part , or ( by the magistrate's patronage ) the stronger part , of the church separates it self from others , by excluding them out of her communion , because they will not profess their belief of certain opinions which are not the express words of the scripture . for it is not the paucity of those that are separated , nor the authority of the magistrate , that can make any man guilty of heresy . but he only is an heretick who divides the church into parts , introduces names and marks of distinction , and voluntarily makes a separation because of such opinions . . when any one separates himself from the communion of a church , because that church does not publickly profess some certain opinions which the holy scriptures do not expresly teach . both these are hereticks : because they err in fundamentals , and they err obstinately against knowledge . for when they have determined the holy scriptures to be the only foundation of faith , they nevertheless lay down certain propositions as fundamental , which are not in the scripture ; and because others will not acknowledge these additional opinions of theirs , nor build upon them as if they were necessary and fundamental , they therefore make a separation in the church ; either by withdrawing themselves from the others , or expelling the others from them . nor does it signifie any thing for them to say that their confessions and symboles are agreeable to scripture , and to the analogy of faith. for if they be conceived in the express words of scripture , there can be no question about them ; because those things are acknowledged by all christians to be of divine inspiration , and therefore fundamental . but if they say that the articles which they require to be profess'd , are consequences deduced from the scripture ; it is undoubtedly well done of them who believe and profess such things as seem unto them so agreeable to the rule of faith. but it would be very ill done to obtrude those things upon others , unto whom they do not seem to be the indubitable doctrines of the scripture . and to make a separation for such things as these , which neither are nor can be fundamental , is to become hereticks . for i do not think there is any man arrived to that degree of madness , as that he dare give out his consequences and interpretations of scripture as divine inspirations , and compare the articles of faith that he has framed according to his own fancy with the authority of the scripture . i know there are some propositions so evidently agreeable to scripture , that no body can deny them to be drawn from thence : but about those therefore there can be no difference . this only i say , that however clearly we may think this or the other doctrine to be deduced from scripture , we ought not therefore to impose it upon others , as a necessary article of faith , because we believe it to be agreeable to the rule of faith ; unless we would be content also that other doctrines should be imposed upon us in the same manner ; and that we should be compell'd to receive and profess all the different and contradictory opinions of lutherans , calvinists , remonstrants , anabaptists , and other sects , which the contrivers of symbols , systems and confessions , are accustomed to deliver unto their followers as genuine and necessary deductions from the holy scripture . i cannot but wonder at the extravagant arrogance of those men who think that they themselves can explain things necessary to salvation more clearly than the holy ghost , the eternal and infinite wisdom of god. thus much concerning heresy ; which word in common use is applied only to the doctrinal part of religion . let us now consider schism , which is a crime near a-kin to it . for both those words seem unto me to signifie an ill-grounded separation in ecclesiastical communion , made about things not necessary . but since use , which is the supream law in matter of language , has determined that heresy relates to errors in faith , and schism to those in worship or discipline , we must consider them under that distinction . schism then , for the same reasons that have already been alledged , is nothing else but a separation made in the communion of the church , upon account of something in divine worship , or ecclesiastical discipline , that is not any necessary part of it . now nothing in worship or discipline can be necessary to christian communion , but what christ our legislator , or the apostles , by inspiration of the holy spirit , have commanded in express words . in a word : he that denies not any thing that the holy scriptures teach in express words , nor makes a separation upon occasion of any thing that is not manifestly contained in the sacred text ; however he may be nick-named by any sect of christians , and declared by some , or all of them to be utterly void of true christianity , yet indeed and in truth this man cannot be either a heretick or schismatick . these things might have been explained more largely , and more advantageously : but it is enough to have hinted at them , thus briefly , to a person of your parts . finis . books lately printed for awnsham churchill at the black swan at amen-corner . an historical account of making the penal laws by the papists against the protestants , and by the protestants against the papists . wherein the true ground and reason of making the laws is given , the papists most barbarous usage of the protestants here in england , under a colour of law , set forth ; and the reformation vindicated from the imputation of being cruel and bloody , unjustly cast upon it by those of the romish communion . by samuel blackerby , barrister of grays-inn . fol. a modest enquiry , whether st. peter were ever at rome , and bishop of that church ? wherein , i. the arguments of cardinal bellarmine and others , for the affirmative , are considered . ii. some considerations taken notice of , that render the negative highly probable . quarto . the spirit of france , and the politick maxims of lewis xiv . laid open to the world. quarto . memorials of the method and manner of proceedings in parliament in passing bills : together with several rules and customs , which by long and constant practice have obtained the name of orders of the house . gathered by observation , and out of the journal-books , from the time of edward vi. octavo . dr. burnet's tracts in two volumes . vol. i. containing , . his travels into switzerland , italy and germany ; with an appendix . . animadversions on the reflections upon the travels . . three letters of the quietists , inquisition , and state of italy . vol. ii. . his translations of lactantius of the death of persecutors . . his answers to mr. varillas : in three parts . twelves . a collection of texts of scripture , with short notes upon them and some other observations against the principal popish errors . twelves . the fallibility of the roman church , demonstrated from the manifest error of the second nicene and trent councils , which assert , that the veneration and honorary worship of images , is a tradition primitive and apostolical . quarto . a demonstration that the church of rome , and her councils , have erred ; by shewing , that the councils of constance , basil , and trent , have , in all their decrees touching communion in one kind , contradicted the received doctrine of the church of christ : with an appendix , in answer to the xxi . chapter of the author of a papist misrepresented , and represented . quarto . a treatise of traditions , part i. wherein it is proved , that we have evidence sufficient from tradition ; . that the scriptures are the word of god. . that the church of england owns the true canon of the books of the old testament . . that the copies of the scripture have not been corrupted . . that the romanists have no such evidence for their traditions . . that the testimony of the present church of rome can be no sure evidence of apostolical tradition . . what traditions may securely be relied upon , and what not . quarto . a treatise of traditions , part ii. shewing the novelty of the pretended traditions of the church of rome ; as being , . not mentioned by the ancients of their discourses of traditions apostolical , truly so called , or so esteemed by them . nor , . in their avowed rule , or symbol of faith. nor , . in the instructions given to the clergy , concerning all those things they were to teach the people . nor , . in the examination of a bishop at his ordination . nor , . in the ancient treatises designed to instruct christians in all the articles of their faith. . from the confessions of romish doctors : with an answer to the arguments of mr. mumford for traditions ; and a demonstration , that the heathens made the same plea from tradition as the romanists do ; and that the answer of the fathers to it doth fully justifie the protestants . quarto . all these four books written by the reverend d. whitby , d. d. an exhortation to charity ( and a word of comfort ) to the irish protestants : being a sermon preached at steeple in dorsetshire , upon occasion of the collection for relief of the poor protestants in this kingdom , lately fled from ireland : by samuel bold , rector of steeple . quarto . foxes and firebrands , or a specimen of the danger and harmony of popery and separation , first , second , and third parts . sir w. temple's observation on holland . — miscellanea . mr. selden's table-talk , or discourses on various subjects . a list of the present parliament , lords and commons , present case stated about allegiance to king william and queen mary . debates of the late oxford and westminster parliament . monsieur ierew's accomplishment . octavo . scripture-prophesies , compleat : in vol. octavo . a new system of the revelations . twelves . voyages of syam . octavo . obedience due to the present king , notwithstanding our oaths to the former : by a divine of the church of england . the late lord russell's case , with observations upon it . writ by the right honourable henry lord delamere . fol. considerations humbly offered for taking the oath of allegiance to king william and queen mary . quarto . mr. masters of submission to divine providence . dr. worthington of the resurrection . octavo . an answer to bishop lake's ( late of chichester ) declaration of his dying in belief of the doctrine of passive obedience , &c. dr. carsael's assize-sermon at abingdon , aug . . notes, typically marginal, from the original text notes for div a -e luk. . . tim. . . luke . . rom. . gal. . matth. . . exod. . , . deut. . cor. . , . a vindication of the reasonableness of christianity, &c. from mr. edwards's reflections locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a vindication of the reasonableness of christianity, &c. from mr. edwards's reflections locke, john, - . [ ], , [ ] p. printed for awnsham and john churchil, london : . advertisement on p. [ ]-[ ] at end. appears in his the reasonableness of christianity. london, . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - kirk davis sampled and proofread - kirk davis text and markup reviewed and edited - pfs batch review (qc) and xml conversion a vindication of the reasonableness of christianity , &c. a vindication of the reasonableness of christianity , &c. from mr. edwards's reflections . london : printed for awnsham and iohn churchil , at the black swan in pater-noster-row . . a vindication of the reasonableness of christianity , &c. my book had not been long out , before it fell under the correction of the author of a treatise , entituled , some thoughts concerning the several causes and occasions of atheism , especially in the present age. no contemptible adversary i 'le assure you ; since , as it seems , he has got the faculty to heigthen every thing that displeases him into the capital crime of atheism ; and breaths against those who come in his way a pestilential air , whereby every the least distemper is turned into the plague , and becomes mortal . for whoever does not just say after mr. ed's . cannot 't is evident escape being an atheist , or a promoter of atheism . i cannot but approve of any ones zeal to guard and secure that great and fundamental article of all religion and morality , that there is a god : but atheism being a crime , which for its madness as well as guilt , ought to shut a man out of all sober and civil society , should be very warily charged on any one by deductions and consequences which he himself does not own , or at least do not manifestly and unavoidably flow from what he asserts . this caution , charity , i think , obliges us to : and our author would possibly think himself hardly dealt with , if , for neglecting some of those rules he himself gives , p. . & . against atheism , he should be pronounced a promoter of it : as rational a charge , i imagine , as some of those he makes ; and as fitly put together , as the treatise of the reasonableness of christianity , &c. brought in among the causes of atheism . however i shall not much complain of him , since he joyns me , p. . with no worse company than two eminently pious and learned * prelates of our church , whom he makes favourers of the same conceit , as he calls it . but what has that conceit to do with atheism ? very much . that conceit is of kin to socinianism , and socinianism to atheism . let us hear mr. ed's . himself . he says , p. . i am all over socinianized : and therefore my book fit to be placed among the causes of atheism . for in the . and following pages , he endeavours to shew , that a socinian is an atheist , or lest that should seem harsh , one that favours the cause of atheism , p. . for so he has been pleased to mollifie , now it is published as a treatise , what was much more harsh , and much more confident in it , when it was preached as a sermon . in this abatement he seems a little to comply with his own advice against his fourth cause of atheism ; which we have in these words , pag. . wherefore that we may effectually prevent this folly in our selves , let us banish presumption , confidence , and self-conceit ; let us extirpate all pride and arrogance : let us not list our selves in the number of caprioious opiniators . i shall leave the socinians themselves to answer his charge against them , and shall examine his proof of my being a socinian . it stands thus , pag. . when he [ the author of the reasonableness of christianity , &c. ] proceeds to mention the advantages and benefits of christ's coming into the world , and appearing in the flesh , he hath not one syllable of his satisfying for us , or by his death purchasing life or salvation , or any thing that sounds like it . this and several other things shew that he is all over socinianized . which in effect is , that because i have not set down all that this author perhaps would have done , therefore i am a socinian . but what if i should say , i set down as much as my argument required , and yet am no socinian ? would he from my silence and omission give me the lye , and say , i am one ? surmizes that may be over-turned by a single denial , are poor arguments , and such as some men would be ashamed of : at least , if they are to be permitted to men of this gentleman's skill and zeal , who knows how to make a good use of conjectures , suspicions , and uncharitable censures in the cause of god ; yet even there too ( if the cause of god can need such arts ) they require a good memory to keep them from recoiling upon the author . he might have taken notice of these words in my book , pag. . from this estate of death jesus christ restores all mankind to life . and a little lower , the life which jesus christ restores to all men. and p. . he that hath incurred death for his own transgression , cannot lay down his life for another , as our saviour professes he did . this methinks sounds something : like christ's purchasing life for us by his death . but this reverend gentleman has an answer ready ; it was not in the place he would have had it in : it was not where i mention the advantages and benefits of christ's coming . and therefore , i not having one syllable of christ's purchasing life and salvation for us by his death , or any thing that sounds like it ; this , and several other things that might be offered , shew that i am all over socinianized . a very clear and ingenuous proof , and let him enjoy it . but what will become of me , that i have not mentioned satisfaction ! possibly this reverend gentleman would have had charity enough for a known writer of the brotherhood , to have found it by an inuendo in those words above quoted , of laying down his life for another . but every thing is to be strained here the other way . for the author of the reasonableness of christianity , &c. is of necessity to be represented as a socinian ; or else his book may be read , and the truths in it , which mr. ed's . likes not , be received , and people put upon examining . thus one , as full of happy conjectures and suspicions as this gentleman , might be apt to argue . but what if the author designed his treatise , as the title shews , chiefly for those who were not yet throughly or firmly christians ; proposing to work on those who either wholly disbelieved or doubted of the truth of the christian religion ? would any one blame his prudence , if he mentioned only those advantages which all christians are agreed in ? might he not remember and observe that command of the apostle , rom. . . him that is weak in the faith receive ye , but not to doubtful disputations , without being a socinian ? did he amiss , that he offered to the belief of those who stood off , that , and only that which our saviour and his apostles preached for the reducing the unconverted world ? and would any one think he in earnest went about to perswade men to be christians , who should use that as an argument to recommend the gospel , which he has observed men to lay hold on as an objection against it ? to urge such points of controversie as necessary articles of faith , when we see our saviour and the apostles in their preaching urged them not as necessary to be believed , to make men christians , is ( by our own authority ) to add prejudices to prejudices , and to block up our own way to those men whom we would have access to , and prevail upon . but some men had rather you should write booty , and cross your own design of removing mens prejudices to christianity , than leave out one tittle of what they put into their systems . to such i say ; convince but men of the mission of jesus christ ; make them but see the truth , simplicity , and reasonableness of what he himself taught , and required to be believed by his followers ; and you need not doubt , but , being once fully perswaded of his doctrine , and the advantages which all christians agree are received by him , such converts will not lay by the scriptures ; but by a constant reading and study of them , get all the light they can from this divine revelation ; and nourish themselves up in the words of faith , and of good doctrin , as st. paul speaks to timothy . but some men will not bear it , that any one should speak of religion , but according to the model that they themselves have made of it . nay , though he proposes it upon the very terms , and in the very words which our saviour and his apostles preached it in , yet he shall not escape censures , and the severest insinuations . to deviate in the least , or to omit any thing contained in their articles , is heresie under the most invidious names in fashion , and 't is well if he escapes being a down-right atheist . whether this be the way for teachers to make themselves hearkened to , as men in earnest in religion , and really concerned for the salvation of mens souls , i leave them to consider . what success it has had towards perswading men of the truth of christianity , their own complaints of the prevalency of atheism on the one hand , and the number of deists on the other , sufficiently shew . another thing laid to my charge , p. . & . is my forgetting , or rather wilful omitting some plain and obvious passages , and some famous testimonies in the evangelists ; namely , mat. . . go teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . and iohn . . in the beginning was the word , and the word was with god , and the word was god. and verse . and the word was made flesh. mine it seems in this book , are all sins of omission . and yet when it came out , the buz , and flutter , and noise which was made , and the reports which were raised , would have perswaded the world that it subverted all morality , and was designed against the christian religion . i must confess discourses of this kind , which i met with spread up and down , at first amazed me ; knowing the sincerity of those thoughts which perswaded me to publish it , ( not without some hope of doing some service to decaying piety , and mistaken and slandered christianity . ) i satisfied my self against those heats with this assurance , that if there was any thing in my book , against what any one called religion , it was not against the religion contained in the gospel . and for that i appeal to all mankind . but to return to mr. ed's in particular , i must take leave to tell him , that if omitting plain and obvious passages , and famous testimonies in the evangelists , be a fault in me , i wonder why he , among so many of this kind that i am guilty of , mentions so few . for i must acknowledge i have omitted more , nay , many more , that are plain and obvious passages , and famous testimonies in the evangelists , than those he takes notice of . but if i have left out none of those passages or testimonies which contain what our saviour and his apostles preached , and required assent to , to make men believers , i shall think my omissions ( let them be what they will ) no faults in the present case . what ever doctrines mr. edwards would have to be believed , if they are such as our saviour and his apostles required to be believed to make a man a christian , he will be sure to find them in those preachings and famous testimonies of our saviour and his apostles that i have quoted . and if they are not there , he may rest satisfied , that they were not proposed by our saviour and his apostles , as necessary to be believed , to make men christ's disciples . if the omission of other texts in the evangelists ( which are all true also , and no one of them to be disbelieved ) be a fault , it might have been expected that mr. edwards should have accused me for leaving out mat. . . to . and mat. . . . . . for these are plain and obvious passages , and famous testimonies in the evangelists ; and such whereon these articles of the apostles creed , viz. born of the virgin mary , suffered under pontius pilate , was crucified , dead , and buried , are founded . these being articles of the apostles creed , are look'd upon as fundamental doctrines : and one would wonder why mr. edwards so quietly passes by their omission ; did it not appear that he was so intent on fixing his imputation of socinianism upon me , that rather than miss that , he was content to drop the other articles of his creed . for i must observe to him , that if he had blamed me for the omission of the places last quoted out of st. matthew ( as he had as much reason as for any other ) it would planily have appeared how idle and ill-grounded his charging socinianism on me was . but at any rate he was to give the book an ill name . not because it was socinian . for he has no more reason to charge it with socinianism for the omissions he mentions , than the apostles creed . 't is therefore well for the compilers of that creed , that they lived not in mr. edwards's days : for he would no doubt have found them all over socinianized , for omitting the texts he quotes , and the doctrines he collects out of ioh. . & ioh. . p. , . socinianism then is not the fault of the book , whatever else it be . for i repeat it again , there is not one word of socinianism in it . i that am not so good at conjectures as mr. edwards , shall leave it to him to say ; or to those who can bear the plainness and simplicity of the gospel , to guess , what its fault is . some men are shrewd guessers , and others would be thought to be so : but he must be carried far by his forward inclination , who does not take notice , that the world is apt to think him a diviner , for any thing rather than for the sake of truth , who sets up his own suspicions against the direct evidence of things ; and pretends to know other mens thoughts and reasons better than they themselves . i had said , that the epistles being writ to those who were already believers , could not be supposed to be writ to them to teach them fundamentals , without which they could not be believers . and the reason i gave why i had not gone through the writings in the epistles , to collect the fundamental articles of faith , as i had through the preachings of our saviour and his apostles , was , because those fundamental articles were in those epistles promiscuously , and without distinction , mixed with other truths . and therefore we shall find and discern those great and necessary points best in the preachings , of our saviour and the apostles , to those who were yet ignorant of the faith , and unconverted . this , as far as i know my own thoughts , was the reason why i did ( as mr. edwards complains , p. . ) not proceed to the epistles , and not give an account of them , as i had done of the gospels and acts. this i imagined i had in the close of my book so fully and clearly expressed , particularly p. . that i supposed no body , how willing soever , could have mistaken me . but this gentleman is so much better acquainted with me than i am with my self ; sees so deeply into my heart , and knows so perfectly every thing that passes there ; that he with assurance tells the world , p. . that i purposely omitted the epistolary writings of the apostles , because they are fraught with other fundamental doctrines beside that one which i mention . and then he goes on to enumerate those fundamental articles , p. , . viz. the corruption and degeneracy of humane nature , with the true original of it ( the defection of our first parents ) the propagation of sin and mortality , our restoration and reconciliation by christ's blood , the eminency and excellency of his priesthood , the efficacy of his death , the full satisfaction made thereby to divine iustice , and his being made an all sufficient sacrifice for sin. christ's righteousness , our iustification by it , election , adoption , sanctification , saving faith , the nature of the gospel , the new covenant , the riches of god's mercy in the way of salvation by iesus christ , the certainty of the resurrection of humane bodies , and of the future glory . give me leave now to ask you seriously whether these , which you have here set down under the title of fundamental doctrines , are such ( when reduced to propositions ) that every one of them is required to be believed to make a man a christian , and such , as without the actual belief thereof , he cannot be saved . if they are not so every one of them , you may call them fundamental doctrines as much as you please , they are not of those doctrines of faith i was speaking of , which are only such as are required to be actually believed to make a man a christian. if you say , some of them are such necessary points of faith , and others not , you by this specious list of well-sounding , but unexplained terms arbitrarily collected , only make good what i have said , viz. that the necessary articles of faith are in the epistles promiscuously delivered with other truths , and therefore they cannot be distinguished but by some other mark than being barely found in the epistles . if you say , that they are all of them necessary articles of faith , i shall then desire you to reduce them to so many plain doctrines , and then prove them to be every one of them required to be believed by every christian man to make him a member of the christian church . for to begin with the first , 't is not enough to tell us , as you do , that the corruption and degeneracy of humane nature , with the true original of it , ( the defection of our first parents ) the propagation of sin and mortality , is one of the great heads of christian divinity . but you are to tell us what are the propositions we are required to believe concerning this matter : for nothing can be an article of faith , but some proposition ; and then it will remain to be proved , that these articles are necessary to be believed to salvation . the apostles creed was taken , in the first ages of the church , to contain all things necessary to salvation ; i mean , necessary to be believed : but you have now better thought on it , and are pleased to enlarge it , and we , no doubt , are bound to submit to your orthodoxy . the list of materials for his creed ( for the articles are not yet formed ) mr. ed's . closes , p. . with these words : these are the matters of faith contained in the epistles , and they are essential and integral parts of the gospel it self . what , just these ? neither more nor less ? if you are sure of it , pray let us have them speedily , for the reconciling of differences in the christian church , which has been so cruelly torn about the articles of the christian faith , to the great reproach of christian charity , and scandal of our true religion . mr. ed's . having thus , with two learned terms of essential and integral parts , sufficiently proved the matter in question , viz. that all those , he has set down , are articles of faith necessary to be believed to make a man a christian , he grows warm at my omission of them . this i cannot complain of as unnatural : the spirit of creed-making always arising from an heat of zeal for our own opinions , and warm endeavours , by all ways possible to decry and bear down those who differ in a tittle from us . what then could i expect more gentle and candid , than what mr. ed's . has subjoyned in these words ? and therefore it is no wonder , that our author , being sensible of this ( viz. that the points he has named were essential and integral parts of the gospel ) would not vouchsafe to give us an abstract of those inspired writings [ the epistles ] but passes them by with some contempt . sir , when your angry fit is over , and the abatement of your passion has given way to the return of your sincerity , i shall beg you to read this passage in pag. of my book . these holy writers ( viz. the pen-men of the scriptures ) inspired from above , writ nothing but truth , and in most places very weighty truths to us now , for the expounding , clearing , and confirming of the christian doctrine ; and establishing those in it who had embraced it . and again , pag. . the other parts of divine revelation are objects of faith , and are so to be received . they are truths , of which none that is once known to be such , i. e. revealed , may or ought to be disbelieved . and if this does not satisfie you that i have as high a veneration for the epistles , as you or any one can have , i require you to publish to the world those passages which shew my contempt of them . in the mean time i shall desire my reader to examine what i have writ concerning the epistles , which is all contained between p. and of my book ; and then to judge , whether i have made bold with the epistles in what i have said of them , or this gentleman made bold with truth in what he has writ of me . humane frailty will not , i see , easily quit its hold ; what it loses in one part , it will be ready to regain in another ; and not be hindred from taking reprizals , even on the most priviledged sort of men. mr. ed's . who is entrenched in orthodoxy , and so is as safe in matters of faith almost as infallibility it self , is yet as apt to err as others in matter of fact. but he has not yet done with me about the epistles : all his fine draught of my slighting that part of the scripture will be lost , unless the last strokes compleat it into socinianism . in his following words you have the conclusion of the whole matter . his words are these . and more especially , if i may conjecture , ( by all means , sir ; conjecturing is your proper talent ; you have hitherto done nothing else ; and i will say that for you , you have a lucky hand at it . ) he doth this , ( i. e. pass by the epistles with contempt ) because he knew that there are so many and frequent , and those so illustrious and eminent attestations to the doctrine of the ever to be adored trinity , in these epistles . truly , sir , if you will permit me to know what i know , as well as you do allow your self to conjecture what you please , you are out for this once . the reason why i went not through the epistles , as i did the gospels and the acts , was that very reason i printed , and that will be found so sufficient a one to all considerate readers , that i believe they will think you need not strain your conjectures for another . and if you think it be so easie to distinguish fundamentals from not fundamentals in the epistles , i desire you to try your skill again , in giving the world a perfect collection of propositions out of the epistles , that contain all that is required , and no more than what is absolutely required to be believed by all christians , without which faith they cannot be of christ's church . for i tell you , notwithstanding the shew you have made , you have not yet done it , nor will you affirm that you have . his next page , viz. . is made up of the same , which he calls , not uncharitable conjectures . i expound , he says , iohn . . &c. after the antitrinitarian mode : and i make christ and adam to be sons of god , in the same sense , and by their birth , as the racovians generally do . i know not but it may be true , that the antitrinitarians and racovians understand those places as i do : but 't is more than i know that they do so . i took not my sense of those texts from those writers , but from the scripture it self , giving light to it 's own meaning , by one place compared with another : what in this way appears to me its true meaning , i shall not decline , because i am told , that it is so understood by the racovians , whom i never yet read ; nor embrace the contrary , though the generality of divines i more converse with , should declare for it . if the sense wherein i understand those texts be a mistake , i shall be beholding to you if you will set me right . but they are not popular authorities , or frightful names , whereby i judge of truth or falshood . you will now no doubt applaud your conjectures ; the point is gained , and i am openly a socinian , since i will not disown that i think the son of god was a phrase that among the iews in our saviour's time was used for the messiah , though the socinians understand it in the same sense ; and therefore i must certainly be of their perswasion in every thing else . i admire the acuteness , force , and fairness of your reasoning , and so i leave you to triumph in your conjectures . only i must desire you to take notice , that that ornament of our church , and every way eminent prelate , the late arch-bishop of canterbury , understood that phrase in the same sense that i do , without being a socinian . you may read what he says concerning nathanael , in his first serm. of sincerity , published this year . his words are these , p. . and being satisfied that he [ our saviour ] was the messiah , he presently owned him for such , calling him the son of god , and the king of israel . though this gentleman know my thoughts as perfectly as if he had for several years past lain in my bosom , yet he is mightily at a loss about my person : as if it at all concerned the truth contained in my book , what hand it came from . however the gentleman is mightily perplexed about the author . why , sir ? what if it were writ by a scribler of bartholomew fair drolls , with all that flourish of declamatory rhetorick , and all that smartness of wit and jest about capt. tom , vnitarins , vnits , and cyphers , &c. which are to be found between and pages of a book that came out during the merry time of rope-dancing , and puppet-plays ? what is truth , would , i hope , nevertheless be truth in it , however odly sprused up by such an author : though perhaps 't is likely some would be apt to say , such merriment became not the gravity of my subject , and that i writ not in the stile of a graduate in divinity . i confess , ( as mr. ed's . rightly says ) my fault lyes on the other side , in a want of vivacity and elevation : and i cannot wonder that one of his character and palate , should find out and complain of my flatness , which has so over-charged my book with plain and direct texts of scripture in a matter capable of no other proofs . but yet i must acknowledge his excess of civility to me ; he shews me more kindness than i could expect or wish , since he prefers what i say to him my self , to what is offered to him from the word of god ; and makes me this complement , that i begin to mend , about the close ; i. e. when i leave off quoting of scripture : and the dull work was done , of going through the history of the evangelists and acts , which he computes , p. . to take up three quarters of my book . does not all this deserve at least that i should in return take some care of his credit ? which i know not how better to do , than by entreating him , that when he takes next in hand such a subject as this is , wherein the salvation of souls is concerned , he would treat it a little more seriously , and with a little more candor ; left men should find in his writings another cause of atheism , which in this treatise he has not thought fit , to mention . ostentation of wit in general he has made a cause of atheism p. . but the world will tell him , that frothy light discourses concerning the serious matters of religion ; and ostentation of triflng and misbecoming wit in those who come as ambassadors from god , under the title of successors of the apostles , in the great commission of the gospel , is none of the least causes of atheism . some men have so peculiar a way of arguing , that one may see it influences them in the repeating another man's reasoning , and seldom fails to make it their own . in the next paragraph ▪ i find these words : what makes him contend for one single article , with the exclusion of all the rest ? he pretends it is this , that all men ought to understand their religion . this , i confess , is a reasoning i did not think of ; nor would it hardly , i fear , have been used but by one , who had first took up his opinion from the recommendation of fashion or interest , and then sought topicks to make it good . perhaps the deference due to your character excused you from the trouble of quoting the page where i pretend , as you say ; and it is so little like my way of reasoning , that i shall not look for it in a book where i remember nothing of it , and where , without your direction , i fear the reader will scarce find it . though i have not that vivacity of thought , that elevation of mind , which mr. ed's . demands , yet common sense would have kept me from contending that there is but one article , because all men ought to understand their religion . numbers of propositions may be harder to be remembred , but 't is the abstruseness of the notions , or obscurity , inconsistency , or doubtfulness of the terms or expressions that makes them hard to be understood : and one single proposition may more perplex the understanding than twenty other . but where did you find i contended for one single article , so as to exclude all the rest ? you might have remembred , that i say , p. . that the article of the one only true god , was also necessary to be believed . this might have satisfied you , that i did not so contend for one article of faith , as to be at defiance with more than one . however you insist on the word one with great vigour ▪ from p. . to . and you did well , you had else lost all the force of that killing stroke , reserved for the close , in that sharp jest of vnitarians , and a clinch or two more of great moment . having found by a careful perusal of the preachings of our saviour and his apostles , that the religion they proposed , consisted in that short , plain , easie , and intelligible summary which i set down , p. . in these words : believing jesus to be the saviour promised , and taking him now raised from the dead , and constituted the lord and judge of men , to be their king and ruler . i could not forbear magnifying the wisdom and goodness of god ( which infinitely exceeds the thoughts of ignorant , vain , and narrow-minded man ) in these following words . the all-merciful god seems herein to have consulted the poor of this world , and the bulk of mankind : these are articles that the labouring and illiterate man may comprehend . having thus plainly mentioned more than one article , i might have taken it amiss , that mr. ed's . should be at so much pains as he is , to blame me for contending for one article ; because i thought more than one could not be understood ; had he not had many fine things to say in his declamation upon one article , which affords him so much matter , that less than seven pages could not hold it . only here and there , as men of oratory often do , he mistakes the business , as p. . where he says , i urge , that there must be nothing in christianity , that is not plain and exactly levelled to all mens mother wit. i desire to know where i said so , or that the very manner of every thing in christianity must be clear and intelligible , every thing must be presently comprehended by the weakest noddle , or else it 's no part of religion , especially of christianity ; as he has it , p. . i am sure it is not in pag. . . . of my book : these , therefore to convince him that i am of another opinion , i shall desire some body to read to mr. edwards : for he himself reads my book with such spectacles , as make him find meanings and words in it , neither of which i put there . he should have remembred , that i speak not of all the doctrines of christianity , nor all that is published to the world in it ; but of those truths only , which are absolutely required to be believed to make any one a christian. and these i find are so plain and easie , that i see no reason why every body , with me , should not magnifie the goodness and condescension of the almighty ; who having out of his free grace proposed a new law of faith to sinful and lost man , hath by that law required no harder terms , nothing as absolutely necessary to be believed , but what is suited to vulgar capacities , and the comprehension of illiterate men. you are a little out again , p. . where you ironically say , as if it were my sense , let us have but one article , though it be with defiance to all the rest . jesting apart , sir. this is a serious truth , that what our saviour and his apostles preached , and admitted men into the church for believing , is all that is absolutely required to make a man a christian. but this is without any defiance of all the rest , taught in the word of god. this excludes not the belief of any one of those many other truths contained in the scriptures of the old and new testaments , which it is the duty of every christian to study , and thereby build himself up on our most holy faith ; receiving with stedfast belief , and ready obedience all those things which the spirit of truth hath therein revealed . but that all the rest of the inspired writings , or , if you please , articles , are of equal necessity to be believed to make a man a christian , with what was preached by our saviour and his apostles ; that i deny . a man , as i have shewn , may be a christian and a believer without actually believing them ; because those whom our saviour and his apostles , by their preaching and discourses , converted to the faith , were made christians and believers barely upon the receiving what they preached to them . i hope it is no derogation to the christian religion , to say , that the fundamentals of it , i. e. all that is necessary to be believed in it by all men , is easie to be understood by all men. this i thought my self authorized to say by the very easie , and very intelligible articles insisted on by our saviour and his apostles , which contain nothing but what could be understood by the bulk of mankind ; a term which , i know not why , mr. ed's . p. . is offended at , and thereupon is , after his fashion , sharp upon me about captain tom and his myrmidons , for whom he tells me i am going to make a religion . the making of religions and creeds i leave to others . i only set down the christian religion , as i find our saviour and his apostles preached it , and preached it to , and left it for the ignorant and unlearned multitude . for i hope you do not think , how contemptibly soever you speak of the venerable mob , as you are pleased to dignifie them , p. . that the bulk of mankind , or in your phrase , the rabble , are not concerned in religion , or ought not to understand it , in order to their salvation . nor are you , i hope , acquainted with any , who are of that muscovite divine's mind , who to one , that was talking to him about religion , and the other world , replyed , that for the czar indeed , and bojars , they might be permitted to raise their hopes to heaven ; but that for such poor wretches as he , they were not to think of salvation . i remember the pharisees treated the common people with contempt , and said , have any of the rulers , or of the pharisees believed in him ? but this people , who knoweth not the law , are cursed . but yet these , who in the censure of the pharisees were cursed , were some of the poor , or if you please to have it so , the mobb , to whom the gospel was preached by our saviour , as he tells iohn's disciples , matth. xi . . pardon me , sir , that i have here laid these examples and considerations before you ; a little to prevail with you , not to let loose such a torrent of wit and eloquence against the bulk of mankind another time ; and that for a meer fancy of your own : for i do not see how they here came in your way ; but that you were resolved to set up something to have a fling at , and shew your parts , in what you call your different * strain , though besides the purpose . i know no body was going to ask the mob what you must believe ? and as for me , i suppose you will take my word for it , that i think no mob , ( no , not your venerable mob ) is to be asked , what i am to believe ; nor that articles of faith are to be received by the vote of club-men , or any other sort of men you will name instead of them . in the following words , pag. . you ask , whether a man may not understand those articles of faith which you mentioned out of the gospels and epistles , if they be explained to him , as well as that one i speak of ? 't is as the articles are , and as they are explained . there are articles that have been some hundreds of years explaining ; which , there are many , and those not of the most illiterate , who profess , they do not yet understand . and to instance in no other but he descended into hell , the learned are not yet agreed in the sense of it , the great pains has been taken to explain it . next , i ask , who are to explain your articles ? the papists will explain some of them one way , and the reformed another . the remonstrants and anti-remonstrants give them different senses . and probably the trinitarians and vnitarians will profess , that they understand not each others explications . and at last , i think it may be doubted whether any articles , which need mens explications , can be so clearly and certainly understood , as one which is made so very plain by the scripture it self , as not to need any explication at all . such is this , that jesus is the messiah . for though you learnedly tell us , that messiah is a hebrew word , and no better understood by the vulgar than arabick ; yet i guess it is so fully explained in the new testament , and in those places i have quoted out of it , that no body , who can understand any ordinary sentence in the scripture , can be at a loss about it : and 't is plain it needs no other explication than what our saviour and the apostles gave it in their preaching ; for as they preached it men received it , and that sufficed to make them believers . to conclude , when i heard that this learned gentleman , who had a name for his study of the scriptures , and writings on them , had done me the honour to consider my treatise , i promised my self , that his degree , calling , and fame in the world , would have secured to me something of weight in his remarques , which might have convinced me of my mistakes ; and if he had found any in it , justified my quitting of them . but having examined what in his concerns my book , i , to my wonder , find , that he has only taken pains to give it an ill name ; without so much as attempting to refute any one position in it , how much soever he is pleased to make a noise against several propositions ; which he might be free with , because they are his own : and i have no reason to take it amiss , if he has shewn his zeal and skill against them . he has been so favourable to what is mine , as not to use any one argument against any passage in my book . this , which i take for a publick testimony of his approbation , i shall return him my thanks for , when i know whether i owe it to his mistake , conviction , or kindness . but if he writ only for his bookseller's sake , he alone ought to thank him . after the foregoing papers were sent to the press , the witnesses to christianity , of the reverend and learned dr. patrick , now lord bishop of ely , fell into my hands . i regretted the not having seen it before i writ my treatise of the reasonableness of christianity , &c. i should then possibly , by the light given me by so good a guide , and so great a man , with more confidence directly have fallen into the knowledge of christianity ; which in the way i sought it , in its source , required the comparing of texts with texts , and the more than once reading over the evangelists and acts , besides other parts of scripture . but i had the ill luck not to see that treatise till so few hours since , that i have had time only to read as far as the end of the introduction , or first chapter : and there mr. ed's . may find , that this pious bishop ( whose writings shew he studies , as well as his life that he believes the scriptures ) owns what mr. ed's . is pleased to call a plausible conceit , which , he says , i give over and over again in these formal words , viz. that nothing is required to be believed by any christian man but this , that iesus is the messiah . the liberty mr. ed's . takes in other places deserves not it should be taken upon his word , that these formal words are to be found over and over again in my book , unless he had quoted the pages . but i will set him down the formal words which are to be found in this reverend prelate's book , p. . to be the son of god , and to be christ , being but different expressions of the same thing . and p. . it is the very same thing to believe that iesus is the christ , and to believe that iesus is the son of god ; express it how you please . this alone is the faith which can regenerate a man , and put a divine spirit into him ; that is , makes him a conquerour over the world , as iesus was . i have quoted only these few words ; but mr. ed's if he pleases , or any body else , may , in this first chapter , satisfie himself more fully , that the design of it is to shew , that in our saviour's time , son of god was a known and received name or appellation of the messiah , and so used in the holy writers . and that the faith that was to make men christians , was only the believing that iesus is the messiah . 't is to the truth of this proposition that he examines his witnesses , as he speaks , pag. . and this , if i mistake not , in his epist. dedicatory he calls christianity . fol. a. . where he calls them witnesses to christianity . but these two propositions , viz. that son of god in the gospel stands for messiah ; and that the faith which alone makes men christians , is the believing iesus to be the messiah ; displeases mr. ed's . so much in my book , that he thinks himself authorized from them to charge me with socinianism , and want of sincerity . how he will be pleased to treat this reverend prelate whilest he is alive ( for the dead may with good manners be made bold with ) must be left to his decisive authority . this i am sure , which way soever he determine , he must for the future either afford me more good company , or fairer quarter . finis . books lately printed for , and sold by a. & j. churchill , at the black swan in pater-noster-row . a view of universal history , from the creation , to the year of christ . wherein the most memorable persons and things in the known kingdoms and countries of the world , are set down in several columns by way of synchronism , according to their proper centuries and years : by francis tallents , sometime fellow of magdalen-college , cambridge . the whole graven in copper-plates , each inches deep , and broad ; bound up into books , the sheets lined . a work of great exactness and curiosity . price s. camden's britannia , newly translated into english , with large additions and improvements . by edmund gibson , of queens-college in oxford . the general history of the air. by robert boyle , esq quarto . a compleat journal of the votes , speeches , and debates , both of the house of lords and house of commons , throughout the whole reign of queen elizabeth . collected by sir simonds dewes , baronet , and published by paul bowes , of the middle-temple , esq the d . edition . fol. the works of the famous nicholas machiavel , citizen and secretary of florence . written originally in italian , and from thence faithfully translated into english. fol. mr. lock 's essay concerning humane understanding . the third edition , with large additions . fol. — his thoughts of education . octavo the fables of aesop and other mithologists● ; made english by sir roger l' estrange , kt. fol. two treatises of government : the first an answer to filmer's patriarcha . the latter an essay concerning the true original , extent , and end of civil government . octavo . notitia monastica : or , a short history of the religious houses in england and wales , &c. by thomas tanner , a. b. octavo . the resurrection of the ( same ) body , asserted from the tradition of the heathens , the ancient jews , and the primitive church : with an answer to the objections brought against it . by humphry hody , d. d. bishop wilkins of prayer and preaching ; enlarged by the bishop of norwich , and dr. williams . octavo . considerations about lowering the interest , and raising the value of money . octavo . short observations on a printed paper , entituled , for encouraging the coining silver money in england , and after for keeping it here . octavo . sir william temple's history of the netherlands . octavo . — miscellanea . octavo . dr. gibson's anatomy of humane bodies , with figures . octavo . dr. patrick's new version of all the psalms of david in metre . twelves . two treatises of natural religion . octavo , gentleman's religion , with the grounds and reasons of it . in which the truth of christianity in general is vindicated ; its simplicity asserted ; and some introductory rules for the discovering of its particular doctrines and precepts , are proposed . by a private gentleman . the novels and tales of the renowned iohn boccacio , the first refiner of italian prose ; containing an hundred curious novels : by seven honourable ladies , and three noble gentlemen , framed in ten days . the fifth edition much corrected and amended . logica : sive , ars ratiocinandi . ontologia : sive , de ente in genere . pneumatologia , seu despiritibus . auctore ioanne clerico . twelves . the lives of the popes , from the time of our saviour jesus christ , to the reign of sixtus iv. written originally in latin by baptista platina , native of cremona , and translated into english : and the same history continued from the year . to this present time ; wherein the most remarkable passages of christendom , both in church and state , are treated of , and described . by sir paul rycaut , kt. the second edition corrected . the meditations of marcus aurelius antoninus , the roman emperour , concerning himself . treating of a natural man's happiness ; wherein it consisteth , and of the means to attain unto it . translated out of the original greek , with notes ; by merio casaubon , d. d. the fifth edition . to which is added , the life of antoninus , with some remarks upon the whole . by monsieur and madam dacier . never before in english. octavo . sermons preached by dr. r. leighton , late a. bp. of glasgow . published at the desire of his friends after his death , from his papers written with his own hand . the second edition . octavo . the roman history , written in latin by titus livius , with the supplements of the learned iohn freinshemius , and iohn dujatius . from the foundation of rome , to the middle of the reign of augustus . faithfully done into english . fol. books printed for a. & j. churchill . anicius manlius severinus boetius , of the consolation of philosophy . in five books . made english by the right honourable richard lord viscount preston . octavo . sir richard baker's chronicle of the kings of england , continued down to this time. the reasonableness of christianity , as delivered in the scriptures . octavo . prince arthur ; an heroick poem . in ten books . by r. blackmore , m. d. fellow of the college of physicians , london . fol. the christians defence against the fear of death , with seasonable directions how to prepare themselves to dye well . written originally in french , by charte drilincourt , of paris , and translated into english by m. d. assigny , b. d. third edition . the royal grammar , containing a new and easie method for the speedy attaining the latin tongue . a guide to surveyers of the highways , shewing that office and duty , with cases and resolutions in law relating to the same ; with an abstract of the laws for repair of highways and bridges . by g. meriton . three several letters for toleration , . bishop hopkins sermons , vol. — lords prayer . — commandments , . leyburn's cursus mathematicus , fol. seldens table talk. debates of oxford and westmin . parliaments . finis . notes, typically marginal, from the original text notes for div a -e * bp. taylor , and the author of the naked truth . * preface .